Semantic Analysis — Luke (Hmong Destination Language)

§0. Conventions

• Script: RPA (Romanized Popular Alphabet, White Hmong / Hmong Daw), per the Romans baseline.
• Register: Formal, reverent, literary Hmong consistent with the existing Hmong Bible translation tradition (Vajtswv Txoj Lus), per the Romans baseline §5.
• Notation: (TM) marks a term whose Hmong rendering is a permanent, non-negotiable reuse of the Romans baseline translation_memory.json entry. (NEW) marks a term surfacing for the first time in this Luke analysis, requiring risk assessment and — where Critical/High — routing toward a future TM-revision review. [TRANSLATOR REVIEW NEEDED] flags genuine ambiguity per the Romans package’s escalation convention.
• Risk tiers (identical definitions to the Romans baseline): Critical = doctrinally load-bearing term with a strong, specific collision with Hmong traditional religion; High = real potential for confusion, manageable with a documented disambiguating strategy; Medium = comprehension/register gap, no direct collision; Low = stable, minimal ambiguity.
• Full-book coverage mandate: every chapter of Luke (1–24) is treated below. Chapters/sections contributing no new theological vocabulary beyond terms already treated are explicitly marked “no new theological vocabulary” rather than silently skipped.

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PART A — Core Passage Verse-by-Verse: Luke 4:16-21

This passage is the theological anchor of the curriculum (Jesus’ Nazareth manifesto, fulfilling Isaiah 61:1-2/58:6). Every load-bearing term is treated individually below.

Luke 4:16

“And he came to Nazareth, where he had been brought up. And he went to the synagogue on the Sabbath day, as was his custom, and he stood up to read.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
synagogue συναγωγή / synagōgē ”a bringing-together, assembly place”	local Jewish gathering-place for Scripture reading, prayer, teaching synagogue, meeting place	The regular, weekly venue of covenant-community worship and Torah reading — the concrete setting in which Jesus publicly announces his mission.	(NEW) tsev sablaj (established Hmong Christian usage, “house of assembly”). Low risk — comprehension-level term only, no traditional-religion collision, but should be distinguished from tsev kaiv/tsev dab (spirit-house) vocabulary if such terms ever surface in oral paraphrase.
Sabbath σάββατον / sabbaton ”rest, cessation”	the seventh-day covenant rest; also loosely “week” in some NT usages Sabbath, Sabbath day	Marks Jesus’ habitual, faithful observance of Jewish covenant practice — he does not abolish the Sabbath but fulfills its meaning within it (cf. ch. 6, 13, 14).	(NEW) hnub Xanpatau (established transliteration in Hmong Bible tradition). Low risk.
custom ἔθος / ethos ”habit, usual practice”	personal or communal habitual practice; NOT the covenantal nomos/Law itself custom, habit, was accustomed	Describes Jesus’ personal devotional pattern, distinct from the Mosaic Law category.	(NEW) nws li kev cai or raws li nws txeev ua. Low-Medium risk: shares the kevcai morpheme with (TM) Txoj Kevcai (ntawm Vajtswv / Mauxes); must be phrased so it clearly denotes personal habitual practice, not the covenantal Law itself, to avoid morpheme-driven confusion.
stood up to read ἀνέστη ἀναγνῶναι / anestē anagnōnai ”stood up, [in order] to read aloud”	formal act of public Scripture reading stood up to read, rose to read	Marks the formal, authoritative posture of publicly proclaiming and interpreting Scripture — Jesus positions himself as an authorized reader/expositor.	Descriptive verb phrase; no fixed glossary term needed. Low risk.

Luke 4:17

“And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,“

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
scroll / book βιβλίον / biblion ”small book, scroll, document”	a written scroll of Scripture; also legal/certificate document elsewhere in NT scroll, book	The physical vehicle of the fixed, authoritative prophetic text Jesus is about to expound.	(NEW) phau ntawv (generic “book/scroll”). Low risk — comprehension-level (scroll format unfamiliar) rather than doctrinal.
prophet προφήτης / prophētēs ”one who speaks forth/before”	an authorized spokesman for God who both foretells and proclaims God’s word prophet	Isaiah’s authority as God’s covenant spokesman is the ground for the passage’s fulfillment-claim; central to the “Jesus fulfills Scripture” theme running through Luke (24:25-27, 44).	(NEW) yaj saub. HIGH RISK — this is the established Hmong Christian rendering, but it is drawn from Yawm Saub, a figure in Hmong oral tradition/folk-mythology (a heavenly, secret-revealing ancestor-figure sometimes bound up with 19th-20th century Hmong millenarian king-messiah expectation movements). Using this term risks hearers importing folk-messianic/nationalist expectations onto the biblical category of “prophet.” Mandatory teaching note required: yaj saub in Scripture denotes strictly a divinely-called human spokesman of the covenant God of Israel (e.g., Isaiah), never a coded reference to Hmong ethnic-national deliverance mythology.
unrolled / found ἀναπτύξας εὗρεν / anaptyxas heuren ”having unrolled, he found”	physical unrolling of a scroll to locate a specific passage unrolled, opened; found	Depicts a deliberate, purposeful selection of this specific text — not a random reading — signaling programmatic intent.	Descriptive; no fixed term needed. Low risk.
written γεγραμμένον / gegrammenon (from γράφω / graphō) “having been written”	the settled, fixed written form of a text it is written, it was written	Anchors the citation to the fixed, authoritative written Scripture — root of the noun treated in v.21 (graphē, (TM) Vaj Lug Kub).	Verb form; feeds into the Scripture entry below. Low risk.

Luke 4:18

“‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,‘“

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Spirit of the Lord πνεῦμα Κυρίου / pneuma Kyriou ”the Spirit belonging to/from the Lord”	the divine, empowering presence of God’s own Spirit resting on a chosen agent Spirit of the Lord, Spirit of God	Identifies Jesus’ mission as Spirit-empowered from the outset — the programmatic statement for the “Holy Spirit’s Work in Salvation History” doctrine.	(TM) Vaj Ntsuj Plig ntawm tus Tswv, combining the fixed Vaj Ntsuj Plig (Holy Spirit) and tus Tswv (Lord) entries. Critical risk inherited directly from the baseline: the mandatory Vaj prefix must never be dropped, or the divine Spirit collapses into the animistic wandering-soul concept.
upon me ἐπ’ ἐμέ / ep’ eme ”upon me”	resting-upon, empowering presence is upon me, rests on me	Denotes personal, resting empowerment (echoing OT prophetic/kingly anointing, e.g. Isaiah 11:2, 1 Sam 16:13), not mere proximity.	Prepositional phrase; carried by the surrounding Spirit clause. Low risk if kept attached to the fixed Spirit phrase.
anointed ἔχρισέν / echrisen (from χρίω / chriō) “smeared/rubbed with oil”	ritual act of consecration for kingly, priestly, or prophetic office; metaphorical divine commissioning anointed, has anointed	Directly ties Jesus to his title (TM) Khetos (Christos = “the Anointed One”) — this verse is the narrative enactment of his messianic identity announced already at his baptism and genealogy (ch. 3).	(NEW) pleev roj tsa (lit. “anoint with oil and appoint/set apart”) or xaiv thiab tsa ua (choose and appoint). Medium risk — no direct collision with Hmong tradition (no strong analogous ritual-oil practice), but comprehension gap; mandatory teaching note linking this verb to the already-fixed title Khetos so hearers see the etymological connection between “Anointed One” and “he has anointed me.”
proclaim good news εὐαγγελίσασθαι / euangelisasthai ”to announce/proclaim good news”	the verbal form of euangelion to preach the gospel, to proclaim good news	The verbal enactment of the noun already fixed in the Romans baseline.	(TM) verb form of Txoj Moo Zoo — render as tshaj tawm Txoj Moo Zoo. Low risk, reusing the fixed noun.
poor πτωχός / ptōchos (dative plural πτωχοῖς) “begging, destitute”	economically destitute; by extension, the powerless, marginalized, spiritually humbled (cf. 6:20 “poor” parallel to “poor in spirit” tradition) poor, the poor	Central to the “Good News to the Poor and Marginalized” doctrine — Luke consistently refuses to let this be spiritualized away from its literal economic sense (cf. 1:53, 6:20-24, 14:13,21, 16:19-31, 18:22, 19:8).	(NEW) cov pluag. Medium risk — not a traditional-religion collision, but a doctrine-preservation risk: teaching content must resist collapsing this into a purely “spiritually poor” metaphor and must preserve its literal, socio-economic force alongside its spiritual application.
sent ἀπέσταλκέν / apestalken (from ἀποστέλλω / apostellō) “has sent, has dispatched with a commission”	authoritative commissioning and dispatch — the verbal root underlying (TM) apostle (tus Tub Txib) has sent, has commissioned	Frames Jesus himself as the archetypal “sent one,” establishing the pattern later extended to the apostles and the seventy (ch. 9-10) and ultimately to all nations (ch. 24:47).	Verb form of the root behind (TM) tus Tub Txib; render as txib kuv mus. Low-Medium risk.
proclaim liberty / release κηρύξαι ἄφεσιν / kēryxai aphesin ”to proclaim release/forgiveness/sending-away”	(1) release from captivity/debt/bondage; (2) forgiveness of sins (the dominant sense elsewhere in Luke: 1:77, 3:3, 5:20-24, 7:47-49, 24:47) proclaim liberty, proclaim release, preach forgiveness	This is Luke’s single most theologically dense double-sense term: the SAME Greek noun (aphesis) covers both Jubilee-style captive-release AND forgiveness of sins, deliberately fusing the “Good News to the Poor” and “Repentance and Forgiveness of Sins” doctrines into one word at the programmatic launch of Jesus’ ministry.	CRITICAL — (NEW), two linked renderings required. Captivity sense: kev tso dawb (setting free/release). Sin-forgiveness sense elsewhere in Luke: kev zam txim. Mandatory teaching note: these must be taught as two facets of a single Greek word so that hearers do not miss that Jesus’ liberation of the oppressed and his forgiveness of sinners are, in Luke’s theology, one and the same aphesis-shaped mission. Risk of NOT connecting them: hearers may treat social liberation and personal forgiveness as unrelated topics, missing Luke’s integrative theology.
captives αἰχμαλώτοις / aichmalōtois ”prisoners of war, captives”	those held in bondage, literal captivity (Isaiah’s Babylonian-exile referent) or metaphorical bondage to sin/oppression captives, prisoners	Recalls Israel’s exile and points forward to spiritual/social bondage broken by Christ.	(NEW) cov raug ntes. Low risk.
recovering of sight ἀνάβλεψιν / anablepsin ”seeing again, recovery of sight”	literal restoration of physical sight; by extension, spiritual illumination (cf. 18:35-43) recovering of sight, sight	Programmatically anticipates the literal healing miracles of chs. 7, 18 as embodiments of this proclaimed mission.	(NEW) kev pom kev rov qab. Low risk.
blind τυφλός / typhlos ”blind”	literal physical blindness; occasionally figurative spiritual blindness elsewhere in NT (not emphasized in this verse) blind	Names a specific marginalized group Jesus’ ministry concretely serves.	(NEW) cov dig muag. Low risk.
oppressed / set at liberty ἀπολύσαι … τεθραυσμένους … ἐν ἀφέσει / apolysai … tethrausmenous … en aphesei ”to release … the crushed/shattered ones … in release”	those crushed, broken, downtrodden by oppression to set at liberty the oppressed, to release the downtrodden	Reinforces, alongside “captives,” Jubilee-style structural liberation for the socially crushed, reusing the aphesis root a second time in the verse.	(NEW) cov raug tsim txom (the oppressed/mistreated), paired again with kev tso dawb. Medium-High risk carried over from the aphesis entry above.

Luke 4:19

“‘to proclaim the year of the Lord’s favor.’”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
year ἐνιαυτός / eniautos ”year, appointed cyclical period”	a specific, bounded time-period; here, the Jubilee year of Leviticus 25 year, appointed time	Invokes the Jubilee institution (debt-cancellation, land-return, slave-release every 49/50 years) as the interpretive key for Jesus’ entire ministry — the ultimate, once-for-all Jubilee.	(NEW) xyoo (year), combined into fixed phrase below. Medium risk — comprehension gap: the Levitical Jubilee institution (debt-cancellation, indentured-servant release, ancestral land return) has no exact Hmong cultural analogue; bridges reasonably well, however, to the already-established (TM) kev txhiv (redemption, anchored to Hmong debt-redemption custom) and should be cross-taught with it.
favor / acceptable δεκτόν / dekton ”acceptable, welcome, favorable”	that which is pleasing/approved; here modifying “year” to mean a divinely-appointed, favorable era acceptable year, year of favor, year of the Lord’s favor	Marks this as God’s sovereignly-appointed, gracious era of salvation — not a naturally recurring calendrical event but a unique, Christ-inaugurated moment.	(NEW) Fixed phrase: lub xyoo uas tus Tswv pom zoo (“the year the Lord approves/favors”) or lub xyoo Vajtswv txiaj ntsim tshaj tawm (linking to (TM) txiaj ntsim, grace). Medium risk — recommend anchoring this phrase explicitly to txiaj ntsim (grace) so the “favor” here is read as sovereign gracious initiative, consistent with the Critical grace-vs-koob hmoov distinction already fixed in the Romans baseline. Must never be rendered with koob hmoov (would imply a fated/ritual-earned favorable season rather than God’s sovereign gracious act).

Luke 4:20

“And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him.”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
attendant ὑπηρέτῃ / hypēretē ”servant, assistant, officer”	a synagogue functionary responsible for the scrolls attendant, assistant, minister	Minor narrative detail; distinct from (TM) qhev (doulos, total-ownership bondservant) and from (TM) tus pab tu pawg ntseeg (deacon).	(NEW) tus pab (helper/assistant). Low risk. Must be kept lexically distinct from (TM) qhev.
eyes … fixed ἀτενίζοντες / atenizontes ”gazing intently, staring fixedly”	rapt, sustained attention fixed their eyes on, were gazing intently at	Builds narrative suspense before Jesus’ climactic pronouncement in v.21.	Descriptive; no fixed glossary term needed. Low risk.

Luke 4:21

“And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing.’”

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Today σήμερον / sēmeron ”today, this very day”	the present, immediate moment of salvation-historical significance (a recurring Lukan marker: 2:11, 19:9, 23:43) today, this day	Signals the decisive, present-tense arrival of the long-awaited fulfillment — not a future hope only, but a now-accomplished reality; feeds directly into the “Kingdom of God Present and Future” doctrine.	(NEW) hnub no. Low risk lexically, but High doctrinal weight — must be preserved in translation as an emphatic, fronted marker of present fulfillment, not softened into a vague “in these days.”
Scripture γραφή / graphē ”writing”	the sacred, authoritative written text Scripture, the Scripture, the writing	Identifies the Isaiah text just read as authoritative, fixed revelation now historically fulfilled in the speaker’s own person.	(TM) Vaj Lug Kub. Low risk, direct reuse.
fulfilled πεπλήρωται / peplērōtai (from πληρόω / plēroō) “has been filled up, has been completed/accomplished”	bringing a prophecy, promise, or pattern to its intended completion is fulfilled, has been fulfilled	The theological hinge of the entire passage and arguably of Luke-Acts: Jesus asserts that Isaiah’s Jubilee-liberation prophecy finds its completion in his own person and present activity.	(NEW) tiav lawm or, for doctrinal precision, raug ua kom tiav raws li Vaj Lug Kub tau hais tseg (has been brought to completion as Scripture had spoken beforehand). Medium-High doctrinal weight — recommend the fuller phrase in teaching contexts (not just narrative retelling) to prevent hearers from reading “fulfilled” as mere coincidental “this happened” rather than the deliberate accomplishment of long-promised divine purpose.
hearing ἀκοή / akoē (ἐν τοῖς ὠσὶν ὑμῶν, en tois ōsin hymōn, “in your ears”) “hearing, report; (with ‘ears’) act of hearing”	the act of auditory reception in your hearing, in your ears	Personalizes the fulfillment: it is not an abstract theological fact but an event these specific listeners have just witnessed happening.	(NEW) rau hauv nej qhov ntsej lus no (lit. “into your ears here”). Low risk, descriptive.

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PART B — Chapter-by-Chapter Study, Luke 1–24

Chapter 1 — Annunciations, Magnificat, Benedictus

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
angel ἄγγελος / angelos ”messenger”	a heavenly spirit-messenger sent by God angel	Gabriel’s appearances to Zechariah (1:11-20) and Mary (1:26-38) frame the entire nativity as directly initiated by God, not human plan.	(NEW) tus tim tswv. Medium risk — must be taught as a holy messenger dispatched by God, categorically distinct from ancestral/nature dab (spirits) that Hmong tradition seeks to appease or negotiate with; angels neither require nor accept ritual offerings.
favor (with God) χάρις / charis ”grace, favor”	unmerited divine favor (same word as Romans’ charis) favor, grace	Mary “found favor with God” (1:30) — same term underlying the entire sola gratia doctrine.	(TM) txiaj ntsim. Critical risk inherited directly — never koob hmoov.
Most High ὕψιστος / hypsistos ”highest”	a divine title emphasizing God’s transcendent supremacy the Most High, the Highest	Applied to God the Father and, by extension, to Jesus as “Son of the Most High” (1:32), asserting supreme deity.	(NEW) tus uas Siab Tshaj Plaws. Low-Medium risk, comprehension-level.
overshadow ἐπισκιάσει / episkiasei ”will overshadow, cast a shadow upon”	divine, non-sexual enveloping presence and power (echoes the Shekinah cloud of Exodus/1 Kings) will overshadow, will come upon	Describes the Holy Spirit’s role in the virgin conception — critical grounding for both the Holy Spirit’s work in salvation history and the doctrine of Christ’s unique divine sonship.	(NEW) roos npog (to cover/envelop) combined with (TM) Vaj Ntsuj Plig and (TM)-style qualified Vajtswv hwjchim (power of God). Critical risk: must render as Vaj Ntsuj Plig yuav los rau saum koj, thiab tus uas Siab Tshaj Plaws lub hwjchim yuav roos npog koj — the mandatory Vaj prefix and Vajtswv/Siab Tshaj Plaws qualifier on hwjchim must both be present to avoid two simultaneous collisions (wandering-soul confusion and shamanic-power confusion) in a single virgin-birth verse.
virgin παρθένος / parthenos ”virgin, unmarried young woman”	sexual virginity, specifically prior to marriage virgin	Establishes the miraculous, non-ordinary nature of Christ’s conception.	(NEW) poj nkauj dawb huv. Medium risk: reuses the dawb huv root already flagged in the Romans baseline as carrying folk ritual-purity connotations (spirit-contamination cleanliness); here the sense is properly sexual-purity/virginity, which is compatible, but should be taught precisely to avoid drifting into a ritual-purity (rather than miraculous-conception) reading.
covenant διαθήκη / diathēkē ”will, testament, covenant”	a solemn, binding relational commitment, often unilaterally granted by a superior party covenant, testament	Zechariah’s Benedictus (1:72-73) grounds Jesus’ coming in God’s covenant oath to Abraham — distinct from the general (TM) lus cog tseg (promise).	(NEW) kev cog lus (nrog Vajtswv). Medium risk — comprehension gap, since no exact ANE-style covenant-treaty analogue exists in Hmong custom; bridges partially via clan-alliance/marriage-oath customs. Must be kept distinct from, though clearly related to, (TM) lus cog tseg (promise).
mercy ἔλεος / eleos ”mercy, compassion toward the miserable”	God’s compassionate favor especially toward the low/afflicted mercy	Central refrain of the Magnificat (1:50,54,58,72,78) and of the whole Gospel’s “compassion for the marginalized” theme.	(TM) txoj kev khuv leej. Medium risk inherited — must be kept lexically distinct from txiaj ntsim (grace).
humble / lowly ταπείνωσις / tapeinos, tapeinōsis ”low, humble state”	social/economic lowliness, and the corresponding virtue of humility humble estate, lowliness, humility	Mary’s Magnificat inverts worldly status (“he has looked on the humble estate of his servant… exalted those of humble estate,” 1:48,52) — foundational to “Good News to the Poor” doctrine.	(NEW) kev txo hwjchim (lit. “lowering one’s power/status,” standard Hmong idiom for humility) or cov qeeb qeeb / cov tsis muaj koob meej. Flag for review: the standard idiom literally contains the hwjchim morpheme already flagged Critical/High in the Romans baseline (shamanic-power collision); confirm in a future TM-revision cycle whether this idiomatic collocation is safe as-is (since it denotes lowering status, not wielding spiritual power) or requires an alternate phrase.
redemption / redeem λύτρωσις / lytrōsis ”a ransoming, redeeming”	buying back from bondage — same root domain as (TM) apolytrōsis redemption, has redeemed	Zechariah’s prophecy: “he has visited and redeemed his people” (1:68).	(TM)-adjacent: reuse (TM) kev txhiv (redemption). Medium risk inherited from Romans baseline.
prophet προφήτης / prophētēs see core passage v.17	— prophet	John the Baptist is named “prophet of the Most High” (1:76).	(NEW) yaj saub. High risk — same Hmong-messianic-folklore caution as in the core passage; reinforced here since John is explicitly cast in this role at the very outset of the Gospel.

Chapter 2 — Nativity, Shepherds, Simeon

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
manger φάτνη / phatnē ”feeding trough”	animal feeding trough, used as an improvised crib manger, feeding trough	Emphasizes the humble, marginal circumstances of the Savior’s birth — an early embodiment of “Good News to the Poor.”	(NEW) lub thoob rau tsiaj noj (feeding trough for animals). Low risk, comprehension only.
shepherds ποιμένες / poimenes ”shepherds”	herders of sheep, a socially low-status occupation in the period shepherds	God’s birth-announcement is given first to socially marginal shepherds, not to elites — directly embodies “Good News to the Poor and Marginalized.”	(NEW) cov yug yaj. Low risk.
glory (to God) δόξα / doxa see Romans TM	— glory	The angelic doxology (2:14) — the same term underlying the whole “glory of God” theme of the book.	(TM) lub yeeb koob. Low risk.
peace εἰρήνη / eirēnē see Romans TM	— peace	”Peace on earth” (2:14) — the peace the Messiah’s coming inaugurates.	(TM) kev thaj yeeb. Low risk.
great joy χαρὰ μεγάλη / chara megalē ”great joy”	intense gladness at God’s saving action great joy	Marks the appropriate human response to the gospel announcement; pairs with (TM) Txoj Moo Zoo in 2:10.	Descriptive phrase, kev zoo siab kawg nkaus. Low risk.
temple ἱερόν / hieron ”sacred precinct, temple”	the Jerusalem Temple complex temple	Site of Jesus’ presentation (2:22-38) and boyhood dialogue (2:41-51); recurring setting for major Lukan scenes (19:45-48, 21, 24:53).	(NEW) lub Tuam Tsev. Low risk, comprehension-level.
light for revelation to the Gentiles φῶς εἰς ἀποκάλυψιν ἐθνῶν / phōs eis apokalypsin ethnōn ”light for revelation of nations”	universal-scope salvation imagery from Isaiah, extended explicitly to non-Jewish peoples a light for revelation to the Gentiles	Simeon’s prophecy (2:32) is the first explicit statement of the “Savior for All Nations” doctrine, reusing the established Gentile/nations term.	Reuses (TM) lwm Haiv Neeg within the phrase qhov kaj rau lwm Haiv Neeg pom. Low risk.
sword will pierce ῥομφαία διελεύσεται / rhomphaia dieleusetai ”a sword will pass through”	metaphor of intense future sorrow a sword will pierce your soul	Simeon’s warning to Mary anticipates the passion narrative’s suffering.	Descriptive metaphor; no fixed glossary term needed. Low risk.

Chapter 3 — John’s Preaching, Baptism of Jesus, Genealogy

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
repentance μετάνοια / metanoia ”change of mind/heart”	a fundamental reorientation of the whole person toward God, involving acknowledgment of sin and turning from it repentance, repent	The programmatic content of John’s preaching (3:3,8) and, later, of the entire apostolic proclamation (24:47) — core to the “Repentance and Forgiveness of Sins” doctrine.	CRITICAL — (NEW) kev hloov siab lees txim (lit. “changing the heart and confessing sin”). High/Critical risk: Hmong custom typically frames wrongdoing as a reparable social/ritual fault addressed through apology, restitution, or ritual correction toward elders/spirits — a comparatively low-stakes, horizontal transaction. Biblical repentance is a God-ward, total reorientation tied to inherited guilt (cf. Romans baseline Doctrine 2) and to receiving aphesis (forgiveness/release). Must be taught as distinct from, and deeper than, ordinary social apology-restitution custom. Must also be kept distinct from (TM) hloov siab tshiab (renewal of the mind, a sanctification-stage term), since repentance is the initiating turn, not the ongoing transformation.
baptism (of repentance) βάπτισμα μετανοίας / baptisma metanoias ”baptism belonging to/of repentance”	a ritual water-rite specifically signifying repentance in preparation for the Messiah baptism of repentance	John’s baptism prefigures, but is doctrinally distinct from, Christian baptism into Christ’s death and resurrection (cf. Romans 6, already TM’d).	(TM) kev cai raus dej, qualified as kev cai raus dej rau kev hloov siab lees txim. High risk inherited — must be taught as preparatory and repentance-signifying, not yet the fuller Christian baptismal reality of ch. 6 Romans-baseline teaching.
wrath (to come) ὀργή / orgē see Romans TM	— wrath, the wrath to come	John warns of “the wrath to come” (3:7) — same righteous, judicial anger already documented as High risk in the Romans baseline.	(TM) kev npau taws ntawm Vajtswv. High risk inherited.
fruit (worthy of repentance) καρπός / karpos ”fruit, produce”	visible, tangible outcome/evidence of an inner state fruit, fruits	John demands concrete ethical fruit as evidence of genuine repentance (3:8-14) — anticipates Luke’s consistent linking of repentance to practical, especially economic, ethics (sharing tunics, fair tax collection).	(NEW) txiv (fruit, literal/metaphorical). Low risk, agriculturally accessible metaphor.
Son of God / Adam υἱὸς τοῦ θεοῦ … τοῦ Ἀδάμ / huios tou theou … tou Adam ”son of God … of Adam”	Luke’s genealogy (3:23-38) traces Jesus back through David and Abraham all the way to Adam, “son of God” Son of Adam, son of God (of the genealogy)	Uniquely among the Synoptics, Luke’s genealogy reaches back to Adam rather than stopping at Abraham — a deliberate universalizing move grounding the “Savior for All Nations and All People” doctrine in Jesus’ shared humanity with the entire human race, not only Israel.	Reuses (TM) Adas (Adam) and (TM) Leej Tub ntawm Vajtswv (Son of God). Low-Medium risk; the doctrinal point (universal human solidarity, not the term itself) requires a teaching note.

Chapter 4 (remainder, beyond the core passage vv.16-21) — Temptation, Exorcisms, Healings

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
devil διάβολος / diabolos ”slanderer, accuser”	the singular personal cosmic adversary of God and humanity (distinct from generic daimonion, “a demon”) the devil, the accuser	Tempts Jesus in the wilderness (4:1-13), offering him “authority” over the kingdoms of the world.	CRITICAL — (NEW) dab ntxwg nyoog (established Hmong Christian rendering, “the hostile/adversarial spirit”). Critical risk: must be taught as the singular, named, cosmic enemy — categorically distinct from the plural generic dab of Hmong animism (which includes ancestral and nature spirits not automatically regarded as uniformly hostile) and distinct from dab qias/generic demons (see below). Conflating this singular figure with the broader dab category, or with ancestor spirits specifically, would badly distort both categories.
temptation / test πειρασμός, πειράζω / peirasmos, peirazō ”trial, test”	testing, either to expose weakness (Satan’s intent) or to prove genuineness (God’s intent, cf. 11:4 “lead us not into temptation”) temptation, tempted, test	Establishes Jesus as the obedient Son who resists testing through Scripture, unlike Adam/Israel.	(NEW) kev sim. Low-Medium risk.
authority ἐξουσία / exousia see Romans TM	— authority, power	The devil claims delegated “authority” over worldly kingdoms (4:6) — later Jesus exercises divine authority over demons, sickness, and sin (4:36, 5:24).	(TM)-adjacent reuse of (TM) hwjchim, qualified per context: Vajtswv hwjchim for Jesus’ authority; the devil’s claimed authority must be marked explicitly as a counterfeit/derivative claim, not equal or true authority. High risk inherited.
worship προσκυνέω / proskyneō ”to bow down, prostrate before”	cultic veneration/homage worship	”Worship the Lord your God, and him only shall you serve” (4:8, quoting Deut 6:13) — direct polemic against idolatry.	Reuses (TM) pehawm, always with explicit object pehawm Vajtswv nkaus xwb. High risk inherited — must never appear bare, per the Romans baseline’s pehawm dab collision caution, which is especially acute here since the devil is literally soliciting worship.
demon / unclean spirit δαιμόνιον / πνεῦμα ἀκάθαρτον / daimonion / pneuma akatharton ”a lesser deity/spirit” / “unclean spirit”	malevolent spiritual beings that afflict, possess, or oppress humans demon, devil (KJV), unclean spirit, evil spirit	Jesus’ authoritative, word-only exorcisms (4:33-36, 41) inaugurate his campaign against the powers of evil — a major recurring motif across Luke (8:26-39, 9:37-43, 11:14-26).	CRITICAL — (NEW) dab (bare) or, preferably, dab phem / tus ntsuj phem (evil spirit) for the generic category, and dab qias for “unclean spirit.” This is arguably the single most theologically dangerous new lexical category in Luke for a Hmong destination audience: the word dab is the exact, live vocabulary of Hmong animism for spirits negotiated with, appeased, or exorcised through ua neeb shamanic ritual. Mandatory teaching strategy: Jesus’ exorcisms must be presented as authoritative, once-and-final expulsions by his own spoken word/hwjchim — never negotiated, bargained with, or appeased — in direct, explicit contrast to txiv neeb shamanic practice. This distinction is at least as doctrinally significant as the Romans baseline’s hwjchim/shamanic-power caution and should receive equal or greater weight in any Phase 2 doctrinal note for this curriculum.

Chapter 5 — Calling Disciples, Healing the Paralytic, Levi’s Call

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
sinner ἁμαρτωλός / hamartōlos ”one who misses the mark, sinner”	a person characterized by, or socially labeled as, sinful — often specifically the socially/religiously despised (tax collectors, prostitutes) sinner, sinners	Peter’s confession (“I am a sinful man,” 5:8) and, throughout Luke, the recurring identity-marker for those Jesus deliberately seeks out (5:30-32, 7:34,37,39, 15:1-2,7,10, 18:13, 19:7) — central to “Jesus’ Compassion and Table Fellowship with Sinners.”	(NEW) tus txhaum, built on the already-fixed (TM) txhaum root. High risk inherited from the Romans baseline’s sin entry: the term must be taught as an objective, God-ward guilt-status, not merely a social label, even while Luke also clearly uses it as a social category Jesus deliberately reverses.
forgiveness of sins ἄφεσις (τῶν) ἁμαρτιῶν / aphesis (tōn) hamartiōn ”release/sending-away of sins”	see core passage v.18 for the double sense; here specifically the sin-forgiveness sense your sins are forgiven	”Your sins are forgiven” spoken to the paralytic (5:20-24) is the first enacted demonstration in the Gospel of the aphesis announced programmatically in 4:18, and provokes the authority-of-the-Son-of-Man controversy.	(NEW) kev zam txim, matching the sin-sense fixed in the core passage. High risk, same rationale as 4:18.
Son of Man υἱὸς τοῦ ἀνθρώπου / huios tou anthrōpou ”son of the man/of humanity”	a messianic self-designation drawing on Daniel 7:13-14 (a heavenly, authoritative, suffering-and-vindicated figure), used by Jesus almost exclusively of himself Son of Man	Jesus claims “the Son of Man has authority on earth to forgive sins” (5:24) — links forgiveness directly to his unique divine-human authority; recurs throughout Luke as Jesus’ preferred self-title (esp. chs. 9, 12, 17-19, 21-22).	(NEW) tus Tub ntawm Neeg. Medium risk — a literal Hmong rendering (“child of a person”) does not automatically carry the Danielic overtones of heavenly authority and eschatological judgment; requires a dedicated teaching note distinguishing this title from a merely generic “human being” self-reference.
tax collector τελώνης / telōnēs ”one who collects tolls/taxes”	a Roman-system revenue agent, socially despised in Jewish society as a collaborator and extortionist tax collector, publican	Levi (Matthew) is called from this despised profession (5:27-32); the paradigm recurs with Zacchaeus (ch. 19) and the parable of ch. 18.	(NEW) tus sau se. Medium risk — mainly comprehension-level (bridging the specific first-century social stigma), though care should be taken not to let the term default to a neutral modern “tax officer” connotation that loses the social-outcast force Luke intends.
new wine / old wineskins οἶνος νέος / ἀσκοὶ παλαιοί / oinos neos / askoi palaioi ”new wine / old skin-bags”	metaphor contrasting the incompatibility of Jesus’ new work with old, rigid structures new wine in old skins	Signals that the in-breaking kingdom cannot simply be poured into unreformed old religious categories (5:36-39).	(NEW) cawv tshiab / hnab tawv qub. Low risk, agricultural/domestic metaphor transfers reasonably.

Chapter 6 — Sabbath Controversies, Twelve Apostles, Sermon on the Plain

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
blessed μακάριος / makarios ”happy, blessed, fortunate”	a pronouncement of divine favor/flourishing, often paradoxically applied to those in adverse circumstances blessed, happy	The Lukan Beatitudes (6:20-23) pronounce the poor, hungry, weeping, and persecuted “blessed,” paired with matching “woes” (6:24-26) on the rich, full, and laughing — the single most concentrated statement of the “Good News to the Poor and Marginalized” doctrine in the Gospel.	HIGH RISK — [TRANSLATOR REVIEW NEEDED]. The natural Hmong candidate koob hmoov is the Romans baseline’s forbidden term for charis (grace) due to its fate/merit-based-fortune connotation; the Beatitudes are precisely a paradoxical overturning of ordinary fortune-logic (the poor, not the prosperous, are pronounced blessed), so using koob hmoov risks either (a) importing a merit/fate framework exactly where Jesus subverts one, or (b) if hearers already associate koob hmoov with ritual-earned fortune, producing outright confusion as to why the “unfortunate” are called blessed. Two candidate strategies for future TM-revision review: (i) retain koob hmoov with mandatory, explicit contrast-teaching that this is sovereignly granted favor, not fortune earned by ritual correctness; or (ii) coin an alternate phrase such as tau txais kev zoo siab tshaj ntawm Vajtswv (“receive the highest gladness from God”), avoiding the hmoov root entirely. This decision should not be made unilaterally in Phase 1; flagged for theologian + native-speaker review before Phase 2 lexical fixing.
woe οὐαί / ouai ”woe! alas!“	an exclamation of pronounced coming judgment/misery woe	The matching negative half of the Beatitudes, pronounced on the rich, full, laughing, and well-regarded (6:24-26).	(NEW) raug tsim txom lauj or txom nyem lauj. Low risk, descriptive exclamation.
love (enemies) ἀγάπη, ἀγαπάω / agapē, agapaō see Romans TM	— love	”Love your enemies” (6:27,35) — radical, unmerited, active goodwill extended even to hostile parties; grounds Christian ethics in God’s own character (“be merciful, as your Father is merciful,” 6:36).	(TM) kev hlub / hlub. Low risk inherited.
apostles ἀπόστολοι / apostoloi see Romans TM	— apostles	Jesus formally designates twelve from among his disciples as apostles (6:13).	(TM) tus Tub Txib. Medium risk inherited.
judge κρίνω / krinō ”to judge, discern, decide”	passing critical/condemnatory verdict on another judge, condemn	”Judge not, and you will not be judged” (6:37) — ethical instruction on withholding premature condemnation, distinct from the forensic dikaioō/justify vocabulary of Romans.	(NEW) txiav txim. Low risk, kept distinct from (TM) justification vocabulary.

Chapter 7 — Centurion’s Faith, Widow of Nain, Sinful Woman

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
faith πίστις / pistis see Romans TM	— faith	The centurion’s faith (7:9) astonishes Jesus; a Gentile, military-occupier figure is commended above Israel — an early embodiment of “Savior for All Nations.”	(TM) kev ntseeg / ntseeg, anchored explicitly to Jesus per Romans-baseline convention. Medium risk inherited.
widow χήρα / chēra ”widow”	a woman bereft of her husband, a paradigm of social/economic vulnerability throughout Luke (also 2:37, 4:25-26, 18:1-8, 20:47, 21:1-4) widow	The widow of Nain (7:11-17) receives Jesus’ compassion and her son’s resurrection — establishing the pattern of Jesus’ concern for the vulnerable.	(NEW) poj ntsuam. Low-Medium risk: this is the standard, unmarked Hmong vocabulary word for “widow” and carries no inherent supernatural sense; note only that Hmong folk narrative tradition also contains an unrelated legendary figure sometimes referenced by a similar phrase, so context should make clear the referent is an ordinary bereaved woman, not a folkloric character — comprehension-level caution, not a doctrinal collision.
compassion ἐσπλαγχνίσθη / esplagchnisthē (from σπλαγχνίζομαι / splagchnizomai) “was moved in the inward parts/bowels”	deep, visceral compassion, stronger than ordinary pity had compassion, was moved with compassion	Jesus’ gut-level compassion for the grieving widow (7:13) — the same verb recurs at the heart of the Good Samaritan (10:33) and Prodigal Father (15:20) parables, making it a defining marker of the “Jesus’ Compassion” doctrine.	(NEW) khuv leej tu siab (compassion that aches the heart), building on (TM) txoj kev khuv leej (mercy) but intensified. Low-Medium risk.
the one who is to come ὁ ἐρχόμενος / ho erchomenos ”the one coming”	a messianic title John’s disciples use to ask about Jesus’ identity (7:19-20) the one who is to come, he who is coming	Ties Jesus’ identity-question directly back to the Isaiah-fulfillment claim of 4:18-21 and to John’s earlier preaching (3:16).	Descriptive phrase, no fixed glossary term required. Low risk.
forgiven (her sins, which are many) ἀφέωνται (αἱ ἁμαρτίαι) / apheōntai (hai hamartiai) “have been forgiven/sent-away”	see 4:18/5:20 aphesis-sense her sins are forgiven	The sinful woman’s anointing of Jesus’ feet (7:36-50) — “her sins, which are many, are forgiven… for she loved much” — directly demonstrates the “Repentance and Forgiveness of Sins” doctrine intertwined with grateful love and table fellowship.	Reuses (NEW) kev zam txim fixed at 4:18/5:20. High risk inherited.
table fellowship (eating with) συνανάκειμαι / synanakeimai (lit. “recline at table together”) “to recline/dine together”	shared table participation, a marker of social acceptance/inclusion in the ancient Mediterranean world eating with, reclining at table with	The Pharisee’s shock that Jesus permits the sinful woman’s approach while dining (7:36-39) inaugurates a recurring controversy across Luke (5:29-32, 15:1-2, 19:1-10) central to “Jesus’ Compassion and Table Fellowship with Sinners.”	CRITICAL — (NEW) koom noj koom haus (to share eating and drinking together). High risk: communal eating in Hmong culture carries strong ritual and clan-honor weight (e.g., noj tsiab New Year feasting, laig dab/ancestor-offering meals, and strict social rules about who may share a meal with whom). Jesus’ deliberate, scandalous inclusion of “sinners” at table must be taught explicitly as an act of grace-based acceptance and forgiveness-in-progress — never assimilated into either (a) ritual purity/impurity transfer through shared food, or (b) a status-conferring honor-feast where inclusion must be earned.

Chapter 8 — Parables of the Kingdom, Calming the Storm, Gerasene Demoniac, Woman with the Flow of Blood

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
word of God ὁ λόγος τοῦ θεοῦ / ho logos tou theou ”the word of God”	the proclaimed, effective divine message (distinct from (TM) Vaj Lug Kub, the written Scripture text) the word of God, the word	The Parable of the Sower (8:4-15) makes “the word of God” the seed itself — central to how the kingdom message takes root (or fails to) in hearers.	(NEW) Vajtswv Txoj Lus. Low risk — an established, natural Hmong Christian compound (cf. the Romans baseline’s own descriptive phrase “Vajtswv Txoj Lus” for the whole Bible-translation tradition); should be kept distinct in usage from (TM) Vaj Lug Kub (the fixed written Scripture text) even though closely related.
mysteries (of the kingdom) μυστήρια / mystēria see Romans TM (mystērion)	— secrets, mysteries	”To you it has been given to know the secrets of the kingdom of God” (8:10).	(TM) zaj lus zais cia. Low-Medium risk inherited.
kingdom of God βασιλεία τοῦ θεοῦ / basileia tou theou see Romans TM	— kingdom of God	Central organizing concept of Jesus’ entire preaching in Luke (4:43, 8:1,10, 9:2,60, 10:9, 11:20, 13:18-21, 17:20-21, 21:31, 22:16,18) — foundational to the “Kingdom of God Present and Future” doctrine.	(TM) lub Nceeg Vaj ntawm Vajtswv. Low risk inherited; teaching notes must consistently distinguish present (“has come near,” “is in your midst”) from future (“will come,” consummation) senses across contexts (see esp. ch. 17, 21).
demon / unclean spirit (Legion) δαιμόνια / πνεῦμα ἀκάθαρτον / daimonia / pneuma akatharton see ch. 4 entry	— demons, unclean spirit	The Gerasene demoniac narrative (8:26-39) is Luke’s most extensive exorcism account — many dab-category spirits identifying themselves collectively as “Legion.”	CRITICAL — same rendering and teaching caution as ch. 4. Note for Phase 2: unlike the forbidden metaphorical use of possession-language (nkag, “to enter”) for Adam’s sin entering the world (Romans 5:12, correctly forbidden in the baseline), here in Luke 8 the possession is literal and narratively real; the verb nkag (to enter, of a spirit) is therefore textually appropriate and should NOT be avoided here even though it is forbidden in the distinct metaphorical Romans context — this distinction between literal-narrative and metaphorical-doctrinal usage should be documented explicitly in any future TM-revision note to prevent over-generalizing the Romans-baseline prohibition.
unclean (ceremonial) ἀκάθαρτος / akathartos ”unclean, impure”	ritual impurity under Jewish law (here of the woman with a discharge of blood, 8:43-48) unclean	The woman’s touch of Jesus’ garment while ritually unclean, and Jesus’ response of healing rather than defilement, subverts purity-exclusion logic — relevant to “Table Fellowship with Sinners” and marginalized-inclusion themes.	Reuses the dawb huv purity-domain vocabulary already flagged in the Romans baseline (sanctification entry) in its negated form; render descriptively as tsis huv/qias in this narrative context. Medium risk — must be taught that Jesus reverses expected purity-transfer logic (he is not defiled; she is healed), a notable contrast-teaching opportunity.
power (went out from him) δύναμις / dynamis see Romans TM	— power	”Jesus… felt that power had gone out from him” (8:46) — the same term flagged Critical/High in the Romans baseline for its shamanic-power collision risk.	(TM) hwjchim, mandatorily qualified Vajtswv hwjchim or Yexus li hwjchim. High risk inherited — of particular importance here since the narrative context (power flowing from a person through touch to heal) most closely parallels the very shamanic-power scenario the Romans baseline warns against; explicit teaching that this is the unique, divine power of the incarnate Son, not a transferable impersonal force any healer might tap, is essential.

Chapter 9 — Feeding the 5,000, Peter’s Confession, Transfiguration, Cost of Discipleship

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Christ (of God) Χριστός / Christos see Romans TM (within Yexus Khetos)	— Christ, the Christ	Peter’s confession, “The Christ of God” (9:20), is the narrative climax identifying Jesus’ messianic identity.	(TM) Khetos. Low risk inherited.
glory / cloud δόξα / νεφέλη / doxa / nephelē see Romans TM (doxa); “cloud” new	— glory; cloud	The Transfiguration (9:28-36) reveals Jesus’ divine glory, with the overshadowing cloud recalling Sinai/Exodus theophany imagery and reinforcing the Father’s declaration, “This is my Son… listen to him.”	(TM) lub yeeb koob for glory; (NEW) tuab huab for cloud. Low risk.
exodus / departure ἔξοδος / exodos ”way out, departure”	literally “exodus”; here euphemistically Jesus’ coming death, resurrection, and ascension departure, decease	Moses and Elijah speak with Jesus about his “exodus” (9:31) — a deliberate typological echo casting Jesus’ death as a new, greater Exodus/liberation event, tying together “Savior for All Nations,” “Kingdom,” and Passion themes.	(NEW) kev tawm mus (his going-out/departure) or, for the typological richness, nws txoj kev "tawm hauv" (zoo li Mauxes tawm hauv tebchaws Iziv). Medium risk — primarily a comprehension gap requiring a teaching note to surface the Exodus typology, which is not evident from a bare literal rendering.
unclean spirit (boy) πνεῦμα ἀκάθαρτον / pneuma akatharton see ch. 4, 8	— unclean spirit, evil spirit	A further exorcism narrative (9:37-43) reinforcing the “authority over demons” motif established in ch. 4 and 8.	Same Critical caution as ch. 4/8.
cost of discipleship (no single Greek term; represented by ἀκολουθέω / akoloutheō, “to follow,” and related sayings) “to follow, accompany”	committed, costly following of Jesus, foregoing competing loyalties follow me, no one who puts his hand to the plow…	”Foxes have holes… the Son of Man has nowhere to lay his head” (9:58); “let the dead bury their dead” (9:60); “no one who looks back is fit for the kingdom” (9:62) — the programmatic statement of the “Cost and Joy of Discipleship” doctrine.	(NEW) raws Yexus qab (follow after Jesus), used consistently across the book for this recurring discipleship-call verb. Medium risk — the sayings’ radical severing of filial/burial obligations (9:59-60) directly confronts the paramount Hmong cultural value of filial duty and proper ancestral funeral rites; requires explicit teaching that Jesus is not devaluing family loyalty as such but asserting an even higher, prior claim on the disciple’s allegiance — a genuine, high-stakes tension point for this audience, not merely a comprehension gap.
Samaritan (village) Σαμαρῖται / Samaritai see below, ch. 10	— Samaritans	A Samaritan village’s rejection of Jesus (9:51-56) sets up the ethnic-tension backdrop crucial for the Good Samaritan parable in ch. 10.	See ch. 10 entry.

Chapter 10 — Sending the Seventy, Good Samaritan, Mary and Martha

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Samaritan Σαμαρίτης / Samaritēs ”inhabitant of Samaria”	an ethnic/religious group regarded by Jews as ritually and theologically suspect, and mutually hostile with Jews (cf. John 4:9) Samaritan	The parable of the Good Samaritan (10:25-37) deliberately casts the despised outsider as the exemplary “neighbor,” directly serving “Jesus as Savior for All Nations and All People” and radically redefining covenant-community boundaries.	(NEW) cov Xamalis (transliteration, following the established pattern of (TM) cov Yudas/cov Kilis). Medium risk — chiefly a comprehension gap: without explanatory background on the deep Jewish-Samaritan ethnic/religious animosity, the parable’s rhetorical shock is lost. May be bridged pedagogically via reference to Hmong inter-clan or inter-ethnic rivalry dynamics, without implying doctrinal equivalence.
neighbor πλησίον / plēsion ”one who is near”	in the parable’s climax, redefined from “fellow covenant-member” to “anyone in need whom I encounter,” regardless of ethnicity neighbor	”Who is my neighbor?” is reframed by Jesus as “who acted as a neighbor?” — collapsing ethnic and religious boundary-markers in favor of active compassion.	(NEW) tus nyob ze (lit. “one who lives near”) — note this risks a merely geographic reading. Medium risk: Hmong social obligation is organized primarily around kwv tij (clan/lineage) categories; the parable’s whole point is to extend the “neighbor” category beyond kin/clan/ethnic in-group boundaries to any person in need. This must be an explicit teaching emphasis, not assumed to transfer automatically from the literal gloss.
mercy (showed) ἔλεος, ποιέω ἔλεος / eleos, poieō eleos see Romans TM (eleos)	— showed mercy, had compassion	”The one who showed him mercy” (10:37) — the Samaritan’s active compassion is the parable’s answer.	(TM) txoj kev khuv leej. Medium risk inherited.
the kingdom of God has come near ἤγγικεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ / ēngiken eph’ hymas hē basileia tou theou ”has drawn near upon you, the kingdom of God”	the present, inaugurated arrival of God’s reign in the seventy’s mission (10:9,11) the kingdom of God has come near	Central “already” pole of the “Kingdom of God Present and Future” doctrine, paired with future-consummation language elsewhere (17:20-21, 21:31).	(TM)-based: lub Nceeg Vaj ntawm Vajtswv tau los ze rau nej lawm. Low risk, reusing the fixed kingdom term.
better portion ἀγαθὴ μερίς / agathē meris ”good portion/share”	that which is truly valuable, chosen priority good portion, better part	Mary’s choice to sit and listen to Jesus, commended over Martha’s activity (10:38-42) — relevant to the “Prayer and Dependence on God” doctrine’s emphasis on receptive attentiveness to Jesus.	(NEW) qhov zoo tshaj. Low risk, descriptive.

Chapter 11 — The Lord’s Prayer, Beelzebul Controversy, Woes on Pharisees

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
Father πάτερ / pater see Romans TM	— Father	The Lord’s Prayer (11:2-4) opens with direct, intimate address to God as Father — the foundational model text for the “Prayer and Dependence on God” doctrine.	(TM) Leej Txiv. Low risk inherited.
daily bread τὸν … ἐπιούσιον ἄρτον / ton epiousion arton ”the … bread” (ἐπιούσιον is a notoriously rare word even in Greek scholarship, of disputed precise meaning: “for today,” “for the coming day,” or “necessary for existence”)	requesting sufficient, ongoing daily provision from God daily bread, bread for today, bread we need	Models total, moment-by-moment dependence on God for basic sustenance — core to “Prayer and Dependence on God.”	(NEW) mov noj txhua hnub (“food to eat every day”). Medium risk — primarily a translation-difficulty note (the underlying Greek term’s precise sense is genuinely disputed even among specialists); the Hmong rendering should preserve the sense of ongoing daily sufficiency and trust, without over-specifying a meaning Greek scholarship itself has not settled.
forgive us our sins, as we forgive ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν / aphes hēmin tas hamartias hēmōn see 4:18/5:20 aphesis	— forgive us our sins as we forgive those who sin against us	Ties personal reception of God’s forgiveness to the disciple’s own practice of forgiving others — reinforces the “Repentance and Forgiveness of Sins” doctrine as a lived, reciprocal ethic.	Reuses (NEW) kev zam txim fixed at 4:18. High risk inherited.
Beelzebul / by the finger of God Βεελζεβούλ / τῷ δακτύλῳ θεοῦ / Beelzeboul / tō daktylō theou proper noun (a demon-prince title); “by the finger of God”	accusation that Jesus casts out demons by demonic power, versus Jesus’ counter-claim of divine power/authority Beelzebul, prince of demons; by the finger of God	Direct confrontation over the source of Jesus’ authority over daimonia — reinforces that his exorcisms are by God’s own power, not by negotiating with a rival spirit-power (11:14-23).	Reuses the Critical demon/dab caution from ch. 4/8, plus (TM)-qualified Vajtswv hwjchim (“by the finger of God” = by God’s own power). Critical risk inherited, reinforced.
sign of Jonah σημεῖον Ἰωνᾶ / sēmeion Iōna ”the sign of Jonah”	a typological pointer to death-and-emergence (three days), and to repentance in response to prophetic preaching the sign of Jonah	Anticipates the resurrection and links repentance-preaching to the Ninevites’ Gentile repentance — reinforcing both “Repentance and Forgiveness” and “Savior for All Nations.”	Proper-noun-based typological reference; no fixed glossary term needed beyond (NEW) kev hloov siab lees txim (repentance) already fixed. Low-Medium risk.
tithe δεκάτη / dekatē ”a tenth”	the practice of giving a tenth portion, here criticized as hollow without justice/love (11:42) tithe	Part of Jesus’ woe-pronouncements against Pharisaic legalism divorced from inner righteousness and mercy.	(NEW) ib feem kaum (one part in ten). Low-Medium risk, comprehension-level (no exact Hmong cultic-tithing custom, though proportional-giving concepts are intelligible).

Chapter 12 — Fear Not, Rich Fool, Household Division, Watchfulness

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
blasphemy against the Holy Spirit βλασφημία εἰς τὸ Ἅγιον Πνεῦμα / blasphēmia eis to Hagion Pneuma ”slander/blasphemy against the Holy Spirit”	the singular unforgivable sin category (12:10) blasphemy against the Holy Spirit	Places the Holy Spirit’s identity and work at the center of the gravest sin-category in the Gospel — reinforces the “Holy Spirit’s Work in Salvation History” doctrine’s weight.	(TM) Vaj Ntsuj Plig, combined with (NEW) hais lus phem tawm tsam (to speak evil against/blaspheme). Critical risk inherited from the baseline’s Holy Spirit entry, heightened here: the mandatory Vaj prefix must never be dropped in this verse above all, given the doctrinal gravity of the unforgivable-sin teaching.
rich fool / treasure θησαυρίζω / thēsaurizō ”to store up treasure”	accumulating material wealth as ultimate security, contrasted with “rich toward God” store up treasure, lay up treasure	The Rich Fool parable (12:13-21) warns against material security divorced from readiness for God and generosity — relevant to “Good News to the Poor” by inversion (warning to the rich).	(NEW) khaws cia ua nyiaj txiag. Low risk, descriptive.
anxiety / worry μεριμνάω / merimnaō ”to be anxious, worried”	excessive care/worry about material provision do not be anxious, do not worry	”Do not be anxious about your life… consider the ravens/lilies” (12:22-31) — reinforces trust-based dependence on the Father, tying to the “Prayer and Dependence on God” doctrine.	(NEW) txhawj xeeb. Low risk.
faithful steward οἰκονόμος / oikonomos ”household manager”	one entrusted with managing another’s property/resources responsibly steward, manager	”Who then is the faithful and wise manager…” (12:42) — a discipleship-responsibility metaphor.	(NEW) tus saib xyuas vaj tse. Low-Medium risk, comprehension-level.
division (in households) διαμερισμός / diamerismos ”division, separation”	Jesus’ coming provokes division even within the closest family units division, not peace but division	”Father against son… mother against daughter” (12:51-53) — a direct, high-stakes challenge to Hmong clan/family cohesion, integral to the true “cost” side of the “Cost and Joy of Discipleship” doctrine.	(NEW) kev sib cais hauv tsev neeg (division within the family/household). High risk — clan and extended-family unity, including shared participation in ancestral ritual observance, is a paramount value in Hmong social structure; conversion to Christ can and does produce exactly this kind of familial rupture in real Hmong contexts (e.g., a convert’s refusal to participate in ancestor-veneration rites). This is not merely a comprehension gap but a live, real-world pastoral collision point requiring careful, honest teaching — neither minimizing the cost nor treating family division as a goal in itself.

Chapter 13 — Repent or Perish, Healing on the Sabbath, Mustard Seed and Leaven

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
repent (or perish) μετανοέω / metanoeō see ch. 3 (metanoia)	— repent, unless you repent	”Unless you repent, you will all likewise perish” (13:3,5) — urgency of repentance tied directly to the doctrine already established in ch. 3.	Reuses (NEW) kev hloov siab lees txim fixed at ch. 3. High/Critical risk inherited.
mustard seed / leaven (kingdom parables) κόκκος σινάπεως / ζύμη / kokkos sinapeōs / zymē ”mustard seed” / “leaven, yeast”	small, hidden beginnings producing disproportionately large growth mustard seed, leaven	Illustrates the “Kingdom of God Present and Future” doctrine’s paradox: an unimpressive present reality with an assured, expansive future consummation.	(NEW) noob zaub qhwv (mustard seed) / cov khib (leaven). Low risk, agricultural/domestic imagery transfers well to an agrarian Hmong audience.
narrow door θύρα / thyra ”door” (qualified elsewhere as narrow, στενή/stenē)	the limited, urgent opportunity for entry into the kingdom narrow door, strive to enter	”Strive to enter through the narrow door” (13:24) — urgency and exclusivity of the invitation, in tension with (and completing) the universal-scope invitation of other doctrines.	(NEW) qhov rooj nqaim (narrow door). Medium risk — needs teaching to hold in balance with the “for all nations/all people” universal-invitation doctrine: the door is narrow (repentant faith in Christ is the sole entry) but is offered to all people without exception, not narrow in the sense of being restricted to a favored ethnic/social group.

Chapter 14 — Sabbath Healing, Humility at Banquets, Great Banquet, Cost of Discipleship

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
humility (at table) ταπεινόω / tapeinoō see ch. 1 (tapeinos)	— humble yourself, be humbled	”Everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (14:11) — table-seating etiquette becomes a vehicle for kingdom-ethics teaching.	Reuses (NEW) kev txo hwjchim flagged in ch. 1. Flag carried forward.
great banquet (poor, crippled, lame, blind invited) δεῖπνον μέγα / deipnon mega ”great supper/banquet”	an eschatological banquet image, here deliberately populated with the socially excluded after the invited elite decline great banquet, great supper	The parable of the Great Banquet (14:15-24) fuses “Good News to the Poor and Marginalized” with “Jesus’ Compassion and Table Fellowship” — those normally excluded from honor-feasts become the guests of honor at God’s table.	Reuses (NEW) cov pluag (poor, ch. 4) plus CRITICAL koom noj koom haus (table fellowship, ch. 7) in combination. Risk level carried forward from both entries; this parable is arguably the single richest convergence point of two flagged doctrines and deserves emphasis in Phase 2 doctrinal notes.
cross (take up / bear) σταυρός / stauros ”a stake, cross” (instrument of Roman execution)	literal execution instrument; metaphorically, self-denying, costly discipleship cross, bear his cross	”Whoever does not bear his own cross and come after me cannot be my disciple” (14:27) — direct statement of the “Cost… of Discipleship” doctrine, paired immediately with the “joy” side elsewhere (e.g., 6:22-23, 10:17-20, 15:5-7,10,32).	(NEW) ntoo Khaub Lig (established Hmong Christian term for “the cross”). Medium risk — must be taught as a metaphor of costly, voluntary self-denial and willingness to suffer for Christ, not merely a decorative religious symbol; the literal execution-instrument background should be preserved in teaching to retain the saying’s original shock.
salt (losing savor) ἅλας / halas ”salt”	a disciple’s distinctive, preserving/flavoring witness in the world salt, loses its saltiness	”Salt is good, but if salt has lost its taste… it is thrown out” (14:34-35) — warns against discipleship that has lost its distinctive character.	(NEW) ntsev. Low risk, familiar domestic image.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

This chapter is the single densest concentration in Luke of the “Repentance and Forgiveness of Sins” and “Jesus’ Compassion” doctrines; most terms reuse entries already fixed above.

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
lost ἀπόλλυμι / apollymi ”to lose, destroy, perish”	of a sheep, coin, or son who has strayed and is at risk/in a state of ruin lost, was lost	The organizing image of all three parables (15:4,6,8,9,17,24,32); “he was lost, and is found” (15:24,32) — the pattern of the whole chapter.	(NEW) poob / ploj lawm. Low risk.
joy (in heaven over one sinner who repents) χαρά / chara see ch. 2 (chara megalē)	— joy	”Joy in heaven over one sinner who repents” (15:7,10) — directly links repentance (ch. 3 term) to heavenly celebratory joy, establishing the “joy” pole of the discipleship doctrine and the emotional center of the whole chapter.	Reuses (NEW) kev hloov siab lees txim (repentance) and kev zoo siab (joy, descriptive). Critical risk carried forward from the repentance entry.
compassion (of the father) ἐσπλαγχνίσθη / esplagchnisthē see ch. 7	— felt compassion, had compassion	The father’s running, compassionate embrace of the returning prodigal (15:20) is the emotional and theological climax of the “Jesus’ Compassion” doctrine, portraying God’s own heart toward the repentant sinner.	Reuses (NEW) khuv leej tu siab fixed at ch. 7. Low-Medium risk carried forward.
heir / inheritance κληρονομία / klēronomia see Romans TM (klēronomos, heir)	— inheritance, portion	The younger son demands his inheritance early (15:12) — sets the parable’s initial act of self-willed departure.	(TM)-adjacent reuse: qub txeeg qub teg. Low risk.

Chapter 16 — Unrighteous Steward, Rich Man and Lazarus

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
mammon μαμωνᾶς / mamōnas (Aramaic loanword) “wealth, riches, property”	material wealth personified as a rival object of ultimate trust/service mammon, money, wealth	”You cannot serve God and mammon” (16:13) — wealth is treated as a quasi-personal, idol-like rival master, directly relevant to the poor/rich reversal doctrine.	(NEW) retain the Aramaic loanword Mamoos with a Hmong gloss (nyiaj txiag), following the same retained-loanword-plus-gloss pattern the Romans baseline established for Abba. Medium-High risk: must be explicitly taught that Mammon functions here as a personified false rival to God — a wealth-idol — placing it in the same conceptual category as (TM) dab mlom (idol) without literally equating the two terms; the point is that material wealth can function as an object of worship/service exactly like an idol.
Hades / place of the dead ᾅδης / Hadēs ”Hades” (Greek underworld term, used in LXX/NT for the realm of the dead awaiting final judgment)	the intermediate state/place of the dead, here depicted with conscious torment (contrasted with “Abraham’s bosom”) Hades, hell (in some translations)	The Rich Man and Lazarus parable (16:19-31) depicts a fixed, conscious post-mortem separation between the unrepentant rich and the vindicated poor — reinforces both “Good News to the Poor” and end-time accountability themes.	CRITICAL — (NEW) chaw nyob ntawm cov tuag uas raug kev txom nyem (the place where the dead who are suffering reside), avoiding any term that would suggest the deceased simply join or communicate with the ancestors. Critical risk: Hmong traditional cosmology holds that the dead journey to and dwell with ancestors, continuing to interact with and be venerated/appeased by living descendants (the basis of ancestor-veneration ritual). Hades in this parable must be taught as a place of conscious, fixed post-mortem consequence entirely distinct from the Hmong ancestral spirit-realm concept — the rich man cannot return to warn the living, cannot be appeased by ritual, and his state is unalterable by descendants’ actions, in direct contrast to the ancestor-veneration worldview.
Abraham’s bosom κόλπος Ἀβραάμ / kolpos Abraam ”the bosom/lap of Abraham”	a place of blessed rest with the patriarch, contrasted with Hades’ torment Abraham’s bosom, Abraham’s side	The positive counterpart-destination for the righteous poor (Lazarus) in the same parable.	(NEW) hauv Anplahas caj npab (in Abraham’s arm/embrace). Low-Medium risk, comprehension-level; should be taught alongside the Hades entry as the parable’s antithetical pairing.
Law and the Prophets ὁ νόμος καὶ οἱ προφῆται / ho nomos kai hoi prophētai ”the Law and the Prophets”	shorthand for the whole OT canon of authoritative revelation Moses and the prophets, the Law and the Prophets	”They have Moses and the Prophets… if they will not listen to them, neither will they be convinced” (16:29,31) — asserts Scripture’s sufficiency, prefiguring the resurrection appearances’ Scripture-fulfillment theme (ch. 24).	Reuses (TM) Txoj Kevcai (ntawm Vajtswv / Mauxes) and (NEW) yaj saub (prophet). Critical/High risk carried forward from both baseline entries.

Chapter 17 — Forgiveness, Faith, Ten Lepers, the Kingdom Within/Among

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
forgive (seven times) ἀφίημι / aphiēmi see 4:18/5:20 (aphesis)	— forgive him, forgive	”If he sins against you seven times… forgive him” (17:3-4) — extends the forgiveness doctrine into interpersonal ethics among disciples.	Reuses (NEW) kev zam txim. High risk carried forward.
leprosy / lepers λέπρα, λεπρός / lepra, lepros ”leprosy, leper”	a serious skin disease requiring ritual quarantine and priestly certification of cleansing under Jewish law leprosy, leper	Ten lepers healed, but only the Samaritan returns to give thanks (17:11-19) — fuses the marginalized-healing theme with the “Savior for All Nations” theme (a Samaritan is commended for gratitude/faith above the nine, presumably Jewish, lepers).	(NEW) mob ruas. Low risk, comprehension-level.
your faith has made you well ἡ πίστις σου σέσωκέν σε / hē pistis sou sesōken se ”your faith has saved you”	faith as the instrumental means of both physical healing and (implicitly) fuller salvation your faith has made you well, your faith has saved you	Directly reuses the salvation vocabulary already fixed in the Romans baseline, here in a healing context that also carries salvific overtones (17:19; cf. 7:50, 8:48, 18:42).	(TM) kev cawm dim / cawm, anchored to Jesus per baseline convention, combined with (TM) kev ntseeg. High risk inherited.
the kingdom of God is in your midst ἐντὸς ὑμῶν ἐστιν / entos hymōn estin ”is within/among you”	debated precise sense (internal-spiritual presence vs. “in your midst” communally) — the “present” pole of the kingdom doctrine is within you, is among you, is in your midst	”The kingdom of God is not coming with signs to be observed… for behold, the kingdom of God is in your midst” (17:20-21) — the clearest single statement of the kingdom’s already-present reality, to be held alongside future-consummation texts (21:27-31).	Reuses (TM) lub Nceeg Vaj ntawm Vajtswv. Low risk lexically, but High doctrinal-balance importance: must be taught alongside future-kingdom texts, never presented as though the future/consummation dimension is thereby cancelled.

Chapter 18 — Persistent Widow, Pharisee and Tax Collector, Rich Ruler, Blind Beggar

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
widow (persistent) χήρα / chēra see ch. 7	— widow	The Parable of the Persistent Widow (18:1-8) models bold, persistent prayer grounded in confidence in God’s justice — directly serves “Prayer and Dependence on God.”	Reuses (NEW) poj ntsuam fixed at ch. 7. Low-Medium risk carried forward.
God, be merciful to me, a sinner ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ / ho theos, hilasthēti moi tō hamartōlō ”God, be propitiated/merciful toward me the sinner”	a cry for God’s atoning mercy toward one’s own sinful state God, have mercy on me, a sinner	The Pharisee and Tax Collector parable (18:9-14) — the tax collector’s humble, self-condemning prayer is the model of true repentance and receives justification, while the self-righteous Pharisee does not.	Combines (TM) txoj kev khuv leej (mercy) with (NEW) tus txhaum (sinner). Note the verb here (hilasthēti, related to hilastērion/propitiation) echoes the Critical Romans-baseline propitiation entry; recommend cross-referencing (TM) qhov theej txhoj kev txhaum conceptually in teaching, even though this exact verse does not require the full atonement-noun phrase. Medium-High risk given the doctrinal density.
justified δεδικαιωμένος / dedikaiōmenos (from δικαιόω / dikaioō) see Romans TM (justify_reckon_as_righteous)	— justified, went down to his house justified	”This man went down to his house justified, rather than the other” (18:14) — a direct, explicit use of the same forensic justification vocabulary the Romans baseline treats as Critical, now appearing in Luke’s narrative gospel material and confirming its centrality across the whole NT witness.	(TM) ua kom ncaj ncees / raug suav tias ncaj ncees. Critical risk inherited directly and must be flagged with the same severity as in the Romans package — the tax collector is declared righteous purely on the ground of his contrite, self-condemning appeal for mercy, not on any meritorious act, making this verse an important cross-book confirmation of the Justification-by-Faith doctrine.
Son of David υἱὸς Δαυίδ / huios Dauid ”son of David”	a messianic title invoking the Davidic covenant and kingship expectation Son of David	The blind beggar’s cry, “Jesus, Son of David, have mercy on me!” (18:38-39) — a messianic confession combined with a mercy-cry, reinforcing both Christ’s kingly identity and the compassion doctrine.	(NEW) tus Tub ntawm Dexes (following the established Davidic-name transliteration pattern). Medium risk — comprehension gap requiring a teaching note on the Davidic covenant and kingship promise (2 Sam 7) that Hmong hearers will not access from the literal title alone.

Chapter 19 — Zacchaeus, Parable of the Talents, Triumphal Entry, Cleansing the Temple

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
the Son of Man came to seek and to save the lost ἦλθεν … ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός / ēlthen … zētēsai kai sōsai to apolōlos ”came to seek and to save the lost [thing]“	Jesus’ own summary mission-statement, spoken over Zacchaeus, a rich, despised tax collector who repents and is restored to seek and to save the lost	The programmatic climax linking “Son of Man” (ch. 5, 9), “salvation” (Romans baseline), “lost” (ch. 15), and “tax collector” (ch. 5) vocabulary into a single capstone statement (19:10) — arguably the single best summary verse in Luke for the whole curriculum’s combined doctrinal emphases.	Combines (NEW) tus Tub ntawm Neeg, (TM) kev cawm dim / cawm (anchored to Jesus), and (NEW) poob/ploj lawm (lost). High/Critical risk carried forward from each constituent term; recommend this verse receive dedicated cross-referencing treatment in Phase 2 as a doctrinal-synthesis anchor verse alongside 4:16-21.
triumphal entry / “Blessed is the King” εὐλογημένος ὁ ἐρχόμενος … βασιλεύς / eulogēmenos ho erchomenos … basileus ”blessed [is] the one coming … king”	messianic royal-entry acclamation (distinct Greek root, εὐλογέω, from the Beatitudes’ μακάριος, though both are commonly rendered “blessed” in English) Blessed is the king who comes in the name of the Lord	Jesus is publicly, if fleetingly, acclaimed as messianic king (19:38) before the Passion narrative’s reversal.	(NEW) Koob hmoov nyob rau tus Vajntxwv uas tuaj... — note the different underlying Greek root (eulogeō, “to speak well of/bless”) from the Beatitudes’ makarios; koob hmoov may be less doctrinally fraught here since this is closer to an acclamation/benediction than a paradox-laden pronouncement of sovereign favor, but flag for consistency review alongside the ch. 6 Beatitudes decision so both uses of “blessed” in Luke are handled with a single coherent strategy.
den of robbers vs. house of prayer σπήλαιον λῃστῶν / οἶκος προσευχῆς / spēlaion lēstōn / oikos proseuchēs ”cave of robbers” / “house of prayer”	contrast between corrupted commercial exploitation and the temple’s intended purpose den of robbers, house of prayer	Jesus’ temple-cleansing action (19:45-46) — connects to the “Prayer and Dependence on God” doctrine by naming prayer as the temple’s proper function.	(NEW) qhov chaw nkaum ntawm tub sab (hideout of robbers) / (NEW) lub tsev thov Vajtswv (house of prayer to God), reusing (NEW) temple term from ch. 2. Low risk.

Chapter 20 — Authority Question, Wicked Tenants, Paying Taxes to Caesar, Resurrection Debate

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
authority ἐξουσία / exousia see Romans TM	— authority, by what authority	The chief priests/scribes challenge Jesus’ authority (20:1-8) — reuses the flagged Critical/High hwjchim term.	(TM) hwjchim, qualified. High risk inherited.
vineyard ἀμπελών / ampelōn ”vineyard”	agricultural property/tenancy metaphor for Israel entrusted to stewards who ultimately reject the owner’s son vineyard	The Parable of the Wicked Tenants (20:9-19) — an allegory of Israel’s leadership rejecting God’s messengers, culminating in the rejected “cornerstone.”	(NEW) daim teb txiv hmab. Low risk — minor cultural adaptation (grapevines are unfamiliar in the Hmong highland context, though the general tenant-farming/landlord relationship is culturally accessible).
stone (rejected, becomes cornerstone) λίθος / lithos see Romans TM (lithos proskommatos, stumbling block)	— the stone that the builders rejected	Reinforces the “stumbling block” imagery already treated in the Romans baseline in a Christological key (20:17-18).	(TM)-adjacent: qhov/pob zeb ua rau dawm ceg. Low-Medium risk inherited.
image (of Caesar) εἰκών / eikōn ”image, likeness”	the imprinted image/inscription on a coin, used to argue for rendering Caesar his due while reserving ultimate allegiance for God image, likeness	”Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (20:25) — establishes a distinction between civil obligation and ultimate allegiance, relevant background for the “governing authorities” doctrine already flagged in the Romans baseline (ch. 13 there; here narratively enacted).	(NEW) duab. Low risk.
resurrection ἀνάστασις / anastasis ”a standing-up-again, resurrection”	bodily rising from death to renewed life, as opposed to mere disembodied afterlife continuation resurrection, rise, raised	Jesus’ debate with the Sadducees (20:27-40): “he is not God of the dead, but of the living” — asserts the reality and nature of the resurrection, foundational background for the empty-tomb narrative of ch. 24.	CRITICAL — (NEW) kev sawv hauv qhov tuag rov qab los (rising up again from among the dead). High/Critical risk: must be carefully distinguished from generic Hmong folk notions of a spirit’s continued post-mortem existence/journey to the ancestors (or any reincarnation-adjacent folk belief that may circulate); biblical resurrection is a specific, future, bodily event — the same body renewed and transformed, not a disembodied spirit’s ongoing wandering or ancestral-realm existence. This term interacts directly with the Hades entry (ch. 16) and should be taught jointly with it.

Chapter 21 — Widow’s Offering, Signs of the End, Watchfulness

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
widow’s offering χήρα πτωχή / chēra ptōchē ”poor widow”	the poor widow’s small monetary gift, commended by Jesus above the wealthy’s larger, proportionally lesser gifts the widow’s offering, two small copper coins	Directly fuses the already-fixed “widow” (ch. 7) and “poor” (core passage) terms into a single commendation-of-the-marginalized episode (21:1-4), immediately following the temple/scribes context of 20:45-47.	Reuses (NEW) poj ntsuam and (NEW) cov pluag. Low-Medium risk carried forward.
your redemption draws near ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν / engizei hē apolytrōsis hymōn ”your redemption is drawing near”	the future, consummating deliverance at the Son of Man’s return your redemption is near	Ties the future pole of the “Kingdom… Present and Future” doctrine directly to the already-fixed redemption vocabulary of the Romans baseline (21:28).	(TM) kev txhiv. Medium risk inherited.
endurance ὑπομονή, ὑπομένω / hypomonē, hypomenō see Romans TM	— endurance, by your endurance you will gain your lives	”By your endurance you will gain your lives” (21:19) — perseverance amid coming tribulation.	(TM) kev ua siab ntev. Low risk inherited.
watchful / alert γρηγορέω, ἀγρυπνέω / grēgoreō, agrypneō ”to keep watch, stay awake”	vigilant spiritual readiness for the Son of Man’s return watch, stay awake, be on your guard	”Watch yourselves… stay awake at all times, praying” (21:34-36) — directly links eschatological watchfulness to the “Prayer and Dependence on God” doctrine.	(NEW) ceev faj (be alert/watchful), paired with reused (TM) prayer vocabulary. Low risk.

Chapter 22 — The Last Supper, Gethsemane, Betrayal, Arrest

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
this is my body τοῦτό ἐστιν τὸ σῶμά μου / touto estin to sōma mou ”this is my body”	the bread identified with Christ’s own body, given “for you” this is my body	Institutes the Lord’s Supper (22:19), establishing the church’s ongoing memorial practice grounded in Christ’s atoning self-giving.	(NEW) no yog kuv lub cev, reusing the (TM) body-vocabulary root (lub cev) from lub cev nqaij tawv / lub cev ntawm Khetos. Medium-High risk: must be taught as a memorial/proclamation of Christ’s unique, once-for-all self-giving, never as a repeatable ritual re-sacrifice, paralleling the Romans baseline’s caution against treating fij/sacrifice language as repeatable appeasement.
new covenant in my blood ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου / hē kainē diathēkē en tō haimati mou ”the new covenant in my blood”	the inaugurating, blood-sealed covenant fulfilling and superseding the Mosaic covenant new covenant, new testament in my blood	The theological center of the Last Supper (22:20), fusing the covenant vocabulary of ch. 1 with the blood/atonement domain already Critically flagged in the Romans baseline (propitiation).	CRITICAL — (NEW) kev cog lus tshiab hauv kuv cov ntshav, combining (NEW) kev cog lus (covenant, ch. 1) with (NEW) ntshav (blood). Critical risk: Hmong shamanic ritual practice includes animal blood offerings to appease spirits/ancestors (e.g., sacrificial blood used in healing/funeral rites); this verse’s “blood of the covenant” must be explicitly and repeatedly taught as Christ’s own unique, sufficient, once-for-all sacrificial blood — never a repeatable blood-offering exchange with God, and never assimilated into the shamanic blood-appeasement pattern the Romans baseline already flags for the related hilastērion/propitiation and fij/sacrifice terms.
not my will, but yours μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν / mē to thelēma mou alla to son ”not my will but yours”	Jesus’ Gethsemane submission to the Father’s will not my will, but yours, be done	The supreme model of the “Prayer and Dependence on God” doctrine: prayer as surrendered submission even amid agony (22:39-46).	(TM) Vajtswv lub siab nyiam, adapted to first-person: tsis yog kuv lub siab nyiam, tiamsis koj li xwb. Medium risk inherited from the Romans baseline’s will-of-God entry.
power of darkness ἡ ἐξουσία τοῦ σκότους / hē exousia tou skotous ”the authority/power of darkness”	the temporary ascendancy of evil/opposition permitted at the arrest the power of darkness, this hour and the power of darkness	Jesus names the spiritual dimension behind his arrest (22:53) — links the flagged authority/power vocabulary directly to the passion narrative’s cosmic-conflict backdrop.	(TM)-based hwjchim ntawm kev tsaus ntuj, qualified to make clear this is a hostile, opposing power, not God’s own. High risk inherited, given the same shamanic-power collision caution attaching to bare hwjchim.

Chapter 23 — Trial, Crucifixion, Burial

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
King of the Jews ὁ βασιλεὺς τῶν Ἰουδαίων / ho basileus tōn Ioudaiōn ”the King of the Jews”	the charge/title affixed at the crucifixion, ironically confessing Jesus’ true kingship King of the Jews	Reuses the fixed (TM) “Jew” term in an ironic, Christologically loaded title.	(TM) cov Yudas within the fixed title phrase tus Vajntxwv ntawm cov Yudas. Low risk inherited.
Father, forgive them πάτερ, ἄφες αὐτοῖς / pater, aphes autois see 4:18/5:20 (aphesis)	— Father, forgive them, for they know not what they do	Jesus’ own prayer of forgiveness from the cross (23:34) — the supreme enactment of the “Repentance and Forgiveness” doctrine, extended even to his executioners without their prior repentance being named.	Reuses (NEW) kev zam txim, combined with (TM) Leej Txiv. High risk carried forward; notable teaching point that here forgiveness is extended by Christ proactively, prior to any confessed repentance by the recipients — worth flagging for careful doctrinal nuancing alongside the repentance-then-forgiveness pattern seen elsewhere (e.g., ch. 15, 18).
today you will be with me in paradise σήμερον μετ’ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ / sēmeron met’ emou esē en tō paradeisō ”today with me you will be in paradise”	an immediate, blessed post-mortem presence with Christ (Persian loanword originally meaning “walled garden/park”) today you will be with me in paradise	Jesus’ promise to the repentant criminal (23:43) — reuses the “Today” immediacy-marker from the core passage (4:21) in a climactic, salvific application, and establishes a positive afterlife-destination term to be held alongside the Hades entry (ch. 16).	(NEW) lub Vaj Kaj Siab (garden of peace/joy) or transliterated Palanaij with gloss. Medium risk, comprehension-level; should be taught in explicit contrast to the Hades entry (ch. 16) as the positive, blessed post-mortem state for the repentant, immediately granted by Christ’s own authority (“with me”), not earned by merit.
tomb μνημεῖον / mnēmeion ”a memorial, tomb”	the burial place, later found empty tomb, grave	Joseph of Arimathea’s burial of Jesus (23:50-56) sets up the empty-tomb narrative of ch. 24.	(NEW) qhov ntxa. Low risk.

Chapter 24 — Resurrection, Emmaus Road, Commissioning, Ascension

Terms	Variants	Contextual Theological Meaning	Hmong Rendering & Risk
why do you seek the living among the dead τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν / ti zēteite ton zōnta meta tōn nekrōn ”why do you seek the living one among the dead ones”	the angels’ rebuke at the empty tomb, asserting bodily resurrection, not mere spiritual survival why seek the living among the dead	Confirms and narratively enacts the resurrection doctrine already anticipated in ch. 20’s debate with the Sadducees.	Reuses (NEW) kev sawv hauv qhov tuag rov qab los (resurrection, ch. 20). Critical/High risk carried forward.
were not our hearts burning οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν / ouchi hē kardia hēmōn kaiomenē ēn ”was not our heart burning”	intense inner conviction/recognition produced by Christ’s exposition of Scripture did not our hearts burn within us	The Emmaus disciples’ retrospective recognition (24:32) — models the Spirit-illumined reception of Scripture’s testimony to Christ, relevant to “The Holy Spirit’s Work in Salvation History.”	Descriptive idiom; render as peb lub siab kub heev (our hearts were very hot/burning). Low risk, natural Hmong idiom transfer (siab as seat of inner feeling, already established).
a spirit does not have flesh and bones πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει / pneuma sarka kai ostea ouk echei ”a spirit does not have flesh and bones”	Jesus’ explicit self-differentiation of his resurrected, physically tangible body from a disembodied spirit/ghost a spirit does not have flesh and bones	Jesus deliberately disproves the disciples’ fear that they are seeing a ghost/spirit (24:37-39), insisting on the physical, bodily reality of the resurrection.	CRITICAL — (NEW) contrast pair: ntsuj plig (the human-spirit term already fixed in the Romans baseline for the anthropological, non-divine sense) used here in its negative case (“a mere spirit/ghost”), explicitly contrasted with cev nqaij tawv thiab pob txha (flesh and bones, reusing the (TM) neutral-flesh root). Critical risk: this verse directly and explicitly confronts the Hmong worldview in which the deceased may continue to exist and interact with the living as ntsuj plig/dab (the very reason funeral rites exist, to guide the departed soul properly to the ancestors); Jesus’ resurrection is emphatically NOT a ghost-appearance of this familiar kind but a bodily, physically tangible, eating-and-touchable reality. This is one of the most doctrinally decisive collision points in the entire Gospel and should receive top-tier teaching emphasis in Phase 2.
opened their minds to understand the Scriptures διήνοιξεν αὐτῶν τὸν νοῦν … τὰς γραφάς / diēnoixen autōn ton noun … tas graphas ”opened their mind… the Scriptures”	Spirit-enabled comprehension of how the OT Scriptures point to Christ’s suffering and glory opened their minds, opened the Scriptures	Retrospectively frames the entire OT (Law, Prophets, Psalms) as pointing to Christ (24:27,44-45) — reinforces the “fulfilled” theme from the core passage (4:21) at the Gospel’s close, forming a deliberate bookend.	Reuses (TM) Vaj Lug Kub and (NEW) tiav lawm (fulfilled, core passage). Medium risk carried forward.
repentance and forgiveness of sins… to all nations μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν … εἰς πάντα τὰ ἔθνη / metanoian kai aphesin hamartiōn … eis panta ta ethnē ”repentance and forgiveness of sins … to all the nations”	the Great Commission content: repentance and forgiveness, proclaimed universally repentance and forgiveness of sins… to all nations	The Gospel’s final commissioning statement (24:47) explicitly fuses the “Repentance and Forgiveness of Sins” doctrine with the “Savior for All Nations” doctrine — the two central doctrinal threads of this curriculum converge in this single climactic verse, directly echoing the programmatic 4:18 announcement.	Combines (NEW) kev hloov siab lees txim, (NEW) kev zam txim, and (TM) lwm Haiv Neeg. Critical risk carried forward from all three constituent entries; recommend this verse be treated, alongside 4:16-21 and 19:10, as one of the three doctrinal-synthesis anchor verses of the whole book for Phase 2 purposes.
power from on high / promise of the Father δύναμιν ἐξ ὕψους / ἐπαγγελίαν τοῦ πατρός / dynamin ex hypsous / epangelian tou patros ”power from on high” / “the promise of the Father”	the promised outpouring of the Holy Spirit’s empowering presence (anticipating Acts 1-2) power from on high, the promise of the Father	Jesus’ final instruction to await the Spirit’s empowerment (24:49) closes the “Holy Spirit’s Work in Salvation History” doctrine on a forward-looking note, bridging directly into Acts.	Combines (TM) hwjchim (qualified Vajtswv hwjchim) and (TM) lus cog tseg (promise) with (TM) Leej Txiv (Father) and the fixed (TM) Vaj Ntsuj Plig referent implied. High risk carried forward.
worship (him) / great joy προσκυνήσαντες … μετὰ χαρᾶς μεγάλης / proskynēsantes … meta charas megalēs ”having worshiped … with great joy”	the disciples’ response to the ascension worshiped him… with great joy	The Gospel closes as it began (cf. 2:10, “great joy”), with worship and joy — the appropriate, sustained response to the fulfilled gospel.	Reuses (TM) pehawm (always with explicit object, pehawm Yexus) and (NEW) kev zoo siab kawg nkaus (great joy, ch. 2). High risk carried forward from the worship entry.

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Summary of Full-Book Coverage

All 24 chapters of Luke have been reviewed. No chapter was found to introduce zero new theological vocabulary; even chapters with heavy narrative/parabolic material (e.g., ch. 8, 15, 20) surfaced doctrinally load-bearing terms requiring explicit treatment. The highest-density new-risk chapters are 4 (core passage plus temptation/exorcism), 8 (demons, purity, power), 15-16 (repentance, compassion, mammon, Hades), 20 (resurrection), 22-23 (new covenant blood, paradise, forgiveness from the cross), and 24 (bodily resurrection vs. ghost/spirit, Great Commission). This full-book review feeds directly into analysis/08_core_glossary.md.