Isaiah — Full-Book Semantic Analysis (Hmong Language Package)

§0. Methodological Note — Source Language Correction

The Romans baseline package (from which this curriculum inherits its Translation Memory, risk-tier conventions, register, and citation rules) is a New Testament book and was therefore analyzed from Koine Greek. Isaiah is an Old Testament book whose original language is Biblical Hebrew (with a small number of Aramaic-influenced later oracles); there is no Koine Greek original to analyze. This document therefore analyzes Isaiah from the Masoretic Hebrew text, citing Hebrew lemma + transliteration for every load-bearing term, exactly as the Romans baseline cited Greek.

Where Isaiah is directly quoted in Romans (a documented bridge between these two Language Packages), the Septuagint (LXX) Greek wording is also cited, because Paul’s citations run through the LXX and several Romans TM entries were fixed with those citations already in view. Confirmed direct quotations bridging the two books include:

Romans citation	Isaiah source	Shared/bridging term
Rom 9:27-29	Isa 10:22-23; 1:9	remnant (cov seem)
Rom 9:33; 10:11	Isa 28:16; 8:14	stumbling_block, faith_believe
Rom 10:15	Isa 52:7	gospel (Txoj Moo Zoo)
Rom 10:16	Isa 53:1	faith_believe, core passage v.1
Rom 10:20-21	Isa 65:1-2	nations_gentiles, election language
Rom 11:8	Isa 29:10	hardening
Rom 11:26-27	Isa 59:20-21	redemption, covenant
Rom 11:34	Isa 40:13	will_of_god
Rom 15:12	Isa 11:10	nations_gentiles, Messianic Root
Rom 15:21	Isa 52:15	Servant/Gospel-to-nations

This confirms that the Hmong TM entries gospel, remnant, nations_gentiles, stumbling_block, faith_believe, hardening, redemption, will_of_god are already load-bearing for Isaiah and MUST be reused exactly per the hard rule governing this package. All such reuse is marked below.

Script/register/citation conventions: identical to the Romans baseline — Hmong RPA script, formal/literary register consistent with Vaj Lug Kub Npaiv Npaum (HWB) tradition. Citation format for this book: Yxaya [chapter]:[verse] (see 08_core_glossary.md note on book-name transliteration, pending formal citation-convention file in a later Phase 1 step).

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§1. Core Passage — Isaiah 53:1-12 (Verse-by-Verse)

The Fourth Servant Song (traditionally 52:13-53:12) is the theological anchor of the “Coming Messiah and Suffering Servant” doctrine and the passage most directly quoted in Romans (10:16; cf. 15:21). Every verse below is treated in full. All terms marked “TM-inherited” reuse the Romans baseline rendering exactly; all others are new proposed renderings flagged for TM-revision review.

v.1 — “Who has believed our report? And to whom is the arm of the LORD revealed?”

Terms	Variants	Contextual theological meaning	Hmong rendering & risk
report/message שְׁמֻעָה (shemu’ah) “thing heard”	news, report, rumor report, message, tidings	The Servant’s proclaimed message — directly the object quoted in Rom 10:16 alongside gospel	xov/tej lus tshaj tawm — Low. No collision.
believed הֶאֱמִין (he’emin) “to consider firm/trustworthy”	trust, believe, have faith in believed, trusted	Root of TM faith_believe; the rhetorical question presumes universal unbelief at the Servant’s humble appearance	TM-inherited: kev ntseeg / ntseeg — Medium. Must anchor to the Servant’s message as its object, per TM anchoring rule.
arm of the LORD זְרוֹעַ יְהוָה (zeroa YHWH) “the LORD’s arm”	God’s saving power/agency personified arm of the LORD, power of the LORD	Anthropomorphism for God’s decisive saving action, here paradoxically revealed through the Servant’s weakness and death	tus Tswv txhais npab (with mandatory gloss: = Vajtswv lub hwjchim cawm neeg) — Medium-High. New term; must be glossed as power/agency, not literal anatomy, and tied to TM power (Vajtswv hwjchim) qualifier convention to prevent a folk-literal reading.

v.2 — “He shall grow up before him as a tender plant, and as a root out of dry ground: he has no form nor comeliness… no beauty that we should desire him.”

Terms	Variants	Theological meaning	Hmong & risk
tender plant/shoot יוֹנֵק (yoneq) “suckling, sprout”	young shoot, sapling tender plant, young shoot	Unimpressive, vulnerable origin of the Messiah — inverts royal-glory expectation	tsob nplooj/ceg yau uas tsis loj hlob zoo — Low-Medium. Botanical image transfers; comprehension note only.
root out of dry ground שֹׁרֶשׁ מֵאֶרֶץ צִיָּה (shoresh me’erets tsiyah) “root from parched land”	growth against the odds, humble/obscure origin root out of dry ground	Same motif; ties to Messianic “Root/Branch” imagery (11:1,10)	cag tuaj hauv thaj av qhuav — Low-Medium.
form/comeliness/beauty תֹּאַר…הָדָר…מַרְאֶה (to’ar / hadar / mar’eh) “shape / splendor / appearance”	physical appearance, majesty, attractiveness form, comeliness, majesty, beauty	The Servant deliberately lacks the royal/divine “glory” (cf. glory TM entry) expected of a deliverer — a key reversal that must be preserved, not softened	zoo nkauj / muaj hwjchim ntsej muag (negated: tsis muaj) — Low. No collision; must not be over-glossed to erase the deliberate anticlimax.

v.3 — “He is despised and rejected by men; a man of sorrows, and acquainted with grief… we hid our faces from him.”

Terms	Variants	Theological meaning	Hmong & risk
despised נִבְזֶה (nivzeh) “held in contempt”	scorned, disdained despised, held in low esteem	Social rejection of the Servant, prefiguring Christ’s rejection by His own people	raug thuam — Low.
rejected (of men) חֲדַל אִישִׁים (chadal ishim) “forsaken by men”	abandoned, shunned rejected of men, forsaken	Reinforces isolation	raug tso tseg (los ntawm tib neeg) — Low.
man of sorrows אִישׁ מַכְאֹבוֹת (ish makh’ovot) “man of pains”	one characterized by suffering man of sorrows, man of suffering	Establishes the Servant’s identity as defined by vicarious suffering — central to the whole doctrine	tus txivneej uas nyob hauv kev mob siab thiab kev txom nyem — Medium. New compound; must avoid drifting toward a merely pitiable figure and instead be taught as purposeful, vicarious suffering (see v.4-5).
grief/sickness חֹלִי (choli) “sickness, disease”	illness, affliction, grief grief, sickness	Same root reused in v.4 (“carried our sicknesses”) — establishes the substitution vocabulary	kev mob nkeeg — Low-Medium; flagged because it recurs as the anchor for the healing-substitution claim in v.4-5 (see below, High/Critical).

v.4 — “Surely He has borne our griefs, and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted.”

Terms	Variants	Theological meaning	Hmong & risk
borne נָשָׂא (nasa) “lifted, carried”	to bear a burden/guilt borne, taken up	First of the substitution-bearing verbs; reused in v.11-12 (“bear their iniquities”) — must stay lexically consistent across the passage	nqa — Critical. This verb-family carries the entire substitutionary-atonement argument (v.4, 11, 12); must never be rendered with softer verbs like “help carry” that imply shared rather than vicarious/exclusive bearing.
carried סָבַל (sabal) “bore a load”	to carry, endure a burden carried, bore	Parallel to nasa; reinforces total substitution	thauj/ris — Critical, same concern as above; kept parallel in register.
griefs/sorrows חֳלָיֵנוּ / מַכְאֹבֵינוּ (cholayenu / makh’oveinu) “our sicknesses / our pains”	physical and spiritual suffering, sin’s consequence griefs, sicknesses, sorrows, pains	Sets up the healing-substitution claim of v.5	peb tej kev mob nkeeg thiab kev mob siab — High. See v.5 healing entry for the primary collision risk.
stricken/smitten by God נָגוּעַ מֻכֵּה אֱלֹהִים (nagua, mukeh Elohim) “touched/struck, struck of God”	judicial affliction understood (wrongly, by observers) as divine punishment stricken, smitten of God, afflicted by God	The onlookers’ mistaken assumption (he suffers for HIS OWN sin) which the next verse corrects (he suffers for OURS) — the hinge of the whole doctrine	raug Vajtswv ntaus/rau txim — Critical. Must be presented as the crowd’s mistaken inference, explicitly corrected by v.5’s “for our transgressions,” or the passage will read as confirming rather than overturning a merit-based suffering theology — a real risk given Hmong customary linkage of suffering/illness to ancestral/spirit offense requiring ritual correction (see wrath_of_god and sin_act_and_condition TM notes).

v.5 — “But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.”

Terms	Variants	Theological meaning	Hmong & risk
wounded/pierced מְחֹלָל (mecholal) “pierced through, profaned”	fatally wounded wounded, pierced	Describes a mortal, violent wounding — anchors the passage in real, physical, vicarious death	raug hlais/raug mob loj kawg — High. Must be read together with the atonement TM entries, not as generic injury.
transgressions פְּשָׁעֵנוּ (pesha’einu) “our rebellions”	willful revolt against authority, distinct nuance from “sin” (chattah) and “iniquity” (avon) transgressions, rebellions	The specific vocabulary of willful revolt, not mere mistake — must not be flattened into the generic TM sin_act_and_condition without noting this specific “rebellion” nuance	kev fav xeeb (rebellion) paired with reused TM: kev txhaum — Medium. New nuance-term recommended alongside the TM entry to preserve Hebrew’s multi-term sin-vocabulary richness.
bruised/crushed מְדֻכָּא (medukka) “crushed, pulverized”	severe, deliberate crushing bruised, crushed	Intensifies v.5a; God’s own action is implied (cf. v.10 “it pleased the LORD to bruise him”)	raug tsoo tawg / raug tuab — High. Must be taught alongside v.10 to preserve that this crushing is the Father’s own purposeful act, not incidental suffering.
iniquities עֲוֹנֹתֵינוּ (avonoteinu) “our guilt/crookedness”	inherited or accumulated guilt-condition iniquities, guilt	Distinct from pesha (rebellion) — denotes the guilt-liability itself	kev txhaum (TM-inherited, sin_act_and_condition) — High, per existing TM note.
chastisement מוּסָר (musar) “discipline, correction”	disciplinary suffering, often covenantal chastisement, punishment, discipline	The punishment that SHOULD have fallen on us for our shalom/peace, transferred instead to Him — core of penal substitution	kev raug txim uas yuav coj kev thaj yeeb rau peb — Critical. New compound term; must always be anchored to the substitutionary “upon Him, not upon us” logic, paralleling the mandatory-qualifier convention already established for raug suav tias ncaj ncees.
stripes חַבֻּרָתוֹ (chaburato) “his stripe/bruise-mark”	wound-mark from beating stripes, wounds	Physical marks of the substitutionary beating	tej kiav mob raug nplawm — Medium.
healed נִרְפָּא (nirpa) “healed, made whole”	restoration to wholeness — physical AND, by extension, spiritual/relational healed, made whole	The healing in view is primarily spiritual/relational restoration accomplished once-for-all through the Servant’s substitutionary death, not a repeatable physical-healing ritual	kev kho / rov zoo qualified as Vajtswv txoj kev kho los ntawm tus Qhev txoj kev raug mob (ib zaug xwb, tsis rov muaj dua) — CRITICAL COLLISION FLAG. Hmong shamanism (txiv neeb) centers precisely on ritual healing through a spirit-mediator’s negotiated intervention, often repeated per affliction. Rendering “healed” without an explicit once-for-all, substitutionary-atonement anchor risks assimilating Christ’s cross into the shamanic healing-ritual framework Paul’s hilastērion/propitiation entry already flags for Romans 3:25. Mandatory contrast-teaching note required at every occurrence.

v.6 — “All we like sheep have gone astray; we have turned, every one, to his own way; and the LORD has laid on Him the iniquity of us all.”

Terms	Variants	Theological meaning	Hmong & risk
sheep צֹאן (tson) “flock”	sheep/goats collectively sheep, flock	Universal-humanity metaphor of aimless wandering	yaj — Low.
gone astray תָּעִינוּ (ta’inu) “wandered, erred”	moral/spiritual straying gone astray, erred	Universal sinfulness — ties to sin_act_and_condition and Rom 3:23 parallel already in the Romans TM	yuam kev — Low-Medium, paired with TM: kev txhaum.
laid on him הִפְגִּיעַ בּוֹ (hiphgia bo) “caused to strike/fall upon him”	to make guilt converge/land on one person laid on him, made to fall on him	The decisive verb of substitution: God Himself is the agent who transfers universal guilt onto the one Servant	Vajtswv tso kev txhaum ntawm peb sawvdaws rau saum nws — Critical. This clause is the single clearest OT statement of penal substitution in the whole book; the agency (“the LORD” as subject, not the Servant’s own choice alone, and not human ritual action) must never be obscured.
iniquity of us all עֲוֹן כֻּלָּנוּ (‘avon kullanu) “guilt of all of us”	corporate, universal guilt iniquity of us all	Universal scope — parallels Rom 3:9-20, 5:12 Original Sin doctrine already flagged Critical in the Romans baseline	TM-inherited: kev txhaum — High, plus explicit universal-scope note.

v.7 — “He was oppressed and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is silent, so He opens not His mouth.”

Terms	Variants	Theological meaning	Hmong & risk
oppressed נִגַּשׂ (nigas) “pressed, driven hard”	harsh treatment, coercion oppressed, hard-pressed	Emphasizes injustice done TO him	raug quab yuam — Low-Medium.
afflicted נַעֲנֶה (na’aneh) “humbled, afflicted”	suffering endured, often with a sense of submission afflicted, humbled himself	Voluntary submission is implied — pairs with the silence motif to show willing, not merely passive, suffering	nws txo hwjchim rau kev txom nyem — Medium. Must preserve the voluntary nuance to avoid a purely victim-only reading that would undercut the Servant’s active obedience (cf. Rom 5:19 “obedience of one man”).
lamb to the slaughter כַּשֶּׂה לַטֶּבַח יוּבָל (kasseh latevach yuval) “led like a sheep to slaughter”	sacrificial-victim imagery lamb to the slaughter, sheep to slaughter	Direct sacrificial-substitution image; connects to Passover lamb typology and to the TM living_sacrifice/propitiation_atoning_sacrifice entries	raug coj mus tua zoo li ib tug menyuam yaj — Critical. Must be explicitly taught as pointing to Christ’s unique, sufficient, sacrificial death (paralleling the Romans TM’s mandatory distinction between Christ’s atonement and both shamanic appeasement offerings and ordinary ethical “living sacrifice”), never left ambiguous between the two.
silent לֹא פָתַח פִּיו (lo patach piv) “did not open his mouth”	non-resistance, submission silent, opened not his mouth	Reinforces voluntary, non-retaliatory suffering	tsis hais ib los li — Low.

v.8 — “He was taken from prison and from judgment; and who shall declare His generation? For He was cut off from the land of the living; for the transgression of My people He was stricken.”

Terms	Variants	Theological meaning	Hmong & risk
taken from prison/judgment מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח (me’otser umimishpat luqqach) “taken away from oppression/restraint and from [unjust] judgment”	unjust legal process leading to death taken from prison and from judgment, without protection of law, by oppression and judgment	Points to Christ’s unjust trial and execution	raug coj mus, tsis muaj kev txiav txim ncaj ncees pab nws — Medium. Comprehension-level, no collision.
cut off from the land of the living נִגְזַר מֵאֶרֶץ חַיִּים (nigzar me’erets chayyim) “cut off from the land of the living”	violent, premature death cut off, killed	Explicit statement of the Servant’s death — critical for maintaining that this is a real death, not merely suffering	raug txiav tu ntawm cov neeg tseem ciaj sia — High. Must be preserved plainly; any softening toward “suffered greatly” without death would blunt the doctrine’s resurrection logic (v.10-12 presuppose death then vindication).
stricken (for the transgression of my people) מִפֶּשַׁע עַמִּי נֻגַּע (mipesha ammi nugga) “struck because of my people’s rebellion”	vicarious, judicial affliction stricken for the transgression of my people	Restates v.5-6’s substitution with explicit “My people” (Israel/God’s own) framing	raug ntaus vim kuv haiv neeg txoj kev fav xeeb — Critical, same concern as v.5-6.

v.9 — “And they made His grave with the wicked… because He had done no violence, nor was any deceit in His mouth.”

Terms	Variants	Theological meaning	Hmong & risk
grave קֶבֶר (qever) “burial place”	tomb grave, tomb	Concrete, historical burial detail	qhov ntxa — Low.
wicked רְשָׁעִים (resha’im) “guilty, wicked ones”	evildoers, the unrighteous wicked, evildoers	Contrasts sharply with the Servant’s sinlessness in the same verse — establishes His moral innocence as the necessary ground for substitution to be valid	cov neeg limhiam/cov neeg txhaum — Low-Medium.
violence חָמָס (chamas) “violence, wrong”	wrongdoing, injustice violence, wrong	Negated of the Servant — moral perfection	kev nruj kev tsiv — Low.
deceit מִרְמָה (mirmah) “deceit, treachery”	dishonesty deceit, falsehood	Negated of the Servant — sinlessness, quoted in 1 Peter 2:22	kev dag ntxias — Low.

v.10 — “Yet it pleased the LORD to bruise Him; when You make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the LORD shall prosper in His hand.”

Terms	Variants	Theological meaning	Hmong & risk
it pleased the LORD יְהוָה חָפֵץ (YHWH chaphets) “the LORD delighted/willed”	God’s deliberate purpose, not mere permission it pleased the LORD, the LORD was pleased/willed	Explicitly names God the Father as the purposeful agent behind the Servant’s suffering — the theological center of penal substitution, requiring the most careful handling in this entire passage	Vajtswv lub siab nyiam/pom zoo kom (TM-inherited root: will_of_god = Vajtswv lub siab nyiam) — Critical. Must be taught alongside the doctrine that this is purposeful, loving, redemptive will, not the capricious/punitive spirit-anger the TM’s wrath_of_god entry already warns against; a careless rendering could make God sound sadistic or, conversely, could be softened into “merely allowed,” either of which distorts the doctrine.
offering for sin / guilt offering אָשָׁם (asham) “guilt-offering, reparation offering”	a specific OT sacrificial category distinct from general zevach (sacrifice) — restitution-focused offering for sin, guilt offering, sin offering	Direct sacrificial-legal category identifying the Servant’s death as an actual atoning sacrifice, not merely an example of suffering	khoom fij daws txim — Critical. NEW term; should be taught in direct parallel with the Romans TM’s propitiation_atoning_sacrifice (qhov theej txhoj kev txhaum) as its OT type/prophecy, while still kept distinguishable from the generic living_sacrifice (khoom fij uas muaj txoj sia nyob) ethical-devotion sense — never left ambiguous among the three.
seed/offspring זֶרַע (zera) “seed, offspring”	descendants; also used of a legacy of spiritual children seed, offspring, posterity	Points beyond death to resurrection-vindication and a spiritual lineage of the redeemed	noob/tub ki ntawm nws — Medium. Must be taught as spiritual offspring (the redeemed), not literal biological descendants, given the Servant’s death.
prolong His days יַאֲרִיךְ יָמִים (ya’arich yamim) “lengthen days”	extended/everlasting life prolong his days, live long	Resurrection implication — the dead Servant lives on	nws yuav muaj txoj sia ntev mus — High. Should be connected forward to eternal_life (TM: txoj sia nyob mus ib txhis) as its fulfillment.
prosper יִצְלָח (yitslach) “succeed, prosper”	success in accomplishing God’s purpose prosper, succeed	God’s redemptive plan succeeds through, not despite, the Servant’s death	vam meej / tiav zoo — Low.

v.11 — “He shall see of the travail of His soul, and shall be satisfied; by His knowledge shall My righteous Servant justify many, for He shall bear their iniquities.”

Terms	Variants	Theological meaning	Hmong & risk
travail (of his soul) עֲמַל נַפְשׁוֹ (amal naphsho) “labor/anguish of his soul”	costly suffering that produces a result travail of his soul, anguish of his soul	The fruit that follows from His suffering — vindication	nws txoj kev tu siab thiab kev khwv siab — Medium.
satisfied יִשְׂבָּע (yisba) “be full, satisfied”	contentment at seeing the result achieved satisfied, be content	Divine/messianic satisfaction at the successful completion of redemption	tau txaus siab — Low.
knowledge דַּעַת (da’at) “knowledge, intimate knowing”	experiential, relational knowledge — not mere information by his knowledge, by knowledge of him	Either the Servant’s own knowledge (of the Father’s will) or others’ saving knowledge OF him — both readings feed directly into justification by faith	kev paub — Medium. Should be anchored, per the existing TM faith_believe anchoring rule, to the Servant/Christ as its object.
righteous Servant עַבְדִּי צַדִּיק (avdi tsaddiq) “my righteous servant”	the uniquely sinless, vindicated Servant of the LORD my righteous servant	Combines TM righteousness_of_god_righteous with the Servant title — the ONLY person in the passage explicitly called righteous, in deliberate contrast to those He justifies	Kuv tus Qhev ncaj ncees — Critical. Combines TM-inherited tus ncaj ncees with the new Servant-title entry (Tus Qhev ntawm tus Tswv, see below); both halves must be present together — dropping either half loses either the messianic office or the imputed-righteousness doctrine.
justify יַצְדִּיק (yatsdiq) “will declare/make righteous”	forensic declaration of righteous status shall justify, shall make righteous	The single most important verb in the entire book for the Justification-by-Faith doctrine — a Hiphil (causative) of the same root behind TM’s justify_reckon_as_righteous	TM-inherited: ua kom ncaj ncees / raug suav tias ncaj ncees — Critical. This is the OT root of the exact doctrine Romans 3-5 expounds; the mandatory reckoning-qualifier rule from the Romans baseline applies here with full force — never render as “will make [morally] good,” which would invert the forensic sense exactly as the Romans TM warns.
bear (their iniquities) יִסְבֹּל (yisbol) “will carry/bear”	vicarious bearing of guilt shall bear, shall carry	Closes the substitution inclusio begun in v.4 (nasa/sabal)	nws yuav ris/thauj lawv tej kev txhaum — Critical, same concern as v.4.

v.12 — “Therefore I will divide Him a portion with the great, and He shall divide the spoil with the strong, because He poured out His soul unto death; and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors.”

Terms	Variants	Theological meaning	Hmong & risk
divide a portion with the great אֲחַלֶּק־לוֹ בָּרַבִּים (achaleq lo barabbim) “I will apportion to him among the many”	reward, exaltation, victor’s share divide him a portion with the great, give him a portion among the great	Post-resurrection exaltation reward — the Servant’s ultimate vindication and glory (cf. TM glory)	Vajtswv yuav faib ib feem loj rau nws nrog cov uas muaj koob meej — Medium-High; ties to glory TM entry.
poured out His soul unto death הֶעֱרָה לַמָּוֶת נַפְשׁוֹ (he’erah lamavet naphsho) “emptied out his soul/life to death”	total, willing self-giving unto literal death poured out his soul unto death	Restates and intensifies that this is an actual, willing death, not merely severe suffering	nws muab nws txoj sia rho tawm huv tibsi mus rau txoj kev tuag — Critical, same concern as v.8.
numbered with the transgressors לַפֹּשְׁעִים נִמְנָה (lapposh’im nimnah) “was counted/reckoned among the rebels”	forensic association with the guilty, though innocent numbered with the transgressors	Uses the SAME reckoning root (manah, related conceptually to logizomai/suav) that undergirds imputation — the sinless Servant is legally counted among sinners so that sinners can be counted righteous, the reversal-logic of the entire doctrine	raug suav nrog cov neeg fav xeeb — Critical. Should be explicitly cross-taught with TM’s reckon_impute (suav / suav tias) as the mirror-image transaction: He is reckoned guilty so believers may be reckoned righteous (2 Cor 5:21 logic already implicit here).
bore the sin of many חֵטְא רַבִּים נָשָׂא (chet rabbim nasa) “carried the sin of many”	vicarious, substitutionary sin-bearing, scope = “many” (not all without exception, but a great multitude) he bore the sin of many	Final restatement of the nasa substitution-verb inclusio (v.4, 11, 12)	nws ris ntau leej ntau tus tej kev txhaum — Critical, same family as v.4/11.
made intercession יַפְגִּיעַ (yaphgia) “caused to intervene/fall upon”	to intervene on behalf of, plead for made intercession for, interceded for	The Servant’s death includes an active, priestly intercessory dimension for those who wronged Him	thov Vajtswv pab cov neeg txhaum — High collision flag. Hmong shamanism’s central function is a spirit-mediator (txiv neeb) interceding with spirits on an afflicted person’s behalf, often for a fee and repeatable. This term must be explicitly taught as the Servant’s own, unrepeatable, self-sacrificial priestly intercession accomplished BY His death, not a shamanic negotiation performed FOR a client by a third party.

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§2. Chapter-by-Chapter Study — Isaiah 1-66 (Full Book Coverage)

Every chapter is addressed. Chapters contributing no new theological vocabulary beyond terms already tabulated are noted explicitly rather than omitted, per the full-book-coverage mandate.

Chapters 1-5 — Indictment of Judah/Jerusalem (Doctrine: Judgment on Idolatry and Injustice)

Ch. 1 — Introduces the book’s dominant idolatry/injustice vocabulary.

• rebellion (פשע, pesha) — “children have rebelled” (1:2) — see core-passage v.5 note; new term kev fav xeeb, Medium.
• sacrifice/offering rejected (זֶבַח, zevach; קָרְבָּן) — “the multitude of your sacrifices” (1:11) rejected without justice — reuses TM living_sacrifice/khoom fij domain; High risk, must contrast empty ritual sacrifice with the ethical devotion Romans 12:1 later commends and with Christ’s unique atonement (53:10).
• wash/cleanse (רָחַץ, rachats) — “wash you, make you clean” (1:16) — new term ntxuav kom huv, Medium; risk of folk ritual-washing collision similar to TM baptism note — must be taught as moral repentance, not ritual purification.
• scarlet-to-white forgiveness image (1:18) — kev txhaum ntawm nej yuav dawb li daus npu — Low-Medium, vivid and transferable.
• harlot/faithless city (זוֹנָה, zonah, 1:21) — covenant-unfaithfulness metaphor — new term poj muam nkauj/tsis ncaj rau tus txiv (figurative), Medium; must be taught as covenant-infidelity metaphor, not literal accusation.

Ch. 2 — Doctrine: Salvation Extended to the Nations (anchor text, 2:2-4).

• latter days (אַחֲרִית הַיָּמִים, acharit hayamim) — eschatological horizon term — new, hnub tim tsum yuav los / lub sijhawm kawg, Medium.
• mountain of the LORD's house exalted above the mountains, all nations flow to it (2:2-3) — ties directly to TM nations_gentiles (lwm Haiv Neeg) — Low, reused.
• beat swords into plowshares (2:4) — vivid peace-image — new, ntaus rab ntaj ua rab thuas, Low, transfers well to an agrarian Hmong audience.
• idols (אֱלִילִים, elilim, 2:8,18,20 — “worthless things,” a contemptuous synonym for eidōlon) — TM-inherited: dab mlom — High, reused; note the added Hebrew nuance of “worthless/nothing” reinforces the polemic already flagged.

Ch. 3-4 — Judgment on social injustice (leaders, women’s vanity, remnant remaining).

• oppression of the poor (3:14-15) — new, kev tsim txom cov pluag, Low-Medium, no collision, strong ethical-justice resonance.
• Branch of the LORD (צֶמַח יְהוָה, tsemach YHWH, 4:2) — early Messianic-Branch term, ties forward to 11:1; new, Tus Ceg ntawm tus Tswv, Medium — see ch.11 fuller treatment.
• remnant/survivors (4:2-3, שְׁאָר she’ar / פְּלֵיטָה peleitah) — TM-inherited: cov seem — Low, reused, earliest occurrence in the book.

Ch. 5 — Song of the Vineyard; first “Woe” oracles.

• vineyard (כֶּרֶם, kerem) — covenant-Israel metaphor — new, qoob loo txiv hmab — Low, agrarian image transfers naturally.
• Woe (הוֹי, hoy) — new, Txom nyem lauj — Low, recurring judgment-oracle marker across chs. 5, 10, 28-33, 45; flagged once here and reused by reference thereafter.
• justice/righteousness pairing (מִשְׁפָּט וּצְדָקָה, mishpat u-tsedaqah, 5:7,16) — mishpat (justice/judgment) is a NEW term distinct from TM righteousness_of_god_righteous; new, kev txiav txim ncaj (justice) paired with reused kev ncaj ncees — Medium; must be kept as a distinguishable pair since Isaiah consistently yokes the two.

Chapter 6 — The Holiness and Majesty of God (doctrine anchor)

• Holy, Holy, Holy (קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ, qadosh qadosh qadosh, 6:3) — the book’s programmatic statement of divine holiness/transcendence — new core entry Dawb Huv, Dawb Huv, Dawb Huv, reusing the TM morpheme dawb huv from sanctification but applied here to God’s own essential nature rather than believers’ progressive transformation — Critical, requires explicit doctrinal distinction from both the Romans hagiasmos sense (moral transformation) and Hmong folk ritual-purity (dawb huv from spirit-contamination); this is God’s unapproachable, wholly-other majesty, the theological ground of the whole book.
• LORD of hosts (יְהוָה צְבָאוֹת, YHWH tseva’ot, 6:3) — new entry tus Tswv uas Kav Tag Nrho Cov Tub Rog Saum Ntuj — High; must always co-occur with the divine name Vajtswv/tus Tswv per the qualifier-phrase convention (cf. TM power rule), and requires a teaching note distinguishing God’s sovereign command of heavenly armies from any folk concept of contractible spirit-armies/warrior-spirits.
• Holy One of Israel (קְדוֹשׁ יִשְׂרָאֵל, qedosh Yisra’el) — recurring divine epithet (used ~25x, e.g. 1:4, 5:19, 10:20, 12:6, 30:11-12, 41:14, 43:3, 45:11, 54:5, 60:9,14) — new entry tus Dawb Huv ntawm Cov Yixalayees — Critical, same collision concern as above; because of its extremely high frequency, this is arguably the single most load-bearing NEW term in the whole book.
• seraphim (שְׂרָפִים, seraphim, 6:2) — new, transliterated cov Xerafees with gloss cov tubtxib dawb huv saum ntuj — Medium-High; angelic-being vocabulary risks assimilation to Hmong spirit-messenger/ancestor-spirit concepts; needs a first-use footnote distinguishing created, worshiping angelic beings from any spirit intermediary.
• unclean lips (טְמֵא שְׂפָתַיִם, tame sephatayim, 6:5) — new, qhov ncauj tsis dawb huv — Medium-High, same dawb huv collision concern; here correctly denotes moral/creaturely unworthiness before God’s holiness, which is a doctrinally correct use, but must not be taught as removable by ritual means (the seraph’s coal, v.6-7, is symbolic, unrepeatable atonement-imagery, not a ritual formula).
• Woe is me, for I am undone! (אוֹי־לִי כִי־נִדְמֵיתִי, 6:5) — reuses Woe (ch.5) — Low.
• commission/sending (“Whom shall I send?… Here am I, send me,” 6:8) — ties to TM apostle (tus Tub Txib) sending-vocabulary — Low-Medium, reused conceptually.
• hardening of hearts (6:9-10, “make the heart of this people fat… lest they… turn again, and be healed”) — directly quoted at Rom 11:8/Matt 13:14-15 tradition — reuses TM hardening (lub siab tawv) — Medium, reused; earliest occurrence of this motif in the book, foundational for chs. 29, 42, 43.

Chapters 7-12 — Immanuel and the Davidic Messianic King (Doctrine: Coming Messiah)

Ch. 7 —

• Immanuel (עִמָּנוּ אֵל, immanu El, 7:14) — “God with us” — new, transliterated Emanuyees with mandatory gloss Vajtswv nrog peb nyob — Critical; direct prophecy of the incarnation and of Christ’s deity (cf. TM son_of_god forbidden-diminished-sonship rule); must never be glossed merely as “God helps us” (which would blunt the deity claim) but as God’s personal presence among His people.
• virgin (עַלְמָה, almah, 7:14) — new, tus ntxhais dawb huv uas tsis tau sib deev — Critical; doctrinally central to the Virgin Birth; must be rendered with an unambiguous virginity-marker (not merely “young woman”), consistent with the Matt 1:23 LXX parthenos reading this verse anchors.

Ch. 8 —

• stone of stumbling (אֶבֶן נֶגֶף, 8:14) — directly quoted Rom 9:33 — TM-inherited: stumbling_block (qhov/pob zeb ua rau dawm ceg) — Low-Medium, reused.
• bind up the testimony, seal the law (8:16) — ties to TM scripture/law_mosaic_divine — Low, reused conceptually.

Ch. 9 —

• unto us a Child is born... Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (9:6) — the book’s clearest cluster of Messianic-deity royal titles — four NEW critical entries:
  • Wonderful Counselor (יוֹעֵץ, yo’ets, + פֶּלֶא, pele) → Tus Pab Tswv Yim Zoo Kawg Nkaus — Critical.
  • Mighty God (אֵל גִּבּוֹר, El Gibbor) → Vajtswv uas Muaj Hwjchim Loj Kawg Nkaus — Critical; must never be softened to “mighty hero” or “strong man,” which would echo the forbidden diminished-sonship pattern already flagged in the Romans baseline — this title is a direct, unambiguous ascription of full deity to the child-Messiah.
  • Everlasting Father (אֲבִי־עַד, avi’ad) → Leej Txiv uas Nyob Mus Ib Txhis — Critical; note this is NOT a claim that the Son IS the First Person of the Trinity (which would confuse the Persons) but a Hebrew idiom for “Father/Source of eternity, eternal Sustainer” — requires a teaching note to avoid modalistic confusion, reusing TM father_god/son_of_god distinction.
  • Prince of Peace (שַׂר־שָׁלוֹם, sar shalom) → Tus Thawj Coj uas Muab Kev Thaj Yeeb, reusing TM peace (kev thaj yeeb) — High.
• throne of David (9:7) — Davidic-kingdom continuity — ties to TM kingdom_of_god — Low, reused.

Ch. 10 — Assyria as God’s instrument of judgment (Doctrine: Sovereignty over Nations).

• rod of my anger (10:5, שֵׁבֶט אַפִּי) — God’s sovereign use of a pagan empire as a disciplinary instrument — new, pas nrig ntawm kuv txoj kev npau taws, reusing TM wrath_of_god — High, reused; important for teaching God’s sovereignty over even hostile nations without implying He endorses their cruelty (10:12-15 explicitly judges Assyria’s own arrogance).
• remnant shall return (10:20-22, directly quoted Rom 9:27) — TM-inherited: cov seem — Low, reused.

Ch. 11 —

• Root/Branch/Rod of Jesse (חֹטֶר…וְנֵצֶר, choter, netser, 11:1; directly quoted Rom 15:12) — new, Tus Ceg / Tus Cag ntawm Yexi — Medium; comprehension-level botanical metaphor, comparable in kind to the Romans baseline’s already-flagged olive-tree-grafting note (ch.11 of Romans) — needs a similar illustrative-analogy note for a highland-agrarian audience, though this is root/shoot imagery rather than grafting.
• Spirit of the LORD shall rest upon him... spirit of wisdom and understanding, counsel and might, knowledge and the fear of the LORD (11:2) — sevenfold-Spirit description — reuses TM holy_spirit (Vaj Ntsuj Plig) — Critical, reused; the “Vaj” prefix must be retained at every listed attribute-phrase, not just the headword, since each is a description of the one divine Spirit resting on the Messiah.
• wolf shall dwell with the lamb (11:6-9) — eschatological peace/new-creation imagery — new, Medium, ties forward to ch. 65’s New Heavens/New Earth doctrine.
• root of Jesse... ensign to the nations (11:10, quoted Rom 15:12) — reuses TM nations_gentiles — Low, reused; direct bridge-text confirming this chapter’s doctrinal weight for “Salvation Extended to the Nations.”

Ch. 12 — Song of thanksgiving; no new theological vocabulary — reuses TM salvation_save (kev cawm dim, 12:2-3, “wells of salvation”) and ch.6’s Holy One of Israel (12:6). Reviewed; no new terms.

Chapters 13-23 — Oracles Against the Nations (Doctrine: Sovereignty of God over the Nations)

Ch. 13-14 (Babylon) —

• Day of the LORD (יוֹם יְהוָה, yom YHWH, 13:6,9) — new, Hnub ntawm tus Tswv — High; eschatological judgment-day term, foundational for later NT usage; must be taught as God’s sovereign, appointed day of reckoning, not a fatalistic or astrologically-determined day (risk of collision with Hmong divinatory/astrological fate concepts, similar concern to the Romans baseline’s hmoov prohibition for election).
• Lucifer, son of the morning / Day Star (הֵילֵל בֶּן־שָׁחַר, heilel ben-shachar, 14:12) — new, transliterated with gloss, Medium; historically applied typologically to Satan’s fall in later tradition — flag [TRANSLATOR REVIEW NEEDED: possible collision with spirit-being vocabulary] per the escalation-rule convention, since this image could be assimilated to fallen-spirit/evil-spirit concepts already present in Hmong animism in ways that need careful, non-syncretistic handling.

Ch. 15-16 (Moab) — No new theological vocabulary; reuses Day of the LORD-adjacent judgment-oracle conventions and TM remnant. Reviewed.

Ch. 17 (Damascus/Israel) — Reuses remnant, idols (dab mlom, 17:8). Reviewed, no new terms.

Ch. 18 (Cush/Ethiopia) — No new theological vocabulary; brief oracle. Reviewed.

Ch. 19 — Doctrine: Salvation Extended to the Nations (19:19-25, a remarkable text placing Egypt and Assyria alongside Israel as God’s people).

• altar to the LORD in Egypt... My people (19:19-25) — new, Vajtswv haiv neeg extended to a Gentile nation — High; theologically striking anticipation of Gentile inclusion; must not be flattened or under-taught, as it directly undergirds the Salvation-to-Nations doctrine alongside 2:2-4 and 56:3-8.

Ch. 20 — Historical sign-act (Isaiah walks barefoot); no new theological vocabulary. Reviewed.

Ch. 21-23 (Babylon, Edom/Dumah, Arabia, Tyre) — No new theological vocabulary beyond reused oracle-against-nations conventions (Day of the LORD, hwjchim-qualified divine sovereignty). Reviewed collectively; each chapter logged, none introduces new terms.

Chapters 24-27 — The “Isaiah Apocalypse” (Doctrines: Sovereignty over Nations; New Heavens/New Earth seedbed)

Ch. 24 —

• the earth reels like a drunkard (24:20) — cosmic-judgment imagery — new, Low-Medium, transfers as vivid poetic image.
• LORD will punish the host of heaven... and the kings of the earth (24:21) — ties power/hwjchim sovereignty theme over both spiritual and political powers — High, reused framework.

Ch. 25 —

• swallow up death forever... wipe away tears (25:8, directly echoed Rev 21:4, tied to New Heavens/New Earth doctrine) — new, nqos txoj kev tuag mus ib txhis, reusing TM death — High; must be connected forward to ch. 65-66 as an early statement of the same eschatological hope, not treated as an isolated poetic flourish.

Ch. 26 —

• resurrection (יִחְיוּ מֵתֶיךָ, 26:19, “your dead shall live… dwellers in the dust, awake and sing”) — new, cov tuag yuav sawv rov qab muaj txoj sia — Critical; one of the OT’s clearest resurrection-hope texts, foundational background for the Messiah’s own resurrection vindication (cf. core passage v.10-12) and for the whole doctrine of hope; must be rendered plainly as bodily resurrection, not merely spiritual survival.

Ch. 27 —

• Leviathan (27:1) — new, transliterated, Medium, cosmic-judgment imagery; comprehension gap only (no native Hmong sea-monster referent), not a collision. Reuses vineyard (Israel) from ch.5.

Chapters 28-33 — Woe Oracles: Trust in Man vs. Trust in God (Doctrine: Judgment on Idolatry and Injustice; seedbed for Justification)

Ch. 28 —

• tested/precious cornerstone (אֶבֶן…יִסּוֹד, 28:16, directly quoted Rom 9:33; 10:11) — TM-inherited: reuses stumbling_block framework and TM faith_believe (“he who believes will not be ashamed/act hastily”) — Low-Medium, reused; a key Justification-by-Faith proof-text.
• covenant with death (28:15,18) — new, kev cog lus nrog txoj kev tuag, ironic false-security image — Medium, needs the new covenant term (see below, ch.54-55).

Ch. 29 —

• hearts far from me... precept of men (29:13, quoted Matt 15:8-9) — empty ritualism critique — reuses ch.1’s sacrifice-critique vocabulary. Reviewed, no new core terms beyond hardening (29:10, quoted Rom 11:8, TM-inherited, reused).

Ch. 30-31 — Woe to those who trust Egypt rather than the LORD.

• trust/rely on (בָּטַח, batach, 30:12; 31:1) — new, distinct nuance from TM faith_believe, emphasizing reliance for security/protection — vam khom/tso siab rau — Medium; useful to distinguish from pisteuō-family trust since Isaiah’s polemic specifically concerns MISPLACED reliance on human/political power rather than belief-content.

Ch. 32-33 — Righteous king reigning, Zion’s security. No new theological vocabulary; reuses righteousness_of_god_righteous, Holy One of Israel, peace. Reviewed.

Chapters 34-35 — Judgment and Restoration Paired

Ch. 34 — Judgment on Edom; no new theological vocabulary beyond Day of the LORD reuse. Reviewed.

Ch. 35 —

• wilderness shall blossom... the eyes of the blind shall be opened (35:1-6) — restoration/new-creation imagery directly echoed by Jesus in Matt 11:5/Luke 7:22 regarding His own ministry — new, thaj chaw moj sab qhua yuav tawg paj, reusing TM creation — Medium-High; important bridge-text for both the Comfort/Restoration doctrine and the Messiah doctrine (Messianic-age healing signs).
• Way of Holiness (דֶּרֶךְ הַקֹּדֶשׁ, derekh haqodesh, 35:8) — new, Txoj Kev Dawb Huv, reusing ch.6’s dawb huv — High, same collision concerns as ch.6.

Chapters 36-39 — Historical Narrative (Hezekiah, Sennacherib, Babylonian Envoys)

Lower theological-vocabulary density; narrative chapters. No new theological terms; reuses Holy One of Israel (37:23), LORD of hosts (37:16), hwjchim (God’s power to deliver Jerusalem, ch.37), and will_of_god. Logged as reviewed for all four chapters (36, 37, 38, 39) — each contributes narrative confirmation of God’s sovereignty already established in chs. 6-35 rather than new vocabulary.

Chapters 40-48 — Comfort, Cyrus, and the Incomparable God (Doctrines: Comfort/Restoration; Sovereignty over Nations; Judgment on Idolatry)

Ch. 40 —

• Comfort, comfort My people (נַחֲמוּ נַחֲמוּ עַמִּי, nachamu nachamu ammi, 40:1) — new core entry, Nplig, nplig kuv haiv neeg lub siab — High; foundational term for the Comfort/Restoration doctrine across chs. 40-66; must be distinguished from merely emotional comfort — this is covenant-restoration comfort grounded in God’s forgiveness (40:2) and coming glory (40:5).
• prepare the way of the LORD... make straight in the desert a highway (40:3, quoted of John the Baptist in all four Gospels) — new, npaj txoj kev rau tus Tswv, Low-Medium.
• all flesh is grass... word of our God stands forever (40:6-8) — reuses TM flesh_neutral_descent_body framework (mortality sense) — Medium, reused with new nuance (mortality/frailty rather than descent).
• arm of the LORD (40:10-11) — reuses core-passage term (53:1).
• shepherd (רָעָה, ra’ah, 40:11) — new, tus yug yaj — Low.
• To whom will you liken God? (40:18,25) — divine incomparability polemic — new, Tsis muaj leej twg zoo li Vajtswv, Low, foundational for the idol-polemic chapters following.
• everlasting God... does not faint or grow weary (40:28) — reuses TM eternal_life root (nyob mus ib txhis) as a divine-attribute adjective — Medium, new nuance (attribute of God vs. gift to believers) worth distinguishing in teaching.

Ch. 41 —

• Israel my servant... Jacob whom I have chosen (41:8-9) — reuses TM election_choose (kev xaiv... Vajtswv xaiv raws li nws lub siab nyiam) — Critical, reused; earliest explicit “chosen” statement applied corporately to Israel, paired here for the first time with the new Servant of the LORD title (see below).
• Fear not, for I am with you (41:10) — new core entry Tsis txhob ntshai — Medium; recurring refrain (41:10,13,14; 43:1,5; 44:2,8; 54:4) that must be taught in explicit contrast to the constant fear of provoking ancestral/nature spirits central to Hmong traditional religion — a major positive apologetic point, not merely a comprehension item.
• Redeemer, the Holy One of Israel (גֹּאֵל, go’el, 41:14) — new core entry, Tus Txhiv, tus Dawb Huv ntawm Cov Yixalayees, reusing TM redemption (kev txhiv) as the verbal root — High; the go’el (kinsman-redeemer who buys back family land/relatives from debt-slavery) is a rich forensic-familial image; recurs 41:14; 43:14; 44:6,24; 47:4; 48:17; 49:7,26; 54:5,8; 59:20; 60:16; 63:16 — one of the book’s most frequent divine titles and should be logged as a dedicated glossary entry.

Ch. 42 — First Servant Song.

• Behold my Servant... my elect, in whom my soul delights; I have put my Spirit upon him; he shall bring forth justice to the Gentiles (42:1) — combines the new Servant of the LORD title, reused election_choose, reused holy_spirit (Vaj Ntsuj Plig), and reused nations_gentiles — Critical convergence point, directly quoted at Matt 12:18-21 of Jesus.
• a light to the Gentiles... open the eyes of the blind... bring out prisoners from the prison (42:6-7) — new, qhov kaj rau lwm Haiv Neeg, reusing TM nations_gentiles — Medium-High, central Salvation-to-Nations text.
• new song... former things... new things (42:9-10) — new, tej uas twb muaj los lawm / tej uas tshiab, Low-Medium, recurring prophecy-fulfillment motif (also 43:18-19; 48:3-6).

Ch. 43 —

• I have redeemed you, I have called you by name, you are Mine... you are my witnesses (43:1,10) — reuses redemption, election_choose, and TM witness (tus timkhawv) — High, reused; strongly personal covenant-identity language, positive for the Comfort doctrine, useful contrast to impersonal fate (hmoov).
• I am the LORD, and besides me there is no savior (43:11) — reuses TM salvation_save (kev cawm dim) with explicit sole-agency anchoring — Critical, reused, directly reinforces the mandatory kev cawm dim...Yexus Khetos-anchoring convention already fixed in the Romans TM, now shown to have its OT root here.

Ch. 44 —

• Extended idol-manufacture satire (44:9-20) — reuses TM idol (dab mlom) — High, reused, the book’s most extensive and mocking polemic against idol-worship; important companion text for the Judgment-on-Idolatry doctrine, useful teaching resource precisely because it engages the manufacturing/worship process Hmong hearers would recognize from dab mlom veneration practice.
• I am the first and the last; besides me there is no God (44:6) — new, Kuv yog thawj thiab kawg; tsawv kuv tsis muaj lwm tus Vajtswv — Critical, foundational monotheism statement.
• Cyrus... my shepherd... shall perform all my pleasure (44:28) — reuses shepherd, will_of_god. Sets up ch.45.

Ch. 45 —

• Cyrus, mine anointed (מְשִׁיחוֹ, meshicho, 45:1) — new entry — Medium; the only place in Isaiah a pagan king receives the title “anointed” (mashiach); must be taught as a distinct, secular/instrumental anointing for a specific historical task (releasing exiles), never confused with the ultimate Messianic Anointed One of chs. 7, 9, 11, 53, 61 — a genuinely new disambiguation need, not a traditional-religion collision.
• I form the light and create darkness... I the LORD do all these things (45:7) — sovereignty-over-all-things statement — new, High, reinforces the Sovereignty-over-Nations doctrine while requiring care not to imply God is the author of moral evil (a distinct systematic-theology concern flagged for teaching notes, not a Hmong-specific collision).
• Every knee shall bow... every tongue shall swear (45:23, quoted Rom 14:11; Phil 2:10-11) — new, txhua lub hauv caug yuav txhos, txhua tus nplaig yuav lees paub — Low-Medium, universal-submission image, transfers well.

Ch. 46-47 — Further idol polemic (Bel and Nebo, 46:1) and judgment on Babylon; reuses dab mlom, Redeemer. Reviewed, no new core terms beyond reused entries.

Ch. 48 — Reuses former things/new things (48:3-6), Redeemer (48:17), Holy One of Israel. No new terms. Reviewed.

Chapters 49-55 — Servant Songs Climax and Zion’s Restoration (Doctrines: Coming Messiah/Suffering Servant; Comfort/Restoration; Salvation to Nations)

Ch. 49 — Second Servant Song.

• formed me from the womb to be his servant... a light to the Gentiles, that you should be my salvation to the ends of the earth (49:1-6, quoted Acts 13:47) — reuses Servant of the LORD, nations_gentiles, salvation_save — Critical convergence, direct Salvation-to-Nations proof text.
• Can a woman forget her nursing child?... I will not forget you (49:15) — maternal-comfort image — new, Low-Medium, strong positive resonance, no collision.

Ch. 50 — Third Servant Song.

• gave my back to those who struck me... I hid not my face from shame and spitting (50:6) — reuses/foreshadows core-passage suffering vocabulary (v.3,5,7) — High, reused.
• Who is he that shall condemn me? (50:9) — ties forward to TM no_condemnation (kev raug txiav txim rau kev puas tsuaj) — Medium, reused.

Ch. 51 —

• awake, awake, put on strength, O Zion (51:9,17; 52:1) — restoration-summons refrain — new, Low-Medium, reuses power/hwjchim framework with civil/covenantal (not shamanic) sense, requiring the same qualifier discipline as the Romans-baseline power entry.
• everlasting joy... sorrow and sighing shall flee away (51:11) — reuses ch.25/26 New-Creation-hope vocabulary — High, reused.

Ch. 52 —

• How beautiful upon the mountains are the feet of him who brings good news... who publishes salvation (52:7, directly quoted Rom 10:15) — TM-inherited: gospel (Txoj Moo Zoo) and salvation_save — Critical, reused; this is the single clearest OT anchor for the Romans-baseline gospel entry, confirming it must be reused unchanged.
• my Servant shall be exalted and lifted up and shall be very high (52:13, opening of the Fourth Servant Song immediately preceding the core passage) — reuses Servant of the LORD plus TM glory — Critical; sets the exaltation frame that the core passage’s suffering (53:1-9) will invert and then resolve (53:10-12), and must be taught together with 53:1-12 as a single unbroken unit even though the assigned core passage begins at 53:1.
• sprinkle many nations... kings shall shut their mouths (52:15, quoted Rom 15:21) — reuses nations_gentiles. High, reused.

Ch. 53 — Core passage; fully treated in §1 above.

Ch. 54 —

• everlasting covenant of my kindness (mercy)... my kindness shall not depart from you (54:8,10, בְּרִית שָׁלוֹם, berit shalom, “covenant of peace”) — new core entry covenant distinct from TM promise (lus cog tseg): kev cog lus — High; Hebrew berit denotes a formal, often bilateral covenant-oath, richer and more legally binding than the general “promise” TM entry captures; recommend a dedicated new TM entry covenant_berith = kev cog lus (ntawm Vajtswv), paired with everlasting covenant = kev cog lus nyob mus ib txhis, reusing TM mercy (txoj kev khuv leej) for the accompanying “kindness/mercy” term (chesed) — Medium, reused with note that Hebrew chesed (covenant loyalty-love) is broader than the Greek eleos mercy-sense already fixed in the Romans TM and should be flagged for a future TM-revision review to consider a dedicated chesed/covenant-loyalty entry.
• your Redeemer... your Maker is your husband (54:5) — marital-covenant image for God/Israel — new, Medium-High; positive image but requires care given possible (though not close) resonance with spirit-marriage concepts occasionally reported in Hmong shamanic tradition — flag for native-speaker review.

Ch. 55 —

• Ho, everyone who thirsts, come to the waters... come, buy wine and milk without money and without price (55:1) — free-grace invitation image — reuses TM grace (txiaj ntsim) conceptually — Critical, reused; excellent positive reinforcement of the sola-gratia doctrine already flagged Critical in the Romans baseline, since it explicitly excludes payment/merit (“without money and without price”), directly paralleling Rom 4:4-5.
• everlasting covenant, even the sure mercies (chesed) of David (55:3) — reuses new covenant term plus chesed. High, reused.
• my word...shall not return to me void, but shall accomplish that which I please (55:11) — reuses TM will_of_god — Medium, reused.

Chapters 56-59 — Inclusion, Sabbath, Social Justice, Sin Confession

Ch. 56 —

• the foreigner who has joined himself to the LORD... my house shall be called a house of prayer for all nations (56:3-8, quoted Mark 11:17) — new core entry lwm Haiv Neeg uas koom nrog tus Tswv, reusing TM nations_gentiles — High; a major Salvation-to-Nations proof text, explicitly including foreigners and eunuchs (socially marginal figures) in covenant worship — strong positive resonance for a Hmong audience given clan-inclusion/adoption customs already flagged positively in the Romans TM’s adoption_as_sons entry.
• Sabbath (שַׁבָּת, shabbat, 56:2,4,6) — new, transliterated Hnub Xanpiv — Medium, comprehension gap (no native Hmong weekly-rest-day concept), not a collision.

Ch. 57 —

• Renewed idolatry critique, including child sacrifice references (57:5) — reuses dab mlom, sin_act_and_condition — High, reused; note the child-sacrifice reference requires sensitive, non-sensationalized handling in teaching notes but introduces no new lexical risk beyond the already-flagged idol vocabulary.
• I dwell in the high and holy place, with him also who is of a contrite and humble spirit (57:15) — reuses ch.6 Holy Spirit/Vaj Ntsuj Plig and dawb huv holiness vocabulary in a new humility-context — Critical, reused, important companion text for the Holiness/Majesty doctrine, showing God’s transcendent holiness paired with covenantal nearness to the humble.

Ch. 58 —

• fasting (צוֹם, tsom, 58:1-7) — new, yoo mov — Low, existing Hmong term for fasting from general privation practice, no collision; must be taught (per the chapter’s own argument) as inseparable from justice-doing, not ritual performance alone — reinforces rather than creates new risk.

Ch. 59 —

• your iniquities have separated between you and your God (59:2) — reuses TM sin_act_and_condition/unrighteousness — High, reused.
• the Redeemer shall come to Zion... my Spirit that is upon you (59:20-21, directly quoted Rom 11:26-27) — reuses Redeemer, Holy Spirit (Vaj Ntsuj Plig) — Critical, reused; direct textual bridge confirming the Romans-baseline all_israel_will_be_saved entry’s OT root.

Chapters 60-62 — Zion’s Future Glory; Light to the Nations

Ch. 60 —

• Arise, shine, for your light has come... nations shall come to your light... kings to the brightness of your rising (60:1-3) — reuses nations_gentiles, glory — High, reused, capstone Salvation-to-Nations/Restoration text.

Ch. 61 —

• Spirit of the Lord GOD is upon me, because the LORD has anointed me to preach good tidings... to proclaim liberty to the captives (61:1, quoted by Jesus in Luke 4:18-19) — combines reused Holy Spirit, new anointed root (מָשִׁיחַ, mashach, distinct application here from ch.45’s Cyrus and chs.7/9/11/53’s ultimate Messiah — must be taught as pointing to the same ultimate Messianic Servant Jesus explicitly claims for Himself), and TM gospel (Txoj Moo Zoo) — Critical convergence; among the most doctrinally load-bearing verses in the whole book for the Messiah doctrine, since Jesus self-identifies with this text.
• garment of praise for the spirit of heaviness... oil of joy for mourning (61:3) — reuses Holy Spirit, comfort vocabulary. Medium, reused.
• everlasting covenant (61:8) — reuses new covenant term. High, reused.

Ch. 62 —

• you shall be called by a new name... as a bride adorned for her husband (62:2-5) — marital-covenant restoration image, reuses ch.54’s bride/bridegroom term — Medium-High, same collision-caution as ch.54; recommend native-speaker review for this specific image cluster given the shamanic-spirit-marriage caution already flagged.
• watchman (שֹׁמְרִים, shomerim, 62:6) — new, tus zov tsev/tus zov ntsa iav — Low.

Chapters 63-64 — The Divine Warrior and National Lament

Ch. 63 —

• Who is this who comes from Edom... I have trodden the winepress alone (63:1-6) — divine-warrior/judgment imagery — new, Medium-High; vivid violent imagery requiring care in teaching to preserve its judicial (not capricious) character, consistent with the TM wrath_of_god note.
• the Angel of His presence saved them... in His love and in His pity He redeemed them (63:9) — reuses TM love (kev hlub), redemption, and salvation_save — High, reused, tender companion text balancing the divine-warrior imagery of 63:1-6.
• they grieved His Holy Spirit (63:10) — reuses TM holy_spirit (Vaj Ntsuj Plig) — Critical, reused; one of the OT’s clearest personal, grievable-Spirit texts, strong background for the doctrine of the Spirit’s personhood carried into the NT.

Ch. 64 —

• we are the clay, and You our potter; we all are the work of Your hand (64:8) — new, tus puab av thiab peb cov av, sovereignty/creatureliness metaphor — Low-Medium, transfers reasonably (pottery is a recognizable craft), reused conceptually from Rom 9:20-21’s potter-image (itself drawing on this and Jer 18).

Chapters 65-66 — The New Heavens and the New Earth (doctrine anchor); Final Judgment and Worldwide Worship

Ch. 65 —

• I have spread out My hands all the day to a rebellious people (65:2, directly quoted Rom 10:20-21) — reuses kev fav xeeb and election_choose framework — High, reused, confirms this chapter’s bridge-status to Romans 9-11.
• Behold, I create new heavens and a new earth: and the former shall not be remembered (65:17) — new core entry lub Ntuj Tshiab thiab Lub Ntiajteb Tshiab, reusing TM creation (tej uas raug tsim los) — Critical doctrinal anchor for the New-Heavens/New-Earth doctrine; must be taught as a literal, cosmic, future re-creation (culminating at Rev 21:1), not merely renewed political fortune for Israel; flagged Medium-High for a distinct cultural-comprehension reason — Hmong cosmology’s layered-heavens concept (multiple spirit-inhabited sky realms) could cause “new heavens” to be heard as a renewed spirit-realm rather than a literal, physical new creation, requiring an explicit teaching note.
• the wolf and the lamb shall feed together... they shall not hurt nor destroy in all My holy mountain (65:25) — reuses ch.11’s peaceable-kingdom imagery and ch.6’s dawb huv holiness vocabulary — High, reused.

Ch. 66 —

• Heaven is My throne, and earth is My footstool (66:1) — transcendence statement — reuses glory/holiness vocabulary — High, reused.
• As one whom his mother comforts, so I will comfort you (66:13) — reuses ch.40’s Comfort entry — High, reused, forming an inclusio with 40:1 across the whole second half of the book.
• new heavens and the new earth, which I will make, shall remain before Me... from one new moon to another, and from one sabbath to another, all flesh shall come to worship before Me (66:22-23) — reuses New Heavens and New Earth and TM worship_serve_cultic (pehawm) — Critical, reused; the book’s closing worldwide-worship vision, explicitly extending temple worship categories to “all flesh,” a fitting doctrinal capstone bridging the New-Creation and Salvation-to-Nations doctrines.
• they shall go forth and look on the corpses... their worm shall not die (66:24, final verse) — sober closing judgment note — reuses TM wrath_of_god/no_condemnation framework — High, reused; the book deliberately ends holding both restoration-hope and final judgment together, a pairing that must be preserved in any summary teaching of chs. 65-66 rather than presenting only the comfort side.

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§3. Summary of Full-Book Coverage

All 66 chapters have been addressed above: chapters with dense new theological vocabulary (1, 6, 7, 9, 11, 40-45, 49-55, 56, 59, 61, 63, 65-66) received full term-level treatment; chapters that primarily reuse already-tabulated vocabulary (12, 15-18, 20-23, 29, 32-39, 46-48, 57-58, 60, 62, 64) were explicitly logged as reviewed with their reused terms identified, per the full-book-coverage mandate — no chapter was silently omitted.