06 Linguistic Gap Analysis — Hebrews — English → Arabic

0. Purpose and Scope

This analysis identifies where Modern Standard Arabic (Christian register, Van Dyck/NAV tradition) has, lacks, or over-supplies vocabulary for Hebrews’ doctrine vocabulary, and how those gaps must be resolved before Phase 2 translation. It extends — and does not contradict — the baseline Romans translation_memory.json and bible_term_registry.json, and is consistent with the terms already provisionally fixed in 08_core_glossary.md and the Hebrews bible_term_registry.json entries. Where this document and those artifacts overlap, the rendering already fixed there is treated as authoritative; this document supplies the underlying rationale, ranks the risk, and flags residual open questions for Step 2 (doctrine risk registry extension) and Step 3 (translation memory update).

Coverage spans Hebrews 1–13 in full. The core passage, Hebrews 9:11-28, is the theological anchor of the book (the Great High Priest’s once-for-all entry into the heavenly sanctuary) and receives the deepest treatment, but no chapter is skipped.

1. Doctrine Vocabulary Matrix

Doctrine	Available Arabic Term(s)	Weaknesses / Collision Risk	Recommended Strategy
Superiority of Christ over Angels, Moses, and the Levitical Priesthood	ملائكة (angels — shared, safe), موسى (Musa — shared, revered Quranic prophet), كهنوت/رئيس الكهنة (priesthood/high priest)	Moses is a highly honored Quranic prophet (kalim Allah); a “greater than Moses” argument (Heb 3:1-6) can read as denigration rather than fulfillment if not carefully framed. Angels are safe shared vocabulary, but Heb 1:6’s command that angels worship (يسجد/سجود) the Son is maximally confrontational since sujud is reserved for Allah alone in Islamic practice.	Frame every superiority argument explicitly as fulfillment/completion, never replacement-by-demotion. Use يسجد له / يعبده (never a softened “honor” gesture) for προσκυνέω at 1:6, per registry. Household-servant (Moses) vs. household-Son (Christ) framing (οἶκος, البيت) must be taught as role-distinction, not a slight against Moses’ character.
Christ as the Great High Priest	رئيس الكهنة (high priest), كاهن (priest), كهنوت (priesthood), وسيط (mediator), الشفاعة (intercession)	Mainstream Sunni Islam has no ordained mediating clergy; the root ك-ه-ن carries a latent pre-Islamic pagan-diviner (kāhin) association. رئيس الكهنة is nonetheless the long-established Van Dyck OT term (used for Aaron) and has no viable substitute.	Retain رئيس الكهنة/كاهن/كهنوت exactly per registry. At first occurrence in each teaching unit, explicitly anchor the term to the biblical Aaronic office (not to any Islamic religious role), since there is no positive existing cultural analog to borrow strength from — this is a case of building new theological infrastructure rather than repurposing an existing category.
The New Covenant versus the Old	العهد (covenant), الناموس (Law), أفضل (better), يصبح باطلًا/يشيخ (obsolete/grown old), نموذج/نظير/ظل (copy/pattern/shadow)	(a) العهد lacks Greek διαθήκη’s secondary “last will/testament” legal sense activated in 9:16-17 — a genuine structural gap, not a wrong-word problem. (b) παλαιόω (“becoming obsolete”) superficially resembles Islamic naskh (Quranic abrogation of earlier revelation), which could make Hebrews sound like it is declaring the OT erroneous rather than fulfilled.	Retain العهد per baseline; insert a translator/study note at 9:16-17 explaining the wordplay cannot be carried by the single Arabic word and must be unpacked propositionally. For παλαιόω, always pair “obsolete” language with explicit fulfillment framing (تحقيق النبوءة doctrine from the baseline) — never let it stand alone as “cancelled” or “false.”
The Once-for-All Atoning Sacrifice	ذبيحة (sacrifice), تقدمة (offering), دم (blood), مرة واحدة (وإلى الأبد) (once for all), الفداء (redemption), سفك الدم (shedding of blood), المغفرة/الغفران (forgiveness)	Arabic-speaking audiences of Muslim background have a live, positive ritual-sacrifice referent (qurbānī/dhabīḥah at Eid al-Adha) that is commemorative and repeatable — the reader’s default frame for “sacrifice” is not atoning-and-final. فدية (fidyah) is also a live Islamic legal-compensation category (e.g., missed-fast compensation), reinforcing a repeatable-transaction default.	Every occurrence of “once for all” language must carry explicit finality (registry: مرة واحدة وإلى الأبد, never abbreviated to bare مرة). Sacrifice/offering/redemption vocabulary must be taught relationally against, not merely alongside, the qurbānī/fidyah reference points the reader already holds — bridge the shared ritual-sacrifice intuition, then correct its repeatability.
The Danger of Apostasy and Warning Passages	الرجوع عن الإيمان (preferred periphrastic), ارتداد (available but high-risk), عدم الإيمان (unbelief), يقسّي القلب (harden the heart), يخطئ عمدًا (sin deliberately), يتراجع/ينكص (shrink back)	ارتداد (irtidād/apostasy) is not a neutral theological synonym in Arabic — it is the term for leaving Islam, carrying severe historical, legal, and in some jurisdictions capital, consequence for the person named by it, and remains a live personal-safety issue for converts in many contexts today.	Never default to the bare legal term ارتداد. Use periphrastic constructions (الرجوع عن الإيمان — “turning back from the faith”) consistently, and require pastoral-safety framing (real-world consequence awareness for both speaker and reader) at every occurrence, per the registry note. This is simultaneously a theological-accuracy and a physical-safety translation decision.
Faith of the Old Testament Saints	الإيمان (faith), جوهر/ثبات الأشياء المرجوة (hypostasis/assurance), برهان/دليل (conviction/evidence), يُرضي الله (pleasing God), جزاء/ثواب (reward)	يُرضي الله and جزاء/ثواب sit inside two of Islam’s most central devotional categories — riḍā Allāh (achieved through ritual worship and accumulated good deeds) and thawāb (deeds-ledger reward weighed at judgment). Hebrews 11 uses both concepts but roots them explicitly in faith as the operative means, which the Arabic vocabulary alone does not signal.	Retain the terms (no viable substitute exists) but require the causal link “by faith” (بالإيمان) to be textually adjacent and explicit at every occurrence in ch. 11’s catalogue, so the phrase cannot silently default to the reader’s existing works/ledger framework.
Perseverance and Assurance	الصبر/الثبات (endurance), مرساة (anchor), الراحة (rest), سحابة من الشهود (cloud of witnesses), السباق (race — never الجهاد)	الجهاد is available and etymologically plausible for ἀγών but is forbidden here: its dominant contemporary sense is militant struggle, and even the classical “greater jihad” (spiritual struggle) sense carries connotations of self-effort toward merit that Hebrews’ faith-grounded endurance does not intend. شهيد’s dominant contemporary sense (martyr, increasingly militant/political) risks distorting ch. 11-12’s “attesting witness” sense.	Use السباق (the stadium race) for ἀγών, never الجهاد — hard forbidden substitution. For νέφος μαρτύρων, retain سحابة من الشهود but pair with an explicit gloss (“those who testified/attested,” not primarily “those who died violently”) at first occurrence in ch. 12.
Access to God through Christ’s Blood	الثقة/الجسارة (boldness/confidence), الحجاب (veil), طريق جديد وحي (living way), وجه الله (face of God), يظهر/يحضر أمام (appear/present — never تجلّى)	الحجاب is the historically correct, pre-Islamic Van Dyck term for the sanctuary curtain, but its overwhelmingly dominant contemporary sense is the Islamic female head-covering — a serious first-use ambiguity risk. تجلّى (tajallā) is live Sufi vocabulary for mystical theophanic self-disclosure and must never be used for Christ’s historical, bodily self-presentation before God.	Anchor الحجاب with an explicit architectural qualifier at first occurrence in every document (e.g., “حجاب الهيكل” / “the temple curtain”) before using it unqualified thereafter. Forbid تجلّى outright for ἐμφανίζω/φανερόω; use plain يظهر / يحضر أمام to preserve the historical-bodily sense against a pantheistic-leaning devotional misreading.

2. Full-Book Chapter Coverage Confirmation

Every chapter of Hebrews has been reviewed for load-bearing vocabulary. Chapters not separately itemized in Section 1’s doctrine matrix are confirmed reviewed below, with a note on why they introduce no additional gap-analysis-level terms beyond what is already tracked.

Chapter	Load-bearing content	Gap-analysis status
1	Son’s deity/glory/lordship over angels; “today I have begotten you” (1:5); worship command to angels (1:6); Psalm 102 applied to the Son (1:10); exact imprint/radiance of glory	Fully treated — see Superiority doctrine row and Deity/Sonship/Lordship terms already Critical in baseline + registry (exact_imprint, radiance_of_glory, worship_of_christ).
2	Incarnation (partaker of flesh/blood), taste of death, propitiation (ἱλάσκομαι), archēgos (pioneer)	Fully treated — see Once-for-All Sacrifice and High Priesthood rows; partaker_flesh_blood, taste_death, propitiation, pioneer_founder already fixed in registry.
3	Household (οἶκος), unbelief, hardened heart, rebellion/provocation, rest introduced	Fully treated — see Apostasy and Perseverance rows.
4	Word of God (λόγος τοῦ Θεοῦ), rest continued, boldness/confidence (παρρησία) introduced	Fully treated — see Access-to-God row and word_of_god disambiguation (vs. Quranic Kalimat Allah applied to ‘Isa).
5	High priest qualifications, τελειόω (made perfect), Melchizedek order introduced	Fully treated — see High Priesthood row.
6	Apostasy warning (παραπίπτω), anchor, oath, forerunner	Fully treated — see Apostasy and Perseverance rows.
7	Melchizedek priesthood argument, τάξις (order), better (κρείττων), permanent/unchangeable, guarantee/surety, mediator introduced	Fully treated — see New Covenant and High Priesthood rows.
8	Old covenant obsolescence (παλαιόω), better covenant, Jeremiah 31 New Covenant quotation, tabernacle copy	Fully treated — see New Covenant row; Israel/Jeremiah political-sensitivity caution reused from baseline.
9 (core passage, 9:11-28)	High priest’s single entry into the Holy of Holies; blood of Christ vs. blood of animals; eternal Spirit; mercy seat/atonement typology; mediator of a new covenant; testament/will wordplay (9:16-17); shedding of blood/no forgiveness principle (9:22); appearing before God’s presence; bearing the sins of many; second appearing for salvation	Deepest treatment in this document — see Once-for-All Sacrifice, New Covenant, and Access-to-God rows, plus Ranked Ambiguities §5 below. This is the theological anchor of the entire analysis.
10	Sacrifices’ inadequacy, “sin deliberately,” shrink back, living way, veil torn, judgment	Fully treated — see Access-to-God and Apostasy rows.
11	Hypostasis/faith’s substance, conviction/evidence, pleasing God, reward, strangers and exiles, faith catalogue	Fully treated — see Faith of OT Saints row.
12	Race/contest (ἀγών), cloud of witnesses, founder and perfecter, discipline (παιδεία), Zion, unshakeable kingdom	Fully treated — see Perseverance row; Zion political-sensitivity caution documented in §3 below.
13	Brotherly love, hospitality, altar, outside the camp, reproach, sacrifice of praise, great shepherd, closing “eternal covenant” benediction	Reviewed — primarily Low/Medium risk, positive shared-culture bridge terms (hospitality/diyāfah, honor-shame register). No new Critical/High gaps beyond honor-shame handling already flagged for native speaker review.

No chapter is silently omitted; chapters 13 in particular is confirmed reviewed with the explicit finding that it contributes closing/summary vocabulary rather than new doctrinal risk.

3. Missing Vocabulary vs. Crowded Semantic Neighborhoods

3.1 Genuinely Missing Vocabulary (no adequate existing Arabic term)

These are structural gaps where Arabic simply does not lexicalize a distinction the Greek text makes, requiring a compensating strategy (note, paraphrase, or compound) rather than a single-word fix:

• διαθήκη’s dual covenant/testament sense (9:16-17). العهد covers relational covenant well but has no native “last will and testament” legal register. Strategy: retain العهد; add mandatory translator note at 9:16-17 unpacking the legal wordplay propositionally rather than lexically.
• ὑπόστασις (11:1). No single Arabic word carries both “substantial reality” and “confident assurance” simultaneously the way the Greek term ambiguously does across major English versions (KJV “substance,” ESV “assurance,” NASB “conviction”). Strategy: compound rendering جوهر / ثبات الأشياء المرجوة, chosen to weight the “substantial ground” sense over a merely subjective-feeling sense, per the ambiguity-handling protocol.
• ἀρχηγός (pioneer/founder, 2:10, 12:2). No existing Christian-Arabic christological title predates this term’s introduction into the Hebrews package; it must be coined as a compound (رائد الخلاص / رائد الإيمان) rather than borrowed from an existing tradition, since it has no baseline precedent from Romans.
• μεσίτης as covenant-establishing mediator (7:22, 8:6, 9:15, 12:24), distinct from mere intercessory pleading. Arabic وسيط covers generic intermediary roles (commercial, diplomatic) but Islamic tawḥīd (especially reformist/Salafi currents) denies any being stands between worshiper and Allah in this structural sense; there is no positive existing category to repurpose, unlike الشفاعة (intercession), which at least has a contested-but-present Islamic analog (Muhammad’s intercession at Judgment). Strategy: treat وسيط as a genuinely new theological category requiring full explanation at every occurrence, not merely a vocabulary choice.

3.2 Crowded Semantic Neighborhoods Requiring Deliberate Fencing

These are cases where Arabic has abundant, well-established vocabulary — but all of it already belongs to a competing Islamic theological or legal framework, and the correct biblical term must be fenced off from that neighborhood’s default assumptions rather than simply selected:

Arabic term/root	Competing neighborhood	Fencing required
كاهن / رئيس الكهنة (root ك-ه-ن)	Pre-Islamic pagan diviner (kāhin)	Overridden by long Christian-Arabic OT/NT usage; fence with explicit Aaronic-office anchoring at first use, not by avoiding the root.
الشفاعة (intercession)	Contested Sunni doctrine of Muhammad’s “greater intercession” at Judgment	Fence with exclusivity language (“through Christ alone,” “once for all”) at every occurrence.
المغفرة / الغفران (forgiveness)	Al-Ghafūr (one of the 99 Names); Quranic forgiveness via tawbah + good deeds, no blood-atonement condition	Fence by tying every occurrence textually to the shed-blood condition of 9:22; never let it stand as a bare “God is merciful” statement.
يُرضي الله / جزاء، ثواب (pleasing God / reward)	Riḍā Allāh and thawāb, central Islamic ritual/deeds-merit categories	Fence by keeping “by faith” (بالإيمان) textually adjacent at every occurrence in ch. 11.
الصبر (endurance)	Al-ṣabr, major shared Islamic virtue (often paired with shukr)	Positive bridge, but fence to hope-in-Christ’s-promise rather than generic stoic patience.
الحجاب (veil)	Islamic female head-covering (dominant contemporary sense)	Fence with an explicit architectural qualifier (“حجاب الهيكل”) at first occurrence in every document.
الجهاد (avoided entirely for ἀγών)	Militant/political struggle; classical inner-struggle tradition	Not fenced — forbidden outright. Use السباق instead.
ارتداد (avoided entirely for παραπίπτω)	Leaving Islam; severe legal/social/historical consequence	Not fenced — forbidden outright. Use periphrastic الرجوع عن الإيمان instead, with pastoral-safety framing.
شهيد / شهود (witness)	Martyr, increasingly militant/political contemporary usage	Fence سحابة من الشهود with an explicit “those who testified/attested” gloss at first occurrence.
يصبح باطلًا / يشيخ (obsolete)	Naskh, Quranic abrogation doctrine	Fence with explicit fulfillment-not-cancellation framing at every occurrence (compounds baseline fulfillment_of_prophecy caution).
جبل صهيون (Zion)	Root of الصهيونية (Zionism), intensely loaded in contemporary political discourse	Fence with explicit “purely theological/eschatological, not a modern political claim” framing at first occurrence, per registry.
وسيط (mediator)	Tawḥīd’s rejection of any wasit between worshiper and Allah	See §3.1 above — fenced by full theological explanation rather than lexical substitution.
تجلّى (avoided entirely for ἐμφανίζω/φανερόω)	Sufi mystical theophanic self-disclosure (tajalliyyāt)	Not fenced — forbidden outright. Use plain يظهر / يحضر أمام instead.

4. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Melchizedek (Μελχισέδεκ)	Transliterate: ملكيصادق	Established Christian-Arabic proper-name form; no meaningful paraphrase alternative exists for a proper name.
Zion (Σιών)	Transliterate, with mandatory framing note: جبل صهيون	The name itself must be retained (it is the correct proper noun for the biblical location and the NT’s typological “heavenly Jerusalem”), but transliteration alone is insufficient given its root-sharing with الصهيونية; paraphrase would obscure the OT/NT canonical continuity the term is meant to carry, so the strategy is transliteration + explanatory note, not substitution.
Hypostasis (ὑπόστασις, 11:1)	Paraphrase, not transliteration: جوهر / ثبات الأشياء المرجوة	A bare transliteration (e.g., “hypostasis” in Arabic letters) would be theologically opaque to readers and carries no independent meaning in Arabic; a descriptive compound is required.
Mercy seat (ἱλαστήριον)	Established descriptive compound, not transliteration: غطاء الرحمة	Van Dyck OT precedent already exists for this compound; transliterating the Greek would sever the OT/NT typological link this term exists to create.
Abba-style Aramaic retention pattern (cf. baseline “abba”)	No Hebrews occurrence — noted for consistency only	Hebrews does not reuse Abba directly, but the precedent of preserving an untranslated term for pastoral intimacy (established in the Romans baseline) informs the decision against similarly transliterating ἀγών as “agon”/jihad-adjacent vocabulary — Hebrews’ register calls for plain Arabic substitution (السباق), not foreignizing preservation, because no intimacy-effect is at stake here, only avoidance of a loaded native word.
Archēgos (ἀρχηγός)	Paraphrase / native compound: رائد الخلاص / رائد الإيمان	No prior Christian-Arabic title exists to transliterate or borrow; a native compound conveying “pioneer/leader” is preferable to a Greek loanword with no theological resonance in Arabic.
Sabbatismos / katapausis (rest)	Native compound, not transliteration: الراحة / راحة السبت	السبت (Sabbath) is already established Arabic vocabulary; no transliteration needed.
Parapiptō / apostasy vocabulary	Explicit rejection of the ready-made Arabic term (ارتداد) in favor of periphrasis: الرجوع عن الإيمان	Unlike most gap cases, here Arabic vocabulary is not missing — it is dangerously present and must be deliberately avoided; this is a paraphrase decision made for pastoral-safety reasons, not linguistic-adequacy reasons.
Agōn (race/contest)	Native word substitution, not transliteration or the “obvious” cognate: السباق (never الجهاد)	Same pattern as above — the etymologically/semantically closest Arabic term is forbidden due to real-world connotation; a plain athletic-metaphor word is substituted instead.
High priest / priest / priesthood	Established Christian-Arabic compounds, no transliteration: رئيس الكهنة / كاهن / كهنوت	Long-standing OT translation tradition; transliterating the Greek (e.g., “archiereus”) would be both unnecessary and unintelligible to the target readership.

5. Ranked List of Highest-Risk Ambiguities (This Curriculum)

Ranked by combined severity of doctrinal distortion risk and likelihood of reader default-misreading, with priority given to ambiguities concentrated in or radiating from the core passage (Hebrews 9:11-28):

1. “Bear the sins of many” (9:28, ἀνενεγκεῖν ἁμαρτίας πολλῶν) vs. Quran 6:164/17:15’s explicit denial of vicarious sin-bearing. This is the single sharpest doctrinal collision in the core passage — a direct textual contradiction, not a translation nuance. Any softening toward “took away sin” generically would erase the substitutionary claim entirely. Critical.
2. “Without shedding of blood there is no forgiveness” (9:22, αἱματεκχυσία) vs. Islamic forgiveness-through-tawbah with no blood condition. The single most explicit statement in Hebrews of the mechanism Islamic theology has no equivalent category for; any rendering that allows المغفرة to be read independently of سفك الدم loses the passage’s central argument. Critical.
3. μεσίτης “mediator” (9:15, also 7:22, 8:6, 12:24) vs. tawḥīd’s rejection of intermediaries. Unlike الشفاعة (intercession), which has a contested-but-present Islamic analog to correct, mediator-of-a-covenant has no analog at all to build on — the ambiguity risk is that readers will collapse it into the more familiar (and safer-sounding) شفاعة, losing the covenant-ratifying/testamentary force distinct from ongoing intercessory pleading. Critical.
4. διαθήκη’s testament/will wordplay (9:16-17) — a structural, not lexical, ambiguity. العهد alone cannot carry both senses simultaneously; without the mandatory translator note, Paul’s death-of-the-testator argument (9:16-17) becomes simply unintelligible in Arabic rather than merely weakened. Critical, structural.
5. Second appearing “for salvation” (9:28, ἐκ δευτέρου ὀφθήσεται) vs. competing Islamic nuzūl ʿĪsā eschatology. Because both traditions affirm a future return of a figure called al-Masīḥ/‘Isa, readers may default to the competing eschatological profile (Muslim prophet returning to pray behind the Mahdi, eventually dying) rather than the divine Judge-and-Savior Hebrews describes, unless actively corrected. Critical.
6. παλαιόω “obsolete” (8:13) vs. naskh (abrogation). High risk of the entire New-Covenant-supersedes-Old argument being reframed by the reader as “the OT was simply wrong/cancelled,” which inverts Hebrews’ actual fulfillment argument. Critical.
7. παραπίπτω / ἑκουσίως ἁμαρτάνω apostasy-warning vocabulary (3, 6, 10, 12) vs. ارتداد’s real-world legal/social danger. This ambiguity is unusual in that the risk is not primarily doctrinal distortion but reader/translator safety; incorrect handling could expose real people to real consequences, not just theological confusion. Critical, with pastoral-safety dimension.
8. ἀγών “race/contest” (12:1) vs. الجهاد’s default militant/self-effort resonance. A single wrong word choice here would transform a faith-endurance metaphor into a call to religious struggle in the Islamic sense; the forbidden-substitution rule must be treated as absolute, not a stylistic preference. Critical, forbidden-substitution case.
9. καταπέτασμα “veil” (6:19, 9:3, 10:20) vs. the contemporary head-covering sense of الحجاب. First-use ambiguity risk is severe: an unqualified حجاب in a Hebrews passage could be misread as a statement about women’s dress rather than sanctuary architecture. Critical, first-use-dependent.
10. ὑπόστασις “assurance/substance of faith” (11:1) — genuine cross-version English ambiguity compounding the Arabic gap. Because English translations themselves disagree (substance/assurance/conviction), the Arabic compound must make an editorial choice the source text’s ambiguity does not force in English; risk is doctrinal drift toward subjective-feeling faith if the “substantial ground” sense is lost. High.
11. εὐαρεστέω / μισθαποδοσία “pleasing God” and “reward” (11:6) vs. riḍā Allāh / thawāb deeds-ledger defaults. Risk is gradual doctrinal erosion rather than acute distortion — readers may not notice the causal “by faith” has been silently replaced by an implicit works-merit frame unless the connector is kept explicit every time. High.
12. νέφος μαρτύρων “cloud of witnesses” (12:1) vs. shahīd’s militant-martyr contemporary connotation. Risk of an unintended, jarring militant coloring to a pastoral encouragement passage. High.
13. Ζιών “Zion” (12:22) vs. الصهيونية’s contemporary political charge. Distinct from the Israel caution already logged in the baseline in that Zion’s root is the direct etymological source of the modern political term, raising the collision intensity one level further. High.
14. προσκυνέω “worship” of the Son by angels (1:6) vs. sujūd’s exclusive reservation for Allah. Risk is translators instinctively softening this to a lesser honor-gesture to reduce reader discomfort, which would silently erase the deity claim the verse exists to make. Critical (deity-of-Christ compounding risk).
15. οἶκος “household” (3:1-6, Moses vs. Son) vs. reverence for Moses as a major Quranic prophet. Lower acute risk than the items above, but a real risk of the superiority argument being heard as personal disparagement of a revered figure rather than an office/role distinction. Medium-High.

6. Summary and Handoff

No item in this analysis requires deviation from terms already fixed in 08_core_glossary.md or the Hebrews bible_term_registry.json; this document instead supplies the structural rationale for those choices and surfaces residual open risks — chiefly the mandatory translator notes required at 9:16-17 (testament wordplay) and at first occurrence of الحجاب, جبل صهيون, and رئيس الكهنة/كاهن — for explicit incorporation into Step 2’s doctrine risk registry extension and Step 3’s translation memory update. All Critical-ranked ambiguities in §5 are drawn from or radiate directly out of the core passage, Hebrews 9:11-28, confirming its status as the theological and translation-risk center of gravity for the entire book.