Semantic Analysis
Semantic Analysis — Hebrews (Koine Greek → Filipino)
Methodology
This analysis proceeds in two parts, per the PRD Phase 1 Step 1 mandate:
- Core passage verse-by-verse (Hebrews 9:11–28) — every load-bearing term receives full treatment: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Hebrews, and destination-language (Filipino) rendering risk.
- Chapter-by-chapter study of the entire book, Hebrews 1–13, covering every chapter’s load-bearing theological vocabulary with the same fields, in reduced form. Chapters that introduce no new theological vocabulary state this explicitly.
Where a term already exists in the baseline Romans translation_memory.json, the recorded Filipino rendering is reused exactly and marked [BASELINE REUSE]. New Hebrews-specific terms are marked [NEW] and are candidates for addition to translation memory in a later step.
Filipino Catholic devotional culture is the dominant collision zone tracked throughout, consistent with the baseline Language Package’s risk methodology — particularly around priesthood, mediation, sacrifice, and the sacraments, since Hebrews’s central argument (Christ’s unique, sufficient, once-for-all high priesthood) intersects directly with the ongoing Filipino Catholic priestly and sacramental system in ways Romans did not.
PART 1: CORE PASSAGE VERSE-BY-VERSE — Hebrews 9:11–28
Hebrews 9:11
Greek: Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου, τοῦτ᾽ ἔστιν οὐ ταύτης τῆς κτίσεως
| Term | ἀρχιερεύς | σκηνή | χειροποίητος | κτίσις |
|---|---|---|---|---|
| Transliteration | archiereus | skēnē | cheiropoiētos | ktisis |
| Literal meaning | chief/ruling priest | tent, booth | made by hand | creation, that which is founded/made |
| Semantic range | high priest, chief priest (the singular office holder who enters the Most Holy Place) | tent, tabernacle, dwelling; by extension the whole cultic system it houses | handmade, humanly constructed (contrasted with divine origin) | the created order; a created thing |
| English variants | ”high priest" | "tabernacle" | "made with hands” / “man-made" | "creation” / “this world” |
| Contextual theological meaning | Christ holds the singular, superior priestly office the entire book has been building toward since ch. 2; He does not merely serve in but presides over the heavenly sanctuary. | Not the wilderness tent of Exodus but a “greater and more perfect” heavenly reality of which the earthly tabernacle was only a copy (cf. 8:5). | Marks the earthly tabernacle as a temporary human construction, contrasted with the heavenly original. | The heavenly tabernacle belongs to a different order of existence than the physical universe. |
| Filipino rendering risk | High — “punong pari” is accurate, but Filipino readers instinctively map “pari” onto the parish priest who mediates confession and Mass. Teaching note required: Christ’s high priesthood is singular, heavenly, and terminal — it does not describe an office renewed generation after generation. | High — “tabernakulo” is the standard Filipino Catholic word for the box housing the reserved consecrated Host, an object of Eucharistic adoration. Rendering σκηνή as “Tabernakulo” risks pulling readers toward Eucharistic-reservation imagery rather than the OT/heavenly tent. Prefer “tolda” or “tabernakulo” with an explicit clarifying note tying it to the wilderness tent of Exodus/Levitical worship. | Medium — “hindi gawa ng kamay ng tao” is unambiguous. | Low — “sangnilikha” is standard and unambiguous. |
Hebrews 9:12
Greek: οὐδὲ διὰ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἅπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος
| Term | αἷμα | ἅπαξ | ἅγια | λύτρωσις |
|---|---|---|---|---|
| Transliteration | haima | hapax | hagia | lytrōsis |
| Literal meaning | blood | once, once for all | the holy places | redemption, ransoming |
| Semantic range | literal shed blood; by metonymy, a life given in death as sacrifice | a single, unrepeatable occurrence (distinct from πολλάκις, “many times,” and from ἐφάπαξ used with the same force in 9:26–10:10) | the sanctuary, specifically the innermost Holy of Holies | releasing by payment of a price; deliverance secured at cost |
| English variants | ”blood" | "once for all” / “once" | "the holy places” / “the Most Holy Place" | "redemption” |
| Contextual theological meaning | Christ’s own blood, not animal blood, is the payment that secures access to God — the chapter’s central contrast. | The single, unrepeatable, historically completed nature of Christ’s self-offering is the load-bearing claim of the whole book’s argument against repetition. | The heavenly Holy of Holies, entered once and permanently, unlike the earthly high priest’s annual re-entry (v. 25). | Not merely forgiveness but a purchased, once-secured deliverance with a permanent legal effect. |
| Filipino rendering risk | Critical — “dugo” (blood) is straightforward, but this verse’s doctrinal weight depends on framing Christ’s blood as a historical, completed, unrepeatable event, not an offering perpetually re-presented. Direct collision with the Catholic doctrine of the Mass as the ongoing re-presentation of Christ’s sacrifice; a teaching note distinguishing “minsanang inihandog” (offered once) from any framework of repeated re-offering is mandatory. | Critical — this is the theological hinge-word of the entire book. “Minsanan” / “sa isang pagkakataon lamang” must be reinforced with a teaching note every occurrence: Christ’s sacrifice was completed in history and requires no repetition, extension, or re-presentation, directly addressing the Filipino Catholic Mass-as-sacrifice framework. | Medium — “ang dakong banal” / “ang kabanal-banalan” is standard; risk is mainly that readers picture only a physical location rather than tracking the heavenly antitype Hebrews intends. | High — “walang-hanggang katubusan” (eternal redemption) must be distinguished from a redemption dispensed piecemeal through repeated sacramental acts; it is a single completed transaction with permanent effect. |
Hebrews 9:13–14
Greek: εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι
| Term | ῥαντίζω | ἁγιάζω | ἄμωμος | συνείδησις | νεκρὰ ἔργα | λατρεύω |
|---|---|---|---|---|---|---|
| Transliteration | rhantizō | hagiazō | amōmos | syneidēsis | nekra erga | latreuō |
| Literal meaning | to sprinkle | to make holy/set apart | without blemish | conscience, moral self-awareness | dead works | to serve/render cultic worship |
| Semantic range | ritual sprinkling for outward purification | consecration, purification for cultic use | unblemished, spotless (sacrificial-animal terminology) | the inner faculty of moral self-judgment | works that lead to or characterize spiritual death | priestly/liturgical service rendered to God |
| English variants | ”sprinkling" | "sanctify" | "without blemish” / “unblemished" | "conscience" | "dead works" | "serve” / “worship” |
| Contextual theological meaning | The old covenant’s external ritual cleansing is the lesser type Christ’s blood surpasses. | [BASELINE REUSE — “pagpapabanal,” Sanctification doctrine] here applied to outward, ceremonial holiness under the old system. | Christ’s sinless self-offering, echoing OT sacrificial-animal qualification language, now fulfilled in a person. | The decisive contrast: animal blood cleanses only the flesh (outward); Christ’s blood cleanses the conscience (inward, moral). | Works done in the sphere of sin and death, contrasted with works flowing from a cleansed conscience. | The purpose-clause outcome of a cleansed conscience: freed, unencumbered worship of the living God. |
| Filipino rendering risk | Medium — “pagwiwisik” is standard ritual vocabulary; risk is low collision, mainly needing OT background teaching. | Medium — [BASELINE REUSE: pagpapabanal / banal]. | Medium — “walang-dungis” / “walang-kapintasan” is clear. | High — “budhi” or “kunsensya” (conscience) is the crux of this verse’s argument. Folk-Catholic practice can treat the conscience as cleansed by the sacrament of Confession/absolution performed repeatedly; the text claims Christ’s blood cleanses the conscience once, at the root, requiring a teaching note distinguishing this from a sacramental-repetition framework. | Low — “mga gawang patay” is a clear metaphor once explained. | Medium — “paglingkod/pagsamba” [related to church/fellowship baseline terms]; standard vocabulary, low ambiguity. |
Hebrews 9:15
Greek: καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας
| Term | διαθήκη | μεσίτης | ἀπολύτρωσις | παράβασις | ἐπαγγελία | κληρονομία |
|---|---|---|---|---|---|---|
| Transliteration | diathēkē | mesitēs | apolytrōsis | parabasis | epangelia | klēronomia |
| Literal meaning | covenant, testament, will | mediator, go-between | full redemption/ransom | transgression, overstepping | promise | inheritance |
| Semantic range | a legally binding, relationally initiated bond; also a last will/testament (wordplay exploited in vv. 16–17) | one who stands between two parties to establish or guarantee a relationship or transaction | complete deliverance secured by payment | a specific violation of a known standard | a formally pledged assurance of a future gift | a possession received by right of sonship, not by purchase |
| English variants | ”covenant” / “testament" | "mediator" | "redemption" | "transgression(s)" | "promise" | "inheritance” |
| Contextual theological meaning | The “new covenant” (introduced fully in ch. 8) whose terms and permanence exceed the Mosaic covenant. | Christ alone establishes and guarantees this covenant relationship between God and His people. | The specific redemption purchased is deliverance from the guilt of transgressions under the old covenant. | Sins committed under the Mosaic law, which the old system could not finally remove. | The promised eternal inheritance held out to “those who are called.” | The permanent possession secured for God’s called ones through Christ’s death. |
| Filipino rendering risk | Medium — [BASELINE REUSE: “tipan”]. Note: “Bagong Tipan” is also the standard Filipino name for the New Testament as a canon of books; context must make clear Hebrews 9:15 speaks of the covenant-relationship, not the book collection. | Critical — “tagapamagitan” is the correct rendering, but this is one of the sharpest collision points in the whole curriculum. Filipino folk Catholicism practices “pamamagitan ng mga santo” (intercession of the saints) and treats Mary and various saints as go-betweens for specific needs. Every occurrence of μεσίτης requires a teaching note: Christ is the sole mediator who established and guarantees the new covenant; this is not one intercessory relationship to be added alongside others (parallel to the baseline’s “intercession”/“pamamagitan” Critical note, but here applied to the mediatorial office itself, not merely ongoing prayer). | High — “ganap na pagtubos” — must retain the sense of a purchased, completed deliverance, not a process requiring supplementation. | Medium — “pagsalangsang / pagsuway” — standard, low ambiguity once covenant background is taught. | Medium — [NEW to Hebrews; not in baseline TM] “pangako” is the standard rendering; low ambiguity. | Medium — “mana” — should be reinforced against a merely material or transactional idea of inheritance; ties to the baseline’s “pag-ampon” (adoption) doctrine of full inheritance rights. |
Hebrews 9:16–17
Greek: ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου· διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος
| Term | διαθήκη (testamentary sense) | βέβαιος |
|---|---|---|
| Transliteration | diathēkē | bebaios |
| Literal meaning | will/testament | firm, valid, confirmed |
| Semantic range | Paul/the author exploits the same Greek word’s dual meaning: covenant (relational bond) and last will/testament (legal instrument activated by death) | legally secure, in force, guaranteed |
| English variants | ”will” / “testament” (contextual shift from “covenant” in v. 15) | “in force” / “valid” |
| Contextual theological meaning | The author’s wordplay argues that just as a will takes effect only at the testator’s death, the new covenant’s benefits are activated by Christ’s death. | Christ’s death is what makes the covenant’s promised benefits legally and permanently operative. |
| Filipino rendering risk | High — Filipino “tipan” does not carry the dual covenant/last-will sense as naturally as Greek διαθήκη or English “testament.” Translators must supply an explanatory teaching note (rather than a literal lexical wordplay) so the logical argument of vv. 16–17 remains intelligible; a literal rendering risks obscuring the author’s legal analogy entirely. | Medium — “may bisa/wasto” is standard legal-validity vocabulary. |
Hebrews 9:18–22
Greek (selected): ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται… πάντα σχεδὸν ἐν αἵματι καθαρίζεται, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις
| Term | ἐγκαινίζω | αἱματεκχυσία | ἄφεσις |
|---|---|---|---|
| Transliteration | egkainizō | haimatekchysia | aphesis |
| Literal meaning | to inaugurate, dedicate | shedding/pouring out of blood | release, sending away |
| Semantic range | formal ceremonial dedication/inauguration of a covenant or sanctuary | the specific act of blood being poured out (not merely present) | forgiveness, remission, cancellation of debt/guilt |
| English variants | ”inaugurated” / “put into effect" | "shedding of blood" | "forgiveness” / “remission” |
| Contextual theological meaning | Even the first (Mosaic) covenant required blood to be established — reinforcing the pattern Christ’s blood fulfills at a higher level. | The general principle behind the entire Levitical sacrificial system: no cleansing without blood poured out. | The forgiveness the entire sacrificial system anticipated but could not finally deliver (10:4). |
| Filipino rendering risk | Medium — “isinagawa/ipinasimula” — standard. | Medium — “pagdanak ng dugo” — standard, vivid, low ambiguity. | High — “kapatawaran” is the correct rendering, but must be anchored to Christ’s finished sacrifice rather than to a framework where forgiveness is dispensed sacramentally through the confessional and must be periodically renewed; teaching note recommended, echoing the baseline’s Critical note on kaligtasan. |
Hebrews 9:23–24
Greek: ἀνάγκη οὖν τὰ ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν
| Term | ὑπόδειγμα / ἀντίτυπον | ἀληθινός | ἐμφανίζω |
|---|---|---|---|
| Transliteration | hypodeigma / antitypon | alēthinos | emphanizō |
| Literal meaning | copy, pattern; counter-impression (like a wax seal’s reverse image) | true, genuine, real | to make manifest/appear |
| Semantic range | a model or copy corresponding to, but not identical with, a heavenly original | authentic and ultimate, as opposed to a mere shadow or model | to present oneself visibly, to appear before |
| English variants | ”copy” / “pattern" | "true” / “real" | "appear” |
| Contextual theological meaning | The earthly tabernacle and its furnishings were only copies; the heavenly realities are the “true things” they represented. | The heavenly sanctuary is the genuine reality, not merely a superior replica. | Christ now appears in the very presence of God, functioning as permanent heavenly intercessor/representative on believers’ behalf. |
| Filipino rendering risk | Medium — “huwaran/anino/kopya” — standard once the type-antitype structure is explained; low direct cultural collision. | Low — “totoo/tunay” — standard. | Medium-High — “lumitaw/humarap” — must be held together with the “mediator” note above: Christ’s ongoing heavenly appearance “for us” (ὑπὲρ ἡμῶν) is the basis of His unique intercession, not one intercessory presence alongside Mary’s or the saints’. |
Hebrews 9:25–26
Greek: οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ· ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας πεφανέρωται
| Term | προσφέρω | πολλάκις (vs. ἅπαξ) | καταβολὴ κόσμου | συντέλεια τῶν αἰώνων | ἀθέτησις |
|---|---|---|---|---|---|
| Transliteration | prospherō | pollakis | katabolē kosmou | synteleia tōn aiōnōn | athetēsis |
| Literal meaning | to offer/bring forward | many times, repeatedly | foundation/laying-down of the world | consummation/completion of the ages | putting away, annulment, cancellation |
| Semantic range | technical sacrificial-offering vocabulary | repetition, contrasted directly with ἅπαξ | the world’s creation | the climactic end-point of redemptive history | to nullify, render void, set aside |
| English variants | ”offer" | "repeatedly” / “again and again" | "foundation of the world" | "end of the ages" | "put away” / “do away with” |
| Contextual theological meaning | The Levitical high priest offers repeatedly, year by year; Christ’s offering of Himself is emphatically not of this repeated kind. | The direct rhetorical contrast driving this passage’s entire argument: repetition (Levitical) versus finality (Christ). | Establishes that Christ’s single sacrifice, though it occurs at one point in history, answers a need present from the world’s beginning. | Christ’s sacrifice is the climactic, decisive event toward which redemptive history was moving. | Sin itself is decisively nullified/cancelled by Christ’s single sacrifice, not merely covered over repeatedly. |
| Filipino rendering risk | Critical — “maghandog/ihandog” — must never be rendered in a way that implies Christ “offers Himself” repeatedly; this verse explicitly negates that possibility (οὐδ᾽ ἵνα πολλάκις), making it a direct doctrinal check against any Mass-as-repeated-offering framing. Mandatory teaching note. | Critical — same load-bearing pair as ἅπαξ (9:12); reinforce contrast “paulit-ulit” (repeatedly) vs. “minsanan” (once for all). | Medium — “pasimula ng daigdig” — standard, background-dependent. | Medium — “katapusan ng mga kapanahunan” — standard, background-dependent. | High — “pag-aalis/pagpawi ng kasalanan” — should be distinguished from a picture of sin being managed or covered incrementally; it is decisively cancelled. |
Hebrews 9:27–28
Greek: καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, οὕτως καὶ ὁ Χριστός, ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν
| Term | κρίσις | ἀναφέρω | ἐκ δευτέρου | ἀπεκδέχομαι | σωτηρία |
|---|---|---|---|---|---|
| Transliteration | krisis | anapherō | ek deuterou | apekdechomai | sōtēria |
| Literal meaning | judgment | to carry/bear up and away | a second time | to eagerly await, expect from afar | salvation, deliverance |
| Semantic range | the decisive divine assessment following death | to bear/carry away (sacrificial-bearing sense, echoing Isaiah 53) | a second, distinct future occurrence (of Christ’s appearing) | intense, forward-leaning expectant waiting | rescue and final deliverance |
| English variants | ”judgment" | "bear” / “take away" | "a second time" | "eagerly wait for" | "salvation” |
| Contextual theological meaning | Every human faces death once, then judgment — the universal pattern Christ’s parallel death-then-appearing answers. | Christ bore/carried away the sins of many in His single sacrificial death. | Christ’s promised future return, distinct from and building on His first, once-for-all appearing. | Believers’ posture toward Christ’s return: confident, expectant hope, not anxious uncertainty. | [BASELINE REUSE: “kaligtasan,” Critical risk]. Here, salvation is the outcome of Christ’s second appearing for those who wait for Him, received by faith, not secured by ongoing ritual performance. |
| Filipino rendering risk | Medium — “paghuhukom” — standard, low ambiguity. | Medium — “dinala/pinasan” — vivid Isaiah-53 echo; low collision risk once explained. | Medium — “sa pangalawang pagkakataon” — anchors Second-Coming doctrine; standard. | Medium — “buong pag-asang naghihintay” — standard devotional vocabulary. | Critical — [BASELINE REUSE: kaligtasan]. Retain the baseline’s mandatory teaching note: salvation here is tied to Christ’s finished, unrepeatable work and future appearing received by faith, not to sacramental guarantee. |
PART 2: CHAPTER-BY-CHAPTER STUDY OF THE ENTIRE BOOK
Hebrews 1 — The Son Superior to Angels
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| Son υἱός huios son | full, unique, co-equal divine sonship | Anak [ties to BASELINE: “Anak ng Diyos”] | High — 1:2–5 asserts the Son’s superiority to angels and prophets; must keep unique divine sonship central, not merely honorary. |
| radiance/effulgence of glory ἀπαύγασμα δόξης apaugasma doxēs shining-forth of glory | the Son as the very radiance emanating from God’s glory, not a reflection | sinag ng kaluwalhatian [glory = BASELINE: kaluwalhatian] | High — must not read as a created light merely reflecting God, but as glory intrinsic to the Son’s deity. |
| exact imprint/representation χαρακτήρ charaktēr engraved mark, exact stamp | the precise, essential representation of God’s nature | tatak/larawang tumpak | Medium — standard once explained; low cultural collision. |
| heir κληρονόμος klēronomos heir | one who receives by right of sonship | tagapagmana | Medium — ties to inheritance theme developed further in ch. 9, 11. |
| angels ἄγγελος angelos messenger | heavenly created beings, servants of God, contrasted with the Son | anghel | High — Filipino folk Catholic devotion to guardian angels (Anghel de la Guarda) and angelic intercession is widespread and devotionally intense; Hebrews 1’s entire argument is Christ’s superiority to angels, so teaching must guard against any reading that elevates angelic devotion to rival or supplement Christ’s unique status. |
| ministering spirits λειτουργικὰ πνεύματα leitourgika pneumata liturgical/serving spirits | angels’ role as servants, not co-rulers | mga espiritung naglilingkod | Medium — reinforces the angels/Son contrast above. |
| throne / scepter θρόνος / ῥάβδος thronos / rhabdos throne / rod | royal, divine authority language applied to the Son (quoting Ps. 45) | trono / setro | Medium — standard royal vocabulary. |
Hebrews 2 — Christ’s Humanity, Suffering, and Priestly Solidarity
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| taste death γεύσηται θανάτου geusētai thanatou taste of death | to fully experience death on behalf of others | lasapin ang kamatayan | Low — vivid but clear metaphor. |
| pioneer/founder ἀρχηγός archēgos leader, originator, founder | one who blazes the trail others follow, source and leader combined | pinuno/nagpasimula | Medium — 2:10, applies also to 12:2 (“founder of our faith”); no major cultural collision but needs consistent rendering across chapters. |
| high priest ἀρχιερεύς archiereus high priest | [see 9:11 entry] introduced here for the first time (2:17) as the book’s central Christological title | punong pari | Critical — first occurrence of the book’s central, most collision-prone term; establishes the mercy/faithfulness dimension of Christ’s high priesthood before the argument develops through chs. 4–10. |
| propitiation/atoning sacrifice ἱλάσκεσθαι (cognate ἱλασμός) hilaskesthai to propitiate, make atonement | to turn away wrath/deal with sin through sacrifice, making God favorable toward sinners | pambayad-sala / pagtubos sa kasalanan | Critical — [NEW; parallel concept to Romans’s ἱλαστήριον in Rom 3:25, flagged Critical in baseline requirements though not carried in baseline TM]. Must convey God’s own initiative in dealing with sin through Christ’s sacrifice, not a human-initiated appeasement ritual repeated through the Mass. |
| merciful and faithful ἐλεήμων, πιστός eleēmōn, pistos merciful, faithful | Christ’s priestly character qualifications | maawain, tapat | Low-Medium — standard vocabulary. |
| temptation/testing πειρασμός peirasmos trial, temptation | testing that qualifies Christ to help the tempted | tukso/pagsubok | Low — standard. |
Hebrews 3 — Christ Greater than Moses; Warning against Unbelief
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| apostle and high priest of our confession ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας apostolon kai archierea sent-one and chief priest of the confession | Christ’s dual sent/priestly office over the “house” | apostol at punong pari ng aming pagpapahayag [apostol = BASELINE REUSE] | High — combines two Critical-tier terms; the “confession” (ὁμολογία) is the believer’s public profession, not the sacrament of Confession. |
| confession ὁμολογία homologia agreement, acknowledgment | public profession/acknowledgment of faith | pagpapahayag (ng pananampalataya) | Medium-High — must be kept distinct from “kumpisal,” the Filipino term for the sacrament of Penance/Confession, so readers do not conflate public profession of faith with sacramental confession of sins. |
| house οἶκος oikos house, household | God’s household/people, of which Christ is greater builder than Moses was member | sambahayan | Medium — standard household-of-God metaphor. |
| harden your hearts σκληρύνητε τὰς καρδίας sklērynēte tas kardias make hard/stiff the hearts | willful resistance to God’s voice | pagpapatigas ng puso | Medium — vivid, low ambiguity. |
| rest κατάπαυσις katapausis rest, cessation | the promised rest (Canaan-typological, developed fully in ch. 4) | kapahingahan | Medium — introduced here, developed further in ch. 4 below. |
| unbelief ἀπιστία apistia unbelief, faithlessness | the failure of trust that barred Israel from entering rest | kawalan ng pananampalataya [faith = BASELINE REUSE: pananampalataya] | Medium — standard antonym of established faith term. |
Hebrews 4 — The Promised Rest; the Living Word; the Throne of Grace
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| rest (continued) / Sabbath rest κατάπαυσις / σαββατισμός katapausis / sabbatismos rest / sabbath-keeping | a still-future, deeper rest than Canaan or the weekly Sabbath, available now by faith | kapahingahan / pagpapahingang-Sabbath | Medium — should not be reduced to literal Sabbath-day observance; it is a theological rest in Christ. |
| living and active word ζῶν καὶ ἐνεργής (λόγος) zōn kai energēs living and effective | Scripture’s penetrating, discerning power | buhay at gumagana/mabisa | Medium — standard, vivid. |
| discern κριτικός kritikos skilled in judging | the Word’s ability to judge thoughts and intentions | tagahusga/tagasuri | Low — standard. |
| sympathize συμπαθῆσαι sympathēsai to suffer/feel with | Christ’s compassionate solidarity as high priest | makiramay | Low — standard. |
| throne of grace θρόνος τῆς χάριτος thronos tēs charitos throne of grace | direct, confident access to God’s presence | trono ng biyaya [grace = BASELINE REUSE: biyaya] | High — this verse (4:16) is the first appearance of the direct-access theme central to the curriculum’s “Access to God through Christ’s Blood” doctrine; must convey unmediated boldness of approach, without an additional human or saintly intermediary. |
| mercy ἔλεος eleos mercy | God’s compassionate favor toward the needy | awa | Low — standard. |
Hebrews 5 — Qualifications of a High Priest; Christ’s Learned Obedience; Spiritual Immaturity
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| called by God καλούμενος ὑπὸ τοῦ θεοῦ kaloumenos hypo tou theou being called by God | divine appointment to priestly office | tinawag ng Diyos [BASELINE REUSE: tinawag] | Medium — reinforces the calling doctrine already tracked in baseline. |
| Melchizedek Μελχισέδεκ Melchisedek (Hebrew) “king of righteousness” | mysterious OT priest-king (Gen. 14), type of Christ’s eternal, non-Levitical priesthood | Melquisedec | Medium — proper name; unfamiliar figure to most Filipino readers, requiring OT background teaching; low direct cultural-collision risk but high need for explanatory framing across chs. 5–7. |
| learned obedience ἔμαθεν… τὴν ὑπακοήν emathen tēn hypakoēn learned the obedience | Christ’s genuine human learning of obedience through suffering | natutong sumunod/pagsunod | Medium — must not be misread as implying Christ was ever disobedient; He learned obedience experientially, not remedially. |
| made perfect τελειωθείς teleiōtheis having been perfected/completed | brought to the intended goal of qualification through suffering, not moral correction | ginawang sakdal/ginawang ganap | High — τελειόω is a load-bearing verb across chs. 5, 7, 9, 10, 11, 12. Must be distinguished from “sinless moral perfectionism”; it conveys being brought to completeness/qualification for office and, for believers, to full standing before God through Christ’s finished work — parallel in weight to the baseline’s justification/imputed-righteousness Critical terms. |
| source of eternal salvation αἴτιος σωτηρίας αἰωνίου aitios sōtērias aiōniou cause/source of eternal salvation | Christ as the originating cause of salvation | pinagmulan ng walang-hanggang kaligtasan [salvation = BASELINE REUSE: kaligtasan, Critical] | Critical — inherits baseline’s mandatory teaching note. |
| milk / solid food γάλα / βρῶμα gala / brōma milk / solid food | metaphor for spiritual immaturity vs. maturity | gatas / matigas na pagkain | Low — standard metaphor. |
Hebrews 6 — Warning against Falling Away; the Anchor of Hope
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| repentance μετάνοια metanoia change of mind | genuine inward turning from sin toward God | pagsisisi | High — must be distinguished from the Filipino Catholic sacrament of Confession/Penance (kumpisal), where repentance can be understood as satisfied through ritual absolution; teaching note should anchor this to a genuine, Spirit-wrought change of heart, not a repeatable ritual act. |
| fall away παραπίπτω parapiptō to fall beside/away | apostasy — decisive, willful abandonment of professed faith | tumalikod/humiwalay sa pananampalataya | High — central to the “Danger of Apostasy” doctrine; must be rendered with appropriate theological weight without either overstating (implying salvation is easily lost by any sin) or understating (implying no real danger) — requires careful framing alongside Perseverance and Assurance doctrine in ch. 10–12. |
| crucify again ἀνασταυρόω anastauroō to crucify again | to treat Christ’s sacrifice as repeatable/needing supplementing by apostates’ rejection | ipakong muli sa krus | High — reinforces the “once for all” doctrine; apostasy is portrayed as a repudiation of the finality of Christ’s cross. |
| anchor of the soul ἄγκυρα (τῆς ψυχῆς) agkyra anchor | stabilizing, secure hope | angkla (ng kaluluwa) | Low — vivid metaphor, low ambiguity. |
| hope ἐλπίς elpis hope | confident expectation grounded in God’s promise | pag-asa | Medium — standard; ties into ch. 11’s definition of faith. |
| oath / promise ὅρκος / ἐπαγγελία horkos / epangelia oath / promise | God’s self-guaranteed pledge, doubly secured by promise and oath | sumpa/panunumpa / pangako | Medium — standard, low collision. |
| veil/curtain καταπέτασμα katapetasma curtain, veil | the sanctuary curtain separating the Holy of Holies, later identified with Christ’s flesh (10:20) | tabing | Medium — introduced here (6:19), developed in ch. 9–10; low collision, needs Levitical background teaching. |
| forerunner πρόδρομος prodromos one who runs ahead | Christ entering heaven ahead of believers, securing the way | tagapangunang pumasok | Low-Medium — standard once explained. |
Hebrews 7 — Melchizedek’s Priesthood Superior to Levi’s
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| priesthood ἱερωσύνη hierōsynē priestly office | the office and function of priestly mediation | pagkapari | High — the whole chapter argues a change of priesthood from the Levitical/Aaronic order to Christ’s Melchizedekian order; in the Filipino Catholic context, “pagkapari” evokes the ongoing ordained priesthood (mga pari); teaching must clarify Christ’s priesthood as unique, non-transferable, and non-repeatable in successive human office-holders, unlike Aaron’s line — and unlike the ongoing sacramental priesthood familiar to Filipino Catholic readers. |
| tithes δεκάτας dekatas tenths | tithing given to Melchizedek by Abraham, and by Levi’s descendants to Levitical priests | ikapu | Low-Medium — a practice already familiar in Filipino church life; low doctrinal risk, mainly needs OT typological framing. |
| change of law μετάθεσις νόμου metathesis nomou change/transfer of law | the law itself changes when the priesthood changes | pagbabago ng kautusan [law = BASELINE REUSE: kautusan] | Medium — ties directly to the New-Covenant-versus-Old doctrine. |
| permanent/unchangeable priesthood ἀπαράβατον… ἱερωσύνην aparabaton hierōsynēn non-transferable priesthood | Christ’s priesthood cannot pass to a successor because He does not die | di-nagbabagong/permanenteng pagkapari | High — the direct doctrinal counterpoint to an ongoing human priestly succession; central teaching point distinguishing Hebrews’s argument from the Filipino Catholic sacramental priesthood’s generational succession. |
| surety/guarantee ἔγγυος engyos guarantor, surety | Christ as the personal guarantee backing the new covenant’s terms | tagapanagot/kasiguruhan | Medium — standard once explained; reinforces “mediator” from 9:15. |
| sinless qualifications ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν akakos, amiantos guileless, undefiled, separated from sinners | Christ’s moral qualifications exceeding the Levitical high priests, who had to offer for their own sins | walang-kasalanan, walang-dungis, hiwalay sa mga makasalanan | Medium — standard, reinforces sinlessness of Christ (cf. baseline “sin_of_god”/deity-of-Christ notes). |
Hebrews 8 — The New Covenant Announced
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| new covenant καινὴ διαθήκη kainē diathēkē new covenant | the Jeremiah 31 covenant, superior and final, quoted at length | Bagong Tipan [covenant = BASELINE REUSE: tipan] | Critical — central curriculum doctrine (“The New Covenant versus the Old”). Must be distinguished contextually from “Bagong Tipan” as the name of the New Testament canon; here it names the covenant-relationship itself, established through Christ’s blood, superseding the Mosaic covenant, not merely a set of books. |
| mediator (first occurrence, developed at 9:15) μεσίτης mesitēs mediator, go-between | [see full treatment at 9:15] | tagapamagitan | Critical — see 9:15 entry; first appearance at 8:6. |
| better covenant / better promises κρείττων διαθήκη / κρείττονες ἐπαγγελίαι kreittōn better, superior | the comparative-superiority argument structuring the whole book (κρείττων recurs at 1:4, 7:7, 7:19, 7:22, 8:6, 9:23, 10:34, 11:16, 11:35, 11:40, 12:24) | mas mabuti/nakahihigit | Medium — a recurring comparative term, not a single doctrine, but should be rendered consistently across all occurrences for reading coherence. |
| fault/blame ἐμέμψατο memphomai to find fault | God’s finding fault with the first covenant’s people, prompting the new | pagkukulang/kapintasan | Low — standard. |
| write on hearts νόμους… ἐπὶ καρδίας nomous epi kardias laws on hearts | internal, transformative covenant obedience versus external tablets | pagsusulat ng kautusan sa puso | Medium — key contrast with the old covenant’s external law; reinforces obedience-of-faith theme from Romans baseline. |
| obsolete πεπαλαίωκεν pepalaiōken has made old | the first covenant rendered obsolete, aging toward disappearance | luma na/lumipas na | Medium — must not be read as denigrating the OT Scriptures themselves, only the Mosaic covenant’s cultic administration. |
Hebrews 9:1–10 — The Earthly Sanctuary and Its Limits (remainder of chapter 9 outside the core passage)
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| regulations for worship δικαιώματα λατρείας dikaiōmata latreias ordinances of service | the Levitical cultic system’s regulations | mga tuntunin ng pagsamba | Low — standard. |
| Holy of Holies ἅγια ἁγίων hagia hagiōn holy of holies | the innermost sanctuary, entered once yearly by the high priest alone | ang kabanal-banalan | Medium — see also 9:12 entry above; low collision beyond needing spatial/typological explanation. |
| gifts and sacrifices unable to perfect the conscience δῶρα καὶ θυσίαι μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι dōra kai thysiai gifts and sacrifices | the Levitical system’s inherent inability to cleanse the conscience | mga alay at hain na hindi makapagpapasakdal sa budhi | High — directly anticipates and sets up the core passage’s central contrast (9:11–14); reinforces both “conscience” and “made perfect” risk notes above. |
| copies/symbol for the present time παραβολή parabolē parable, symbol, illustration | the tabernacle arrangement as a symbolic pointer, not the final reality | paghahalintulad/simbolo | Low-Medium — standard once type/antitype structure is taught. |
(Hebrews 9:11–28 — see full verse-by-verse treatment in Part 1 above.)
Hebrews 10 — The Single Sacrifice, the New and Living Way, the Call to Persevere
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| shadow σκιά skia shadow | the law as a shadow of the coming realities, not the realities themselves | anino | Medium — reinforces “copy/antitype” vocabulary from ch. 8–9; low direct collision, needs typological framing. |
| once for all (variant) ἐφάπαξ ephapax once for all (emphatic form) | intensified form of ἅπαξ, used repeatedly in this chapter (10:10) for Christ’s single sacrifice | minsanan/sa isang pagkakataon lamang | Critical — same doctrinal weight as ἅπαξ (see 9:12, 9:26, 9:28); reinforce identical Filipino rendering across all occurrences for terminological consistency per the pipeline’s cross-document consistency rules. |
| sat down ἐκάθισεν (vs. priests who ἕστηκεν, “stand”) ekathisen he sat down | Christ’s seated posture at God’s right hand signals His work is finished; contrasted with the standing Levitical priest whose work is never done | naupo (kaibahan sa nakatayong pari) | High — a subtle but load-bearing grammatical/postural contrast (10:11–12) that is easy to flatten in translation; must be preserved to convey the finished-work doctrine visually, not merely verbally. |
| confidence/boldness παρρησία parrēsia freedom of speech, boldness | unhindered, confident access into God’s presence | pagtitiwala/lakas ng loob (na lumapit) | High — [ties directly to “throne of grace,” 4:16, and “access,” below] — the direct-access doctrine that undercuts any felt need for a human or saintly intermediary between the believer and God. |
| draw near/access προσέρχομαι proserchomai to approach, draw near | direct approach into God’s presence, made possible by Christ’s blood (10:19–22) | lumapit/dumulog | Critical — the operative verb of the curriculum’s “Access to God through Christ’s Blood” doctrine; must be rendered to convey unmediated, confident approach, without implying the need for an additional intercessory step. |
| full assurance of faith πληροφορία πίστεως plērophoria pisteōs full conviction of faith | complete confidence accompanying genuine faith [faith = BASELINE REUSE: pananampalataya] | lubos na katiyakan ng pananampalataya | High — ties to Perseverance and Assurance doctrine; parallel weight to baseline’s “assurance_of_salvation.” |
| not forsaking the assembly μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγήν mē egkataleipontes tēn episynagōgēn not abandoning the gathering-together | corporate church gathering, contrasted with those who neglect it | huwag talikuran ang pagtitipon [church = BASELINE REUSE: iglesia concept] | Medium — standard exhortation vocabulary. |
| sinning willfully / deliberately ἑκουσίως ἁμαρτανόντων hekousiōs hamartanontōn sinning voluntarily | deliberate, willful continuation in sin after receiving knowledge of the truth | sinasadyang pagkakasala | High — key warning-passage term; must be carefully framed alongside the perseverance/assurance doctrine so it is not read either as trivializing all post-conversion sin or as denying any assurance of salvation. |
| fiery indignation / vengeance πυρὸς ζῆλος / ἐκδίκησις pyros zēlos / ekdikēsis fire’s zeal / vengeance | God’s righteous judicial response to willful apostasy | maalab na galit / paghihiganti | Medium-High — strong warning-passage vocabulary requiring careful, non-sensationalized rendering. |
| endurance/perseverance ὑπομονή hypomonē patient endurance | steadfast continuance in faith through trial, opposite of “shrinking back” | pagtitiis/pagpapatuloy sa pananampalataya | High — central to the “Perseverance and Assurance” doctrine of the curriculum; must be balanced against ch. 6 and ch. 10’s warning passages without collapsing either doctrine into the other. |
Hebrews 11 — Faith of the Old Testament Saints
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| faith (definitional) πίστις pistis faith | [BASELINE REUSE: pananampalataya] here given its programmatic definition | pananampalataya | Medium — [BASELINE REUSE], though this chapter’s definitional weight (11:1) makes accurate rendering of its supporting nouns below especially important. |
| assurance/substance ὑπόστασις hypostasis that which stands under; substance, ground, reality | the underlying reality/confident ground of things hoped for | katiyakan/saligan | High — 11:1’s famous definition of faith; must not be reduced to mere subjective feeling of confidence, but a real ground/substance corresponding to unseen realities — parallel weight to baseline’s “assurance_of_salvation.” |
| conviction/evidence ἔλεγχος elegchos proof, conviction | the certainty produced by faith regarding unseen things | patunay/katunayan | Medium — standard once paired with ὑπόστασις above. |
| strangers and exiles ξένοι καὶ παρεπίδημοι xenoi kai parepidēmoi foreigners and sojourners | the patriarchs’ self-understanding as not fully belonging to this present world | mga dayuhan at manlalakbay | Low — vivid, standard metaphor. |
| better country/city κρείττων πατρίς / πόλις kreittōn patris / polis better homeland / city | the heavenly city the patriarchs sought, God’s ultimate promise | mas mabuting bayan/lungsod (sa langit) | Medium — reinforces heavenly-city theme developed further in 12:22. |
| Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab (proper names) — — | OT exemplars of faith | Abel, Enoc, Noe, Abraham, Sara, Isaac, Jacob, Jose, Moises, Rahab | Low — proper names; use established Filipino Protestant Bible forms consistent with baseline conventions (cf. baseline’s “David,” “Moises” already listed in the AI requirements transliteration table). |
| reward μισθαποδοσία misthapodosia payment of wages | the reward God grants those who diligently seek Him | gantimpala | Low-Medium — should not be framed as merit earning salvation (cf. baseline grace/works distinction), but as God’s gracious response to faith. |
| tested ἐπείρασεν epeirasen tested, put to the test | Abraham’s testing in the offering of Isaac | sinubok/pinasubok | Low — standard. |
| resurrection (anticipated) ἀνάστασις anastasis [BASELINE REUSE: pagkabuhay na mag-uli] | OT saints’ faith anticipating resurrection | pagkabuhay na mag-uli | Medium — [BASELINE REUSE]. |
Hebrews 12 — The Cloud of Witnesses; Discipline; Mount Zion
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| cloud of witnesses νέφος μαρτύρων nephos martyrōn cloud of witnesses | the great company of OT faith-exemplars from ch. 11, presented as an inspiring example, not active spectators or intercessors | ulap ng mga saksi | High — a significant Filipino Catholic collision point: “cloud of witnesses” is frequently popularly assimilated to the doctrine of the “communion of saints” watching over and interceding for the living. Teaching note required: these witnesses function as examples of faith to imitate, not as beings currently observing or interceding for believers — distinct from the baseline’s Critical note on “mga banal” (saints) and “pamamagitan” (intercession). |
| race/contest ἀγών agōn contest, race | the athletic-contest metaphor for the Christian life of endurance | takbuhan/paligsahan | Low — standard, vivid metaphor. |
| discipline/training παιδεία paideia child-training, discipline | God’s fatherly, purposive discipline of His children, distinct from punitive punishment | pagdisiplina/pagsasanay | Medium — should be framed within the Adoption doctrine [BASELINE REUSE: pag-ampon] as loving fatherly formation, not arbitrary or punitive suffering. |
| Mount Sinai / Mount Zion Σινᾶ / Σιών Sina / Siōn Sinai / Zion | contrasted mountains representing the old covenant’s terror and the new covenant’s joyful access | Bundok Sinai / Bundok Sion | Medium — proper names requiring OT/NT covenant-contrast background teaching. |
| heavenly Jerusalem / assembly of the firstborn Ἰερουσαλὴμ ἐπουρανίῳ / ἐκκλησία πρωτοτόκων epouraniō Ierousalēm / ekklēsia prōtotokōn heavenly Jerusalem / assembly of firstborn | the gathered new-covenant community, already accessible in the heavenly realm | makalangit na Jerusalem / iglesia ng mga panganay [church = BASELINE REUSE: iglesia] | Medium — reinforces baseline’s church-as-God’s-people doctrine, extended here to its heavenly dimension. |
| sprinkled blood that speaks better than Abel’s αἵματι ῥαντισμοῦ, λαλοῦντι παρὰ τὸν Ἅβελ rhantismou sprinkled blood | Christ’s blood, which speaks a message of grace/mercy rather than Abel’s blood’s cry for vengeance | dugo ng pagwiwisik na nagsasalita ng higit kaysa dugo ni Abel | High — reinforces the once-for-all-blood doctrine (9:12–14) with a fresh contrast; needs careful framing to preserve the mercy/vengeance contrast. |
| kingdom that cannot be shaken βασιλείαν ἀσάλευτον basileian asaleuton unshakeable kingdom | [ties to BASELINE: Kaharian ng Diyos] the permanence of the new-covenant kingdom compared to the shakable created order | Kaharian na hindi matitinag | Medium — [BASELINE REUSE concept]. |
| consuming fire πῦρ καταναλίσκον pyr katanaliskon consuming fire | God’s holy, judging nature, motivating reverent worship | apoy na tumutupok | Medium — standard theophanic imagery. |
Hebrews 13 — Closing Exhortations
| Terms | Variants | Filipino rendering | Risk & rationale |
|---|---|---|---|
| brotherly love φιλαδελφία philadelphia brotherly love | love among believers as family | pag-ibig sa mga kapatid | Low — standard. |
| hospitality φιλοξενία philoxenia love of strangers | welcoming strangers, echoing Abraham’s example in ch. 11 | pagtanggap sa panauhin/pagpapatuloy | Low — standard. |
| leaders ἡγούμενοι hēgoumenoi those who lead | church leaders to be obeyed and imitated | mga namumuno | Medium — should be distinguished from a hierarchical, sacramentally-empowered priestly office; these are congregational leaders/elders, not a mediating priesthood. |
| altar θυσιαστήριον thysiastērion altar | figurative reference to what believers have through Christ’s sacrifice (13:10) | altar | High — “altar” is shared vocabulary with the Catholic Mass altar where the Eucharistic sacrifice is offered; Hebrews 13:10 uses it to assert believers already possess full access through Christ’s completed sacrifice, a claim that can be misread as validating an ongoing sacrificial altar rather than pointing to its fulfillment and end. |
| outside the gate ἔξω τῆς πύλης exō tēs pylēs outside the gate | Christ’s suffering outside Jerusalem’s gate, calling believers to identify with His reproach | sa labas ng pintuan/tarangkahan | Medium — standard once explained typologically (cf. the scapegoat/sin offering burned outside the camp). |
| sacrifice of praise θυσία αἰνέσεως thysia aineseōs sacrifice of praise | the believer’s ongoing response of worship, not a repeated atoning offering | hain ng pagpupuri | High — must be clearly distinguished from any propitiatory/atoning sacrifice; this is a responsive, non-atoning offering of praise and good works (13:15–16), not a supplement to Christ’s finished atonement. |
| great Shepherd ποιμήν (μέγας) poimēn shepherd | God as the one who raised Christ, the Shepherd of the sheep, from the dead | (dakilang) Pastol | Low-Medium — “Pastol” is an already well-established, warm devotional term in Filipino Christian usage. |
| eternal covenant διαθήκη αἰωνία diathēkē aiōnia eternal covenant | [BASELINE REUSE concept: tipan] the permanent, final covenant sealed in Christ’s blood | walang-hanggang tipan | Medium — [BASELINE REUSE]. |
Summary of Chapters Introducing No New Load-Bearing Vocabulary
No chapter in Hebrews is entirely devoid of new theological vocabulary; every chapter (1–13) has been treated above with at least the load-bearing terms it introduces or develops. Chapters 9:1–10 and 9:11–28 are both fully covered (respectively in Part 2’s dedicated subsection and Part 1’s verse-by-verse treatment) since the core passage does not exhaust chapter 9.
See 08_core_glossary.md for the consolidated per-term glossary table covering every term identified above.