Leviticus — Phase 1 Semantic Analysis (Hmong Language Package)

0. Methodology and Source-Language Note

Original language. Leviticus (Hebrew: וַיִּקְרָא, Vayyiqra, “And He called”) was composed in Biblical Hebrew, not Koine Greek. This document therefore analyzes each load-bearing term from its Hebrew original, and — because this Language Package’s Translation Memory (assets/translation_memory.json) was built on the Septuagint (LXX) Greek vocabulary of Romans, and several Levitical terms are the direct semantic and lexical source of NT terms already fixed in that TM (most importantly hilastērion, ἱλαστήριον, ← Hebrew כַּפֹּרֶת kapporet, “mercy seat,” Lev 16:2,13-15 LXX; quoted again at Romans 3:25) — every entry also cites the LXX Greek transliteration where a direct lexical bridge exists. This dual citation lets this Leviticus package inherit and extend the Romans baseline with full doctrinal coherence rather than treating the two Testaments’ vocabulary as unrelated.

Destination language. Hmong, RPA script, White Hmong/Hmong Daw, formal/literary register consistent with existing Hmong Bible translation tradition (Vajtswv Txoj Lus), per the governing conventions of 12_ai_translation_requirements.md.

TM inheritance rule. Every term below that already has a fixed entry in the baseline Romans translation_memory.json reuses that rendering exactly, without alteration, and is marked “[TM INHERITED].” Every term below with no baseline entry is a new proposed rendering for this Leviticus package, marked “[NEW — pending TM-revision review],” consistent with §2.4 of 12_ai_translation_requirements.md’s rule that new terms may be rendered ad hoc using established conventions but must be logged rather than silently treated as permanent.

Risk tiers follow the baseline definitions exactly (Critical / High / Medium / Low), per bible_term_registry.json’s registry_metadata.risk_tier_definitions.

Full-book coverage. Every chapter of Leviticus (1–27) is treated below. A chapter contributing no new theological vocabulary beyond terms already established earlier in the book is explicitly marked “no new theological vocabulary” rather than omitted.

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PART A — Core Passage Verse-by-Verse: Leviticus 16:1-34 (The Day of Atonement)

Leviticus 16 is the single densest cluster of sacrificial, priestly, and purity vocabulary in the Torah and is the direct Hebrew/LXX source of the NT’s atonement vocabulary. Every load-bearing term is analyzed at its first occurrence in the chapter; repeated occurrences are cross-referenced rather than re-analyzed to avoid redundancy, per the chapter’s own repetitive liturgical structure.

Leviticus 16:1

“The LORD spoke to Moses after the death of the two sons of Aaron, when they approached the presence of the LORD and died.”

• Contextual note: Sets the fatal stakes of unauthorized cultic approach (cf. Lev 10:1-2, “strange fire”), establishing why the procedures that follow are non-negotiable. No new term beyond narrative vocabulary already covered in ch. 10 below.

Leviticus 16:2

“…that he come not at all times into the holy place inside the veil, before the mercy seat (kapporet)… lest he die; for I will appear in the cloud upon the mercy seat.”

• holy_place_qodesh / most_holy_place [NEW]: Heb. קֹדֶשׁ / קֹדֶשׁ הַקֳּדָשִׁים (qodesh / qodesh haqqodashim); LXX τὸ ἅγιον / τὰ ἅγια τῶν ἁγίων (to hagion / ta hagia tōn hagiōn). Literal: “the set-apart (place) / the set-apart of the set-apart (places).” Semantic range: the innermost sanctuary chamber housing the ark. English variants: “the Holy Place,” “the Holy of Holies,” “the Most Holy Place.” Theological meaning: the locus of God’s manifest presence, access to which is fatal apart from precisely prescribed mediation — grounds the doctrine of The Holiness of God. Hmong: “lub Chaw Dawb Huv Tshaj Plaws” (the most holy place). Risk: High — reuses the dawb huv root shared with folk ritual-purity vocabulary; must be taught as God’s unapproachable, morally transcendent holiness, not a stronger version of ritual cleanliness.
• veil/curtain (parochet) [NEW]: Heb. פָּרֹכֶת (parochet); LXX καταπέτασμα (katapetasma). Literal: “that which separates/divides.” Semantic range: the woven curtain separating the Holy Place from the Most Holy Place. English variants: “veil,” “curtain,” “screen.” Theological meaning: the physical marker of the barrier between sinful humanity and God’s presence, torn only in the antitype (cf. Matt 27:51). Hmong: “daim ntaub thaiv” (the dividing/barrier curtain). Risk: Medium — comprehension gap (no native architectural analogue), no traditional-religion collision.
• mercy_seat_kapporet [NEW]: Heb. כַּפֹּרֶת (kapporet), from כָּפַר (kaphar, “to cover/atone”); LXX ἱλαστήριον (hilastērion) — the very Greek word already fixed Critical-risk in the baseline TM as propitiation_atoning_sacrifice. Literal: “the covering/atoning-place.” Semantic range: the golden lid of the ark of the covenant, the specific place where atoning blood is applied and where God’s presence is manifested. English variants: “mercy seat,” “atonement cover,” “propitiatory.” Theological meaning: this is the OT concrete object behind Paul’s hilastērion in Romans 3:25 — Christ Himself is now the reality this furniture prefigured. Hmong: “lub Npoo Kub Theej Txhoj” (the golden atonement-cover), explicitly cross-referenced in all teaching notes to the TM’s qhov theej txhoj kev txhaum (Rom 3:25). Risk: Critical — inherits the baseline’s Critical rating for hilastērion; must be taught with the same anti-shamanic-appeasement contrast-teaching already mandated for the Romans term, now grounded in its literal OT referent.

Leviticus 16:3

“Thus Aaron shall come into the holy place: with a bull for a sin offering and a ram for a burnt offering.”

• sin_offering_chattat [NEW]: Heb. חַטָּאת (chattat), from the root “to miss the mark, offend”; LXX (τὸ) περὶ (τῆς) ἁμαρτίας (peri [tēs] hamartias) — sharing the root ἁμαρτία already TM-fixed as sin_act_and_condition (txhaum / kev txhaum). Literal: “sin(-offering).” Semantic range: the animal sacrifice offered specifically to deal with sin/moral offense (distinct from #6 below, the guilt offering, which adds restitution). English variants: “sin offering,” “purification offering.” Theological meaning: the sacrificial system’s core instrument for The Sacrificial System and Atonement doctrine — substitutionary, blood-based dealing with sin. Hmong: “khoom fij theej txhoj kev txhaum” (offering that atones/covers for sin), built on the TM’s kev txhaum root plus the atonement-covering verb theej txhoj already used in propitiation_atoning_sacrifice. Risk: Critical — direct structural resemblance to shamanic appeasement offerings (fij dab) made to remove misfortune/spirit-anger; must be explicitly taught as God-instituted, substitutionary, and pointing forward to Christ’s once-for-all sacrifice, never as ritual technique for managing capricious spirits.
• burnt_offering_olah [NEW]: Heb. עֹלָה (olah), from “to go up/ascend”; LXX ὁλοκαύτωμα (holokautōma, “whole burnt thing”). Literal: “that which ascends (in smoke).” Semantic range: the wholly-consumed offering, none of which is eaten, symbolizing total consecration. English variants: “burnt offering,” “whole burnt offering,” “holocaust” (archaic). Theological meaning: complete, unreserved surrender/consecration to God, distinct from the atoning-specific sin offering. Hmong: “khoom fij kub tag nrho” (the offering entirely burned). Risk: Medium — reuses the fij sacrificial domain (already flagged High at TM entry living_sacrifice); must be distinguished in teaching from both the atoning sin offering and from shamanic appeasement burning.

Leviticus 16:4

“He shall put on the holy linen coat… These are holy garments; and he shall bathe his body in water.”

• holy_garments [NEW]: Heb. בִּגְדֵי־קֹדֶשׁ (bigdei qodesh). Literal: “garments of set-apartness.” Semantic range: linen vestments reserved exclusively for cultic mediation. Theological meaning: visibly marks the priest’s mediatorial role as distinct from ordinary human status — see The Priesthood and Mediation. Hmong: “tej ris tsho dawb huv” (holy/set-apart garments). Risk: Medium — comprehension gap only.
• ritual_bathing_rachats [NEW]: Heb. רָחַץ (rachats, “to wash/bathe”). Literal: “wash (the whole body).” Semantic range: full-body ritual washing preceding priestly ministry, distinct from ordinary hygiene. English variants: “bathe,” “wash.” Theological meaning: prerequisite bodily purification before approaching holiness — connects to Clean and Unclean doctrine. Hmong: “da dej ntxuav lub cev huv tibsi” (bathe/wash the whole body clean). Risk: High — close structural parallel to Hmong shamanic/folk ritual washing to remove spirit-contamination before ceremonies; must be taught as a one-time prescribed prerequisite within Israel’s cultic system, not a repeatable purification technique — the same caution the baseline already applies to Christian baptism (kev cai raus dej).

Leviticus 16:5

“He shall take from the congregation of the people of Israel two male goats for a sin offering and one ram for a burnt offering.”

• No new terms; reuses sin_offering_chattat and burnt_offering_olah above, now applied corporately (“from the congregation”) rather than for the high priest alone — a distinction load-bearing for v.6 below.

Leviticus 16:6

“Aaron shall offer the bull as a sin offering for himself, and shall make atonement for himself and for his house.”

• atonement_kaphar [NEW]: Heb. כָּפַר (kaphar, verb), root of both kapporet (v.2) and kippurim (v.29,34, “Day of Atonement”); LXX ἐξιλάσκομαι (exilaskomai) / ἱλάσκομαι (hilaskomai) — same root family as the TM’s hilastērion. Literal: “to cover, to appease, to wipe away.” Semantic range: the entire verbal action of making atonement — covering sin so that its penalty is satisfied and fellowship restored. English variants: “make atonement,” “atone for,” “make propitiation.” Theological meaning: the central verb of The Sacrificial System and Atonement and The Day of Atonement doctrines; this verse establishes that atonement is needed even for the mediating high priest himself, undercutting any notion of human sinlessness in mediation. Hmong: “ua kevcai theej txhoj (rau)” (perform the rite that atones/covers for). Risk: Critical — same collision and same mandatory contrast-teaching as propitiation_atoning_sacrifice in the baseline TM; every occurrence in this chapter (vv. 6, 10, 11, 16, 17, 18, 20, 24, 27, 30, 32, 33, 34) must carry this qualifier-aware rendering, never a bare appeasement-sounding phrase.

Leviticus 16:7-8

“…he shall take the two goats and set them before the LORD… and cast lots (goral) over the two goats, one lot for the LORD and the other lot for Azazel.”

• casting_lots_goral [NEW]: Heb. גּוֹרָל (goral, “lot”). Literal: “lot, portion determined by lot-casting.” Semantic range: a sortition mechanism for determining a divinely-overseen outcome without human manipulation. English variants: “lot,” “casting lots.” Theological meaning: signals that the assignment of the two goats’ roles is God’s sovereign determination, not priestly whim — a minor but real echo of the Election and Sovereignty concern already Critical-flagged in the Romans TM for hmoov (fate) collision. Hmong: “ntaus ntawv rho” (cast lots — existing neutral Hmong idiom for sortition, distinct from hmoov/fate vocabulary). Risk: Medium — must avoid any phrasing implying impersonal fate (hmoov); lots here execute God’s specific will, not blind chance.
• azazel [NEW — proper noun]: Heb. עֲזָאזֵל (Azazel), of disputed etymology (possibly “goat of departure” or a proper name for a wilderness demonic figure). LXX transliterates or renders ἀποπομπαῖος (apopompaios, “the one sent away/averter”). Literal: uncertain; traditionally “scapegoat” or a wilderness entity. Semantic range: (a) a place-name for a desolate location, (b) a personal/demonic being to whom the goat is symbolically dispatched, (c) an abstract “sending-away.” English variants: “Azazel,” “the scapegoat,” “the goat of removal.” Theological meaning: central to The Scapegoat and Substitution doctrine — the goat visibly bears Israel’s sin away from the camp, dramatizing (not literally appeasing a rival deity) the total removal of confessed sin. Hmong: “Axaxes” (proposed transliteration, flagged [TRANSLATOR REVIEW NEEDED: phonological confirmation with native Hmong speaker/theologian before TM lock]). Risk: Critical — grave risk of being heard as sending the nation’s sin to an actual wilderness spirit for appeasement, exactly mirroring Hmong shamanic rites of dispatching an animal to carry away sickness/misfortune to a spirit (a real, named practice in Hmong traditional religion); mandatory teaching note required distinguishing (1) that Scripture never affirms Azazel’s ontological reality or power, (2) that the ritual’s efficacy comes from God’s own institution and, ultimately, Christ’s substitution, not from a transaction with a wilderness being.

Leviticus 16:9-10

“Aaron shall present the goat on which the lot fell for the LORD, and offer it as a sin offering. But the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away (shalach) into the wilderness to Azazel.”

• sent_away_shalach [NEW]: Heb. שָׁלַח (shalach, “to send, send away, release”). Semantic range: dispatch, release, banishment. Theological meaning: the goat is released, not slaughtered — the visible, dramatized removal of sin from the community, distinct from the slain sin-offering goat (v.9). Hmong: “muab tso mus” (send/release away). Risk: Low-Medium, comprehension only.
• wilderness_midbar [NEW]: Heb. מִדְבָּר (midbar). Semantic range: uninhabited wasteland, place outside ordered/covenant space. Theological meaning: sin is banished to the realm of chaos/non-life, outside the camp of the living God’s ordered presence. Hmong: “tebchaws moj sab qhua” (wilderness/desert wasteland — existing stable term). Risk: Low.

Leviticus 16:11-14

Repetition of atonement_kaphar and sin_offering_chattat for Aaron’s own bull; introduces:

• sprinkling_blood_nazah [NEW]: Heb. נָזָה (nazah, “to sprinkle, spatter”); LXX ῥαίνω (rhainō). Literal: “sprinkle (blood/liquid) by flicking.” Semantic range: the specific priestly act of flicking blood onto/before the mercy seat, distinct from pouring or smearing. English variants: “sprinkle,” “spatter.” Theological meaning: the physical mechanism by which atoning blood is applied — grounds the doctrine that atonement requires the application, not merely the shedding, of substitutionary blood. Hmong: “nchos ntshav” (sprinkle/flick blood). Risk: High — blood-sprinkling ritual closely parallels Hmong sacrificial blood-application customs (marking doorposts, altars, or persons with animal blood in traditional rites); must be anchored explicitly to God’s specific instituted atonement pattern, never presented as generic ritual blood-power.
• censer_incense_qetoret [NEW]: Heb. קְטֹרֶת (qetoret, “incense”), מַחְתָּה (machtah, “censer”); LXX θυμίαμα (thymiama). Literal: “that which is burned to produce smoke/fragrance.” Semantic range: aromatic offering burned before God, here specifically to veil the mercy seat in smoke so the high priest may enter without dying. Theological meaning: incense-cloud both honors God’s holiness and mercifully shields sinful humanity from unmediated exposure to it. Hmong: “pa roj tsw qab” (fragrant incense smoke). Risk: Low-Medium, comprehension gap (no equivalent Hmong incense-cloud protective concept, though incense/joss-stick burning exists in ancestor-veneration practice — flag for teaching note distinguishing worship-direction, not lexical collision).

Leviticus 16:15-16

“Then he shall kill the goat of the sin offering that is for the people… and make atonement for the Holy Place, because of the uncleanness of the people of Israel, and because of their transgressions, all their sins.”

• uncleanness_tumah [NEW]: Heb. טֻמְאָה (tumah), from טָמֵא (tamei, “unclean”); LXX ἀκαθαρσία (akatharsia). Literal: “un-cleanness, ritual defilement.” Semantic range: the state of ceremonial impurity arising from contact with death, disease, bodily discharge, or forbidden things — see ch. 11-15 below. Theological meaning: central to the Clean and Unclean doctrine; impurity here is treated as objectively contaminating sacred space itself, requiring cultic remedy, not merely subjective guilt. Hmong: “kev qias” (uncleanness/ritual defilement). Risk: Critical — direct structural overlap with Hmong traditional-religion categories of ritual pollution (contact with corpses, childbirth, certain animals, taboo violations) that are remedied by shamanic cleansing rites; mandatory teaching note that Levitical tumah anticipates and is ultimately resolved in Christ’s once-for-all cleansing (cf. Heb 9:13-14), not a parallel, ongoing shamanic system to be maintained alongside Christian practice.
• transgressions_pesha [NEW]: Heb. פֶּשַׁע (pesha); LXX ἀσέβεια/ἀδικία (asebeia/adikia, cf. TM’s unrighteousness). Literal: “rebellion, revolt, breach of relationship.” Semantic range: willful, rebellious breaking of covenant relationship (stronger than chattat’s “missing the mark”). Theological meaning: names the relational/covenantal dimension of Israel’s sin, not merely ritual error. Hmong: “kev fav xeeb (rau Vajtswv)” (rebellion against God). Risk: Medium.
• sins_chattaah — see sin_offering_chattat root above; here used of the sin itself rather than the offering. Hmong reuses TM’s kev txhaum. Risk: as per TM, High.

Leviticus 16:17

“No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out, having made atonement for himself and for his house and for all the assembly of Israel.”

• tent_of_meeting_ohel_moed [NEW]: Heb. אֹהֶל מוֹעֵד (ohel mo’ed); LXX ἡ σκηνὴ τοῦ μαρτυρίου (hē skēnē tou martyriou, “tent of witness/testimony” — note LXX’s link to μάρτυς, already TM-fixed as witness, tus timkhawv). Literal: “tent of appointed-meeting.” Semantic range: the portable central sanctuary, God’s dwelling-place among Israel prior to the Temple. Theological meaning: the architectural stage for The Priesthood and Mediation; access is fatally restricted, dramatizing the seriousness of unmediated approach to a holy God. Hmong: “Tsev Ntaub Sib Ntsib” (Tent of Meeting). Risk: Medium, comprehension gap only (no exact Hmong nomadic-shrine analogue, but no traditional-religion collision).
• assembly_qahal [NEW]: Heb. קָהָל (qahal). Semantic range: the whole covenant congregation of Israel. Hmong: “tag nrho cov Yixalayees” (reusing the TM’s all_israel_will_be_saved phrasing convention for “all Israel”). Risk: Low.

Leviticus 16:18-19

“Then he shall go out to the altar… and make atonement for it, and shall take some of the blood of the bull and of the goat, and put it on the horns of the altar all around… and sprinkle… seven times, and cleanse it and make it holy from the uncleanness of the people of Israel.”

• altar_mizbeach [NEW]: Heb. מִזְבֵּחַ (mizbe’ach, “place of slaughter/sacrifice”); LXX θυσιαστήριον (thysiastērion). Hmong: “lub thaj” (altar — existing stable Hmong Christian term). Risk: Low.
• cleanse_and_hallow_taher_qadash [NEW]: pairs טָהֵר (taher, “to cleanse, make clean”) with קָדַש (qadash, “to consecrate, make holy”) — the two central verbs of, respectively, the Clean and Unclean and Holiness of God doctrines, used here in tandem. Hmong: “ntxuav kom huv thiab muab cais ua kom dawb huv” (cleanse to purity and set apart to holiness). Risk: Critical, combining the Critical risks already flagged for kev qias/huv (v.15-16 above) and dawb huv (v.2 above) — the pairing must be taught as two related but distinct divine actions: removing defilement and positively consecrating, neither reducible to folk ritual purification.

Leviticus 16:20-22

“…he shall bring the live goat. And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins, and put them on the head of the goat and send it away into the wilderness… The goat shall bear all their iniquities on itself to a remote area.”

• laying_on_of_hands_samakh_yad [NEW]: Heb. סָמַךְ יָד (samakh yad, “lean/press the hand upon”). Semantic range: a ritual act of identification/transfer, used elsewhere for ordination (ch. 8) and sacrificial designation (ch. 1, 3, 4). Theological meaning: physically enacts the transfer of Israel’s guilt onto the substitute animal — the interpretive key to The Scapegoat and Substitution doctrine. Hmong: “tsa ob txhais tes rau saum taubhau” (lay both hands upon the head). Risk: High — this is the exact gesture-pattern used in some Hmong shamanic healing/transfer rituals (transferring illness or misfortune onto a substitute object/animal by touch); must be taught as God’s own instituted symbol of substitutionary guilt-transfer fulfilled in Christ (cf. Isa 53:6; 2 Cor 5:21), not validated as a generic transferable-guilt ritual technology available for reuse.
• confess_yadah [NEW]: Heb. הִתְוַדָּה (hitvadah, from יָדָה, “to confess, acknowledge”). Semantic range: verbal, specific acknowledgment of wrongdoing (distinct from silent ritual action alone). Theological meaning: atonement here requires articulated confession, not mechanical ritual performance alone — sin must be named. Hmong: “lees txim” (confess sin — existing stable Hmong Christian term). Risk: Low.
• bear_iniquity_nasa_avon [NEW]: Heb. נָשָׂא עָוֹן (nasa avon, “to lift/carry/bear iniquity”); cf. LXX λαμβάνω/φέρω ἀνομίας. Theological meaning: the goat’s substitutionary bearing of guilt is the OT’s clearest dramatized picture of penal substitution, directly anticipating Christ (Isa 53:4-6, 1 Pet 2:24). Hmong: “nqa (lawv) tej kev txhaum mus” (bear/carry their sins away). Risk: High — same substitution-collision caution as above; the concept of substitution is doctrinally essential and must not be flattened into a merely symbolic or purely psychological “getting rid of guilt feelings” reading — it is judicial substitution.
• iniquities_avon — see v.16 note on Hebrew sin-vocabulary distinctions; Hmong per above, “kev ua txhaum loj” (iniquity). Risk Medium.

Leviticus 16:23-25

Aaron removes the linen garments, bathes again (see v.4 ritual_bathing_rachats), puts on his regular garments, and offers the burnt offerings for himself and the people, burning the fat of the sin offering on the altar. No new terms beyond those already established (burnt_offering_olah, ritual_bathing_rachats, atonement_kaphar).

Leviticus 16:26

“The one who lets the goat go for Azazel shall wash his clothes and bathe himself in water, and afterward he may come into the camp.”

• Reuses azazel, ritual_bathing_rachats. Introduces the principle that even the handler of the sin-bearing goat becomes ritually contaminated by contact and must be cleansed before re-entering ordinary community life — reinforcing the Clean and Unclean doctrine’s contagion logic. No new term entry required; flagged as a teaching point.

Leviticus 16:27-28

The bull and goat whose blood was used for atonement are carried outside the camp and burned entirely; the one who burns them must likewise wash and bathe before returning.

• outside_the_camp [NEW]: Heb. מִחוּץ לַמַּחֲנֶה (michutz lammachaneh). Theological meaning: disposal of the sin-bearing carcasses outside the sacred camp-boundary anticipates Hebrews 13:11-13’s application to Christ’s crucifixion “outside the gate.” Hmong: “sab nraud ntawm lub yeej” (outside the camp). Risk: Low, comprehension-level cross-reference note only.

Leviticus 16:29-31

“…in the seventh month, on the tenth day of the month, you shall afflict your souls… it is a statute forever… a sabbath of solemn rest for you, and you shall afflict your souls.”

• afflict_the_soul_anah_nephesh [NEW]: Heb. עִנָּה נֶפֶש (anah nephesh, “humble/afflict the life/soul”), the technical idiom for fasting. Semantic range: self-denial, typically through fasting, as an act of penitential humility. Theological meaning: the Day of Atonement requires not only priestly ritual action but the whole community’s inward posture of humility — the doctrine cannot be reduced to mechanics performed for the people without the people’s own participatory repentance. Hmong: “yoo mov thiab txo lub siab” (fast and humble the heart/liver — deliberately avoiding the flagged term hwjchim, since this is human self-humbling, not divine power). Risk: Medium.
• statute_forever_chuqqat_olam [NEW]: Heb. חֻקַּת עוֹלָם (chuqqat olam). Theological meaning: marks the Day of Atonement as a permanent covenant ordinance — theologically significant for how the church later understands this ordinance as fulfilled, not abolished-as-if-irrelevant, in Christ (Heb 9-10). Hmong: “txoj kevcai uas nyob mus li” (an everlasting statute), built on the TM’s Txoj Kevcai (ntawm Vajtswv / Mauxes) qualifier convention. Risk: Medium — must always retain the Mosaic-Law qualifier per baseline rule §2.2.
• sabbath_of_solemn_rest_shabbat_shabbaton [NEW] — see Part B, ch. 23 below for the fuller Sabbath/appointed-times term family.

Leviticus 16:32-33

“And the priest who is anointed and consecrated to be priest in his father’s place shall make atonement… He shall make atonement for the sanctuary, and he shall make atonement for the tent of meeting and for the altar, and shall make atonement for the priests and for all the people of the assembly.”

• anointed_and_consecrated_mashach_qadash [NEW]: Heb. מָשִׁיחַ (mashiach, “anointed one” — the very root behind “Messiah”!) paired with קָדַש (qadash). Literal: “anointed and set apart.” Theological meaning: names the qualification for priestly succession and mediation, and lexically anticipates the ultimate Anointed Mediator (Messiah/Christ, cf. TM’s jesus_christ, Yexus Khetos, where “Khetos”/Christos = “Anointed One” translates this same root-concept via Greek χριστός). Hmong: “tus uas raug pleev roj thiab muab cais ua Povthawj” (the one anointed and set apart as priest). Risk: Medium-High — valuable typological teaching bridge to Christ, but risk that “anointing” language (pleev roj) could be heard through the lens of shamanic ritual empowerment via oil/water blessing (a real Hmong folk-ritual category); requires explicit teaching that this anointing is God’s own institution for lawful mediatorial office, fulfilled in Christ, not a transferable spiritual-power technique.
• all_the_people_of_the_assembly — reuses qahal (v.17). Risk Low.

Leviticus 16:34

“This shall be a statute forever for you, that atonement may be made for the people of Israel once in the year because of all their sins.”

• once_a_year_pa’am_bashanah [NEW]: Heb. אַחַת בַּשָּׁנָה (achat bashanah, “once in the year”). Theological meaning: the once-a-year repetition, contrasted in Hebrews 9-10 with Christ’s genuinely once-for-all (ἅπαξ, hapax) sacrifice, is the key OT/NT hinge distinguishing the Day of Atonement’s repeated pattern from Christ’s unrepeatable atonement — a distinction that must be explicitly preserved in any teaching that connects this passage to propitiation_atoning_sacrifice’s baseline note (“once for all, sufficient, unrepeatable”). Hmong: “ib xyoos ib zaug” (once each year). Risk: High — if this repeated-annual pattern is not explicitly contrasted with Christ’s unrepeatable sacrifice, learners risk assimilating the gospel back into a repeatable-ritual framework (the same risk the baseline TM already flags for hilastērion and baptism).

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PART B — Chapter-by-Chapter Study of the Whole Book (Leviticus 1-27)

(Chapter 16 is the core passage, fully treated in Part A above, and is not repeated here.)

Chapter 1 — Burnt Offerings (Olah)

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Burnt offering עֹלָה olah ὁλοκαύτωμα holokautōma ”that which ascends”	Wholly-consumed offering burnt offering, whole burnt offering	Total consecration/surrender	khoom fij kub tag nrho [NEW, est. 16:3]	Medium
Without blemish תָּמִים tamim ἄμωμος amōmos ”complete, whole, unblemished”	Physical perfection required of sacrificial animals without blemish, unblemished, perfect	God’s holiness demands the unmarred best, not leftovers — typologically fulfilled in Christ’s sinlessness	tsis muaj chaw thuam / zoo tag nrho [NEW]	Low-Medium
Lay hand(s) upon סָמַךְ יָד samakh yad ἐπιτίθημι τὴν χεῖρα ”press/lean the hand upon”	Identification/designation gesture lay his hand upon	Identifies the offerer with the offering	tsa tes rau saum [NEW, cf. 16:21]	High (see 16:21 note)
Sweet aroma / pleasing to the LORD רֵיחַ נִיחוֹחַ reach nichoach ὀσμὴ εὐωδίας ”aroma of restfulness/satisfaction”	Divine acceptance-idiom sweet-smelling aroma, pleasing aroma	God’s acceptance of the offering	hom tsw qab uas Vajtswv txaus siab [NEW]	Low-Medium (avoid implying God is literally nourished by smoke, as in ancestor-offering food logic)

Chapter 2 — Grain Offerings (Minchah)

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Grain offering מִנְחָה minchah θυσία / δῶρον ”gift, tribute”	Non-blood cereal/flour offering grain offering, meal offering, tribute offering	Offering of the fruit of one’s labor, not only blood	khoom fij qoob loo [NEW]	Low-Medium
Frankincense לְבֹנָה levonah λίβανος aromatic resin	Cultic incense ingredient frankincense	Marks the offering’s dedication as fragrant/acceptable	roj ntoos tsw qab (frankincense) [NEW]	Low, comprehension gap
Memorial portion אַזְכָּרָה azkarah μνημόσυνον ”that which causes remembrance”	The token portion burned memorial portion	God is reminded/acknowledged by the token offering	ib feem ua chaw nco ntsoov [NEW]	Low

Chapter 3 — Peace/Fellowship Offerings (Shelamim)

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Peace offering שְׁלָמִים shelamim θυσία σωτηρίου thysia sōtēriou ”offering of wholeness/well-being”	Communal, shared-meal sacrifice peace offering, fellowship offering	Restored, celebratory fellowship with God, shared among worshiper/priest/God	khoom fij kev thaj yeeb [NEW, reuses TM kev thaj yeeb]	Low-Medium
Fat / prohibition on eating fat and blood חֵלֶב / דָּם chelev / dam στέαρ / αἷμα ”fat” / “blood”	The portions reserved exclusively for God/altar fat, suet; blood	Life (blood, see ch.17) and the best portion (fat) belong to God alone	roj thiab ntshav (txwv tsis txhob noj) [NEW]	Medium

Chapter 4 — Sin Offerings (Chattat) for Unintentional Sin

No genuinely new categories beyond sin_offering_chattat and laying_on_of_hands_samakh_yad (established in ch.1/16 above); introduces the graded structure:

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Unintentional sin בִּשְׁגָגָה bishgagah ἀκουσίως akousiōs ”in error, unwittingly”	Sins committed without deliberate intent unintentional sin, sin of ignorance/error	Even unintended sin defiles and requires atonement — sin is objective, not only a matter of conscious intent	kev ua txhaum yuam kev (tsis paub) [NEW]	Medium — important corrective against a purely intent-based Hmong folk-moral framework where accidental harm is often judged less severely or not at all
Horns of the altar קַרְנוֹת הַמִּזְבֵּחַ qarnot hammizbeach τὰ κέρατα τοῦ θυσιαστηρίου ”horns of the altar”	The four projecting corners of the altar horns of the altar	The specific locus of blood-application for atonement, later a place of refuge (1 Kgs 1:50)	tej kub ntawm lub thaj [NEW]	Low

Chapter 5 — Sin and Guilt Offerings; Restitution

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Guilt/trespass offering (introduced) אָשָׁם asham πλημμέλεια plēmmeleia ”guilt, debt, liability”	Sacrifice for offenses requiring restitution alongside atonement guilt offering, trespass offering	Sin against God often has a horizontal/economic dimension requiring repayment, not atonement alone	khoom fij them nqi kev txhaum [NEW]	Medium
Restitution plus one-fifth חֲמִישִׁית chamishit τὸ ἐπίπεμπτον ”the fifth (part)“	Penalty surcharge on restored property restitution, repayment plus 20%	Sin against neighbor requires more than bare repayment — a penalty is due	them rov qab thiab ntxiv ib feem tsib	Low, comprehension-level

Chapter 6 — Priestly Portions; Continual Burnt Offering; Guilt Offering Detailed

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Continual/perpetual fire אֵש תָּמִיד esh tamid πῦρ διὰ παντός ”fire continually”	The altar fire that must never be extinguished perpetual fire, continual burnt offering	Unceasing atoning access maintained by God’s design, not human initiative alone	cub taws uas cig tsis tu ncua	Low
Holy vs. common (distinction) קֹדֶשׁ / חֹל qodesh / chol ἅγιον / βέβηλον ”set apart” / “ordinary”	The basic holy/common binary underlying all purity law holy vs. common, sacred vs. profane	Foundational conceptual grid for Holiness of God doctrine, distinct from the clean/unclean grid (ch.11+)	dawb huv / ib yam li lwm yam [NEW]	High — this holy/common distinction is easily merged with the clean/unclean distinction in teaching; both grids must be taught as related but non-identical (something can be common-but-clean, or common-but-unclean)

Chapter 7 — Peace Offering Regulations; Wave and Heave Offerings

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Wave offering תְּנוּפָה tenuphah ἀφαίρεμα ”offering waved/presented”	Ritual presentation gesture, moved horizontally wave offering	Symbolic presentation of a portion to God before priestly consumption	khoom fij co mus co los [NEW]	Low, comprehension gap
Heave/contribution offering תְּרוּמָה terumah ἀφαίρεμα ”offering lifted up”	Portion set aside/elevated for priests heave offering, contribution	Provision for those who minister — foundation for later NT teaching that ministers are supported by the community (cf. 1 Cor 9:13)	khoom fij tsa rau saud [NEW]	Low

Chapter 8 — Ordination of Aaron and His Sons

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Anointing oil מִשְׁחָה mishchah χρῖσμα chrisma (note: same LXX root as Christos/Χριστός, “Anointed One,” already TM-fixed in Yexus Khetos) “anointing”	Consecrating oil poured/smeared on priests, tabernacle furnishings anointing oil	Sets apart for holy office; deep typological link to Christ’s own anointing	roj pleev tsa [NEW]	Medium-High — see 16:32 note; risk of assimilation to shamanic ritual-empowerment anointing, requires explicit typological (not magical) teaching
Consecrate/ordain קָדַש / מִלֵּא יָד qadash / mille yad (“fill the hand”) τελειόω/ἁγιάζω ”set apart” / “fill the hand (with offering, i.e., install in office)“	Installation into priestly office consecrate, ordain, “fill the hand”	Priesthood is a divinely conferred office, not self-appointed or inherited by mere birthright alone (though hereditary within Aaron’s line)	muab cais ua Povthawj [NEW]	Medium
Blood on the ear, thumb, big toe — — —	Ritual application of blood to extremities ear/thumb/toe consecration	The whole person — hearing, doing, walking — is set apart for God’s service	ntshav pleev rau qhov ntsej, ntiv tes, ntiv taw [NEW]	Medium, comprehension-level; note distinct from sprinkling_blood_nazah (16:14) which is altar-directed, not body-directed

Chapter 9 — Aaron’s First Sacrifices; the Glory of the LORD Appears

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Glory of the LORD כְּבוֹד יהוה kevod YHWH δόξα κυρίου doxa kyriou (TM-fixed: glory, lub yeeb koob) [TM INHERITED] “weightiness/manifest presence of the LORD”	Visible manifestation of divine presence glory of the LORD	Confirms divine acceptance of the newly-instituted sacrificial/priestly system	lub yeeb koob ntawm tus TSWV [TM INHERITED]	Low
Fire from the LORD אֵש מֵאֵת יהוה πῦρ παρὰ κυρίου ”fire from before the LORD”	Supernatural fire consuming the offering fire from the LORD, fire from heaven	Divine ratification of the offering’s acceptability; contrasts sharply with the “strange fire” of ch.10	nplaim taws tuaj ntawm tus TSWV los [NEW]	Medium

Chapter 10 — Nadab and Abihu; Strange Fire; Holy vs. Profane, Clean vs. Unclean Taught

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Strange/unauthorized fire אֵש זָרָה esh zarah πῦρ ἀλλότριον ”foreign fire”	Fire/incense offered contrary to explicit divine command strange fire, unauthorized fire, profane fire	Unauthorized, self-devised worship is fatally serious even when well-intentioned — foundational to Priesthood and Mediation’s insistence on God-prescribed, not human-invented, worship	nplaim taws txawv (tsis raws li Vajtswv hais) [NEW]	High — direct relevance to warning converts against blending Christian worship with self-devised or syncretistic (e.g., shamanic-adjacent) ritual innovation
Distinguish holy/common, unclean/clean לְהַבְדִּיל…קֹדֶשׁ…חֹל…טָמֵא…טָהוֹר διαστεῖλαι…ἅγια…βέβηλα…ἀκάθαρτα…καθαρά ”to separate/distinguish between”	The priest’s teaching task of maintaining these categorical distinctions for the people distinguish the holy from the common, the unclean from the clean	Establishes that Priesthood and Mediation includes a teaching office, not ritual performance alone — priests must instruct Israel in these distinctions	qhia kom paub qhov sib txawv ntawm tej uas dawb huv thiab tej uas ib yam li lwm yam, tej uas qias thiab tej uas huv [NEW]	High, combining the risks already flagged for dawb huv, qias, and huv above

Chapter 11 — Clean and Unclean Animals; Dietary Law

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Clean טָהוֹר tahor καθαρός katharos ”pure, clean”	Ceremonially permissible for eating/contact clean, pure	Marks Israel’s set-apart identity through daily practice — see Clean and Unclean doctrine	huv [NEW]	Critical
Unclean טָמֵא tamei ἀκάθαρτος akathartos ”impure, defiled”	Ceremonially forbidden for eating/contact unclean, impure, defiled	Not equivalent to “sinful” per se, but a distinct category of ritual/symbolic defilement bounding Israel’s identity	qias [NEW]	Critical — the single most doctrinally sensitive lexical choice in the book. Hmong traditional religion has extensive, functionally similar categories of ritual pollution (contact with death, certain animals, taboo-breaking) remedied by shamanic cleansing; mandatory teaching note: Levitical tamei is a divinely instituted, temporary, pedagogical boundary-marker (Gal 3:24-25 principle) that finds its terminus in Christ (Acts 10:9-16; Mark 7:19), not a permanent parallel purity system to be maintained by Hmong Christians, nor to be confused with the shamanic contamination-and-cleansing worldview it superficially resembles.
Detestable/abomination שֶׁקֶץ / תּוֹעֵבָה sheqets / to’evah βδέλυγμα bdelygma ”detestable thing, abomination”	The strongest unclean-category, provoking revulsion detestable, abomination, unclean thing	Reinforces the seriousness of the clean/unclean boundary at its extreme edge	qhov kev qias vuab tsuab [NEW]	High

Chapter 12 — Purification After Childbirth

No new categories beyond uncleanness_tumah/tamei/taher (established at 16:15-19 and ch.11); introduces:

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Days of impurity (postpartum) יְמֵי טֻמְאָתָהּ yemei tum’atah ἡμέραι ἀκαθαρσίας ”days of her uncleanness”	Time-bound ritual impurity following childbirth days of her uncleanness, purification period	Even a God-blessed, non-sinful event (childbirth) can carry ritual (not moral) impurity — reinforces that tumah ≠ sin	tej hnub uas nws tseem qias [NEW]	High — Hmong culture also observes postpartum ritual-purity/confinement customs (nyob dawm/nyob deb); risk of conflating the biblical pedagogical-symbolic purpose with the traditional spiritual-danger rationale; teaching note required.

Chapter 13 — Diagnosis of Tsara’at (Leprosy/Skin Disease)

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Tsara’at (leprosy/skin disease) צָרַעַת tsara’at λέπρα lepra broader than modern Hansen’s disease; any of several visible skin/fabric/wall conditions	skin disease, “leprosy,” infectious/defiling skin condition leprosy, skin disease, plague	A visible, spreading, defiling condition requiring priestly diagnosis and community separation — vivid physical parable of sin’s spreading, defiling, separating nature	mob ruas [NEW]	Medium — existing Hmong word for leprosy (mob ruas) is narrower (Hansen’s disease specifically) than the Hebrew’s broader category (including mold/mildew on fabric and walls, ch.13:47-59); must be taught with the broader semantic range explained, not merely equated with the modern medical diagnosis.
Isolation/quarantine הִסְגִּיר hisgir ἀφορίζω aphorizō ”shut up, confine”	Priestly-ordered separation pending diagnosis quarantine, isolate, shut up	Community protection and diagnostic patience precede final pronouncement — models measured, not panicked, response to visible defilement	kaw cais tseg ib ntus [NEW]	Low

Chapter 14 — Cleansing Rituals for Leprosy; House Leprosy

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Cedar wood, scarlet yarn, hyssop עֵץ אֶרֶז, שְׁנִי, אֵזוֹב ξύλον κέδρινον, κόκκινον, ὕσσωπος specific cleansing-ritual materials	Ingredients of the priestly cleansing rite for restored lepers (and later, Ps 51:7’s allusion) cedar wood, scarlet thread/yarn, hyssop	Physical materials mediating restoration to community and cultic life after defilement is resolved — a rich typological set reused at the cross (hyssop, John 19:29)	ntoo cedar, xov liab, tsuas ntsuab hyssop [NEW]	Low-Medium, comprehension gap (unfamiliar flora)
Restored to the camp — — —	Reintegration ritual after cleansing pronounced clean, restored to the community	Cleansing is never merely private/ritual but restorative to full community belonging — pastoral model for church restoration after discipline	raug lees tias huv thiab pub rov qab los nrog lub zej zog nyob	Low

Chapter 15 — Bodily Discharges and Ritual Impurity

No new category terms beyond tamei/taher/tumah (ch.11-12); extends the domain to normal bodily functions (seminal emission, menstruation).

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Discharge/flow זוֹב zov ῥύσις ”flow, discharge”	Bodily fluid triggering ritual impurity issue, discharge, flow	Even ordinary, non-sinful bodily processes fall under the ritual purity system — reinforces tumah’s non-moral, symbolic-boundary character, directly relevant to the NT woman with the discharge of blood healed by Christ (Mark 5:25-34, who reverses the contagion logic — her touch does not defile Him; His touch heals her)	cov kua los ntawm lub cev [NEW]	High — same collision/teaching-note requirement as ch.11-12 uncleanness entries; especially valuable teaching bridge to Christ’s reversal of the contagion direction in the Gospels.

Chapter 17 — Blood is Life; Prohibition Against Eating Blood

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Blood דָּם dam αἷμα haima ”blood”	The physical substance and its theological significance as life-bearer blood	Central to Sacrificial System and Atonement: “the life of the flesh is in the blood… it is the blood that makes atonement” (17:11)	ntshav [NEW]	High — Hmong sacrificial and divinatory customs (chicken/pig blood offerings to ancestors/spirits, blood-based omens) make this a live collision domain; must be taught that Levitical blood-atonement is God’s own institution pointing to Christ’s blood (cf. TM’s propitiation_atoning_sacrifice), categorically distinct from, and not continuous with, blood-based folk-ritual practice.
Life/soul נֶפֶש nephesh ψυχή psychē ”life, living being, soul”	The animating life-principle of a creature life, soul, living being	Distinct from the TM’s anthropological human_spirit_soul (ntsuj plig, translating πνεῦμα); nephesh here denotes physical/animal life-force, not the immaterial human spirit — must be kept lexically separate to avoid confusing OT blood-atonement theology with NT pneumatology	txoj sia [NEW]	High — must NOT be rendered ntsuj plig (reserved for pneuma) nor confused with Vaj Ntsuj Plig; keeping txoj sia (life) distinct is essential to avoid implying blood contains a “soul” in the animistic multi-soul sense.

Chapter 18 — Sexual Holiness Laws

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Uncover nakedness (euphemism for forbidden sexual relations) גִּלָּה עֶרְוָה gillah ervah ἀποκαλύπτω ἀσχημοσύνην ”uncover shame/nakedness”	Idiom for prohibited sexual intercourse ”uncover the nakedness of,” have sexual relations with	Marks the boundary-lines of sexual holiness within kinship structures — connects Holiness of God to concrete household ethics	qhib qhov txaj muag ntawm… (kev sib deev txwv tsis pub) [NEW]	Medium, register-sensitive euphemism requiring careful, non-graphic, non-euphemism-losing translation
Abomination (reiterated) תּוֹעֵבָה to’evah βδέλυγμα see ch.11	Applied here to specific forbidden sexual practices “of the nations” abomination, detestable practice	Reinforces Israel’s called-out distinctiveness from surrounding nations’ customs	qhov kev qias vuab tsuab [NEW, reuse ch.11]	High

Chapter 19 — The Holiness Code; Love of Neighbor

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Be holy, for I am holy קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ἅγιοι ἔσεσθε, ὅτι ἅγιος ἐγώ ”holy ones you shall be, for holy [am] I”	The chapter’s — and arguably the book’s — thesis statement ”You shall be holy, for I the LORD your God am holy”	The foundational imperative of the Holiness of God and the Call to Be Holy doctrine: derivative, responsive holiness grounded in God’s own prior, essential holiness — never self-generated moral achievement	Nej yuav tsum dawb huv, rau qhov kuv, tus TSWV nej tus Vajtswv, dawb huv [NEW]	Critical — must never be taught as “become good enough to earn standing” (echoing the same collapse the baseline TM warns against for righteousness_of_god_righteous/justification); Israel’s holiness is responsive to God’s prior holiness and covenant grace, and its call must be anchored the same way sanctification is anchored in the baseline (progressive, Spirit-enabled, not ritual self-purification).
Love your neighbor as yourself וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ ve’ahavta lere’akha kamokha ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν ”you shall love your neighbor/companion as yourself”	Command of active, practical benevolence toward one’s covenant-community fellow love your neighbor as yourself	Grounds the Love of Neighbor doctrine, quoted by Christ as the second great commandment (Matt 22:39) and by Paul as the Law’s summary (Rom 13:8-10, already using TM’s love, kev hlub)	Koj yuav tsum hlub koj tus kwvtij zej zog ib yam li koj hlub koj tus kheej [NEW, built on TM-inherited kev hlub]	Medium — the Hebrew rea’ (“neighbor/companion”) in its immediate 19th-chapter context primarily denotes a fellow covenant-Israelite; teaching must note the OT’s expanding trajectory (19:34 extends the same command to the sojourner/foreigner) which Christ’s Good Samaritan parable universalizes — under-teaching this scope-expansion risks an artificially narrow “neighbor,” but this is a scope/comprehension issue, not a traditional-religion collision.
Gleaning for the poor לֶקֶט leqet καλάμη ”gleaning, leftover gathering”	Harvest-edge provision for the poor and sojourner gleaning, leaving the edges of the field	Concrete economic outworking of love-of-neighbor; background to the Book of Ruth and to NT almsgiving ethics	khaws tshuav rau cov pluag thiab lwm haiv neeg [NEW]	Low

Chapter 20 — Penalties for Holiness Violations; Molek Worship

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Cut off from his people הִכְרַתִּי…מִקֶּרֶב עַמָּם hikratti…miqerev amam ἐξολεθρεύσω…ἐκ τοῦ λαοῦ αὐτῶν ”I will cut off…from among their people”	Formula of severe covenant penalty, ranging from excommunication to death, often divinely (not humanly) executed ”cut off from his people,” (divine) excommunication/extirpation	The seriousness of holiness violations as covenant-severing, not merely socially embarrassing — a sober counterpart to the Holiness doctrine’s positive call	raug muab txiav tawm ntawm nws haiv neeg [NEW]	Medium-High
Molek (child sacrifice deity) מֹלֶך Molek Μολόχ Moloch proper noun, a Canaanite/Ammonite deity associated with child sacrifice	— Molech, Molek	The most extreme named form of idolatry condemned in the book — reinforces the TM’s existing Critical/High treatment of idol (dab mlom) with an especially severe, historically documented practice	Molej [NEW, proposed transliteration, flagged for review]	High — must not be softened or generalized; this is precisely the kind of concrete idolatrous practice the TM’s idol entry says must not be euphemized.

Chapter 21 — Priestly Holiness Restrictions

No new category terms beyond qadosh/qodesh (established ch.6, 16, 19); extends holiness-grid restrictions specifically to priests (marriage, mourning-rite limitations, physical-defect disqualification for altar service).

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Profane his holiness חִלֵּל קְדֻשָּׁתוֹ chillel qedushato βεβηλόω ”make common/profane what was set apart”	Priestly disqualification through defiling conduct profane his sanctity, defile his consecration	Higher office carries heightened, not diminished, holiness accountability — relevant to Priesthood and Mediation’s standard for those who mediate	ua kom tsis dawb huv lawm rau nws txoj haujlwm povthawj [NEW]	Medium

Chapter 22 — Priestly Purity and Offering Standards

No new categories beyond those in ch.1-4, 6, 21; reiterates tamim (without blemish) and priestly qadash/tamei vocabulary applied to (a) who may eat holy food, and (b) which animals may be offered.

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Holy things / holy gifts קֳדָשִׁים / קָדָשִׁים qodashim τὰ ἅγια ”holy things”	Consecrated food/offerings reserved for priestly households under purity conditions holy things, sacred donations	Reinforces that holiness has concrete, regulated, everyday consequences (who may eat what, when) — not abstract sentiment only	tej khoom dawb huv [NEW]	Low-Medium

Chapter 23 — Appointed Times, Sabbath, and the Feasts

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Appointed times/feasts מוֹעֲדֵי יהוה mo’adei YHWH ἑορταὶ κυρίου heortai kyriou ”the LORD’s appointed meeting-times”	The full liturgical calendar (Passover, Weeks, Trumpets, Atonement, Tabernacles, etc.) appointed feasts, sacred assemblies, holy convocations	Grounds the Sabbath and Sacred Time doctrine: time itself, not only space (ch.16) and category (ch.11), is structured by God as holy	lub caij uas Vajtswv teem tseg [NEW]	Medium
Sabbath שַׁבָּת shabbat σάββατον sabbaton ”cessation, rest”	The weekly seventh-day rest, foundational to the whole appointed-times system Sabbath, sabbath rest	Weekly, creation-rooted (Gen 2:2-3) sacred rest distinguishing Israel’s rhythm of life from surrounding nations	Hnub Xanpataug (Hnub So) [NEW, transliteration + gloss, [TRANSLATOR REVIEW NEEDED: confirm established Hmong Christian phonological transliteration for “Sabbath” before TM lock]]	Medium — comprehension/register gap (no native Hmong sacred-rest-day concept independent of agricultural/lunar cycles), not a traditional-religion collision; connects instructively to Rom 14:5-6’s “disputable matters” regarding days, already in the Romans TM.
Firstfruits רֵאשִׁית reshit / בִּכּוּרִים bikkurim ἀπαρχή [TM INHERITED: firstfruits, thawj phaus qoob loo / cov ua ntej] “first (of the harvest)“	Harvest-dedication offering firstfruits	Same agrarian-dedication logic already established in the Romans baseline (8:23, 11:16, 16:5) — direct positive continuity	thawj phaus qoob loo [TM INHERITED]	Low-Medium (per baseline)
Day of Atonement (feast-calendar reference) יוֹם הַכִּפֻּרִים Yom HaKippurim ἡμέρα ἐξιλασμοῦ ”day of the atonements”	The calendar name for the ch.16 ritual Day of Atonement, Yom Kippur	Places the ch.16 ritual within the annual liturgical cycle	Hnub Theej Txhoj Kev Txhaum [NEW, built on established theej txhoj root]	Critical (inherits ch.16 rating)

Chapter 24 — The Lampstand, Showbread, Blasphemy, and Lex Talionis

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Bread of the Presence / showbread לֶחֶם הַפָּנִים lechem hapanim ἄρτοι ἐνώπιοι ”bread of the face/presence”	Twelve loaves continually set before God in the sanctuary showbread, bread of the Presence	Continual, tribal-representative provision-offering before God’s presence, later invoked by Christ (Matt 12:3-4)	khob mov nyob ntawm Vajtswv lub xub ntiag [NEW]	Low-Medium
Blasphemy נָקַב שֵם naqav shem / קִלֵּל qillel βλασφημέω ”pierce/curse the Name”	Reviling God’s own Name blaspheme, curse God’s name	Grounds the seriousness of reverence for God’s own Name as an extension of His holiness	tuam mom rau Vajtswv lub npe / thuam Vajtswv [NEW]	Medium-High — must not be softened; direct verbal contempt of God’s Name is treated with the same gravity as the holiness violations of ch.10, 19-20
Eye for eye עַיִן תַּחַת עַיִן ayin tachat ayin ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ ”eye in place of eye”	Proportionate judicial retribution principle (lex talionis) eye for an eye	Establishes proportionality (not excess) in judicial penalty — later contrasted, not abolished in principle, by Christ’s personal-ethic teaching (Matt 5:38-39)	ib lub qhov muag pauj ib lub qhov muag [NEW]	Low-Medium, comprehension/teaching-note only

Chapter 25 — Sabbath Year, Jubilee, and Redemption

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Sabbath year שְׁנַת שַׁבָּתוֹן shenat shabbaton ἔτος σαββάτων ”year of sabbath-rest”	Every seventh year, land rests, debts addressed Sabbath year, sabbatical year	Extends Sabbath and Sacred Time from days to years — creation-order rest applied even to the land itself	Xyoo So (ib xyoo rau xya xyoo) [NEW]	Medium
Jubilee יוֹבֵל yovel ἄφεσις aphesis (note: same LXX root behind NT “forgiveness/release,” ἄφεσις ἁμαρτιῶν) “ram’s horn (trumpet that announces it); release”	Every 50th year: land reverts, debt-slaves freed, ancestral land returns Jubilee, Year of Jubilee	The most vivid OT picture of comprehensive release/restoration — theologically anticipates the gospel’s release from sin’s debt (Luke 4:18-19 quoting Isa 61)	Xyoo Yubili (Xyoo Tso Kom Rov Qab) [NEW]	Medium — strong positive typological bridge (parallels the baseline’s positive treatment of redemption/kev txhiv via Hmong debt-redemption custom), but must be explicitly connected forward to Christ’s proclaimed “release,” not left as merely an ancient economic-legal curiosity
Kinsman-redeemer גֹּאֵל go’el ὁ ἀγχιστεύων ”the one who redeems/reclaims (as near kinsman)“	The near relative with the right/duty to redeem land or persons from debt-bondage kinsman-redeemer, redeemer, near relative	Direct legal-relational background to the TM’s redemption (kev txhiv) entry and to Christ as the ultimate Kinsman-Redeemer (cf. Ruth; Job 19:25)	tus kwvtij txhiv [NEW, built on TM-inherited kev txhiv root]	Low-Medium — strong positive bridge via existing Hmong clan-redemption custom, paralleling the baseline’s positive note on redemption and adoption_as_sons

Chapter 26 — Covenant Blessings and Curses

No new category terms beyond Txoj Kevcai (TM-inherited), berit/covenant (introduced here as a major term):

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Covenant בְּרִית berit διαθήκη diathēkē ”binding agreement”	God’s formal, sworn relational bond with Israel covenant, testament, agreement	The overarching legal-relational frame within which all of Leviticus’s sacrificial, purity, and holiness law operates — obedience/disobedience triggers blessing/curse within an already-established covenant relationship, not as a means of first establishing it	lub Cog Lus (nrog Vajtswv) [NEW]	Medium — must be taught as flowing from grace-initiated relationship (cf. TM’s promise, lus cog tseg), not as a bare merit-transaction; connects directly to Romans’ Abrahamic covenant discussion already in the baseline (promise entry).
Walk in my statutes הָלַךְ בְּחֻקֹּתַי halakh bechuqqotai πορεύομαι ἐν τοῖς προστάγμασίν μου ”walk in my decrees”	Idiom for habitual, ongoing covenant obedience walk in my statutes, live by my decrees	Obedience as an ongoing way-of-life/journey metaphor, not one-time performance	taug kev raws li Vajtswv tej kevcai [NEW]	Low

Chapter 27 — Vows, Valuations, and Dedicated Things

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Vow נֶדֶר neder εὐχή euchē ”solemn promise”	A voluntary, binding pledge to dedicate a person/animal/property to God vow, votive pledge	A vow, once made, is treated with the same seriousness as any covenant obligation — connects to the TM’s promise (lus cog tseg) but specifically as a human-initiated, binding pledge to God, not God’s pledge to humanity	tej lus cog tseg rau Vajtswv (ua kevcai) [NEW, distinguished from TM’s promise which is God’s pledge]	Medium — must be kept lexically distinguishable in teaching from promise/lus cog tseg (God’s covenant pledge to Israel/Abraham) to avoid reversing the direction of obligation
Devoted/dedicated things חֵרֶם / קֹדֶשׁ cherem / qodesh ἀνάθεμα anathema / ἅγιον ”set apart, devoted (sometimes to destruction)“	Property or persons irrevocably set apart for God, in some contexts for destruction devoted thing, dedicated thing, “anathema”	The most absolute form of the holy/common distinction — nothing devoted to God may be casually redirected to ordinary use	tej khoom uas twb muab cais rau Vajtswv lawm [NEW]	Medium-High — cherem in its destruction-sense requires careful, non-sensationalized teaching context; not to be confused with ordinary tithing/dedication
Tithe מַעְשֵׂר ma’aser ἐπιδέκατον ”a tenth”	The tenth-portion offering tithe	Regular, proportionate acknowledgment that all produce/increase belongs first to God	ib feem kaum [NEW]	Low

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Summary Cross-Reference: Doctrine-to-Chapter Map

Doctrine	Primary Chapters	Key Terms
1. The Sacrificial System and Atonement	1-7, 16, 17	olah, minchah, shelamim, chattat, asham, kaphar, dam
2. The Holiness of God and the Call to Be Holy	6, 10, 11, 16, 19, 20, 21, 26	qodesh/qadosh, qodesh haqqodashim, “Be holy for I am holy”
3. The Priesthood and Mediation	8, 9, 10, 16, 21, 22	kohen, mashach, samakh yad, “distinguish holy/common”
4. Clean and Unclean	11, 12, 13, 14, 15, 16	tahor, tamei, tumah, sheqets/to'evah
5. The Day of Atonement (Yom Kippur)	16, 23	kapporet, kaphar, Yom HaKippurim, anah nephesh
6. The Scapegoat and Substitution	16	Azazel, samakh yad, nasa avon, shalach
7. Sabbath and Sacred Time	16 (v.29-31), 23, 25	shabbat, mo'ed, shenat shabbaton, yovel
8. Love of Neighbor (Leviticus 19:18)	19	ve'ahavta lere'akha kamokha, rea', leqet

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Governing Note

This document extends, and does not contradict, the baseline Romans assets/translation_memory.json. Every TM-inherited term above reuses its recorded Hmong rendering exactly. Every new term is explicitly marked [NEW] and flagged for the Phase 2 TM-revision cycle per 12_ai_translation_requirements.md §2.4; none should be treated as a locked, permanent rendering until that review occurs — most urgently the proper-noun transliterations (Axaxes for Azazel, Molej for Molek, Hnub Xanpataug for Sabbath), which are explicitly flagged [TRANSLATOR REVIEW NEEDED] above.