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

0. Method and Governing Constraints

This document analyzes the entire Gospel of Matthew (chapters 1–28) in Koine Greek for the purpose of generating a Hmong-language curriculum. Per the hard rules of this pipeline:

• Every term already fixed in the baseline Romans translation_memory.json must be reused exactly with its recorded Hmong rendering and risk tier (e.g. Vajtswv, tus Tswv, Yexus Khetos, Vaj Ntsuj Plig, Txoj Kevcai (ntawm Vajtswv / Mauxes), txiaj ntsim, kev cawm dim, hwjchim → always qualified). These are marked (TM inherited) below and are not re-analyzed for risk; only new contextual notes are added where Matthew introduces a new nuance.
• New terms surfaced in Matthew that have no baseline TM entry are analyzed in full (Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, Hmong rendering, and risk) and are marked (NEW). These are provisional pending formal TM-revision review, per governing document §2.4.
• Risk tiers follow the baseline’s fixed definitions (Critical / High / Medium / Low), and every Critical/High assignment below states a specific, grounded collision reason (usually with Hmong animism, shamanism/txiv neeb, ancestor veneration, fate/hmoov, or clan-honor custom), consistent with assets/doctrine_risk_registry.json’s convention.
• Coverage is full-book: every chapter 1–28 is treated. No chapter is silently skipped; chapters contributing only reused vocabulary state this explicitly and are marked “reviewed.”

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1. CORE PASSAGE — Matthew 5:1-12 (The Beatitudes), Verse-by-Verse

Matthew 5:1

Greek	Translit.	Literal meaning	Semantic range	English variants	Theological meaning in context	Hmong rendering & risk
ὄρος	oros	mountain, hill	any elevated landform	”mountain,” “hillside”	Recalls Sinai — a new lawgiver ascending a mountain to deliver authoritative teaching (ties doctrine: Authority of Jesus’ Teaching; also echoes Fulfillment of OT Prophecy typologically).	lub roob — Low. Stable, no collision.
ὄχλοι	ochloi	crowds	the general, often undifferentiated mass of people following Jesus	”crowds,” “multitudes”	Distinguishes the general audience from the inner circle addressed directly.	tej pab neeg coob coob — Low. Stable descriptive phrase.
μαθηταί	mathētai	learners, apprentices	those formally attached to and instructed by a teacher/rabbi	”disciples,” “students,” “followers”	(NEW) Foundational term for the Discipleship doctrine across the whole Gospel. Literal meaning is “learner,” but in Matthew it denotes committed, life-reordering allegiance, not mere academic study.	thwjtim — Low. Already an established, stable term in Hmong Christian usage (loanword/compound denoting a religious disciple); no traditional-religion collision, but must be taught (first occurrence) as denoting total-life allegiance, not casual pupilage, to properly ground the Cost-of-Discipleship doctrine developed later (8:18-22; 10:37-39; 16:24-26).
καθίσαντος	kathisantos	having sat down	the posture of a seated, authoritative teacher (rabbinic convention)	“sat down,” “took his seat”	Signals formal, authoritative teaching posture — reinforces the Authority of Jesus’ Teaching doctrine from the outset.	Rendered descriptively (zaum, “sat”); Low. No collision, but the accompanying teaching note must flag the posture’s significance for the Authority doctrine.

Matthew 5:2

Greek	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Hmong rendering & risk
ἐδίδασκεν	edidasken	he was teaching	imperfect tense — sustained, authoritative instruction	”taught,” “began to teach”	Establishes Jesus as the teacher whose word carries divine authority, not one voice among many rabbis (cf. 7:28-29).	nws qhia — Low. Stable verb; the authority nuance is carried by context/teaching note, not by lexical choice.

Matthew 5:3

Greek	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Hmong rendering & risk
μακάριοι	makarioi	blessed, flourishing, to-be-congratulated	a state of divine favor and eschatological well-being pronounced by God, distinct from ordinary happiness or good fortune	”blessed,” “happy,” “fortunate”	(NEW, Critical) The Beatitudes’ signature word. This is grammatically and theologically distinct from χάρις (charis, “grace”) but poses an analogous collision risk: the natural Hmong candidate koob hmoov denotes fortune/blessing granted by ancestors, spirits, or cosmic forces contingent on ritual correctness — precisely the fatalistic framework the baseline TM permanently forbids for charis (3:24, 4:4-5, 11:6) and for election (9:11-23). Jesus’ makarios pronouncements are the opposite: God’s declared favor resting on those the world does NOT consider fortunate (the poor, the mourning, the persecuted) — an inversion of merit-based fortune, not an instance of it.	tau koob hmoov ntawm Vajtswv — Critical. koob hmoov may be retained ONLY with the mandatory qualifier ntawm Vajtswv (“from God”) attached at every occurrence in this passage, to prevent hearers from reading the Beatitudes as a list of ritually-secured fortunes. Without the qualifier, this is FORBIDDEN, by the same logic that forbids bare koob hmoov for grace. [TRANSLATOR REVIEW NEEDED: confirm whether existing Hmong Bible tradition (HWB) already qualifies this term in Matt 5; if it does not, this constitutes a new TM-revision proposal requiring human theologian sign-off before use.]
πτωχοὶ τῷ πνεύματι	ptōchoi tō pneumati	poor in spirit	spiritual destitution/humility before God, not literal material poverty (contrast Luke 6:20’s unqualified “poor”)	“poor in spirit,” “spiritually humble,” “those who know their spiritual need”	Anthropological, not economic, poverty — the posture of total dependence on God’s grace, foundational to the whole Sermon and to the doctrine of the Kingdom of Heaven (those who possess nothing before God receive the Kingdom).	cov pluag hauv lub siab ntsuj plig — Medium. Uses the established anthropological ntsuj plig (human spirit/soul, TM inherited, High-risk term reused correctly here without the “Vaj” prefix since this is NOT the Holy Spirit). Risk is comprehension-level: must not be heard as literal material destitution nor confused with animistic soul-loss (the folk concept of a wandering/weakened ntsuj plig requiring ritual “calling back,” hu plig). Teaching note required.
βασιλεία τῶν οὐρανῶν	basileia tōn ouranōn	kingdom/reign of the heavens	God’s sovereign reign, both present (inaugurated in Jesus’ ministry) and future (consummated at the end of the age) — Matthew’s characteristic circumlocution for God’s reign, functionally identical to “kingdom of God” (cf. 19:24, 21:31, 21:43 where Matthew uses the other form)	“kingdom of heaven,” “kingdom of the heavens,” “heaven’s reign”	(NEW, High — see full entry in §Kingdom of Heaven glossary discussion below.) The organizing theological concept of the entire Gospel and the anchor for the Kingdom of Heaven doctrine.	lub Nceeg Vaj Saum Ntuj Ceeb Tsheej — High. Must be taught, at first occurrence, as strictly equivalent in referent to the baseline TM’s lub Nceeg Vaj ntawm Vajtswv (kingdom of God, inherited from Romans package) — both denote the same divine reign, not two different kingdoms. Primary risk: hearers may collapse “kingdom of heaven” into a merely locative afterlife destination (“the place you go when you die”) rather than God’s present-and-future reign breaking into history through Jesus. Mandatory teaching note required at every module introducing this term.

Matthew 5:4

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
πενθοῦντες	penthountes	those mourning	grief, especially over sin, loss, or the brokenness of the present age	”those who mourn,” “the sorrowful”	Not mere bereavement — mourning over sin and the world’s fallenness that anticipates eschatological comfort.	cov quaj ntsuag — Low. Stable existing term for mourning/grief; no collision, though teaching note should broaden beyond funeral-mourning to include mourning over sin.
παρακληθήσονται	paraklēthēsontai	will be comforted	future passive — comfort given by God (divine passive)	“will be comforted,” “will be consoled”	Divine, eschatological comfort — God himself as the comforter.	yuav tau txais kev nplig siab (ntawm Vajtswv) — Low-Medium. The passive-voice divine agency should be made explicit in the qualifier to avoid a vague, agentless “things will get better” reading.

Matthew 5:5

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
πραεῖς	praeis	the gentle/meek	humility and gentleness, especially in the face of provocation — not weakness but restrained strength	”meek,” “gentle,” “humble”	Echoes Psalm 37:11; a Kingdom-reversal virtue contrasted with worldly, honor-driven assertiveness.	cov txo hwjchim — Medium. [TRANSLATOR REVIEW NEEDED: possible collision] — note that this phrase reuses the root hwjchim (already flagged High/Critical elsewhere for its shamanic-power collision, e.g. baseline #62/#67, and for Jesus’ own teaching-authority, see §Ch.7-8 below). Here it means “one who lowers/restrains [any claim to] power/status,” which is a legitimate extension, but must be worded so as not to be heard as “one who has no hwjchim/spiritual potency” in a shamanic-strength sense. Alternative under consideration: cov txo hwjchim (retained) with mandatory teaching note distinguishing this ethical-humility sense from any spiritual-power context.
κληρονομήσουσιν τὴν γῆν	klēronomēsousin tēn gēn	will inherit the earth/land	reception of a promised, secured possession — echoes the Land promise to Israel (Ps 37) now universalized	”will inherit the earth,” “will inherit the land”	Ties to Kingdom of Heaven doctrine: the meek receive what the proud grasp for and lose.	Reuses baseline tus qub txeeg qub teg (heir, Low, TM inherited) in verbal form: yuav tau qub txeeg qub teg lub ntiajteb — Low. Strong positive bridge via genuine Hmong lineage-inheritance custom; no collision.

Matthew 5:6

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην	peinōntes kai dipsōntes tēn dikaiosynēn	those hungering and thirsting for righteousness	intense longing for righteousness, using visceral appetite metaphors	”hunger and thirst for righteousness”	This righteousness is best read as the ethical/practical righteousness of Kingdom life (cf. 5:20 and 6:33), not the forensic-imputation sense of Rom 4 — a distinct but related nuance requiring careful handling. See extended discussion under §Ch.5 (rest) below re: “Righteousness Exceeding the Pharisees.”	Reuses baseline root ncaj ncees (righteousness, TM inherited, Critical) inside the descriptive phrase cov tshaib thiab nqhis txoj kev ncaj ncees — Critical. Must be taught alongside the reckoning-qualifier discipline established for justification (baseline §2.2) even though this occurrence is the ethical/practical sense — the risk is that collapsing the two senses (forensic vs. ethical) into one bare ncaj ncees will either (a) reduce this Beatitude to earning God’s favor by good conduct, or (b) flatten Matthew’s call to Kingdom-righteousness into “already accomplished, no further pursuit needed.” Both are theological distortions requiring a dedicated teaching note.
χορτασθήσονται	chortasthēsontai	will be filled/satisfied	to be fed to fullness (originally of animals grazing)	“will be filled,” “will be satisfied”	Eschatological satisfaction that only God supplies.	yuav tau txais kev txaus siab (ntawm Vajtswv) — Low.

Matthew 5:7

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
ἐλεήμονες	eleēmones	the merciful	compassion extended toward those in need/misery	”merciful,” “compassionate”	Reuses baseline mercy entry (τoxoj kev khuv leej), which the baseline explicitly keeps lexically distinct from txiaj ntsim (grace).	cov muaj txoj kev khuv leej — Medium (TM inherited risk carried forward: must not blend with grace vocabulary).
ἐλεηθήσονται	eleēthēsontai	will receive mercy	divine passive — will be shown mercy by God	”will be shown mercy,” “will receive mercy”	The reciprocity principle: mercy shown becomes mercy received from God, not a merit transaction but a Kingdom pattern.	yuav tau txais txoj kev khuv leej (ntawm Vajtswv) — Medium.

Matthew 5:8

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
καθαροὶ τῇ καρδίᾳ	katharoi tē kardia	pure/clean in heart	inward moral and motivational integrity, not ritual/ceremonial cleanness	”pure in heart,” “clean of heart”	Contrasts with external, ritual purity (a major theme against Pharisaic religion, developed further in ch.15, 23).	cov dawb huv hauv lub siab — High. Reuses the root dawb huv from baseline sanctification (High risk, TM inherited: this root also denotes ritual purity from spirit-contamination in Hmong folk practice). Here Jesus is making the exact contrast Paul makes in Romans — internal moral purity, not ritual cleanness — but the collision risk is now even sharper because Matthew’s own narrative (ch.15) explicitly stages a controversy between ritual purity and heart-purity. Mandatory teaching note: this phrase must never be read as ritual/ceremonial cleanliness (washing hands, avoiding contamination) but as inward moral integrity before God.
ὄψονται τὸν Θεόν	opsontai ton Theon	will see God	future beatific vision — direct, unmediated relational access to God	”will see God”	Ultimate Kingdom hope: unmediated communion with God, denied to the unclean under the old cultic system.	yuav tau pom Vajtswv — Low.

Matthew 5:9

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
εἰρηνοποιοί	eirēnopoioi	peacemakers	those who actively create/restore peace, not merely avoid conflict	”peacemakers”	Reuses baseline peace (kev thaj yeeb, Low, TM inherited) in agentive compound form.	cov ua kom muaj kev thaj yeeb — Low.
υἱοὶ Θεοῦ κληθήσονται	huioi Theou klēthēsontai	will be called sons of God	filial identity/status conferred by God, echoing the Adoption doctrine developed fully in Romans 8	”will be called sons of God,” “will be called children of God”	Anticipates the adoption theme; ties Beatitudes to the broader biblical doctrine of divine sonship.	Reuses baseline adoption_as_sons pattern (raug muab coj los ua me tub, Medium, TM inherited): yuav raug hu tias yog Vajtswv cov me tub — Medium.

Matthew 5:10

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
δεδιωγμένοι ἕνεκεν δικαιοσύνης	dediōgmenoi heneken dikaiosynēs	those persecuted for the sake of righteousness	suffering incurred specifically because of faithful, righteous Kingdom-living	”persecuted for righteousness’ sake”	Directly anticipates the Cost of Discipleship doctrine (10:16-39, 16:24-26) — righteousness here provokes opposition rather than earning worldly approval.	cov raug tsim txom vim txoj kev ncaj ncees — Critical (inherits the righteousness-term risk of v.6 above; same dual-sense caution applies).

Matthew 5:11-12

Greek	Translit.	Literal	Semantic range	English variants	Theological meaning	Hmong rendering & risk
ὀνειδίσωσιν	oneidisōsin	they revile/insult	verbal reproach, shaming speech	”revile,” “insult,” “mock”	Ties to the honor-shame dynamics deeply relevant to Hmong clan-honor culture — reviling for Christ’s sake inverts ordinary shame-avoidance logic.	thuam — Low-Medium. Comprehension-level note: Hmong social custom places very high value on avoiding public shame (txaj muag, reused from baseline #76 “ashamed,” Low); this Beatitude asks disciples to embrace shame for Christ’s sake, a genuine values-tension worth a teaching note under Discipleship/Cost doctrine, though not a lexical collision.
διώξωσιν	diōxōsin	they persecute	active hostile pursuit/harassment	”persecute”	Same root as 5:10’s “persecuted.”	tsim txom — Low.
ψευδόμενοι	pseudomenoi	lying, speaking falsely	deliberate falsehood	”falsely,” “lying”	Qualifies the accusation as slanderous, i.e. suffering for righteousness, not for actual wrongdoing.	dag ntxias hais — Low.
χαίρετε καὶ ἀγαλλιᾶσθε	chairete kai agalliasthe	rejoice and be glad	intense, active joy — a command, not a mere feeling	”rejoice and be glad,” “rejoice and be exceedingly glad”	Kingdom joy amid persecution — the appropriate response given the reward awaiting in heaven.	zoo siab thiab xyiv fab — Low.
μισθὸς	misthos	wage, reward, payment	earned compensation in ordinary usage; here transposed to an eschatological reward from God that is nonetheless gracious, not wage-earned in the merit sense	”reward,” “wages”	(NEW, Medium) Risk of reading this as earned wages (works-righteousness) rather than a gracious reward consistent with, but not the ground of, justification by faith (cf. Justification by Faith doctrine, Critical).	nqi zog / nqe zog uas nyob saum ntuj ceeb tsheej — Medium. Must be taught alongside the Justification doctrine’s reckoning-qualifier discipline so this is not misheard as contradicting sola gratia/sola fide.
προφῆται	prophētai	prophets	those who spoke for God under the old covenant	”the prophets”	Establishes continuity: the disciples’ suffering places them in the line of the prophets — ties to the Fulfillment of OT Prophecy doctrine. See full entry under §Ch.2, “Prophet,” below (Critical/High collision term).	Reuses (NEW) prophet entry — see glossary.

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2. Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Genealogy and Birth of Jesus

• Son of David (υἱὸς Δαυίδ, huios Dauid) — (NEW) Literal: “son of David.” Semantic range: royal-messianic descent claim, not literal immediate paternity. English variants: “Son of David,” “descendant of David.” Theological meaning: establishes Jesus’ legal/royal Davidic lineage as the promised king (ties Messiah/Son of David doctrine directly). Hmong: tus Tub ntawm Daviv Vajntxwv — Risk: Medium. Comprehension-level: must be taught as a dynastic/messianic title, not mere biological descent, paralleling the honorific pattern already used for Leej Tub ntawm Vajtswv (Son of God, TM inherited).
• Christ (title use) (ὁ Χριστός, ho Christos) — (NEW) Literal: “the Anointed One.” Semantic range: the awaited royal-priestly-prophetic deliverer of Israel. English variants: “Christ,” “Messiah,” “the Anointed One.” Theological meaning: core to Messiah/Son of David doctrine. Hmong: tus Khetos — Risk: Low-Medium, extending the already-Low baseline compound name Yexus Khetos; risk is purely that hearers may not register “Khetos” as a title being asserted/debated (e.g. 16:16, 26:63) rather than simply part of a proper name. Teaching note required at first title-only usage.
• Immanuel (Ἐμμανουήλ, Emmanouēl) — (NEW) Literal: “God with us.” Semantic range: a prophetic name (Isa 7:14) applied typologically to Jesus. Theological meaning: ties Fulfillment of OT Prophecy doctrine directly to Christology. Hmong: Imanuyees (Vajtswv nrog peb nyob) — Risk: Medium. Retain as transliteration with mandatory gloss, following the Abba, Leej Txiv pattern (TM inherited convention of loanword + gloss).
• Virgin (παρθένος, parthenos) — (NEW) Literal: “virgin, unmarried young woman.” Semantic range: a woman who has not had sexual relations. Theological meaning: doctrinally essential to the miraculous, prophecy-fulfilling nature of Jesus’ conception (1:23, citing Isa 7:14). Hmong: tus ntxhais uas tsis tau deev txiv — Risk: High. Must NOT reuse the dawb huv (purity) root from the sanctification/heart-purity vocabulary above, to avoid conflating virginity-status with ritual or moral purity language used elsewhere; a separate, explicitly descriptive phrase is required. [TRANSLATOR REVIEW NEEDED: confirm existing Hmong Bible tradition’s established phrase for this verse before finalizing.]
• Angel (ἄγγελος, angelos) — (NEW) Literal: “messenger.” Theological meaning: a heavenly messenger of God, distinct from ancestral or nature spirits. Hmong: tus tubtxib saum ntuj — Risk: Medium. Must be clearly distinguished from dab (spirit) vocabulary (see Critical demons entry, ch.4/8/12 below) to prevent hearers from placing angels in the same category as venerated or feared traditional spirits.
• Genealogy itself reuses baseline flesh (neutral: descent/body) sense (lub cev nqaij tawv, Critical, TM inherited) conceptually (lineage/descent), though the genealogy list itself is proper names, not requiring new glossary terms.

Chapter 2 — The Magi, Flight to Egypt, Fulfillment Formula

• Magi (μάγοι, magoi) — (NEW) Literal: “magi, astrologers.” Semantic range: Persian/Babylonian court astrologers-sages. English variants: “wise men,” “magi,” “astrologers.” Theological meaning: Gentile recognition of the Messiah-King, anticipating the Great Commission’s “all nations.” Hmong: cov txawj ntse saib hnub qub (“wise ones who observe the stars”) — Risk: Medium. Must NOT be rendered using txiv neeb (shaman) vocabulary, which would conflate biblical astrologer-sages with Hmong shamanic practice — an explicit forbidden-substitution parallel to the baseline’s priestly_minister and leitourgos guidance (never use shamanic vocabulary for any legitimate biblical religious role).
• Fulfillment formula (ἵνα πληρωθῇ / πληρωθῇ τὸ ῥηθὲν, hina plērōthē / plērōthē to rhēthen) — (NEW) Literal: “so that it might be fulfilled / that which was spoken might be fulfilled.” Semantic range: the bringing-to-pass of a divine promise made through prophetic Scripture — not mere coincidental correspondence. English variants: “that it might be fulfilled,” “to fulfill what was spoken.” Theological meaning: the load-bearing formula of the entire Fulfillment of OT Prophecy doctrine, recurring roughly a dozen times across Matthew (1:22, 2:15, 2:17, 2:23, 4:14, 8:17, 12:17, 13:35, 21:4, 26:56, 27:9). Hmong: kom tiav raws li Vaj Lug Kub uas hais cia lawm — Risk: Medium. Reuses baseline promise (lus cog tseg, Low, TM inherited) conceptually; risk is comprehension-level (must be taught as God’s sovereign follow-through on his own prior word, not generic “coming true” of a prediction) rather than a traditional-religion collision.
• Herod, Bethlehem, star: proper nouns/place names; Low risk, transliterated per existing Hmong Bible convention.

Chapter 3 — John the Baptist

• John the Baptist — established compound: Yauhas tus uas Coj Kev Cai Raus Dej — Low, reuses baseline baptism term (kev cai raus dej, High, TM inherited).
• Repentance (μετάνοια, metanoia) — (NEW) Literal: “a change of mind/turning.” Semantic range: a God-ward reorientation of the whole person, encompassing mind, will, and conduct — not mere regret. English variants: “repentance,” “repent,” “turn from sin.” Theological meaning: foundational to receiving the Kingdom of Heaven and to true discipleship. Hmong: kev hloov siab lees txim — Risk: Medium. Must be distinguished from the Hmong customary practice of thov txim (apology/restitution aimed at restoring social or ritual harmony after a breach), which addresses horizontal/social debt, not the God-ward, inward reorientation Matthew intends; ties directly to baseline’s sin_act_and_condition (txhaum, High, TM inherited) caution against merely social-repair framing of sin.
• Wrath to come — reuses baseline wrath_of_god (kev npau taws ntawm Vajtswv, High, TM inherited); note continuity of the same collision risk (capricious spirit-anger vs. righteous judicial wrath).
• Beloved Son / voice from heaven (“This is my beloved Son,” 3:17) — reuses baseline Son of God / Father entries; Low, TM inherited. Ties Trinity-adjacent teaching to the Baptism narrative — first explicit triadic appearance (Father’s voice, Son, Spirit as dove) anticipating the Great Commission’s baptismal formula (28:19).
• Spirit descending as a dove — reuses baseline Holy Spirit (Vaj Ntsuj Plig, Critical, TM inherited); the “Vaj” prefix is mandatory here as elsewhere.

Chapter 4 — Temptation, Calling of Disciples

• Satan / devil (Σατανᾶς / διάβολος, Satanas / diabolos) — (NEW, but low-collision due to existing Hmong Christian convention) Literal: “adversary” / “slanderer.” Theological meaning: the personal, malevolent tempter of Jesus, head of the demonic realm referenced later (ch.8, 12). Hmong: Xatas (transliteration) / dab ntxwg nyoog (established Hmong Christian compound already in wide devotional use for “the devil/Satan,” distinct in force from generic dab). Risk: Low-Medium. Because dab ntxwg nyoog is already a settled Hmong Christian term specifically for Satan (not a generic ancestral spirit), it carries lower risk than the bare dab used for lesser demons (see Critical entry below); still requires a first-use note distinguishing Satan (a singular, defeated adversary) from the broader dab category.
• Temptation (πειρασμός/πειράζω, peirasmos/peirazō) — Semantic range: testing/enticement to sin. Hmong: kev sim siab / kev ntxias — Low-Medium. Comprehension gap only.
• Fishers of men (ἁλιεῖς ἀνθρώπων, halieis anthrōpōn) — metaphor for mission; Hmong: cov mus nuv neeg (los ua Vajtswv haiv neeg) — Low-Medium; ties Great Commission doctrine early in the narrative.
• Kingdom of heaven at hand — reuses kingdom_of_heaven (NEW) established in the core passage above.
• Light to the Gentiles — reuses baseline nations_gentiles (lwm Haiv Neeg, Low, TM inherited).

Chapter 5 (verses 13-48; vv.1-12 treated as core passage above)

• Salt of the earth / light of the world — descriptive metaphors: cov ntsev ntawm lub ntiajteb / lub teeb ntawm lub ntiajteb — Low. Agrarian/household imagery transfers cleanly.
• Fulfill the Law (πληρῶσαι, plērōsai, 5:17) — reuses baseline law_mosaic_divine (Txoj Kevcai (ntawm Vajtswv/Mauxes), Critical, TM inherited) together with the fulfillment_formula root (NEW, above). Theological meaning: Jesus claims to fulfill, not abolish, the Law — a load-bearing claim for both The Law and Its Purpose and Fulfillment of OT Prophecy doctrines. Risk: Critical, inheriting the Law term’s mandatory-qualifier rule; teaching note must clarify “fulfill” (bring to complete, intended expression) is not “abolish.”
• “You have heard… but I say to you” (ἠκούσατε… ἐγὼ δὲ λέγω ὑμῖν, ēkousate… egō de legō hymin) — (NEW, Critical) Literal: authoritative reinterpretation formula, repeated six times (5:21-48). Semantic range: Jesus positions his own word as of equal or greater authority than the Mosaic Law itself as previously taught. Theological meaning: the single clearest textual anchor for the Authority of Jesus’ Teaching doctrine. Hmong: nej tau hnov hais tias… tiamsis kuv hais rau nej tias — Risk: Critical. Because this formula appears to set Jesus’ word alongside (or above) Txoj Kevcai (ntawm Vajtswv/Mauxes), it must be handled with the same theologian-review rigor as the Law entry itself; teaching note required to clarify this is fulfillment/intensification of the Law’s intent, not its abolition (consistent with 5:17), preserving both Authority-of-Jesus and Law-and-its-Purpose doctrines simultaneously.
• Love your enemies (ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, agapate tous echthrous hymōn, 5:44) — reuses baseline love (kev hlub, Low, TM inherited) but flagged High in this specific context: direct values-tension with Hmong clan-honor culture, in which retaliation for insult/injury to kin-honor is a recognized and often expected social response. Teaching note required, parallel to the qhev/bondservant note’s pattern of distinguishing a countercultural command from its surrounding social custom, not softening the command itself.
• Perfect (τέλειος, teleios) — (NEW) Literal: “complete, whole, mature.” Semantic range: wholeness/completeness of character, not flawless sinlessness in a legalistic sense. Hmong: tag nrho / zoo tag nrho (raws li Leej Txiv saum ntuj ceeb tsheej) — Risk: Medium. Comprehension-level; must avoid legalistic-perfectionism misreading.

Chapter 6 — Prayer, Fasting, Treasure

• Hypocrites (ὑποκριταί, hypokritai) — (NEW) Literal: “stage-actors, pretenders.” Semantic range: those who perform religious devotion for human approval rather than from genuine God-ward devotion. Theological meaning: central to the contrast between external religiosity and Kingdom-righteousness (ties Righteousness Exceeding the Pharisees doctrine). Hmong: tus ncauj dawb siab dub (idiom: “clean mouth, dark heart”) — Risk: Medium. Idiom transfers well; comprehension-level risk only (ensuring the idiom is understood as religious pretense, not merely social insincerity).
• Lord’s Prayer — reuses baseline Father (Leej Txiv, Low, TM inherited), kingdom_of_heaven (NEW, above), will_of_god (Vajtswv lub siab nyiam, Medium, TM inherited), sin/debt (reuses debtor, tus tshuav nqi, Low, TM inherited, applied metaphorically to sin-debt forgiveness).
• Mammon (μαμωνᾶς, mamōnas) — (NEW) Literal: a Semitic loanword for “wealth/riches,” personified as a rival master. Hmong: Mamoos (transliteration) — Risk: Low, with mandatory gloss note (“wealth treated as a false god/master”).
• Anxiety (μεριμνάω, merimnaō, “do not be anxious”) — Low; kev txhawj xeeb — comprehension-level only.
• Seek first the kingdom of God (6:33) — here Matthew uses the other Matthean form, βασιλεία τοῦ Θεοῦ (basileia tou Theou), reusing baseline kingdom_of_god (lub Nceeg Vaj ntawm Vajtswv, Low, TM inherited) directly — an important internal cross-reference confirming the equivalence with kingdom_of_heaven (NEW) noted above; this verse should be used as the primary proof-text for that equivalence teaching note.

Chapter 7 — Judging, the Narrow Gate, True and False Disciples

• Judge not (κρίνετε, krinete) — reuses concept underlying baseline no_condemnation/judgment vocabulary; Hmong: txiav txim — Medium, comprehension-level (distinguishing prohibited self-righteous judgment from legitimate discernment, developed further at ch.18’s church-discipline procedures).
• False prophets (ψευδοπροφῆται, pseudoprophētai) — extends the prophet (NEW, High) entry negatively; Hmong: cov cev lus dag — Risk: High, inheriting the prophet term’s shamanic-diviner collision risk (see full entry below), now sharpened by the added “false” qualifier requiring careful distinction between (a) illegitimate prophetic claim and (b) the entire category of prophetic speech being inherently suspect.
• “As one having authority, not as their scribes” (7:28-29) — the climactic authority statement of the Sermon; reuses the authority (NEW, Critical) entry (see Ch.8 below for full definition, since it recurs there in narrative form).

Chapter 8 — Healing Narratives, the Centurion’s Faith

• Authority (ἐξουσία, exousia) — (NEW, Critical) Literal: “authority, right, power to act.” Semantic range: here specifically Jesus’ own inherent, self-possessed authority to command, heal, and forgive — distinct from the baseline’s governing_authority entry (delegated civil authority, Rom 13) and requiring distinct handling from bare hwjchim (shamanic-power collision, baseline #62). English variants: “authority,” “power,” “right.” Theological meaning: the central textual anchor for the Authority of Jesus’ Teaching doctrine (also appearing at 7:29, 9:6, 9:8, 21:23-27, 28:18). Hmong: hwjchim, always qualified in this specific Christological sense as Yexus Khetos li hwjchim (uas nws muaj ntawm nws tus kheej) (“Jesus Christ’s authority, which he possesses in himself”) — Risk: Critical. This extends, rather than contradicts, the baseline’s mandatory-qualifier rule for hwjchim (never bare); the new nuance required here is that Jesus’ authority is not delegated (unlike civil rulers in Rom 13) nor ritual-negotiated (unlike a shaman’s hwjchim over spirits), but is his own as the divine Son. [TRANSLATOR REVIEW NEEDED: confirm qualifier phrasing with human theologian before TM-revision lock; this is a genuinely new sub-sense of an existing Critical/High baseline term.]
• Centurion’s faith — reuses baseline faith_believe (kev ntseeg, Medium, TM inherited).
• Demons / unclean spirits (δαιμόνια, daimonia) — see full Critical entry under Chapter 12 below (first substantive appearance is ch.8’s Gadarene demoniacs, 8:28-34).
• “Let the dead bury their own dead” (8:22) — ties Discipleship and Cost of Following doctrine; flagged High for the same reason as the filial-priority note at ch.10 below (direct tension with Hmong filial-duty and ancestral-burial-rite obligations, among the most sacred of Hmong customary duties).

Chapter 9 — Authority to Forgive Sins, Calling of Matthew, New Wine

• Authority to forgive sins (9:6, “the Son of Man has authority on earth to forgive sins”) — combines the authority (NEW, Critical) entry with the Son of Man (NEW, High) entry (see Ch.12 below for the latter’s full treatment); this is the first explicit pairing of the two and should be flagged for the same Critical-tier review as both parent entries.
• Tax collectors / sinners (τελῶναι, telōnai) — (NEW) Literal: “tax/toll collectors.” Semantic range: a socially despised, collaborator-class occupation, paired rhetorically with “sinners” as a byword for social outcasts. Hmong: cov sau se — Risk: Low-Medium, comprehension-level (Hmong context has no exact social analogue, but the “despised occupation” concept transfers).
• Harvest is plentiful, laborers few (9:37-38) — metaphor anticipating Great Commission doctrine; Hmong: qoob loo, tab sis tsawg tus mus sau — Low-Medium, agrarian metaphor transfers well (cf. baseline firstfruits agrarian bridge, Low-Medium, TM inherited).
• No new Critical/High terms beyond those already logged; chapter reviewed.

Chapter 10 — The Twelve, the Mission Discourse

• The Twelve Apostles — reuses baseline apostle (tus Tub Txib, Medium, TM inherited).
• “Not peace but a sword” (10:34) — reuses baseline peace (kev thaj yeeb, Low, TM inherited) in deliberate contrast; Risk: Medium in this context specifically — must be taught as describing the social division discipleship provokes, not a reversal of the Gospel’s peace-with-God doctrine (Rom 5:1); a clarifying teaching note is required to prevent an apparent internal contradiction with the baseline peace entry.
• Filial priority (“loves father or mother more than me,” 10:37) — (NEW, High) Literal/semantic: a hyperbolic priority-statement subordinating even the deepest family loyalty to allegiance to Christ. Theological meaning: the sharpest textual statement of the Cost of Discipleship doctrine. Hmong: nyiam Leej Txiv thiab niam txiv ntau dua li nyiam Kuv (Yexus) — Risk: High. Direct, specific collision with Hmong filial-piety and ancestor-honor customs, in which loyalty to parents/clan and the associated ritual obligations (including ancestor veneration) are among the most sacred of social duties; without a careful teaching note, this verse risks being heard as commanding contempt for parents rather than reordered ultimate allegiance. Requires the same “distinguish the countercultural command from denigrating the underlying relationship” pastoral framing used for qhev (bondservant, High, TM inherited).
• “Whoever loses his life for my sake will find it” (10:39) — ties Discipleship doctrine; reuses baseline eternal_life and death concepts (Low, TM inherited) in paradoxical form; Risk: Medium (comprehension of paradox, not collision).
• Confessing Christ before men (10:32-33) — reuses forbidden-substitution guidance already logged in the baseline (lees paub tias Yexus yog tus Tswv, per §3.1 of the governing AI requirements doc) — Low-Medium, reused correctly.

Chapter 11 — John the Baptist’s Question, the Easy Yoke

• Yoke (ζυγός, zygos) — (NEW) Literal: “yoke” (agricultural implement for draft animals). Semantic range: metaphor for a rule of life/obligation, used both of Pharisaic legal burden and of Jesus’ own teaching. Theological meaning: contrasts the Law’s burden as taught by the Pharisees with the “easy” yoke of discipleship to Christ — ties both Law and Its Purpose and Authority of Jesus’ Teaching doctrines. Hmong: lub quab (the wooden yoke used for oxen in Hmong agrarian life) — Risk: Medium. Good agrarian bridge; comprehension-level note required to clarify the metaphorical (not literal-labor) sense.
• Rest for the soul (ἀνάπαυσις, anapausis, 11:28-29) — reuses baseline anthropological ntsuj plig (human spirit/soul, High, TM inherited) carefully, without the “Vaj” prefix; Hmong: kev so rau ntsuj plig — Risk: Medium, inheriting the baseline’s caution to keep this term lexically distinct from the Holy Spirit.

Chapter 12 — Sabbath Controversies, Demons, the Unforgivable Sin

• Sabbath (σάββατον, sabbaton) — (NEW) Transliterated: Hnub Xanpataus — Risk: Low, comprehension-gap only (no native Hmong weekly-rest-day tradition, but no collision with traditional religion).
• Son of Man (υἱὸς τοῦ ἀνθρώπου, huios tou anthrōpou) — (NEW, High) Literal: “son of man.” Semantic range: (a) a generic Semitic idiom for “a human being,” and (b) Jesus’ preferred self-designation drawing on Daniel 7:13-14’s exalted, authority-bearing apocalyptic figure who receives an everlasting kingdom from God — the two senses coexist throughout Matthew (humility and glory together). English variants: “Son of Man,” “the Human One.” Theological meaning: load-bearing for Christology, the Authority of Jesus’ Teaching, and Judgment and the End of the Age (24:30, 25:31, 26:64). Hmong: tus Tub ntawm Tib Neeg — Risk: High. The primary danger is comprehension collapse: without careful teaching, hearers will register only sense (a) — “a human being” — and entirely miss the Daniel 7 apocalyptic-authority sense (b), flattening a title of exalted divine-appointed authority into a merely humble self-reference. Mandatory teaching note required at first occurrence and reinforced at each major recurrence (16:27-28, 24:30, 25:31, 26:64).
• Demons / unclean spirits (δαιμόνια / πνεῦμα ἀκάθαρτον, daimonia / pneuma akatharton) — (NEW, Critical) Literal: “demons” / “unclean spirit.” Semantic range: malevolent, personal spiritual beings under Satan’s dominion, opposed to God and to human flourishing, cast out by Jesus’ authoritative word. English variants: “demons,” “evil spirits,” “unclean spirits.” Theological meaning: demonstrates Jesus’ authority over the spiritual realm (ties Authority of Jesus’ Teaching and Kingdom of Heaven doctrines — “if I cast out demons by the Spirit of God, then the kingdom of God has come upon you,” 12:28). Hmong: dab — Risk: Critical. This is the single most sensitive lexical decision in the entire Matthew package: dab is the actual, everyday Hmong term for the ancestral, household, and nature spirits that form the center of traditional Hmong religious practice — spirits which many Hmong families still actively venerate, fear, or ritually manage (through offerings, txiv neeb shamanic mediation, etc.). Using dab for the New Testament’s malevolent δαιμόνια is lexically accurate (the biblical text does present these spirits as hostile to God and to be cast out, never venerated) but carries the serious pastoral/doctrinal risk of being heard as a direct, sweeping claim that ALL traditional Hmong spirit-veneration (including ancestor veneration specifically) is engagement with demonic beings — a claim with enormous evangelistic, familial, and pastoral consequences that must not be resolved by translation choice alone. [TRANSLATOR REVIEW NEEDED: this is flagged for mandatory human theologian review per governing doc §9 — “ambiguity about whether a term collides with Hmong traditional religion not already covered” — before any curriculum content using this term is published; the risk is not primarily lexical but doctrinal-pastoral.]
• Cast out demons (ἐκβάλλω δαιμόνια, ekballō daimonia) — Hmong: ntiab dab tawm — Risk: Critical, inheriting the above.
• Beelzebul (Βεελζεβούλ, Beelzeboul) — proper name of a demonic prince; transliterated Npe-exePub — Low-Medium, comprehension-gap gloss required.
• Blasphemy against the Holy Spirit (βλασφημία τοῦ Πνεύματος, blasphēmia tou Pneumatos, 12:31-32) — (NEW, Critical) Literal: “slander/blasphemy of the Spirit.” Semantic range: the unique, unforgivable sin of attributing the Spirit’s work to Satan — a hardened, final rejection of God’s own testimony to Christ. Theological meaning: ties directly to Sanctification and the doctrine of the Holy Spirit’s Person (baseline Holy Spirit, Critical, TM inherited) and to Judgment and the End of the Age. Hmong: hais lus phem rho Vaj Ntsuj Plig — Risk: Critical. The mandatory “Vaj” prefix rule for the Holy Spirit (baseline §2.2) is absolutely non-negotiable here — dropping it would render this as blasphemy against a mere human/animistic soul, entirely voiding the doctrine’s force.
• Sign of Jonah (12:38-41) — ties Fulfillment of OT Prophecy doctrine via typology; Hmong: cim ntawm Yaunas — Risk: Medium, comprehension-level (requires narrative gloss of the Jonah account).

Chapter 13 — The Kingdom Parables

• Reuses kingdom_of_heaven (NEW) extensively as the organizing rubric for all parables in this chapter.
• Mystery/mysteries of the kingdom (μυστήρια, mystēria, 13:11) — reuses baseline mystery (zaj lus zais cia, Low-Medium, TM inherited) — good continuity; no new collision.
• Sower, seed, soils (13:1-23) — agrarian metaphor, Low-Medium, transfers cleanly to Hmong agrarian context (cf. baseline firstfruits/grafted_olive_tree convention of using illustrative agrarian notes).
• Furnace of fire / weeping and gnashing of teeth (13:42, 50) — reuses judgment vocabulary; see full eternal punishment (NEW, High) entry under Ch.25 below; Risk: High, same reasoning applies (must preserve stark, non-metaphorical-only severity without over-literalizing culturally unfamiliar imagery).
• Hidden treasure / pearl of great price (13:44-46) — Low-Medium comprehension metaphors for the supreme worth of the Kingdom; no collision.

Chapter 14 — Death of John the Baptist, Feeding of the 5,000, Walking on Water

• “It is I; do not be afraid” (ἐγώ εἰμι, egō eimi, 14:27) — (NEW, Medium-High) Literal: “I am.” Semantic range: an ordinary self-identification formula in Greek, but one that echoes the divine self-naming of Exodus 3:14 (LXX ἐγώ εἰμι) in a context of Jesus exercising power over the sea (itself an OT divine prerogative, e.g. Ps 107:29). Theological meaning: a subtle but real Christological claim reinforcing Jesus’ divine identity, feeding directly into the Messiah/Son of God strand of the Messiah doctrine. Hmong: kuv ntag, tsis txhob ntshai — Risk: Medium-High. The literal Hmong rendering carries no inherent divine-name echo (unlike the Greek/Hebrew intertext), so the theological weight must be carried entirely by an explanatory teaching note, not by lexical choice; risk is under-teaching rather than mistranslation.
• Little faith (ὀλιγόπιστος, oligopistos, 14:31) — (NEW) extends baseline faith_believe (kev ntseeg, Medium, TM inherited); Hmong: tus muaj kev ntseeg tsawg — Risk: Low.
• Worship (προσκυνέω, proskyneō, 14:33, “they worshiped him, saying, ‘Truly you are the Son of God’”) — see full worship (NEW, High) entry under Ch.28 below, first substantive appearance here; reuses baseline Son of God (Leej Tub ntawm Vajtswv, Low, TM inherited).

Chapter 15 — Tradition of the Elders, the Canaanite Woman

• Tradition of the elders (παράδοσις τῶν πρεσβυτέρων, paradosis tōn presbyterōn) — (NEW) Literal: “handed-down teaching of the elders.” Theological meaning: human religious tradition elevated above/alongside God’s actual command — ties Righteousness Exceeding the Pharisees doctrine and reuses baseline law_mosaic_divine term by contrast (the Pharisees’ tradition is explicitly NOT identical to Txoj Kevcai ntawm Vajtswv/Mauxes). Hmong: kevcai ntawm cov txwj laus — Risk: Medium-High. This phrase deliberately shares the kevcai root with the baseline Law entry’s flagged collision term, which is doctrinally appropriate here (Jesus is criticizing exactly this kind of elevated human custom) but requires a careful teaching note distinguishing “the tradition of the elders” (criticized) from “Txoj Kevcai ntawm Vajtswv/Mauxes” (upheld, fulfilled) — the two must never be confused as the same referent despite the shared root.
• Defilement from the heart, not food (15:11-20) — reuses dawb huv-adjacent purity vocabulary; ties directly to the core passage’s 5:8 “pure in heart” entry; Risk: High, same collision reasoning (ritual purity vs. moral/heart purity).
• Canaanite woman’s faith — reuses baseline faith_believe, Medium, TM inherited; also touches nations_gentiles (lwm Haiv Neeg, Low, TM inherited).

Chapter 16 — Peter’s Confession, the Keys, the First Passion Prediction

• Peter’s confession (“You are the Christ, the Son of the living God,” 16:16) — combines Christ (NEW, title) and baseline Son of God (Low, TM inherited) — the Gospel’s Christological climax; ties Messiah doctrine directly.
• Church (ἐκκλησία, ekklēsia, 16:18) — (NEW) Literal: “assembly, called-out gathering.” Semantic range: the covenant community of Christ’s followers, distinct from a physical building. English variants: “church,” “assembly,” “congregation.” Theological meaning: the foundational text for the Church and Church Discipline doctrine (“on this rock I will build my church”). Hmong: pawg ntseeg — Risk: Medium. The lexical rendering itself is stable and already established in Hmong Christian usage (no direct animistic/traditional-religion collision), but the doctrine it anchors is foundational and load-bearing, requiring a comprehension-level teaching note (the “assembly of believers,” not a building) and, per the doctrine-risk registry’s routing convention, human theologian review at the doctrinal level even though the lexical risk itself is only Medium.
• Bind and loose (δέσῃς / λύσῃς, dēsēs / lysēs, 16:19) — (NEW) Literal: “you shall bind / you shall loose.” Semantic range: a rabbinic technical idiom for authoritative decisions to prohibit or permit, and (by extension) to withhold or grant forgiveness — recurs at 18:18 in the church-discipline context. Hmong: khi thiab daws — Risk: Medium. Comprehension-gap: the rabbinic legal idiom has no native Hmong equivalent and requires a dedicated teaching note; ties both the Authority of Jesus’ Teaching (delegated to Peter/the apostles) and Church and Church Discipline doctrines.
• Take up his cross (16:24) — see full cross (NEW, Medium-High) entry below; deny himself (ἀπαρνησάσθω ἑαυτόν, aparnēsasthō heauton) — Hmong: tso nws tus kheej tseg — Risk: Medium, comprehension-level, ties Discipleship and Cost of Following doctrine.

Chapter 17 — Transfiguration, Mustard-Seed Faith, Temple Tax

• Transfiguration — reuses baseline glory (lub yeeb koob, Low, TM inherited) and Father/Son (Low, TM inherited): “This is my beloved Son… listen to him” reinforces Authority of Jesus’ Teaching doctrine.
• Mustard-seed faith (17:20) — reuses baseline faith_believe, Medium, TM inherited; agrarian metaphor, Low-Medium.
• No new Critical/High terms beyond those already logged; chapter reviewed.

Chapter 18 — The Church Discipline Discourse

• “If your brother sins against you” (18:15-17) — the detailed procedural core of the Church and Church Discipline doctrine; reuses church (ekklēsia, NEW, Medium) and bind and loose (NEW, Medium) entries directly.
• Excommunication/church discipline (“let him be to you as a Gentile and a tax collector,” 18:17; “put him out”) — (NEW) Hmong: muab nws tshem tawm hauv pawg ntseeg — Risk: Medium. Genuinely bridges well to the real Hmong cultural practice of formal clan/community expulsion for serious offense, which is a positive comprehension bridge, but requires a teaching note that biblical church discipline aims at restoration and repentance (18:15, “if he listens, you have gained your brother”), not merely punitive social exclusion, to avoid collapsing the doctrine into an already-familiar but purely punitive clan-justice framework.
• Parable of the unforgiving servant (18:21-35) — reuses baseline mercy (txoj kev khuv leej, Medium, TM inherited) and debtor (tus tshuav nqi, Low, TM inherited).
• “Become like children” / “little ones” (18:1-6, 10) — Low-Medium, comprehension-level; ties Discipleship doctrine (humility as a condition of Kingdom entry).

Chapter 19 — Divorce, Children, the Rich Young Man

• Divorce (ἀπολύω, apolyō) — reuses concept from baseline law_mosaic_divine context (Mosaic permission vs. Jesus’ higher standard); Hmong: kev sib nrauj — Risk: Medium, comprehension-level with an important teaching note distinguishing Jesus’ teaching from customary Hmong marriage-dissolution practice, without inventing new TM entries beyond what is already established.
• Eye of a needle (19:24) — reuses baseline kingdom_of_god form directly (βασιλεία τοῦ Θεοῦ here, not “of heaven”) — another confirming cross-reference for the equivalence teaching note (see Ch.5/6 above).
• “With God all things are possible” — reuses baseline power-adjacent theology without reusing the flagged hwjchim lexeme in this verse (Greek here is different, δυνατά, “possible things”) — Low risk.

Chapter 20 — Laborers in the Vineyard, the Ransom Saying

• Ransom (λύτρον, lytron, 20:28: “the Son of Man came… to give his life as a ransom for many”) — (NEW) Literal: “the price paid to release a captive/slave.” Semantic range: closely related to, but a distinct Greek lexeme from, baseline redemption (ἀπολύτρωσις, apolytrōsis, Medium, TM inherited). Theological meaning: Christ’s death as the price paid to free the enslaved-to-sin — ties Atonement (a cross-cutting substrate of several assigned doctrines, especially Discipleship’s cost-of-following theme mirrored back onto Christ’s own self-giving). Hmong: nqi txhiv — Risk: Medium. Extends the baseline’s kev txhiv redemption entry with the added “price” nuance; must be anchored explicitly to Christ as the price-payer, consistent with the baseline’s redemption-entry note.
• Laborers’ wages (20:1-16) — reuses baseline debtor/wage-idiom vocabulary, Low.

Chapter 21 — Triumphal Entry, Cleansing the Temple, Parable of the Tenants

• “Hosanna to the Son of David” (21:9) — combines Son of David (NEW, Medium) with a Hebrew acclamation loanword; Hmong: Hauxana (transliterated) with gloss “cawm peb thov koj” — Risk: Low-Medium, comprehension-gap requiring gloss.
• Cleansing the temple — reuses baseline worship_serve_cultic conceptually (contrast of true vs. corrupted worship); no new lexical entry required.
• Cornerstone (21:42, quoting Ps 118) — Fulfillment of OT Prophecy doctrine; Hmong: pob zeb ntawm lub kaum tsev — Low-Medium, reuses baseline stumbling_block imagery family (Low-Medium, TM inherited) by contrast (rejected stone become cornerstone).
• Kingdom of God (21:31, 21:43) — again the alternate Matthean form, confirming equivalence with kingdom_of_heaven (NEW).

Chapter 22 — The Wedding Feast, Caesar’s Coin, the Greatest Commandment

• Greatest commandment (“love the Lord your God… love your neighbor,” 22:37-40) — reuses baseline love (kev hlub, Low, TM inherited) and ties directly to Righteousness Exceeding the Pharisees doctrine as the positive ethical center replacing mere external law-keeping.
• “Whose son is the Christ?” (22:41-46) — reuses Son of David (NEW) and Christ (NEW, title) entries in a Christological-authority debate; ties Messiah doctrine and Authority of Jesus’ Teaching doctrine together.
• Many called, few chosen (22:14) — reuses baseline election_choose (kev xaiv, Critical, TM inherited); must retain the mandatory volitional-clause qualifier and the permanent prohibition on hmoov-vocabulary substitution, exactly as established in Romans.

Chapter 23 — Woes to the Scribes and Pharisees

• Hypocrites — reuses hypocrite (NEW, Medium) entry established at Ch.6.
• Scribes and Pharisees — reuses Pharisees/scribes (NEW, Low) proper-role terms established at Ch.5/9.
• Phylacteries, tithing, whitewashed tombs — descriptive cultural-practice terms, Low-Medium, comprehension-gap glosses required but no doctrinal collision.
• “You blind guides” — reuses metaphorical judgment/authority vocabulary already logged; no new Critical/High entry required beyond what is established.

Chapter 24 — The Olivet Discourse: Signs of the End

• Abomination of desolation (24:15, quoting Daniel) — (NEW) Ties Fulfillment of OT Prophecy and Judgment and the End of the Age doctrines. Hmong: tej uas qias vuab tsuab uas ua rau qhov chaw dawb huv nyob do cuas — Risk: Medium-High, comprehension-gap (requires substantial narrative/historical gloss); no direct animistic collision but high doctrinal density.
• Coming of the Son of Man (παρουσία, parousia, 24:3, 24:27, 24:37, 24:39) — (NEW) Literal: “presence, arrival” (of a ruler visiting a province in secular Greek usage). Semantic range: the visible, glorious, unmistakable return of Christ at the end of the age. Theological meaning: central to Judgment and the End of the Age doctrine. Hmong: Tus Tub ntawm Tib Neeg rov qab los (descriptive, reusing Son of Man, NEW, High) — Risk: Medium. No direct traditional-religion collision, but requires careful teaching to avoid conflation with generic ancestor-spirit “return” beliefs; a cautionary comprehension note, not a lexical fix, is warranted.
• “No one knows the day or the hour” (24:36) — reuses baseline will_of_god (Medium, TM inherited) conceptually; Low-Medium.
• This generation / end of the age (συντέλεια τοῦ αἰῶνος, synteleia tou aiōnos) — (NEW) Hmong: thaum kawg ntawm ntiajteb no — Risk: Low-Medium.

Chapter 25 — Parables of Judgment: Virgins, Talents, Sheep and Goats

• Ten virgins / bridegroom (25:1-13) — wedding-custom metaphor; Low-Medium comprehension-gap, no collision; ties watchfulness to Judgment and the End of the Age doctrine.
• Talents (25:14-30) — currency-unit metaphor; Hmong descriptive rendering ib daim nyiaj taleev with gloss — Low, comprehension-gap only.
• Sheep and goats / “least of these” (οἱ ἐλάχιστοι, hoi elachistoi, 25:31-46) — (NEW) Hmong: cov tsawg kawg nkaus (ntawm kuv cov kwvtij) — Risk: Low-Medium; ties Judgment doctrine to ethical practice (Righteousness Exceeding the Pharisees doctrine’s practical-obedience strand).
• Eternal punishment (κόλασιν αἰώνιον, kolasin aiōnion, 25:46) — (NEW, High) Literal: “eternal punishment/correction.” Semantic range: everlasting judicial punishment, explicitly parallel in the same verse to “eternal life” (ζωὴν αἰώνιον). Theological meaning: the starkest textual statement of Judgment and the End of the Age doctrine. Hmong: kev raug txim mus ib txhis — Risk: High. Must be rendered with exactly parallel grammatical weight to baseline eternal_life (txoj sia nyob mus ib txhis, Low, TM inherited) since Matthew deliberately mirrors the two phrases in a single verse; softening this into a temporary or merely disciplinary punishment (a plausible drift from the “correction” nuance of κόλασις) would blunt Matthew’s intended parallelism and understate the doctrine’s severity. [TRANSLATOR REVIEW NEEDED: confirm final phrasing preserves grammatical parallelism with eternal life in any generated lesson quoting 25:46 in full.]

Chapter 26 — The Last Supper, Gethsemane, Arrest, and Trial

• Covenant (διαθήκη, diathēkē, 26:28: “this is my blood of the covenant”) — (NEW) Literal: “a legal disposition, will, or solemn compact.” Semantic range: distinct from but closely related to baseline promise (lus cog tseg, Low, TM inherited) — a covenant is a formal, often unilateral, binding arrangement (echoing the Sinai and new-covenant traditions), whereas lus cog tseg denotes the pledge/promise content itself. Theological meaning: institutes the Lord’s Supper and directly grounds the atonement in covenantal terms — a cross-cutting substrate for several assigned doctrines. Hmong: kev cog lus (ntawm Vajtswv) — Risk: Medium. While Hmong marriage and clan covenants provide a positive cultural bridge (mutual binding agreements are a familiar concept), the qualifier (ntawm Vajtswv) is required to mark this as God’s unilateral, gracious initiative rather than a negotiated mutual contract between equal parties, consistent with the baseline’s general pattern of qualifying divinely-initiated legal/relational terms (cf. adoption, redemption).
• Gethsemane, betrayal, arrest — narrative proper nouns/events; Low, no new theological vocabulary beyond what is already logged (sin, death, Son of Man, Christ all reused).
• Sanhedrin trial / blasphemy charge (26:65) — reuses blasphemy against the Holy Spirit (NEW, Critical) root concept by contrast (here it is blasphemy charged against Jesus himself for claiming divine identity) — ties Messiah/Son of God doctrine; Risk: High, requiring a teaching note distinguishing the charge (false, since Jesus is truly divine) from genuine blasphemy.

Chapter 27 — Crucifixion

• “King of the Jews” — reuses Son of David (NEW, Medium) / Christ (NEW, title, Low-Medium) entries in ironic/mocking form; no new lexical entry required, but a teaching note on dramatic irony (a true title used mockingly) is warranted for the Messiah doctrine.
• Torn temple curtain (27:51) — reuses baseline sanctification/dawb huv purity-domain vocabulary by implication (access to the Holy Place); Low-Medium, comprehension-level note connecting to the broader Atonement substrate.
• Centurion’s confession (“Truly this was the Son of God,” 27:54) — reuses baseline Son of God, Low, TM inherited — a Gentile confession bookending Peter’s confession at 16:16, reinforcing the Messiah doctrine’s universal scope (anticipating the Great Commission).
• No new Critical/High terms beyond those already logged; chapter reviewed.

Chapter 28 — The Resurrection and the Great Commission

• Worship (προσκυνέω, proskyneō, 28:9, 28:17) — (NEW, High) Literal: “to prostrate oneself before, to do homage to.” Semantic range: physical bowing/prostration as an act of homage, ranging from respect for a human superior to full religious worship of a deity, disambiguated by context and object. Theological meaning: the disciples’ worship of the risen Christ is a climactic Christological confession, distinct from baseline’s worship_serve_cultic entry (λατρεύω, latreuō — priestly/ongoing cultic service, pehawm/pab teev, High, TM inherited), though closely related. English variants: “worship,” “bow down to,” “do homage to.” Hmong: pe hawm — Risk: High. Pe hawm is the identical verb used for venerating ancestral and household/nature spirits (pe hawm dab), the same collision the baseline already documents for latreuō; per the baseline’s established mitigation strategy, the object must always be explicitly stated — pe hawm Yexus Khetos — never left bare, with explicit contrast-teaching against pe hawm dab required at every occurrence, extending the baseline’s worship_serve_cultic mitigation pattern to this second, distinct Greek verb.
• The Great Commission (28:18-20) — the doctrinal climax of the entire Gospel, combining several Critical/High terms in one dense unit:
  • “All authority in heaven and on earth has been given to me” (28:18) — reuses authority (NEW, Critical) entry established at Ch.8, now at its fullest, unrestricted extent; must retain the qualifier distinguishing Jesus’ own possessed authority from both civil-delegated authority and shamanic ritual power.
  • “Go therefore and make disciples of all nations” (28:19) — make disciples (μαθητεύσατε, mathēteusate) is (NEW): Hmong cob qhia kom ua thwjtim, Risk Medium, reusing disciple (NEW, Low) established at 5:1. All nations (πάντα τὰ ἔθνη, panta ta ethnē) is (NEW): here an inclusive term encompassing all peoples including Israel, distinct in nuance from the baseline’s nations_gentiles (lwm Haiv Neeg, Low, TM inherited), which specifically contrasts Gentiles against Jews. Hmong: txhua haiv neeg — Risk: Low-Medium. [TRANSLATOR REVIEW NEEDED: confirm this new, more inclusive rendering does not get confused in curriculum content with the contrastive lwm Haiv Neeg; the two must be kept distinguishable by context since they now coexist in the same Language Package.]
  • “Baptizing them in the name of the Father and of the Son and of the Holy Spirit” (28:19) — combines baseline baptism (kev cai raus dej, High, TM inherited), Father (Leej Txiv, Low, TM inherited), Son of God (Leej Tub ntawm Vajtswv, Low, TM inherited — used here in short form “the Son”), and Holy Spirit (Vaj Ntsuj Plig, Critical, TM inherited, mandatory “Vaj” prefix) — this is the single highest term-density Trinitarian formula in the Gospel and requires escalation to human theologian review as a unit, consistent with the governing document’s escalation rule for content combining multiple Critical-tier terms.
  • “To the end of the age” (28:20) — reuses end of the age (NEW, Low-Medium) entry established at Ch.24.

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3. Summary of Full-Book Coverage

Every chapter of Matthew (1–28) has been reviewed above. Chapters 9, 17, and 27 introduced comparatively few new Critical/High-risk terms and are explicitly logged above as “reviewed” with minimal new-term density, reusing vocabulary already established earlier in the book or inherited from the baseline Romans package. No chapter was silently skipped. All newly-surfaced terms are marked (NEW) throughout and are compiled with full risk annotation in analysis/08_core_glossary.md; per governing document §2.4, these are provisional pending formal TM-revision review by a human theologian before permanent lock.