Linguistic Gap Analysis
Linguistic Gap Analysis — Hebrews (English → Cantonese)
Purpose
This document performs PRD Phase 1 Step 8’s linguistic gap analysis for the Hebrews curriculum, destination language Cantonese (Traditional script, Hong Kong Protestant church register). It identifies where the existing Romans-baseline Cantonese vocabulary is sufficient, where Hebrews’ distinct sacrificial-priestly-covenantal argument opens new gaps not present in Romans, where semantic neighborhoods are crowded and require deliberate fencing against Hong Kong folk-religious collision, and where transliteration versus paraphrase decisions must be made. It closes with a ranked list of this book’s highest-risk ambiguities to prioritize for theologian review in Phase 2.
This analysis covers the full sweep of Hebrews 1–13. The core passage (Hebrews 9:11–28) is the doctrinal center of gravity — it concentrates nearly every Critical-risk sacrificial term in the book — but every chapter has been reviewed for load-bearing vocabulary; see Section 5 for the chapter-coverage ledger.
Section 1 — Doctrine Vocabulary Matrix
For each of the nine curriculum doctrines: the Cantonese terms currently available (baseline reuse + new Hebrews terms), their weaknesses/collision risk, and the recommended translation strategy.
1. The Superiority of Christ over Angels, Moses, and the Levitical Priesthood
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 天使 (angels), 神嘅兒子 [Baseline], 神榮耀嘅光輝 (radiance), 神本體嘅真像 (exact imprint), 忠心 (faithful, of Moses), 祭司/大祭司, 更美 (“better,” comparative marker) | 天使 risks blending into the populated Hong Kong folk-spirit hierarchy (神仙, kitchen/household guardian deities, ancestral guardians) where “lesser divine beings” are routinely petitioned. Moses himself carries no collision risk as a name, but the comparative argument (“faithful as a servant… but Christ as a son,” Heb 3:5-6) requires the household/family vocabulary (家) to be handled carefully so it does not slide into clan-succession framing. | Always pair 天使 with an explicit “created, sent to serve” gloss on first use per lesson. Reinforce categorical subordination (天使 serve; the Son reigns) using the already-established 神嘅兒子 rather than any new coinage. Use the comparative particle 更美 consistently across all “how much more/better” arguments (7:19, 7:22, 8:6, 9:23, 10:34, 11:16, 11:35, 12:24) so the rhetorical structure of the book stays visible in translation. |
2. Christ as the Great High Priest
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 大祭司 (High Priest), 祭司 (priest), 祭司職任 (priesthood, abstract office), 麥基洗德 (Melchizedek), 中保 (mediator), 得以完全 (made perfect), 事奉 (serve/minister), 代求 [Baseline] (intercession) | 大祭司/祭司 collide with living Hong Kong ritual-specialist roles — Daoist priests (道士) and folk ritual masters (法師) — who perform repeatable, fee-based mediating rites. This is the single most load-bearing and highest-frequency collision risk in the book, recurring in nearly every chapter from 2 onward. | Introduce 大祭司 in Lesson 1 with an explicit contrast statement: Christ’s priesthood is singular, unrepeatable, and permanent, unlike a ritual specialist hired again and again. Never let 大祭司 stand alone in a sentence describing an action (e.g. “the High Priest offers…”) without the once-for-all qualifier nearby, since isolated action-verbs invite a repeatable-ritual reading. |
3. The New Covenant versus the Old
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 約 [Baseline], 新約, 舊約, 過時 (obsolete), 中保, 律法 [Baseline], 產業 (inheritance), 應許 (promise) | 新約/舊約 double as the ordinary Chinese Bible names for the New/Old Testament, which aids recognition but risks the covenant argument being heard as merely “the newer edition replacing the older edition” — reinforcing Hong Kong’s contract-renewal commercial instinct (合約, already flagged in the Romans baseline) rather than a relational, blood-sealed bond. Separately, Hebrews 9:16-17 trades on the Greek διαθήκη’s dual sense of “covenant” and “last will/testament” (a testament takes effect at the testator’s death) — a wordplay 約 cannot carry. | Retain 新約/舊約 as established terms but add an explanatory gloss at first occurrence per lesson distinguishing covenant from contract (合約). For Heb 9:16-17’s testament wordplay, do not attempt to reproduce the pun in Cantonese; instead render the underlying logical claim explicitly (“a will/covenant only takes effect once the one who made it has died”) as a paraphrase note rather than forcing 約 to carry a sense it does not have. |
4. The Once-for-All Atoning Sacrifice
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 祭物/獻祭 (sacrifice), 血 (blood), 一次(而)永遠(有效) (once for all), 施恩座 (mercy seat), 贖罪 (propitiation/atonement), 救贖 (redemption), 祭壇 (altar), 灑 (sprinkling) | This is the single most collision-dense semantic neighborhood in the entire curriculum. Hong Kong readers’ most available cultural schema for “sacrifice/offering/altar/blood” is the recurring, transactional ritual-offering complex: temple incense offerings (especially at Wong Tai Sin), ancestral-hall offerings and spirit tablets (神主牌) at Ching Ming/Chung Yeung, and the blood-oath sworn-brotherhood trope (歃血為盟) familiar from Cantonese cinema. Every one of these schemas assumes repetition; Hebrews’ entire argument depends on non-repetition. | Treat 一次(而)永遠(有效) as the fenced anchor term for this whole doctrine: every occurrence of 祭物/獻祭/血/祭壇/贖罪/救贖 in a Christ-referring context should, wherever the source text supports it, be kept within the same sentence or immediate co-text as this once-for-all qualifier, so no single verse can be read in isolation as describing a repeatable rite. |
5. The Danger of Apostasy and Warning Passages
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 背棄真道 (apostasy), 故意犯罪 (willful sin), 審判 (judgment), 堅忍 (endurance), 賞賜 (reward) | Hong Kong’s religiously plural environment normalizes moving between temples/deities as a low-stakes, even routine act (switching which temple one visits for which need, e.g. Wong Tai Sin for fortune, Guanyin for compassion, another shrine for a different concern). This makes “falling away” culturally legible only as low-stakes temple-switching (轉拜另一個神) unless deliberately fenced off. | Never allow 背棄真道 to be glossed with or near vocabulary implying “switching allegiance” (轉/換 + 信/拜). Always pair with explicit language of “having received full revelation of the truth and definitively rejecting it” so the weight of the warning is not flattened to ordinary religious pluralism. |
6. Faith of the Old Testament Saints
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 信心 [Baseline], 實底 (assurance/substance), 確據 (evidence/conviction), 更美嘅復活 (better resurrection), 有根基嘅城 (city with foundations) | Low assumed OT narrative literacy (per the system prompt’s audience profile) means the entire roll call of Hebrews 11 (Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, etc.) is a comprehension gap, not primarily a doctrinal-collision gap. Separately, 信心 alone risks assimilation to the confidence Hong Kong readers commonly place in fortune-telling/palm-reading (already flagged in the Romans baseline). | Provide brief explanatory footnotes for each named OT figure on first occurrence per lesson (comprehension aid, not doctrinal flag). Keep 信心 consistently anchored to its object (“faith in God/his promise”) every time it recurs in chapter 11, resisting any drift toward an unanchored, generic “believing” that could read as generic piety. |
7. Perseverance and Assurance
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 堅忍 (endurance), 管教 (chastening/discipline), 見證人如雲 (cloud of witnesses), 盼望 [extended] (hope), 十足確信嘅盼望 (full assurance of hope) | 堅忍 risks conflation with the Buddhist cardinal virtue of self-cultivated patience/forbearance (忍), a merit-accumulating practice. 管教 risks conflation with the Confucian family-discipline/filial-duty framework (家教). 見證人如雲 risks conflation with venerated ancestor-spirits who, in the Ching Ming/Chung Yeung framework, are believed to watch over and be cared for by descendants — the reverse relational direction from Hebrews’ point that these witnesses testify through their recorded lives. | For 堅忍: consistently tie the term to its stated ground (Christ’s finished work / assured future hope), never presenting it as a virtue accumulated for its own merit. For 管教: consistently tie the term to the adoption/sonship relationship (12:5-11’s citation of Proverbs, “the Lord disciplines the one he loves”) rather than presenting it as duty-enforcement. For 見證人如雲: add an explicit note that these witnesses testify through their recorded lives in Scripture, not through ongoing spiritual observation of the living. |
8. Access to God through Christ’s Blood
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 血, 幔子 (veil), 親近/來到…面前 (draw near), 施恩座, 聖所/至聖所 (Holy Place/Most Holy Place), 中保, 事奉, 坦然無懼 (confidence/boldness), 一條新而活嘅路 (new and living way) | 聖所/至聖所 risks conflation with a temple’s restricted inner shrine room (內殿) — but the restriction itself is doctrinally useful (it heightens Hebrews’ contrast) provided the resolution (Christ opens what was formerly closed) is always stated together with it. 事奉 must be sharply fenced from 拜 (bow/worship an idol, ancestor, or temple deity), which is the default Cantonese verb Hong Kong readers would otherwise reach for. | Never translate any cultic-service verb applied to believers’ worship with 拜; reserve 事奉 exclusively for that purpose per the baseline’s forbidden-substitution logic. Whenever 聖所/至聖所 is introduced, pair it in the same breath with 親近 or 坦然無懼 to make the “formerly restricted, now opened” contrast explicit rather than leaving the restriction unresolved. |
9. (Cross-cutting) Superiority/Comparison Argument Vocabulary
Not a separate curriculum doctrine but a structural feature worth its own matrix row, since it threads through doctrines 1–4 and 6:
| Available Cantonese terms | Weaknesses | Recommended strategy |
|---|---|---|
| 更美 (“better”), 更大 (“greater”), 更好嘅應許 (“better promises”) | Comparative vocabulary is linguistically straightforward in Cantonese, but if rendered inconsistently (更美 in some verses, 更好 or 更優勝 in others) the reader loses track of the book’s repeated “how much more” argument structure, which is a deliberate rhetorical device, not incidental variation. | Standardize on 更美 as the default comparative rendering across all “better than” claims in Hebrews (better covenant, better promises, better sacrifices, better country, better resurrection, better hope) to preserve the rhetorical pattern for the reader. |
Section 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods
2a. Missing Vocabulary (no ready Cantonese equivalent; requires new compound coinage)
These concepts have no existing single Cantonese Bible term and require the compound renderings proposed in 08_core_glossary.md. They are genuine gaps, not collision risks:
| Concept | Gap | Proposed coinage |
|---|---|---|
| Once-for-all (ἐφάπαξ) | No single Cantonese word carries “single, unrepeatable, sufficient occurrence” as a technical marker; ordinary Cantonese “一次” alone reads as merely “one time,” compatible with “the first of several.” | 一次(而)永遠(有效) — structural keyword, must appear with the parenthetical qualifier retained in every formal occurrence. |
| Without genealogy (ἀγενεαλόγητος) | No existing Cantonese theological term; the underlying concept (legitimacy independent of recorded ancestry) runs directly against Pearl River Delta clan culture’s basis of legitimacy (documented 族譜). | 無族譜 — deliberately literal coinage, paired with an explanatory note reframing it as a positive (divinely appointed legitimacy) rather than a deficiency. |
| Exact imprint (χαρακτήρ) | No existing single term conveys “precise stamped representation of another’s very being” with sufficient doctrinal precision. | 神本體嘅真像 — compound coinage guarding the Deity-of-Christ claim. |
| Learned obedience (ἔμαθεν ὑπακοήν) | No idiomatic single-word Cantonese equivalent for Christ’s experiential (not corrective) acquisition of obedience through suffering. | 從苦難中學到順服 — descriptive phrase rather than single term. |
| Sat down (ἐκάθισεν, enthronement gesture) | Cantonese has no single term that carries both the literal posture and its doctrinal signal (finished work); risk of the posture being read as incidental narrative detail. | 坐咗落嚟 retained literally, but teaching material must always gloss its significance (“because his work was finished, unlike a priest who stood”) rather than leaving it as a bare action verb. |
2b. Crowded Semantic Neighborhoods (multiple competing Cantonese words; requires deliberate fencing)
These concepts have several plausible Cantonese renderings, each pulling toward a different, doctrinally problematic association. Fencing means the glossary must explicitly forbid the wrong neighbors, not merely recommend the right term.
| Concept | Competing neighborhood | Fencing required |
|---|---|---|
| 大祭司/祭司 (priest, high priest) | 道士 (Daoist priest), 法師 (folk ritual master), 和尚 (Buddhist monk), 大師 (grandmaster/guru, already fenced for 使徒 in the Romans baseline) | Never let any of these four terms appear as a synonym gloss anywhere in Hebrews teaching material. |
| 祭物/獻祭/祭壇 (sacrifice/altar) | 拜神 (worshipping/offering to a deity), 祭祖 (ancestor offerings), 香油錢 (temple donation money), 神主牌 (ancestral spirit tablet) | Sacrifice and altar language must always be anchored to Christ’s finished, unrepeatable work; never presented as a site or act for ongoing offerings. |
| 血 (blood) | 歃血為盟 (blood-oath sworn brotherhood, cognate to the baseline’s fenced 結拜) | Christ’s blood is an atoning payment from an unequal party (God the Son) on behalf of sinners, not a bond between equals; this asymmetry must be stated, not assumed. |
| 施恩座 (mercy seat) | The wish-granting-seat schema of Wong Tai Sin’s “有求必應” (already fenced for Grace in the baseline) | Must always be introduced as the place atoning blood satisfies God’s justice, never as a favor-dispensing throne. |
| 完全/得以完全 (perfect/made perfect) | 修煉 (self-cultivation), 修成正果 (attaining enlightenment, already fenced for Justification in the baseline) | Must denote vocational/experiential completion or sufficiency, never moral self-improvement or spiritual attainment. |
| 義 (righteousness, esp. in Melchizedek’s title “king of righteousness,” Heb 7:2) | 義氣 (loyalty-and-honor code among associates, already fenced in the baseline) | Flag every occurrence in Hebrews with a distinguishing note, since the Melchizedek passage explicitly ties 義 to a priest-king’s personal identity, intensifying (not merely repeating) the baseline collision. |
| 見證人如雲 (cloud of witnesses) | 拜祖先 / Ching Ming and Chung Yeung ancestor-veneration framework (already fenced for Father in the baseline) | Must be presented as witnesses through recorded lives (past testimony), never as ongoing spiritual observers of, or intercessors for, the living. |
| 管教 (chastening/discipline) | 家教 (Confucian family-discipline/filial-duty enforcement) | Must be tied explicitly to the Father-son adoption relationship and motivated by love, not duty-enforcement or family-honor preservation. |
| 產業/承受產業嘅人 (inheritance/heir) | 祖屋/家產 (clan ancestral property), 過繼 (clan-succession adoption, already fenced in the baseline) | Must be presented as a spiritual, eternal inheritance for all who are “called,” not physical property transmitted through bloodline or formal succession. |
| 誓/起誓/應許 (oath/promise) | 許願/還神還願 (a worshipper’s vow to a deity, fulfilled after a request is granted — already fenced in the baseline) | The direction of obligation is reversed: God himself is the one who swears and promises; the human party is the recipient, not the vow-maker. |
| 長子 (firstborn, Heb 12:23) | 長子繼承 (eldest-son-exclusive inheritance rights in Chinese clan primogeniture) | Must be explicitly taught as a corporate honor shared by all the redeemed, not an eldest-son-only privilege. |
Section 3 — Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Melchizedek (Μελχισέδεκ) | Transliterate: 麥基洗德 | Proper name with no doctrinal collision; comprehension risk (low OT literacy) addressed by footnote, not by paraphrase, since paraphrasing a proper name would obscure the Genesis 14 cross-reference the argument depends on. |
| Abba (אַבָּא) | Transliterate + retain alongside 父 (阿爸, per Romans baseline precedent) | Preserves conceptual link to Romans 8:15’s filial-intimacy framing even though the Aramaic word itself does not recur in Hebrews’ Greek text; used to reinforce the adoption/discipline doctrine of Hebrews 12. |
| Mercy Seat (ἱλαστήριον) | Paraphrase as compound term: 施恩座 | A transliteration is impossible (not a proper name) and a literal calque risks the wish-granting-seat collision; the existing CUV-derived compound is retained but must always be introduced with its atoning-blood function stated explicitly, not left to stand alone. |
| Once for all (ἐφάπαξ) | Paraphrase as fixed compound with parenthetical qualifier: 一次(而)永遠(有效) | No single Cantonese word carries this technical sense; the parenthetical structure is retained specifically so the “unrepeatable AND sufficient” double sense is not lost to a simpler “一次” that would read as merely “one occurrence among possible others.” |
| Mediator (μεσίτης) | Paraphrase using established Chinese Christian term: 中保 | Already an established Chinese Bible-tradition compound; no transliteration needed or appropriate, but requires active fencing against 問米/風水師 collision per Section 2b logic. |
| Tabernacle (σκηνή) | Paraphrase using established Chinese Bible term: 會幕 | Established rendering; a transliteration is inapplicable since this is a common noun, and calquing “tent” (帳篷) alone would lose the sacred-space sense entirely. |
| Without genealogy (ἀγενεαλόγητος) | Literal paraphrase coinage: 無族譜 | No existing theological term exists; a literal compound is chosen deliberately to create productive cultural friction with clan-genealogy culture, to be resolved through explicit teaching rather than softened in translation. |
| Hallelujah / Amen (not in Hebrews’ text but relevant for liturgical cross-reference) | Retain established baseline transliterations: 哈利路亞 / 阿們 | Consistency with Romans package; no Hebrews-specific issue. |
| Names: Melchizedek, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, Gideon, Samson, David, Samuel, Enoch, Noah, Abel (Heb 11) | Transliterate using established CUV Traditional-character forms | Consistency with existing Chinese Bible tradition across all OT proper names is required so cross-reference lookups function; no paraphrase is appropriate for proper names. |
| ”Throne of grace” (Heb 4:16) | Paraphrase, not literal calque: 施恩嘅寶座 | A literal rendering risks sounding like an approachable wish-granting throne; the surrounding teaching text must state that confident access flows from Christ’s priesthood, not from a transactional guarantee that requests will be granted. |
Section 4 — Ranked List of Highest-Risk Ambiguities (Hebrews-Specific)
Ranked by combined severity of doctrinal stakes and cultural-collision likelihood, for Phase 2 theologian-review prioritization. All items below are Critical or High risk; each requires a translator note per the AI instruction set’s footnote protocol.
- 大祭司/祭司 (High Priest/Priest) vs. 道士/法師 (Daoist priest/ritual master). Highest-frequency collision in the book (occurs in nearly every chapter from 2–10); the entire Christ-as-Great-High-Priest doctrine depends on this fence holding continuously, not just at first introduction.
- 一次(而)永遠(有效) (Once for All) vs. Hong Kong’s pervasive recurring-ritual-offering culture (daily/seasonal incense, annual Ching Ming/Chung Yeung ancestor rites, temple vow renewals). This is the structural keyword of the Once-for-All Atonement doctrine; any drift toward “the first of a series” collapses the book’s central argument.
- 背棄真道 (Apostasy) vs. low-stakes temple-switching (轉拜另一個神). Hong Kong’s religiously plural environment makes this the most culturally available wrong reading in the whole book; the warning passages (6:4-6, 10:26-31, 12:15-17) carry irreversible-consequence weight that must not be flattened.
- 施恩座 (Mercy Seat) vs. Wong Tai Sin’s transactional “whatever you ask, you shall receive” wish-granting-seat schema. Directly inherits the Critical-risk Grace collision already documented in the baseline, now embodied in a physical cultic object, heightening the concreteness of the risk.
- 祭物/獻祭/血/祭壇 (sacrifice/blood/altar) vs. 拜神/祭祖/神主牌 (folk and ancestral offering practice). The single densest collision neighborhood in the curriculum (see Section 2b); nearly every verse in Hebrews 9–10 touches this cluster.
- 中保 (Mediator) vs. 問米 (spirit-medium) / 風水師 (feng shui intermediary). Elevated stakes beyond the Romans baseline’s general caution, because Hebrews explicitly argues there is no ongoing need for any other go-between — a claim that directly confronts an active, still-practiced Hong Kong folk-religious service industry.
- 義 (Righteousness) in Melchizedek’s title, “king of righteousness” (Heb 7:2) vs. 義氣 (loyalty-and-honor code). Intensifies the baseline’s Critical Righteousness collision by explicitly embedding 義 in a priest-king’s personal identity, making the honor-code misreading more directly invited by the text itself than in Romans.
- 完全/得以完全 (Perfect/Made Perfect) vs. 修煉/修成正果 (self-cultivation/enlightenment attainment). Touches both Christology (Christ’s own “perfecting” through suffering, 2:10, 5:9) and Assurance (10:14, 12:23); a slip here risks corrupting two doctrines simultaneously.
- 見證人如雲 (Cloud of Witnesses) vs. Ching Ming/Chung Yeung ancestor-veneration framework. High risk of the audience’s most emotionally resonant folk-religious practice being imported wholesale into a Perseverance-and-Assurance passage that is pastorally central to the book’s application.
- 產業/承受產業嘅人 (Inheritance/Heir) vs. 祖屋/家產/過繼 (clan ancestral property/succession-adoption). Risk of the eternal, spiritual New Covenant inheritance being heard as ordinary Pearl River Delta clan real-property succession, undermining the universality of “all who are called.”
- 管教 (Chastening/Discipline) vs. 家教 (Confucian family-discipline enforcement). Risk of God’s fatherly, love-motivated discipline (Heb 12) being heard as duty-and-honor-preserving correction rather than adoption-secured fatherly care.
- 誓/起誓/應許 (Oath/Promise) vs. 許願/還神還願 (worshipper’s vow-for-favor exchange). Risk of reversing the direction of obligation: in Hebrews God swears to guarantee his own promise, the opposite structure from a worshipper’s conditional vow to a deity.
- 神榮耀嘅光輝 (Radiance) / 神本體嘅真像 (Exact Imprint) vs. 化身 (a deity’s repeatable manifestation, e.g. Guanyin). Concentrated in Heb 1:3 alone but carries maximal Deity-of-Christ stakes at the book’s opening, doctrinally framing everything that follows.
- 長子 (Firstborn, corporate, Heb 12:23) vs. 長子繼承 (eldest-son-exclusive clan inheritance). Medium-High risk of the corporate honor of “the assembly of the firstborn” being narrowed to an eldest-son-only privilege familiar from Cantonese family-inheritance custom.
- 安息 (Rest, Heb 3–4) vs. 解脫/涅盤 (Buddhist/Daoist liberation-from-cycle rest). Inherits the baseline’s forbidden Salvation substitution but now sustained across two full chapters of typological argument (the wilderness generation, Joshua’s rest, God’s Sabbath rest), raising the exposure surface considerably beyond a single verse.
Section 5 — Full-Book Chapter Coverage Ledger
Every chapter of Hebrews has been reviewed for load-bearing vocabulary contributing to this gap analysis. No chapter is silently omitted.
| Chapter | Contribution to this analysis |
|---|---|
| 1 | Superiority over angels; 神榮耀嘅光輝, 神本體嘅真像, 支撐萬有, 坐咗落嚟, 長子 (of Christ) |
| 2 | High Priest introduced; 得以完全, 親身經歷死亡, 創始者, 事奉-adjacent priestly service background, 罪 propitiation groundwork |
| 3 | 蒙召嘅/呼召, 忠心 (Moses vs. Christ), 安息 introduced, 家/household |
| 4 | 安息 developed, 神嘅話, 坦然無懼, 親近 introduced |
| 5 | 大祭司/祭司 formal introduction, 麥基洗德, 從苦難中學到順服, 得以完全 |
| 6 | 應許, 誓/起誓, 背棄真道 (first warning intensification), 實底/確據-adjacent hope vocabulary |
| 7 | 麥基洗德 developed, 無族譜, 十分之一, 祭司職任, 中保 introduced, 更美 comparative pattern |
| 8 | 新約/舊約, 過時, 會幕, 中保 developed, Israel/Jeremiah citation |
| 9 (core passage) | 聖所/至聖所, 幔子, 施恩座, 血, 贖罪, 救贖, 一次(而)永遠(有效), 良心, 中保, 產業/承受產業嘅人, 審判 |
| 10 | 一次(而)永遠(有效) developed, 幔子/一條新而活嘅路, 坦然無懼, 故意犯罪, 堅忍, 賞賜 introduced |
| 11 | 信心 (Hebrews 11 refrain), 實底, 確據, 更美嘅復活, 有根基嘅城, full OT-saints proper-name roll call |
| 12 | 見證人如雲, 管教, 長子 (corporate), 神嘅國/不能震動嘅國, 吞滅嘅火, 平安 (peaceful fruit of righteousness) |
| 13 | 祭壇, 事奉, 大牧人, 感恩 (sacrifice of praise), 血 (closing benediction) |
End of 06_linguistic_gap_analysis.md