Semantic Analysis — Hebrews (Complete Book) — English → Hungarian

Methodology

This document analyzes the Koine Greek text of Hebrews chapter by chapter, first to last. The core passage, Hebrews 9:11–28, receives verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter-level study of its load-bearing theological vocabulary using the same fields. Where a term is already fixed in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json), that exact Hungarian rendering is reused here without alteration, and this is noted explicitly. New terms proper to Hebrews are analyzed fresh and carried into 08_core_glossary.md with a risk tier consistent with the baseline’s Critical/High/Medium/Low framework.

Fields used for every term:

• Original (Koine Greek)
• Transliteration
• Literal meaning
• Semantic range
• English variants (as they appear across common English versions)
• Contextual theological meaning (in Hebrews)
• Hungarian rendering risk (tier + grounded reason, with special attention to the Hungarian Catholic/Reformed doctrinal fault lines already documented in the baseline)

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PART 1 — Core Passage: Hebrews 9:11–28 (Verse-by-Verse)

Hebrews 9:11–12

“But when Christ appeared as a high priest of the good things to come, going through the greater and more perfect tent… he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

• ἀρχιερεύς (archiereus) — “high priest”

  • Literal meaning: chief/ruling priest.
  • Semantic range: the Levitical high priest (annual Yom Kippur mediator); applied uniquely to Christ throughout Hebrews (2:17; 3:1; 4:14-15; 5:5,10; 6:20; 7:26; 8:1; 9:11).
  • English variants: “high priest,” “chief priest.”
  • Contextual theological meaning: Christ fulfills and surpasses the entire Levitical high-priestly office — the central Christological title of Hebrews.
  • Hungarian rendering: főpap (standard, shared by Catholic and Reformed Hungarian Bibles).
  • Risk: Critical. Not a lexical ambiguity but a doctrinal load point: the term must be taught as unique, unrepeatable, and fulfilled once by Christ (Hebrews’ own argument), not silently absorbed into an ongoing sacerdotal (Catholic priestly/Mass) system nor flattened into a merely honorific Reformed metaphor. Requires theologian review at every occurrence per curriculum doctrine “Christ as the Great High Priest.”

• σκηνή (skēnē) — “tent / tabernacle”

  • Literal meaning: tent, dwelling.
  • Semantic range: the Mosaic wilderness tabernacle; by extension, any sacred tent-sanctuary; in 9:11 modified as “greater and more perfect… not made with hands.”
  • English variants: “tent,” “tabernacle.”
  • Contextual theological meaning: the earthly tabernacle is a copy; Christ ministers in the true, heavenly sanctuary.
  • Hungarian rendering: sátor (established Hungarian Bible term for the wilderness tabernacle).
  • Risk: Medium. Requires Old Testament background (Exodus 25-27) for readers with lower biblical literacy; no confessional split.

• ἅπαξ (hapax) — “once for all”

  • Literal meaning: one time, once.
  • Semantic range: a single, unrepeatable occurrence (contrasted with κατ’ ἐνιαυτόν, “yearly,” in 9:25).
  • English variants: “once,” “once for all,” “once and for all.”
  • Contextual theological meaning: the finality and sufficiency of Christ’s sacrifice — the central argument of Hebrews 9-10 (doctrine “The Once-for-All Atoning Sacrifice”).
  • Hungarian rendering: egyszer s mindenkorra / egyszer mindenkorra.
  • Risk: Critical. This is the sharpest doctrinal fault line Hebrews introduces to the Hungarian Language Package. Catholic sacramental theology teaches the Mass as a re-presentation (not repetition) of Christ’s one sacrifice, while historic Hungarian Protestant polemic has read the Mass as functionally repeating the sacrifice. Hebrews’ own “once for all” language must be translated to Paul’s… rather, the author’s own argument about the historical, unrepeatable event at Calvary, without either (a) implicitly validating the polemical Protestant reading of the Mass as “re-sacrificing Christ,” or (b) softening the finality claim to accommodate an ongoing-sacrifice framework. Every occurrence (9:12, 26, 28; 10:10) requires theologian review.

• τὰ ἅγια (ta hagia) — “the holy places”

  • Literal meaning: “the holy things/places” (neuter plural).
  • Semantic range: can mean the sanctuary generally, or specifically the Most Holy Place (Holy of Holies), depending on context; in 9:12 the Yom Kippur setting indicates the inner sanctuary.
  • English variants: “the holy places,” “the Holy Place,” “the sanctuary,” “the Most Holy Place.”
  • Contextual theological meaning: the place of atoning entry before God, now understood as heaven itself (9:24).
  • Hungarian rendering: szentély (general), a szentek szentje (when the innermost chamber specifically is meant).
  • Risk: High. Requires a translator note distinguishing the two senses so Hungarian readers do not flatten Hebrews’ Yom Kippur background into a generic “holy place.”

• αἷμα (haima) — “blood”

  • Literal meaning: blood.
  • Semantic range: physical blood; sacrificial blood; metonym for a life given in death; in Hebrews 9-10, always in the context of atoning sacrifice.
  • English variants: “blood.”
  • Contextual theological meaning: the means of purification, covenant-ratification, and atonement; contrasts animal blood (goats, calves) with Christ’s own blood.
  • Hungarian rendering: vér.
  • Risk: Critical. Central to the doctrine “Access to God through Christ’s Blood” and to atonement theology broadly; must never be rendered as a merely symbolic or metaphorical substance, and its “once for all” quality (see above) must not be diluted.

• τράγοι καὶ μόσχοι (tragoi kai moschoi) — “goats and calves/bulls”

  • Semantic range: the specific Levitical sacrificial animals of Yom Kippur (Leviticus 16).
  • Hungarian rendering: kecskék és borjak/bikák.
  • Risk: Low. Concrete, non-disputed vocabulary; requires only OT background note.

• λύτρωσις (lytrōsis, here αἰωνία λύτρωσις, “eternal redemption”)

  • Literal meaning: a ransoming, a buying back.
  • Semantic range: release secured by payment of a price; used of slaves/captives literally, of sinners spiritually.
  • English variants: “redemption,” “ransom.”
  • Contextual theological meaning: Christ’s blood secures a redemption that is not annual and repeatable (as under the old covenant) but eternal and final.
  • Hungarian rendering: örök megváltás.
  • Risk: High. “Megváltás” (redemption) is a shared, beloved term in Hungarian piety (Christ as “Megváltó,” Redeemer) across both traditions, which reduces collision risk on the word itself; but the adjective “eternal/once for all” quality attached to it revives the Critical concern already flagged above and must be preserved together with it.

Hebrews 9:13–14

“For if the blood of goats and bulls… sanctifies for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.”

• ἁγιάζει (hagiazei) — “sanctifies”

  • Semantic range: to set apart, to make/declare ritually and morally clean.
  • Contextual theological meaning: the Levitical sacrifices achieved only outward ritual sanctification (“purification of the flesh”); Christ’s blood achieves inward, conscience-level cleansing.
  • Hungarian rendering: megszentel (verb form of baseline megszentelődés, reused exactly per baseline term “sanctification”).
  • Risk: High (per baseline). The Reformed “third use of the law” and Catholic sacramental-penitential frameworks both differ from this passage’s own contrast between outward ritual and inward, once-for-all cleansing; translate to the text’s own argument.

• διὰ Πνεύματος αἰωνίου (dia pneumatos aiōniou) — “through the eternal Spirit”

  • Literal meaning: “through Spirit eternal.”
  • Semantic range: ambiguous in Greek exegesis — may refer to the Holy Spirit, or to Christ’s own eternal divine nature/spirit empowering his self-offering.
  • English variants: “through the eternal Spirit,” “through the Holy Spirit,” “through his eternal spirit.”
  • Contextual theological meaning: the offering of Christ is not a mere human act but is accomplished through divine, eternal agency — reinforcing both the sacrifice’s efficacy and Christ’s deity.
  • Hungarian rendering: az örök Lélek által (preserving the ambiguity rather than resolving it toward “Szentlélek”).
  • Risk: High. Because the baseline’s Szentlélek term is reserved for unambiguous references to the third Person of the Trinity, silently substituting “Szentlélek” here would resolve a genuine exegetical ambiguity and touch Trinitarian/Christological doctrine (deity of Christ, distinct Personhood of the Spirit). Retain “örök Lélek” and flag for theologian review.

• ἄμωμος (amōmos) — “without blemish”

  • Literal meaning: unblemished, spotless (sacrificial term).
  • Hungarian rendering: hibátlan / szeplőtelen.
  • Risk: Medium. Standard sacrificial-purity vocabulary shared across traditions; note “szeplőtelen” carries strong Catholic Marian resonance (“Szeplőtelen fogantatás,” Immaculate Conception) — prefer hibátlan here to avoid unintended Marian association.

• συνείδησις (syneidēsis) — “conscience”

  • Literal meaning: co-knowledge, moral self-awareness.
  • Semantic range: the inner faculty of moral judgment and self-accusation/approval.
  • English variants: “conscience.”
  • Contextual theological meaning: Christ’s blood cleanses the conscience itself, not merely external ritual status — the decisive contrast with the old covenant sacrifices.
  • Hungarian rendering: lelkiismeret.
  • Risk: Medium. Standard term, but Catholic sacramental confession/absolution practice and Reformed direct-forgiveness-through-Christ’s-blood teaching apply this cleansing differently in pastoral practice; note for teaching material without altering the term.

• νεκρὰ ἔργα (nekra erga) — “dead works”

  • Hungarian rendering: holt cselekedetek.
  • Risk: Medium. Parallel to Reformation-era polemics against “dead works” understood as meritorious ritual observance; must be taught as Hebrews’ own contrast (ritual vs. living service), not imported wholesale as anti-Catholic polemic.

• λατρεύειν (latreuein) — “to serve/worship”

  • Hungarian rendering: szolgálni.
  • Risk: Low.

Hebrews 9:15

“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.”

• μεσίτης (mesitēs) — “mediator”

  • Literal meaning: one who stands between two parties to establish or guarantee an agreement.
  • Semantic range: mediator, arbitrator, guarantor (also used of Moses, Galatians 3:19-20).
  • English variants: “mediator,” “go-between.”
  • Contextual theological meaning: Christ alone mediates the new covenant between God and his people — the ground of the doctrine “New Covenant versus the Old.”
  • Hungarian rendering: közbenjáró.
  • Risk: Critical. Directly intersects the baseline’s flagged intercession/közbenjárás fault line (Catholic Marian/saintly intercession vs. Reformed direct-access-through-Christ-alone). Hebrews’ repeated insistence that Christ alone mediates (7:25; 8:6; 9:15; 12:24) functions, in the Hungarian reception context, as a strong corrective toward the Reformed reading and should be taught with the same sensitivity the baseline requires for “közbenjárás,” without editorializing against Catholic readers within the translated text itself.

• καινὴ διαθήκη (kainē diathēkē) — “new covenant”

  • Hungarian rendering: új szövetség (using baseline szövetség exactly).
  • Risk: Critical (per baseline covenant entry, intensified here). Hebrews makes the old/new contrast far more central and explicit than Romans does; Hungarian Reformed federal/covenant theology (szövetségi teológia) will readily systematize this, while Catholic tradition lacks the same systematic covenant framework. Translate to the author’s own argument in Hebrews 8-9.

• κεκλημένοι (keklēmenoi) — “those who are called”

  • Hungarian rendering: elhívottak (reusing baseline elhívott).
  • Risk: Medium (per baseline “called” entry) — here in the soteriological, not vocational, sense.

• κληρονομία (klēronomia) — “inheritance”

  • Literal meaning: an inherited possession.
  • Semantic range: property received by heirship; applied metaphorically to eternal salvation blessings.
  • English variants: “inheritance.”
  • Hungarian rendering: örökség.
  • Risk: Medium. Related to baseline adoption/örökbefogadás (full inheritance rights); should be kept terminologically distinct but doctrinally linked in teaching notes.

• παράβασις (parabasis) — “transgression”

  • Hungarian rendering: törvényszegés.
  • Risk: Medium. Standard term; ties to baseline sin/bűn and law/törvény.

Hebrews 9:16–17

“For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive.”

• διαθήκη (diathēkē) — here shifting sense to “will/testament”

  • Literal meaning: a disposition, arrangement; in Greek legal usage, both “covenant” and “last will and testament.”
  • Semantic range: the author exploits a genuine double meaning present in the single Greek word — impossible to preserve in Hungarian, where “szövetség” (covenant) and “végrendelet” (last will) are two entirely distinct words.
  • English variants: “covenant” (9:15), “will/testament” (9:16-17).
  • Contextual theological meaning: the wordplay reinforces that a covenant, like a will, requires a death to take effect — pointing to Christ’s death as what activates the new covenant’s benefits.
  • Hungarian rendering: szövetség (9:15, 18-20) / végrendelet (9:16-17).
  • Risk: High (translation-mechanics risk, not doctrinal division risk). The Greek wordplay linking “covenant” and “testament” is structurally lost in Hungarian since no single word covers both senses. A translator’s note explaining the wordplay is required so the argument’s logic (a covenant, like a will, is activated by death) remains clear to Hungarian readers even though the pun itself cannot be reproduced. Flag for theologian review as an exegetical/structural — not confessional — risk.

• ἰσχύει (ischyei) — “is in force / valid”

  • Hungarian rendering: érvényes / hatályos (legal register, matching the testament sense).
  • Risk: Low.

Hebrews 9:18–21

“Therefore not even the first covenant was inaugurated without blood… he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the covenant that God commanded for you.’”

• ἐγκαινίζω (enkainizō) — “inaugurate/dedicate”

  • Hungarian rendering: beavat / szentesít.
  • Risk: Low-Medium. Legal/ritual inauguration term, no confessional split.

• ῥαντίζω (rhantizō) — “sprinkle”

  • Hungarian rendering: meghint / rászór.
  • Risk: Low. Concrete ritual vocabulary.

• ὕδωρ, ἔριον κόκκινον, ὕσσωπος (hydōr, erion kokkinon, hyssōpos) — “water, scarlet wool, hyssop”

  • Hungarian rendering: víz, karmazsin gyapjú, izsóp.
  • Risk: Low. Requires OT ritual background note (Leviticus 14; Numbers 19) but no doctrinal division.

• τὸ αἷμα τῆς διαθήκης (to haima tēs diathēkēs) — “the blood of the covenant”

  • Hungarian rendering: a szövetség vére.
  • Risk: Critical. Direct anticipation of 13:20’s climactic “blood of the eternal covenant” and of the Words of Institution (“this is my blood… of the covenant,” Matthew 26:28-parallel tradition); handle with the same rigor as covenant/szövetség and blood/vér above. Note for teaching material: this phrase’s echo in the Lord’s Supper liturgy carries different sacramental weight in Catholic (Real Presence, sacrificial re-presentation) and Reformed (memorial/spiritual presence) traditions — Hebrews’ own argument (a historical, once-for-all covenant-ratifying death) should be preserved without importing either eucharistic system.

• σκεύη τῆς λειτουργίας (skeuē tēs leitourgias) — “vessels of ministry/service”

  • Hungarian rendering: a szolgálat eszközei/edényei.
  • Risk: Low.

Hebrews 9:22

“Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.”

• καθαρίζω (katharizō) — “purify/cleanse”

  • Hungarian rendering: megtisztít.
  • Risk: Medium.

• αἱματεκχυσία (haimatekchysia) — “shedding of blood”

  • A rare, likely author-coined compound (blood + pouring-out).
  • Hungarian rendering: vérnek kiontása.
  • Risk: Medium. Vivid, unambiguous; no confessional split, but should retain the intensity of the compound rather than flattening to a generic “áldozat.”

• ἄφεσις (aphesis) — “forgiveness / remission”

  • Literal meaning: a release, a letting-go.
  • Semantic range: forgiveness of sins; release from debt/captivity.
  • English variants: “forgiveness,” “remission.”
  • Contextual theological meaning: the necessary, blood-bought release from sin’s guilt — foundational to the whole doctrine of atonement in Hebrews.
  • Hungarian rendering: bocsánat (bűnök bocsánata).
  • Risk: High. Catholic sacramental practice locates ongoing forgiveness partly through the sacrament of confession/absolution (administered by a priest); Reformed teaching holds forgiveness is secured once for all through Christ’s blood and appropriated directly by faith without priestly mediation. Hebrews 9:22’s blunt, unqualified statement should be translated plainly, letting the text’s own emphasis on the blood (not an ongoing sacramental system) stand, while teaching notes address the pastoral difference respectfully.

Hebrews 9:23–24

“Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves need better sacrifices than these. For Christ has entered… into heaven itself, now to appear in the presence of God on our behalf.”

• ὑπόδειγμα (hypodeigma) — “copy / pattern”

  • Hungarian rendering: másolat / előkép.
  • Risk: Medium. Typological vocabulary; requires teaching note on the shadow/reality (Platonic-adjacent but Hebrews-specific) typology so it is not read as denying the earthly tabernacle’s real, God-given status.

• ἀντίτυπα (antitypa) — “copies, representations” (lit. “antitypes,” things corresponding to a pattern)

  • Hungarian rendering: másolatok / képmások.
  • Risk: Medium. Same typological family as ὑπόδειγμα; keep terminology internally consistent across the book (see also 8:5’s τύπος, “pattern/type,” and 9:24’s “true things,” τῶν ἀληθινῶν, ἁvalódi dolgok).

• ἐμφανίζω (emphanizō) — “appear / present oneself”

  • Hungarian rendering: megjelenik.
  • Risk: Medium. Christ’s present, heavenly appearance “on our behalf” (ὑπὲρ ἡμῶν) grounds ongoing intercession; keep distinct from his future “second appearing” in 9:28 (see below) though the same Hungarian verb family may be used with clarifying context.

Hebrews 9:25–26

“Nor was it to offer himself repeatedly… But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.”

• προσφέρω ἑαυτόν (prospherō heauton) — “offer himself”

  • Hungarian rendering: önmagát felajánlja / feláldozza.
  • Risk: Critical. The self-offering language is the exegetical core of the doctrine “The Once-for-All Atoning Sacrifice.” The verb’s repeatability (or lack thereof) is precisely the point under dispute in the Catholic Mass-as-sacrifice / Protestant one-time-sacrifice historical debate; render plainly as the text states (a single self-offering) without inserting either polemical framing.

• κατ’ ἐνιαυτόν (kat’ eniauton) — “yearly / every year”

  • Hungarian rendering: évenként.
  • Risk: Low.

• ἀλλότριον αἷμα (allotrion haima) — “blood not his own”

  • Hungarian rendering: más vére / idegen vér.
  • Risk: Low-Medium.

• ἀπὸ καταβολῆς κόσμου (apo katabolēs kosmou) — “from the foundation of the world”

  • Hungarian rendering: a világ megalapítása óta / a világ kezdete óta.
  • Risk: Low.

• ἐπὶ συντελείᾳ τῶν αἰώνων (epi synteleia tōn aiōnōn) — “at the end/consummation of the ages”

  • Hungarian rendering: a világkorszakok végén / az idők teljességében.
  • Risk: Medium. Eschatological marker; ensure it is not confused with an imminent-only or already-fully-realized eschatology in either direction; the text holds “already” (the sacrifice is accomplished) and “not yet” (9:28’s still-future appearing) together.

• ἀθέτησις ἁμαρτίας (athetēsis hamartias) — “to put away / annul sin”

  • Literal meaning: to set aside, nullify, cancel.
  • Hungarian rendering: a bűn eltörlése / megszüntetése.
  • Risk: High. Must not be softened to “forgiveness” alone (ἄφεσις, already treated above under 9:22) nor to a merely subjective “covering”; the term conveys objective annulment/removal, central to substitutionary atonement doctrine.

Hebrews 9:27–28

“And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.”

• ἀπόκειται (apokeitai) — “it is appointed / laid up (in store)”

  • Hungarian rendering: el van rendelve / el van téve.
  • Risk: Medium. Conveys divine appointment/certainty regarding universal human mortality; ties to baseline doctrine “Universal Human Accountability.”

• κρίσις (krisis) — “judgment”

  • Hungarian rendering: ítélet.
  • Risk: Medium. Standard eschatological-judgment term shared across traditions; Catholic purgatorial framework and Reformed immediate-glorification-at-death framework differ on the intermediate state between death and final judgment, a nuance this verse does not itself resolve — flag for teaching note, not lexical alteration.

• ἀναφέρω ἁμαρτίας (anapherō hamartias) — “to bear sins” (lit. “to bear/carry up sins,” sacrificial-offering language, echoing Isaiah 53:12 LXX)

  • Hungarian rendering: hordozza/felviszi a bűnöket / magára veszi a bűnöket.
  • Risk: High. Substitutionary-atonement language; must preserve the vicarious, sin-bearing sense (not merely “dealing with” sin abstractly).

• ἐκ δευτέρου ὀφθήσεται (ek deuterou ophthēsetai) — “will appear a second time”

  • Hungarian rendering: másodszor fog megjelenni.
  • Risk: Medium. The Second Coming; shared eschatological expectation across Hungarian Christian traditions with low internal division, but should be kept terminologically distinct from Christ’s present heavenly “appearing” in 9:24 (see above).

• χωρὶς ἁμαρτίας (chōris hamartias) — “apart from sin / to deal with sin”

  • Hungarian rendering: nem a bűn miatt / bűn nélkül.
  • Risk: Medium. Clarify in teaching notes: at his return Christ’s atoning work for sin is already complete; his second appearing is for consummated salvation, not a further sin-offering — reinforces the Critical “once for all” doctrine above.

• σωτηρία (sōtēria) — “salvation”

  • Hungarian rendering: üdvösség (baseline, exact reuse).
  • Risk: Critical (per baseline). Reformed assurance/perseverance doctrine and Catholic ongoing-uncertainty-pending-final-perseverance doctrine differ sharply on how “eagerly waiting” believers may regard their present salvation status — directly relevant to this curriculum’s doctrine “Perseverance and Assurance.”

• ἀπεκδέχομαι (apekdechomai) — “eagerly wait for”

  • Hungarian rendering: várva várni.
  • Risk: Low-Medium.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — The Son Superior to the Angels

• υἱός (huios) — “Son.” Full title υἱὸς [τοῦ] Θεοῦ, “Son of God,” reuses baseline Isten Fia exactly (1:5, “You are my Son”). Risk: Critical (per baseline — eternal, unique, co-equal Sonship, distinct from believers’ adoptive sonship in Hebrews 2:10-13/Romans 8).
• ἄγγελος (angelos) — “angel.” Hungarian: angyal. Risk: High. Hungarian Catholic popular piety maintains active angel veneration (guardian angel devotion, angelic feast days); Hungarian Reformed tradition affirms angels’ existence but without devotional practice directed toward them. The doctrine “Superiority of Christ over Angels” must be taught as Christological exaltation, not as a polemic against angel belief itself; flag every occurrence in chapters 1-2 for theologian review.
• δόξα (doxa) — “glory.” Reuses baseline dicsőség. Risk: Medium per baseline, but elevated to High in Hebrews 1:3 (“the radiance of the glory of God”) given its direct role in the doctrine of deity of Christ.
• ἀπαύγασμα (apaugasma) — “radiance/effulgence.” Hungarian: visszfény / kisugárzás. Risk: High. A hapax legomenon in the NT describing Christ’s relationship to the Father’s glory; must not be rendered with a term suggesting a derivative, lesser, or reflected-only (as opposed to co-essential) light source, which would weaken the deity-of-Christ doctrine.
• χαρακτήρ τῆς ὑποστάσεως αὐτοῦ (charaktēr tēs hypostaseōs autou) — “the exact imprint of his nature.” Hungarian: lényének képmása / pontos lenyomata. Risk: High. Foundational deity-of-Christ vocabulary; note that ὑπόστασις here (“nature/essence”) anticipates the later, distinct technical Trinitarian usage of the same Greek word and its very different sense in Hebrews 11:1 (see Chapter 11 below) — flag the lexical range for translator awareness, not for altering either rendering.
• πρωτότοκος (prōtotokos) — “firstborn” (1:6). Hungarian: elsőszülött. Risk: High. Historically exploited by Arian readings (Christ as a created “firstborn” rather than eternally begotten); teaching note must clarify the term denotes preeminence/rank in Hebrew idiom, not createdness, consistent with 1:2-3’s eternal-Son framing.
• κληρονόμος (klēronomos) — “heir.” Hungarian: örökös. Risk: Medium.
• θρόνος (thronos) — “throne.” Hungarian: trón. Risk: Low.
• λειτουργικὰ πνεύματα (leitourgika pneumata) — “ministering spirits” (angels, 1:14). Hungarian: szolgáló lelkek. Risk: Medium. Reinforces angels’ subordinate, servant status relative to the Son — supports rather than undercuts the chapter’s main doctrine.

Chapter 2 — Salvation, the Human Christ, and the High Priest Introduced

• σωτηρία (sōtēria) — “salvation.” Reuses baseline üdvösség. Risk: Critical (per baseline).
• ἀρχηγός (archēgos) — “founder / pioneer / captain” (2:10, “founder of their salvation”; reused 12:2). Hungarian: fejedelem / elkezdő / vezető. Risk: High. New Hebrews-specific Christological title with no baseline precedent; must convey Christ as the trailblazing forerunner who both originates and leads believers through suffering to glory, not a merely honorary founder-figure.
• ἁγιάζω (hagiazō) — “sanctify” (2:11, “he who sanctifies and those who are sanctified”). Reuses baseline megszentelődés stem. Risk: High (per baseline).
• ἀδελφοί (adelphoi) — “brothers.” Hungarian: testvérek. Risk: Low.
• πειράζω (peirazō) — “tempted/tested.” Hungarian: megkísértetik. Risk: Medium. Establishes Christ’s genuine, sympathetic humanity (relevant to doctrine “Christ as the Great High Priest”).
• ἱλάσκεσθαι (hilaskesthai) — “to make propitiation” (2:17, “to make propitiation for the sins of the people”). Literal meaning: to appease, to satisfy, to make atonement. Semantic range: propitiation (turning away wrath) and/or expiation (removing guilt) — the two senses are debated even in Greek scholarship. English variants: “make propitiation,” “make atonement for,” “make reconciliation for.” Contextual theological meaning: the high priest’s atoning work, now fulfilled by Christ, satisfying the demands of divine justice against sin. Hungarian rendering: engesztelést szerezni / kiengesztelni. Risk: Critical. “Engesztelés” and its cognate “engesztelő áldozat” (propitiatory sacrifice) are prominent, technical terms in Hungarian Catholic liturgical theology describing the Mass itself; the baseline already flagged atonement/propitiation language (Romans 3:25) as an automatic theologian-review trigger without providing a dedicated glossary entry. Hebrews supplies that entry: this term must be taught as Christ’s own, historical, once-for-all propitiating act (consistent with the Critical “once for all” doctrine above), not silently absorbed into an ongoing liturgical propitiatory framework. Every occurrence requires theologian review.

Chapter 3 — Christ Superior to Moses; Warning of Unbelief

• Μωϋσῆς (Mōÿsēs) — “Moses.” Hungarian: Mózes. Risk: Low (proper name; established form).
• οἶκος (oikos) — “house” (God’s household). Hungarian: ház. Risk: Low-Medium. Ecclesiological metaphor; low confessional division.
• πιστός (pistos) — “faithful.” Hungarian: hűséges. Risk: Medium. Adjectival cousin of baseline hit (faith); apply consistently.
• ἀπιστία (apistia) — “unbelief.” Hungarian: hitetlenség. Risk: Medium.
• σκληρύνω τὴν καρδίαν (sklērynō tēn kardian) — “harden the heart.” Hungarian: megkeményíti a szívét. Risk: Medium. Echoes the wilderness-generation warning; foundational to doctrine “The Danger of Apostasy and Warning Passages.”
• κατάπαυσις (katapausis) — “rest.” Hungarian: nyugalom / megnyugvás. Risk: High. Introduces the rest-motif developed fully in chapter 4; carries covenantal/eschatological weight (God’s Sabbath rest, the Promised Land, final salvation-rest) that both traditions affirm but rarely systematize identically — flag for careful, consistent rendering across chs. 3-4.
• παρακαλέω (parakaleō) — “exhort.” Reuses baseline buzdítani. Risk: Low (per baseline).

Chapter 4 — Entering God’s Rest; the Living Word; the Sympathetic High Priest

• κατάπαυσις (katapausis) — “rest” — continued from ch. 3; see above.
• σαββατισμός (sabbatismos) — “Sabbath rest” (4:9), a rare noun found nowhere else in the NT. Hungarian: szombati nyugalom / szombatünneplés. Risk: Medium. Requires a teaching note distinguishing this eschatological “rest” from any literal Sabbath-observance controversy; no major Hungarian confessional split on Sabbath practice, but the term could be mistakenly read through a Sabbatarian (e.g., Seventh-day Adventist) lens absent that clarification.
• λόγος τοῦ Θεοῦ (logos tou Theou) — “the word of God,” “living and active” (4:12). Hungarian: Isten szava / Isten beszéde. Risk: Medium. Relates to baseline doctrine “Inspiration of Scripture”; Reformed sola scriptura and Catholic Scripture-plus-Tradition frameworks differ on Scripture’s relation to church authority, though this verse’s own point (Scripture’s penetrating, judging power) does not itself require resolving that difference.
• ἀρχιερεύς (archiereus) — “high priest,” now developed relationally (4:14-15). See Chapter 9/core passage entry above; reused consistently. Risk: Critical.
• συμπαθέω (sympatheō) — “sympathize/have compassion.” Hungarian: együtt érez / megérti gyengeségeinket. Risk: Low-Medium.
• παρρησία (parrhēsia) — “boldness/confidence” (4:16, “let us then with confidence draw near”). Literal meaning: freedom of speech, openness. Semantic range: boldness, confidence, openness of access. English variants: “confidence,” “boldness,” “freely.” Contextual theological meaning: believers may approach God’s throne directly, without fear, because of Christ’s high priesthood — central to the doctrine “Access to God through Christ’s Blood.” Hungarian rendering: bizalommal / bátran. Risk: High. This term reinforces the same direct-access-without-mediating-saints emphasis flagged for közbenjárás/mediator above; keep terminologically and doctrinally linked across chs. 4, 10:19.
• θρόνος τῆς χάριτος (thronos tēs charitos) — “throne of grace.” Hungarian: a kegyelem trónja, reusing baseline kegyelem. Risk: Critical (per baseline grace entry, inherited).

Chapter 5 — The Qualifications of a High Priest; Melchizedek Introduced

• ἀρχιερεύς (archiereus) — continued; see above.
• Μελχισέδεκ (Melchisedek) — proper name. Hungarian established Bible form: Melkisédek. Risk: Low as a proper name, but High doctrinally, since the entire priesthood-typology argument (doctrine “Superiority of Christ over… the Levitical Priesthood”) rests on this figure; flag for theologian review wherever developed (5:6,10; 6:20; 7:1-17).
• τάξις (taxis) — “order” (order of Melchizedek). Hungarian: rend / rendje szerint. Risk: Medium.
• τελειόω (teleioō) — “perfect / make perfect” (5:9, “being made perfect”). Literal meaning: to bring to completion, to finish, to bring to full maturity. Semantic range: moral/vocational completion, qualification for office, consummation of a process — never mere sinless moral perfectionism in Hebrews’ usage. English variants: “made perfect,” “perfected,” “completed.” Contextual theological meaning: through his suffering and obedience, Christ was fully qualified/completed for his high-priestly office; the same verb is later applied to believers (10:14; 12:23). Hungarian rendering: tökéletessé tesz / beteljesít. Risk: High. Must not be read through a “Christian perfectionism” (entire sanctification, sinless-in-this-life) lens, a minor but real risk given some Hungarian Protestant holiness-movement influence; nor should it be read as implying Christ was previously morally deficient. Teaching note required.
• γάλα / βρῶμα (gala / brōma) — “milk / solid food.” Hungarian: tej / kemény eledel. Risk: Low. Clear pedagogical metaphor.

Chapter 6 — The Peril of Falling Away; the Anchor of Hope

• μετάνοια (metanoia) — “repentance” (6:1,6). Literal meaning: a change of mind. Semantic range: turning from sin to God; foundational, initial, and ongoing Christian repentance. English variants: “repentance,” “turning.” Contextual theological meaning: the foundational reorientation toward God, here in view as something the described apostates cannot be “brought back” to (6:6). Hungarian rendering: megtérés (conversion-oriented, standard Reformed usage) vs. bűnbánat (contrition/penance, standard Catholic sacramental usage). Risk: Critical. This is a direct parallel to the baseline’s justification fault line: Hungarian Catholic tradition closely associates “bűnbánat” with the sacrament of Penance/Confession (contrition plus priestly absolution), while Hungarian Reformed tradition uses “megtérés” for a non-sacramental, Spirit-wrought change of heart. Retain megtérés as the primary rendering (consistent with the verb’s NT sense of reorientation rather than a sacramental act), but flag every occurrence for theologian review with a note that this is a translation choice, not an implicit rejection of the sacrament of Penance as practiced by Catholic readers.
• φωτίζω (phōtizō) — “enlightened” (6:4). Hungarian: megvilágosodott. Risk: Medium. Likely refers to baptismal/catechetical enlightenment; requires background note, not confessional division.
• παραπίπτω (parapiptō) — “fall away” (6:6). Hungarian: elesik / elpártol. Risk: High. Core apostasy-warning vocabulary (doctrine “The Danger of Apostasy and Warning Passages”); see Chapter 10’s stronger term below for the fuller doctrinal note on how Reformed perseverance-of-the-saints doctrine and Catholic mortal-sin/falling-from-grace teaching each read this warning differently.
• ἀνασταυρόω (anastauroō) — “crucify again” (6:6). Hungarian: újra megfeszíti. Risk: High. Vivid, severe warning language; must not be softened.
• ἄγκυρα (ankyra) — “anchor” (6:19). Hungarian: horgony. Risk: Low.
• ἐλπίς (elpis) — “hope.” Hungarian: reménység. Risk: Medium. New term for this Language Package (not in the Romans baseline glossary); pervasive throughout Hebrews (3:6; 6:11,18-19; 7:19; 10:23; 11:1) and tied to the doctrine “Perseverance and Assurance” — must be rendered consistently across the whole book.
• ὅρκος (horkos) — “oath.” Hungarian: eskü. Risk: Low-Medium.
• ἐπαγγελία (epangelia) — “promise.” Hungarian: ígéret. Risk: Medium. New term; ties covenant-promise language across chs. 6-11.

Chapter 7 — Melchizedek and the Superior, Unchangeable Priesthood

• Μελχισέδεκ — continued; see Chapter 5.
• ἀπαράβατος (aparabatos) — “unchangeable / permanent” (7:24, of Christ’s priesthood). A rare term (possibly a hapax) meaning “not passing away, not to be transgressed/superseded.” Hungarian: változatlan / örökre megmaradó. Risk: High. Directly supports the doctrine “Superiority of Christ over… the Levitical Priesthood”; must convey permanence, not merely present continuity.
• ἔγγυος (engyos) — “guarantee/surety” (7:22, a NT hapax legomenon). Hungarian: kezes / biztosíték. Risk: Medium. Legal-financial term applied to Christ as guarantor of the better covenant; ties to the doctrine “The New Covenant versus the Old.”
• ἐντυγχάνω (entynchanō) — “to intercede” (7:25, “he always lives to make intercession”). Reuses baseline közbenjárás exactly. Risk: Critical (per baseline, directly inherited and intensified — this is one of the most important verses across the whole Hebrews curriculum for the Marian/saintly-intercession vs. Christ-alone-intercession fault line).
• κρείττων (kreittōn) — “better,” the recurring comparative marker of the whole epistle (“better hope,” 7:19; “better covenant,” 7:22; “better promises,” 8:6; “better sacrifices,” 9:23; “better country,” 11:16; “better resurrection,” 11:35). Hungarian: jobb / kiválóbb. Risk: High. Individually a simple comparative adjective, but cumulatively this is Hebrews’ central rhetorical strategy of demonstrating the surpassing worth of the new covenant realities over the old — and carries a real risk, given Hungary’s own history, of feeding a supersessionist or implicitly anti-Judaic reading if handled without care. Teaching notes must consistently frame “better” as fulfillment/surpassing typology, not ethnic or religious disparagement of Israel or Judaism, echoing the sensitivity the baseline already required for “unity of Jews and Gentiles.”

Chapter 8 — The New Covenant Announced (Jeremiah 31)

• καινὴ διαθήκη / κρείττων διαθήκη (kainē diathēkē / kreittōn diathēkē) — “new covenant / better covenant.” Reuses baseline szövetség. Risk: Critical (per baseline, intensified — this chapter is the epistle’s chief covenant-theology text, quoting Jeremiah 31:31-34 at length).
• μεσίτης (mesitēs) — “mediator” (8:6). See core-passage treatment (9:15) above; reused. Risk: Critical.
• παλαιόω (palaioō) — “to become obsolete/aging” (8:13, “what is becoming obsolete and growing old”). Hungarian: elavul / megvénül. Risk: High. Describes the first covenant’s fulfillment and supersession in Christ; must be carefully taught to avoid a Marcionite-sounding disparagement of the Old Testament itself (which Hebrews elsewhere treats as authoritative, inspired Scripture — see doctrine “Fulfillment of Prophecy” and “Inspiration of Scripture” in the baseline). The obsolescence is of the covenant administration, not of Scripture’s ongoing authority or of God’s faithfulness to Israel (cf. Romans 11).
• Ἰερεμίας (Ieremias) — “Jeremiah,” proper name. Hungarian: Jeremiás (per baseline book-name convention, “Jeremiah” prophetic book itself not separately listed but name form is standard). Risk: Low.

Chapter 9 — The Earthly and Heavenly Sanctuaries; the Core Passage

Verses 9:11-28 are treated exhaustively in Part 1 above. Verses 9:1-10 (introductory description of the tabernacle) contribute the following additional load-bearing terms not already covered:

• ἱλαστήριον (hilastērion) — “mercy seat” (9:5, the golden cover of the ark of the covenant). Literal meaning: the place/means of propitiation. Semantic range: (a) a concrete cultic object, the ark’s golden lid where the high priest sprinkled blood on Yom Kippur; (b) by extension in Romans 3:25, “propitiation” as an abstract act/means accomplished in Christ. English variants: “mercy seat,” “atonement cover,” “place of atonement.” Contextual theological meaning: the literal furniture-object here in Hebrews 9:5 anticipates and grounds the propitiation-accomplished-in-Christ language of 9:11-14 and of 2:17 (ἱλάσκεσθαι, above). Hungarian rendering: engesztelőhely / a frigyláda engesztelő fedele. Risk: Critical. Shares its root with engesztelés (propitiation, ch. 2 above) and with the wider Hungarian Catholic liturgical vocabulary of “engesztelő áldozat”; flag every occurrence for theologian review alongside 2:17 and 9:11-14, since together they form the propitiation doctrine cluster central to “The Once-for-All Atoning Sacrifice.”
• χερουβίμ (cheroubim) — “cherubim.” Hungarian: kérubok. Risk: Low (established term).
• λατρεία (latreia) — “service / worship” (9:6, priestly service). Hungarian: istentisztelet / szolgálat. Risk: Low-Medium.

Chapter 10 — The Superiority of Christ’s Sacrifice; Exhortation and Warning

• σκιά (skia) — “shadow” (10:1, “the law has but a shadow of the good things to come”). Hungarian: árnyék. Risk: Medium. Typological term paired with másolat/előkép (ch. 9); requires consistent teaching note that the “shadow” language honors the Old Testament law’s God-given, preparatory validity rather than dismissing it.
• καταπέτασμα (katapetasma) — “veil/curtain” (10:20, “through the curtain, that is, through his flesh”). Hungarian: kárpit / függöny. Risk: Medium-High. Grounds the direct-access doctrine (torn veil = open access to God); a modest but real risk of confusion with unrelated Hungarian sanctuary/rood-screen imagery in older church architecture — teaching note recommended.
• πληροφορία πίστεως (plērophoria pisteōs) — “full assurance of faith” (10:22). Hungarian: a hit teljes bizonyossága. Risk: High. Central to “Perseverance and Assurance”; the same Reformed/Catholic assurance divide flagged in the baseline for salvation/üdvösség applies directly here.
• προσέρχομαι (proserchomai) — “draw near” (10:22, echoing 4:16, 7:19, 11:6). Hungarian: odajárul / közeledik. Risk: Medium. Consistent direct-access vocabulary; keep terminologically aligned with παρρησία (ch. 4) and μεσίτης (chs. 8-9) for doctrinal coherence.
• ὁμολογία (homologia) — “confession” (10:23, “let us hold fast the confession of our hope”). Hungarian: hitvallás. Risk: Medium-High. Ties to the baseline’s Critical Romans 10:9 confession-of-Lordship consistency requirement; Hebrews extends “confession” to steadfast, ongoing public fidelity under pressure to apostatize — keep the connection explicit in teaching notes.
• ἁμαρτάνω ἑκουσίως (hamartanō hekousiōs) — “sin deliberately/willfully” (10:26). Literal meaning: to sin voluntarily, by one’s own will. Semantic range: deliberate, willful, ongoing rebellion, as opposed to sins of weakness or ignorance. English variants: “sin deliberately,” “sin willfully,” “go on sinning deliberately.” Contextual theological meaning: describes a category of sin for which “there no longer remains a sacrifice” — the sharpest apostasy warning in the epistle. Hungarian rendering: szándékosan vétkezik. Risk: High. This closely parallels the Catholic moral-theology category of mortal sin (deliberate, grave sin severing the soul from grace, requiring sacramental reconciliation) in a way Reformed theology does not systematize identically; the passage must be translated to the author’s own warning without either invoking or denying the Catholic mortal/venial sin framework within the translated text. Flag for theologian review.
• φοβερὰ ἡ ἐκδοχὴ κρίσεως (phobera hē ekdochē kriseōs) — “a fearful expectation of judgment” (10:27). Hungarian: az ítélet félelmetes várása. Risk: Medium.
• ὑπομονή (hypomonē) — “endurance.” Hungarian: állhatatosság / kitartás. Risk: High. Central to “Perseverance and Assurance”; keep terminologically distinct from, but doctrinally linked to, πίστις (faith, ch. 11) and ὑπομένω (endure, ch. 12).
• πίστις (pistis) — “faith,” here transitioning into the great faith chapter. Reuses baseline hit. Risk: High (per baseline).

Chapter 11 — The Faith of the Old Testament Saints

• πίστις (pistis) — “faith,” now formally defined (11:1, “the assurance/substance of things hoped for, the conviction of things not seen”). Reuses baseline hit. Risk: Critical (elevated beyond the baseline’s High rating specifically for this chapter, since 11:1 functions as a doctrinal definition-verse for the whole curriculum doctrine “Faith of the Old Testament Saints”).
• ὑπόστασις (hypostasis) — “assurance / substance / reality” (11:1). Literal meaning: a standing-under, a foundation; by extension, substance, reality, or the guarantee/title-deed of a thing. Semantic range: in 1:3 (see Chapter 1 above) the same Greek word denotes divine “nature/essence”; here in 11:1 it denotes the subjective/objective ground of hoped-for realities — a distinct sense from 1:3, and again distinct from 3:14’s “confidence” (τὴν … ὑπόστασιν). English variants: “assurance,” “substance,” “confidence,” “reality,” “conviction.” Contextual theological meaning: faith is not wishful sentiment but a well-grounded confidence/reality regarding what God has promised. Hungarian rendering: bizonyosság / valóság (context-sensitive; distinct from the “lényének képmása” rendering used for the same Greek word’s technical sense in 1:3). Risk: High. Must be flagged as a genuine cross-book lexical-range issue: the same Greek word receives at least two substantively different Hungarian renderings depending on context (1:3’s ontological sense vs. 11:1/3:14’s epistemic-confidence sense); a translator’s note explaining this distinction is required so consistency rules are not misapplied to force one uniform Hungarian word across all three passages.
• ἔλεγχος (elenchos) — “conviction / proof” (11:1). Hungarian: meggyőződés / bizonyíték. Risk: Medium.
• μαρτυρέω (martyreō) — “commended / well-attested” (used repeatedly of the OT saints, e.g., 11:2,4,5,39). Hungarian: jó bizonyságot nyer. Risk: Low-Medium.
• ἐπαγγελία (epangelia) — “promise” — continued from ch. 6; central to the chapter’s refrain that the OT saints died “not having received the promises” (11:13,39).
• πόλις / πατρίς (polis / patris) — “city / homeland” (11:10,14-16, “a better country,” “a heavenly city”). Hungarian: haza / (mennyei) város. Risk: Medium. Eschatological hope-language; low confessional division, though it should be kept distinct from any nationalist reading of “haza” (homeland) given the term’s strong secular-patriotic resonance in Hungarian usage — teaching note recommended.
• μισθαποδοσία (misthapodosia) — “reward” (11:6,26, “he rewards those who seek him”). Literal meaning: a repayment, recompense. Semantic range: reward for faithfulness, distinct from wages earned by contractual right. English variants: “reward,” “recompense.” Contextual theological meaning: God graciously rewards persevering faith; this is faith’s fruit, not faith’s meritorious cause of justification. Hungarian rendering: jutalom. Risk: High. Requires the same care the baseline gives to grace/kegyelem and imputed_righteousness/beszámított igazság: Catholic merit theology (grace-enabled meritorious works rewarded by God) could read this term as validating a merit-based system, while Reformed theology reads the reward as gracious divine generosity toward faith itself, not human achievement. Translate to Hebrews’ own framing (reward as the fruit of persevering faith, not its ground) without adjudicating the wider systematic debate within the text itself.
• εὐαρεστέω (euaresteō) — “please / be pleasing to” (11:5-6). Hungarian: Istennek tetsző / tetszik Istennek. Risk: Medium.

Chapter 12 — The Race of Faith; Discipline; Sinai and Zion

• μάρτυρες (martyres) — “witnesses” (12:1, “so great a cloud of witnesses”). Literal meaning: those who testify/attest. Semantic range: legal or courtroom witnesses; by extension, in 12:1, the OT saints of chapter 11 whose faith “testifies” as an example. English variants: “witnesses.” Contextual theological meaning: the OT saints’ faithful lives function as testimony/example spurring on present believers; the image is drawn from a stadium audience, not necessarily active heavenly observation. Hungarian rendering: tanúk. Risk: Critical. This is a direct extension of the baseline’s flagged saints/szentek and intercession/közbenjárás fault lines. Hungarian Catholic “communion of saints” piety readily reads “a great cloud of witnesses” as heavenly saints who actively observe, and by extension may be asked to intercede for, believers on earth; Hungarian Reformed tradition reads the image as literary/rhetorical — the OT exemplars of chapter 11 encouraging present faithfulness by their recorded example, without implying active present observation or intercessory role. Translate to the text’s own athletic-stadium metaphor without resolving the wider question of the saints’ present awareness/activity, and flag for theologian review.
• ἀγών (agōn) — “race / contest.” Hungarian: verseny / küzdelem. Risk: Low-Medium.
• ἀρχηγὸς καὶ τελειωτής (archēgos kai teleiōtēs) — “founder/pioneer and perfecter” (12:2, of Christ and faith). Hungarian: [hitünk] elkezdője és bevégzője / kezdete és beteljesítője. Risk: High. Combines the ch. 2 ἀρχηγός term with the ch. 5 τελειόω family; a central Christological summary title for the whole epistle’s argument.
• παιδεία (paideia) — “discipline / training” (12:5-11). Hungarian: fenyítés / (atyai) nevelés. Risk: Medium. Both traditions affirm fatherly divine discipline, but Catholic penitential-discipline practice (works of penance) and Reformed fatherly-chastening-without-penitential-merit framing differ in pastoral application; the term itself (loving paternal formation, not punitive retribution) should be preserved as the text’s own sense.
• Ἠσαῦ (Esau) — proper name. Hungarian: Ézsau. Risk: Low as a name; High doctrinally, since Esau’s failure to find “a chance to repent” (12:17, μετανοίας τόπον, cf. ch. 6’s μετάνοια) is a key apostasy-warning example — link explicitly to the ch. 6 note.
• Σινᾶ / Σιών (Sina / Siōn) — “Sinai / Zion,” proper names contrasted (12:18-24). Hungarian: Sínai (hegy) / Sion (hegye). Risk: Medium. Establishes the old-covenant/new-covenant contrast in vivid geographic-typological form; ties directly to chs. 8-9’s covenant doctrine.
• βασιλεία ἀσάλευτος (basileia asaleutos) — “unshakable kingdom” (12:28). Hungarian: rendíthetetlen ország, drawing on baseline Isten országa. Risk: Medium.
• πῦρ καταναλίσκον (pyr katanaliskon) — “consuming fire” (12:29, quoting Deuteronomy 4:24). Hungarian: megemésztő tűz. Risk: Low-Medium.
• χάρις (charis) — “grace” (12:15,28). Reuses baseline kegyelem. Risk: Critical (per baseline).

Chapter 13 — Concluding Exhortations; the Altar and the Eternal Covenant

• φιλαδελφία (philadelphia) — “brotherly love.” Hungarian: testvéri szeretet / atyafiúi szeretet. Risk: Low.
• φιλοξενία (philoxenia) — “hospitality.” Hungarian: vendégszeretet. Risk: Low.
• γάμος (gamos) — “marriage.” Hungarian: házasság. Risk: Low.
• αὐτάρκεια (autarkeia, cognate; 13:5’s contentment idea) — “contentment.” Hungarian: megelégedés. Risk: Low.
• ἡγούμενοι (hēgoumenoi) — “leaders” (13:7,17,24). Hungarian: vezetők / elöljárók. Risk: Medium. Ecclesiology term; Catholic hierarchical clergy structure and Reformed presbyterial/congregational eldership differ in polity, echoing the baseline’s church/egyház note — the text’s own instruction (obey and respect those who watch over your souls) should be preserved without assuming either polity model.
• θυσιαστήριον (thysiastērion) — “altar” (13:10, “we have an altar”). Literal meaning: a place of sacrifice. Semantic range: a literal sacrificial altar (as in the OT tabernacle/temple); metaphorically, in 13:10, most naturally understood as Christ’s cross/sacrifice itself, from which “those who serve the tent [Levitical system]” have no share. English variants: “altar.” Contextual theological meaning: believers’ true altar/sacrifice is Christ’s once-for-all self-offering, not a repeatable, physical cultic system. Hungarian rendering: oltár. Risk: Critical. In Hungarian Catholic church life the physical altar is the central locus of the Eucharistic sacrifice; “we have an altar” could be (mis)read as validating an ongoing physical-altar sacrificial system rather than the metaphorical, once-for-all reality Hebrews intends. Must be translated plainly as the text states, with a teaching note clarifying the metaphorical, Christ-centered referent, without editorializing against the physical altars of Catholic worship within the translated text itself. Flag for theologian review.
• παρεμβολή (parembolē) — “camp” (13:11,13, “outside the camp”). Hungarian: tábor. Risk: Medium. Ties Christ’s suffering “outside the gate” to the Yom Kippur sin-offering disposed of outside the camp (Leviticus 16:27); identification-with-Christ’s-reproach theme, low confessional division but requires OT background note.
• θυσία αἰνέσεως (thysia aineseōs) — “sacrifice of praise” (13:15). Hungarian: hálaadás/dicséret áldozata, partially reusing baseline hálaadás. Risk: Medium. Reframes sacrificial vocabulary as verbal praise/confession, not a repeated cultic offering — reinforces rather than undercuts the “once for all” doctrine.
• αἷμα διαθήκης αἰωνίου (haima diathēkēs aiōniou) — “blood of the eternal covenant” (13:20, benedictory climax). Hungarian: az örök szövetség vére, combining baseline szövetség with vér. Risk: Critical. The epistle’s climactic summary phrase; must be rendered with the full weight already established for covenant, blood, and once for all above — flag for theologian review as the book’s capstone doctrinal statement.
• ὑπακούω (hypakouō) — “obey” (13:17, of church leaders). Hungarian: engedelmeskedik. Risk: Medium. Related to baseline obedience_of_faith/hitből fakadó engedelmesség, though here the object is human leaders rather than God directly — keep the distinction clear in teaching notes so submission to leaders is not conflated with the obedience-of-faith owed to God alone.

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This document, together with 08_core_glossary.md, forms the doctrinal-linguistic foundation for the Hebrews Language Package. All Phase 2 translation work must load both files alongside the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before processing any segment.