Semantic Analysis
Semantic Analysis: Hebrews 1–13 (Greek Source Text)
Purpose and Method
This document analyzes the entire book of Hebrews in the original Koine Greek, chapter by chapter, in service of the destination-language requirements for Javanese. The core passage (Hebrews 9:11-28) receives full verse-by-verse treatment of every load-bearing term. Every other chapter receives chapter-level treatment of its load-bearing theological vocabulary. Where a term is already recorded in the baseline Romans translation_memory.json, that exact Javanese rendering is reused without modification, per the hard rule of this pipeline. New terms unique to the theological argument of Hebrews (priesthood, sacrifice, tabernacle, covenant-inauguration, perfection, rest, apostasy) are analyzed fresh and proposed for the Hebrews-specific glossary, with attention to the same class of Javanese religious-vocabulary collision risk documented in the baseline (kasekten, wahyu, kramat, titisan, kejawen ritual practice, Islamic-shared vocabulary).
A term-by-term entry records: Original word, Transliteration, Literal meaning, Semantic range / English variants, Contextual theological meaning, and Javanese rendering risk.
PART 1 — CORE PASSAGE VERSE-BY-VERSE: HEBREWS 9:11-28
This passage is the theological hinge of the epistle: Christ’s single, sufficient, once-for-all high-priestly self-offering, contrasted point by point with the repeated, blood-based, tabernacle-bound ministry of the Levitical priests. Nearly every doctrine in the curriculum (High Priesthood, New Covenant, Atoning Sacrifice, Access to God) converges here.
Hebrews 9:11 — “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation)“
| Original | Translit. | Literal Meaning | Semantic Range / English Variants | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| Χριστός | Christos | ”Anointed One” | Christ, Messiah, used here virtually as a proper name | Establishes the subject of the whole argument: it is Christ himself, not a Levitical figure, who fulfills the priestly office | Kristus (established transliteration; reserve “Sang Mesias” for explicit fulfillment/promise contexts) | Critical — must never be rendered Nabi Isa |
| ἀρχιερεύς | archiereus | ”chief/ruling priest” | high priest, chief priest (Jewish office); in Hebrews, applied uniquely to Christ’s heavenly office | Christ holds the office that only the Levitical high priest held on earth, but in a superior, heavenly mode | Imam Agung (new term; see glossary) | Critical — “imam” is shared vocabulary with Islamic usage (prayer leader); must be taught as the one who offers atoning sacrifice and mediates access to God, not merely a worship leader |
| τῶν γενομένων ἀγαθῶν | tōn genomenōn agathōn | ”the good things that have come to be” | good things realized, blessings now accomplished | The eschatological blessings of the new covenant already inaugurated in Christ | prakawis-prakawis sae ingkang sampun kalampahan | Low |
| μείζονος καὶ τελειοτέρας σκηνῆς | meizonos kai teleioteras skēnēs | ”greater and more perfect tent” | tabernacle, tent-sanctuary; teleioteras = more complete/perfect | The heavenly sanctuary where Christ ministers, superior to the earthly tabernacle | Kémah ingkang langkung ageng saha langkung tuntas (tuntas, not kasampurnan — see term #23 below) | High |
| οὐ χειροποιήτου… οὐ ταύτης τῆς κτίσεως | ou cheiropoiētou… ou tautēs tēs ktiseōs | ”not hand-made… not of this creation” | not man-made, transcending the created order | The heavenly sanctuary is not a physical structure but belongs to the eternal, uncreated order | sanès damelaning tangan manungsa, sanès kadadosan ing jagad punika | Medium |
Synthesis: The verse sets the entire pattern of the passage: a superior Person (Kristus), in a superior office (Imam Agung), in a superior sanctuary (Kémah ingkang langkung tuntas). Doctrine: Christ as the Great High Priest.
Hebrews 9:12 — “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”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ἐφάπαξ | ephapax | ”upon [one occasion]-once” | once for all, a single decisive time, never repeated | The single most important adverb in Hebrews’ argument against repeated ritual sacrifice | sepisan kagem salaminipun | Critical — must never be softened into “once again” or treated as one instance among many; central to the Once-for-All Atoning Sacrifice doctrine |
| τὰ ἅγια | ta hagia | ”the holy things/places” | the sanctuary, specifically the Most Holy Place | The heavenly sanctuary, the true presence of God, now opened by Christ | Papan ingkang Mahasuci | High — must be distinguished from “suci” in its general sense; this is the innermost dwelling-place of God’s presence |
| αἷμα τράγων καὶ μόσχων | haima tragōn kai moschōn | ”blood of goats and calves” | the Levitical sacrificial animals | The repeated animal sacrifices of the old covenant, contrasted with Christ’s own blood | rahing wedhus lan pedhèt | High |
| διὰ τοῦ ἰδίου αἵματος | dia tou idiou haimatos | ”through his own blood” | Christ’s own blood, as opposed to an animal substitute | Christ is both the priest who offers and the sacrifice offered — a union no Levitical priest could achieve | kanthi rahipun piyambak | Critical |
| αἰωνίαν λύτρωσιν | aiōnian lytrōsin | ”eternal redemption/ransom” | ransom-payment, release by payment, deliverance | A permanent, never-to-be-repeated deliverance from sin’s guilt and power | panebusan ingkang langgeng | High — must be distinguished from tebusan (paying to redeem a pawned or mortgaged item), a common Javanese financial practice; this redemption is from the guilt and bondage of sin, purchased by blood, not property |
Hebrews 9:13 — “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ῥαντίζουσα | rhantizousa | ”sprinkling” | ritual sprinkling of blood or water | The Levitical rite of ceremonial sprinkling (cf. Numbers 19) that outwardly cleansed | panyiratan | High — parallel structure to kaslametan/slametan: panyiratan (biblical sprinkling for cleansing before God) risks conflation with siraman, the Javanese ritual bathing/sprinkling ceremony (e.g., before a wedding, or the Siraman Pusaka heirloom-cleansing rite on 1 Suro); every occurrence needs a note distinguishing Christ’s blood-application from ritual siraman practice |
| κεκοινωμένους | kekoinōmenous | ”having been defiled/made common” | ritually unclean, defiled | Those rendered outwardly unfit for worship under the old covenant | tiyang ingkang najis | Medium |
| ἁγιάζει… καθαρότητα | hagiazei… katharotēta | ”sanctifies… purity” | sanctify, consecrate; purity, cleanness | Old-covenant purification reached only the “flesh” — the outward, ceremonial level | nyucekaken… kasucèning badan (reuses “suci” root — see baseline “holy”) | Medium |
Hebrews 9:14 — “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”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| διὰ πνεύματος αἰωνίου | dia pneumatos aiōniou | ”through the eternal Spirit” | the eternal Spirit — widely understood as the Holy Spirit empowering Christ’s self-offering | Christ’s sacrifice is Trinitarian: offered by the Son, through the Spirit, to the Father | lantaran Roh ingkang langgeng (reuses Roh Suci baseline term where the Holy Spirit reading is intended) | Critical — must retain personal, divine Spirit sense; never dhemit/lelembut |
| ἑαυτὸν προσήνεγκεν ἄμωμον | heauton prosēnenken amōmon | ”offered himself blameless/unblemished” | to offer/present (a sacrifice); amōmos = without blemish, spotless | Christ is the perfect sacrificial victim, meeting and exceeding every Levitical qualification for an acceptable offering | ngaturaken sarira piyambak tanpa cacad | Critical |
| καθαριεῖ τὴν συνείδησιν … ἀπὸ νεκρῶν ἔργων | kathariei tēn syneidēsin… apo nekrōn ergōn | ”will purify the conscience… from dead works” | conscience — inner moral awareness before God; dead works — works devoid of spiritual life, futile religious effort | Christ’s blood cleanses the inner person at a depth no ritual could reach, freeing from reliance on futile self-effort | nucekaken swaraning batos kita saking pandamelan ingkang mati | High — “batos/batin” carries strong resonance with kebatinan (Javanese inner-mysticism movements centered on cultivating the batin through meditation/ascetic discipline); must be taught that this cleansing is Christ’s objective, once-for-all accomplishment applied to the conscience, not a mystical inner attainment reached through spiritual practice |
| λατρεύειν θεῷ ζῶντι | latreuein theō zōnti | ”to serve/worship the living God” | cultic service, worship, devoted service | The purpose of cleansing is renewed worship-service to the true and living God | ngabekti dhateng Gusti Allah ingkang gesang | Medium |
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”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| διαθήκης καινῆς μεσίτης | diathēkēs kainēs mesitēs | ”mediator of a new covenant” | mesitēs = go-between, guarantor, one who secures a relationship between two parties | Christ personally secures and guarantees the New Covenant between God and his people | juru pantara ing prajanjian anyar (prajanjian reuses baseline “covenant”) | Critical — central New-Covenant-versus-Old doctrine term |
| οἱ κεκλημένοι | hoi keklēmenoi | ”the ones having been called” | those summoned/called by God | Recipients of God’s effectual call, now heirs of the promise | para ingkang katimbalan (reuses baseline katimbalan) | High |
| αἰωνίου κληρονομίας | aiōniou klēronomias | ”eternal inheritance” | inheritance, allotted possession, permanent heritage | The eternal, unforfeitable inheritance secured by Christ’s death, contrasted with earthly Javanese inheritance customs (waris adat) | warisan langgeng | Medium |
| παραβάσεων | parabaseōn | ”transgressions” | overstepping, violation of a boundary/commandment | Sins committed specifically under the Mosaic covenant, now redeemed | panerak-panerak | Medium |
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.”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| διαθήκη | diathēkē | ”covenant” or “last will/testament” | This is the SAME Greek word rendered “covenant” throughout Hebrews 8-9, but here the argument plays on its secondary legal sense of a testamentary “will” | Paul’s argument depends on a Greek wordplay untranslatable into a single Javanese word; a translator note is required so readers understand why “covenant” suddenly functions like an inheritance document requiring the testator’s death | prajanjian (kept consistent) with a mandatory [TRANSLATOR NOTE] explaining the wordplay, since Javanese has no single term spanning both “covenant” and “last testament” | Critical — untranslatable pun; requires explicit exegetical footnote, not a lexical solution |
| διαθέμενος | diathemenos | ”the one who made [it]“ | testator, covenant-maker | The imagery anticipates Christ’s death as what activates the New Covenant’s benefits | ingkang damel prajanjian | Medium |
Hebrews 9:18-22 — “Therefore not even the first covenant was inaugurated without blood… he sprinkled both the book itself and all the people… Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ἐγκεκαίνισται | enkekainistai | ”has been inaugurated/dedicated” | to inaugurate, formally establish with ceremony | Even the first covenant required a blood-based inauguration rite (Exodus 24) | kadhawuhaken kanthi rah | Medium |
| τὸ αἷμα τῆς διαθήκης | to haima tēs diathēkēs | ”the blood of the covenant” | covenant-ratifying blood | Direct echo of Exodus 24:8 and of Christ’s words at the Last Supper (“this cup is the new covenant in my blood”) — a load-bearing cross-reference | rahing prajanjian | Critical — must be rendered identically wherever it echoes the Lord’s Supper institution words, for cross-document consistency |
| ῥαντίζω (τὴν σκηνὴν καὶ τὰ σκεύη) | rhantizō | ”I sprinkle” | ritual sprinkling of blood on tabernacle furnishings | Extends the sprinkling motif from persons to sacred objects | nyirat rah dhateng Kémah saha piranti-piranti | High (see rhantizō note under v13) |
| σχεδὸν ἐν αἵματι πάντα καθαρίζεται | schedon en haimati panta katharizetai | ”almost all things are cleansed with blood” | near-universal principle of blood-based cleansing under the Law | Summarizes the Levitical logic Christ’s sacrifice fulfills and surpasses | meh sedaya prakawis dipun-sucèkaken kanthi rah | Medium |
| χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις | chōris haimatekchysias ou ginetai aphesis | ”without blood-shedding there is no release/forgiveness” | aphesis = release, forgiveness, remission | The controlling principle of the whole passage: forgiveness of sins requires the shedding of blood | tanpa wutahing rah, boten wonten pangapunten dosa | Critical — “pangapunten” must be anchored to God’s judicial forgiveness secured by blood atonement, not to the interpersonal ritual forgiveness-seeking of Javanese sungkeman (the customary asking of forgiveness from elders, especially at Lebaran) |
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 with better sacrifices than these. For Christ has entered… into heaven itself, now to appear in the presence of God on our behalf.”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ὑποδείγματα | hypodeigmata | ”copies, examples, patterns” | model, illustration, sketch pointing to a greater reality | The earthly tabernacle and its furnishings were only a copy of the heavenly reality | gegambaran | High — see full typology note under Chapter 8 below; caution regarding resonance with wayang shadow-theatre cosmology |
| κρείττοσιν θυσίαις | kreittosin thysiais | ”better sacrifices” | thysia = sacrifice, offering | Christ’s self-offering is qualitatively superior to any animal sacrifice | kurban-kurban ingkang langkung utami | Critical — “kurban” is shared vocabulary with the Islamic Idul Adha sacrificial festival; must be taught as Christ’s unrepeatable self-offering, not an annual ritual re-enactment |
| ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ | emphanisthēnai tō prosōpō tou theou | ”to appear before the face of God” | to appear, be manifested, present oneself | Christ now stands in God’s own presence as our permanent representative | ngatingal wonten ing ngarsanipun Gusti Allah | High |
| ὑπὲρ ἡμῶν | hyper hēmōn | ”on our behalf” | representative, substitutionary action | Christ’s heavenly appearance is not for himself but as our advocate | kagem kita | Medium |
Hebrews 9:25-26 — “Nor was it to offer himself repeatedly… for then he would have had to suffer repeatedly since the foundation of the world. 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.”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| πολλάκις | pollakis | ”many times, repeatedly” | repetition | Directly negated: Christ’s offering is emphatically NOT repeated, unlike the yearly Day of Atonement ritual | kaping pinten-pinten (negated: boten ngaturaken sarira kaping pinten-pinten) | Critical |
| καταβολῆς κόσμου | katabolēs kosmou | ”foundation of the world” | the creation of the world as a fixed point in time | Establishes the historical, once-in-history nature of the incarnation and atonement | wiwitanipun jagad | Medium |
| ἅπαξ | hapax | ”once” (synonym of ephapax) | a single occurrence | Reinforces v.12’s ephapax; the twin pillar of the whole passage’s argument | sepisan | Critical |
| ἐπὶ συντελείᾳ τῶν αἰώνων | epi synteleia tōn aiōnōn | ”at the consummation of the ages” | the climactic turning point of redemptive history | Christ’s sacrifice is the hinge-point of all history, not a recurring seasonal event | ing pungkasaning jaman | High |
| εἰς ἀθέτησιν ἁμαρτίας | eis athetēsin hamartias | ”for the annulment/putting away of sin” | to set aside, nullify, abolish | Sin’s guilt and power are decisively dealt with, not merely postponed as under the old sacrificial system | kangge mbirat dosa | Critical |
| διὰ τῆς θυσίας αὐτοῦ | dia tēs thysias autou | ”through the sacrifice of himself” | thysia = sacrifice/offering | The single self-offering of Christ, the climax of the sacrifice-theme running through the whole passage | lantaran kurbanipun piyambak | Critical |
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.”
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ἀπόκειται | apokeitai | ”it is appointed/laid up [as a destiny]“ | fixed, appointed, reserved | The universal human appointment of death is used to argue for the singularity of Christ’s death and return | sampun katemtokaken | Medium — must not be read through the lens of impersonal Javanese pesthi (fate); this is God’s personal appointment |
| κρίσις | krisis | ”judgment” | a legal decision, sentence, God’s eschatological judgment | Death is followed by accountability before God, not by cyclical rebirth | pangadilan | High — must never be conflated with reincarnation cycles (titisan/reinkarnasi, already forbidden for “resurrection”); death-then-judgment is linear, once each |
| Χριστὸς ἅπαξ προσενεχθεὶς | Christos hapax prosenechtheis | ”Christ, having been offered once” | prospherō = to offer/present (sacrificially) | Mirrors human death-once with Christ’s sacrifice-once, reinforcing ephapax/hapax as the passage’s controlling motif | Gusti Kristus ingkang sampun kaaturaken sepisan | Critical |
| εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας | eis to pollōn anenenkein hamartias | ”to bear the sins of many” | anapherō = to carry up, bear (as a sacrificial offering) | Substitutionary bearing of sin, echoing Isaiah 53 | kangge nyanggi dosanipun tiyang kathah | Critical |
| ἐκ δευτέρου… ὀφθήσεται | ek deuterou… ophthēsetai | ”a second time… will appear” | Christ’s return/second coming | The Second Coming is a distinct, future, bodily appearing — not a recurring cyclical manifestation | badhé ngatingal kaping kalihipun | Critical — must be clearly distinguished from titisan (cyclical rebirth of a spiritual quality); this is a single, future, bodily return |
| χωρὶς ἁμαρτίας | chōris hamartias | ”apart from sin” | without reference to dealing with sin (already accomplished) | At his return, Christ’s mission is no longer atonement (already finished) but consummation of salvation | tanpa ngrembag dosa malih | High |
| τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν | tois auton apekdechomenois eis sōtērian | ”to those eagerly awaiting him, for salvation” | apekdechomai = to wait eagerly/expectantly; sōtēria = salvation | Perseverance and Assurance doctrine: believers wait in confident hope for the consummation of the kaslametan already secured | dhateng sedaya tiyang ingkang mestuti ing pangajeng-ajeng, kangge kaslametan (reuses baseline kaslametan) | Critical — every occurrence of kaslametan in this Critical passage requires the standard translator note distinguishing Christ’s one-time, already-accomplished rescue from the repeated slametan protective ritual meal; Hebrews’ own argument (against repeated ritual) makes this note doctrinally reinforcing rather than merely cautionary |
PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 — The Son Superior to Angels
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| υἱός | huios | ”son” | son, in this context the eternal divine Son | Christ as God’s final, superior revelation-agent, greater than prophets and angels | Putra / full phrase Putrané Gusti Allah where explicit (reuses baseline) | Critical |
| ἄγγελος | angelos | ”messenger” | angel, heavenly messenger-being | Created beings who serve God, explicitly subordinate to the Son | malaékat | Medium — shared vocabulary with Islamic malaikat; must be taught as created “ministering spirits,” never confused with kejawen unseen-world beings (lelembut/dhemit, both already forbidden for Holy Spirit) nor elevated to a mediating role between humans and God |
| ἀπαύγασμα τῆς δόξης | apaugasma tēs doxēs | ”radiance/effulgence of glory” | outshining, reflected brilliance | Christ perfectly and inherently manifests God’s own glory (reuses baseline kamulyan) | soroting kamulyanipun | Critical |
| χαρακτὴρ τῆς ὑποστάσεως | charaktēr tēs hypostaseōs | ”exact imprint of his being/nature” | stamped image, precise representation of essential nature | Christ shares God’s very essence, not a derivative likeness | gegambaraning sejatosipun | Critical |
| καθαρισμὸν τῶν ἁμαρτιῶν | katharismon tōn hamartiōn | ”purification of sins” | cleansing, purgation | Anticipates the atonement argument developed fully in ch. 9-10 | panyucèn dosa | High |
| θρόνος | thronos | ”throne” | seat of royal authority | Christ’s eternal, divine kingship (Ps 45 quoted) | dhampar | Medium |
| προσκυνησάτωσαν | proskynēsatōsan | ”let them worship” | worship, prostrate before | Angels themselves are commanded to worship the Son — decisive proof of his deity | sami sujuda dhateng | High — sujud/sembah is also the ordinary gesture of deference to a social or royal superior in Javanese court culture; must be taught as exclusive divine worship, not court protocol deference (parallels the baseline’s Gusti/lordship caution) |
Chapter 2 — Warning Against Neglect; Christ’s Humanity and High Priesthood Introduced
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| παραρυῶμεν | pararyōmen | ”we drift away” | to drift, slip away (nautical metaphor) | First warning passage — the danger of passive neglect of the gospel | kèli/nyimpang alon-alon | High — first instance of the Apostasy doctrine |
| γεύσηται θανάτου | geusētai thanatou | ”he might taste death” | idiom for experiencing death | Christ’s genuine, full experience of human death for everyone | ngrasakaken pati (idiom rendered naturally) | Critical |
| ἀρχηγὸν τῆς σωτηρίας | archēgon tēs sōtērias | ”founder/pioneer of salvation” | originator, trailblazer, champion who goes first | Christ as the one who opens the way to salvation by going through suffering first | Pangarsaning kaslametan | Medium-High — avoid resonance with a kejawen spiritual guru who pioneers a mystical path for disciples; Christ’s pioneering is a unique, historical, once-for-all act |
| ἁγιάζων / ἁγιαζόμενοι | hagiazōn / hagiazomenoi | ”the one sanctifying / those being sanctified” | to sanctify, set apart, make holy | Christ and believers share one Father-origin, hence he is not ashamed to call them “brothers” | reuses baseline pensucen family | High |
| διάβολος | diabolos | ”slanderer, accuser” | the devil, Satan | The one who held the power of death, now defeated by Christ’s death | iblis (established Indonesian/Javanese Christian term) | Medium |
| ἀρχιερεὺς ἐλεήμων καὶ πιστός | archiereus eleēmōn kai pistos | ”a merciful and faithful high priest” | first appearance of the book’s central office-title | Introduces the High Priest theme fully developed in ch. 4-10 | Imam Agung ingkang welas asih saha setya | Critical |
| ἱλάσκεσθαι τὰς ἁμαρτίας | hilaskesthai tas hamartias | ”to make propitiation/atonement for sins” | to propitiate, appease, make atonement | Christ’s priestly work reconciles God and people by dealing with the guilt of sin | netepi pandamean tumrap dosanipun umat | Critical — must be distinguished from ordinary interpersonal reconciliation (rukun) or ritual conflict-resolution customs; this is atonement accomplished toward God through sacrificial blood |
Chapter 3 — Christ Superior to Moses; Warning Against Unbelief
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας | apostolon kai archierea tēs homologias | ”apostle and high priest of our confession” | apostolos = sent one | The only place apostolos is applied to Christ himself; reuses baseline utusan | utusan saha Imam Agung ingkang kita akeni | Critical |
| οἶκος | oikos | ”house, household” | household, family, temple-household | God’s household — Moses served in it, Christ rules over it as Son | griya/brayat Gusti Allah | Medium |
| θεράπων | therapōn | ”servant, attendant” | one who serves faithfully but in a subordinate role | Moses’ faithful but lesser status compared to the Son | abdi | Medium |
| ὁμολογία | homologia | ”confession” | public verbal profession of faith | The shared, public confession that unites believers, to be held fast | pangakuning pitados | Medium |
| σκληρύνητε τὰς καρδίας | sklērynēte tas kardias | ”harden your hearts” | stubborn resistance | The wilderness generation’s example warns against present unbelief | ngatosaken manah | High |
| ἀπιστία | apistia | ”unbelief” | lack of trust/faith (negation of pistis) | The root cause of Israel’s failure to enter God’s rest | kadadosan boten pitados | High |
| ἀποστῆναι ἀπὸ θεοῦ ζῶντος | apostēnai apo theou zōntos | ”to fall away/apostatize from the living God” | apostasy, defection, decisive turning away | The clearest single statement of the apostasy danger in the whole book | nyimpang saking Gusti Allah ingkang gesang | Critical — central term for the Danger of Apostasy doctrine |
Chapter 4 — God’s Rest; the Living Word; the Sympathetic High Priest
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| κατάπαυσις | katapausis | ”rest, cessation” | resting-place, cessation from labor | God’s eschatological rest, promised but still open to enter by faith | pangaso | High |
| σαββατισμός | sabbatismos | ”Sabbath rest/observance” | a Sabbath-keeping rest, specifically for God’s people | The final, ultimate rest of the people of God, of which the weekly Sabbath was a foretaste | pangasoning dinten Sabat | High — must not be reduced to mere weekly cessation from labor; also to be kept distinct from the meditative “tentrem” states sought through kejawen spiritual discipline |
| ὁ λόγος τοῦ θεοῦ ζῶν καὶ ἐνεργής | ho logos tou theou zōn kai energēs | ”the word of God, living and active” | God’s spoken/written word, personified as active | Scripture’s penetrating, judging power over the human heart | pangandikanipun Gusti Allah ingkang gesang saha kebak daya | Medium |
| συμπαθῆσαι ταῖς ἀσθενείαις | sympathēsai tais astheneiais | ”to sympathize with weaknesses” | to feel with, share in suffering | Christ’s high priesthood includes genuine empathetic identification with human weakness | melu ngraosaken kalemahan kita | High |
| θρόνος τῆς χάριτος | thronos tēs charitos | ”throne of grace” | royal throne + grace (reuses baseline sih-rahmat) | Confident access to God’s gracious rule, made possible by the sympathetic High Priest | dhampar sih-rahmat | Medium |
| παρρησία | parrhesia | ”boldness, freedom of speech” | confidence, openness before a superior | Access to God with confidence, not fear-based hesitancy | kekendelan | Medium |
Chapter 5 — Qualifications of a High Priest; Christ Appointed after the Order of Melchizedek
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ἱερεύς | hiereus | ”priest” | ordinary priest (distinct from archiereus) | Every priest’s basic office: representing people to God, offering sacrifices | imam | High — see Ch.7-8 collision note |
| μετριοπαθεῖν | metriopathein | ”to deal gently” | moderate one’s feelings, be gentle | The high priest’s compassionate treatment of the ignorant and wayward | tumindak alus | Low |
| κέκληται ὑπὸ τοῦ θεοῦ | keklētai hypo tou theou | ”called by God” (of Aaron) | divine appointment to office (reuses baseline katimbalan) | No one takes priestly honor for himself; Christ likewise was appointed, not self-appointed | katimbalan dening Gusti Allah | High |
| κατὰ τὴν τάξιν Μελχισέδεκ | kata tēn taxin Melchisedek | ”according to the order of Melchizedek” | taxis = rank, order, category | Christ’s priesthood belongs to a wholly different, superior order than Aaron’s | miturut tataning Melkisedhek | Critical — foundational to the whole priesthood argument developed in ch. 7 |
| ἔμαθεν ἀφ’ ὧν ἔπαθεν τὴν ὑπακοήν | emathen aph’ hōn epathen tēn hypakoēn | ”he learned obedience from what he suffered” | learned obedience through suffering | Christ’s genuine human experience of suffering-shaped obedience, without ceasing to be sinless | sinau mbangun-turut saking sangsara ingkang katanggel | Critical |
| αἴτιος σωτηρίας αἰωνίου | aitios sōtērias aiōniou | ”source/cause of eternal salvation” | aitios = cause, source | Christ, having been made perfect, becomes the origin of salvation for all who obey him | asal-usuling kaslametan langgeng | Critical — reuses baseline kaslametan with mandatory ritual-distinguishing note |
| τετελειωμένος | teteleiōmenos | ”having been made perfect/complete” | teleioō = to complete, bring to the intended goal | First occurrence of a book-defining term; Christ’s perfecting is functional/vocational completion through suffering, not moral correction | katuntasaken (see full note under Ch. 7) | Critical — NEVER kasampurnan |
Chapter 6 — Warning Against Apostasy; the Certainty of God’s Promise
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| παραπεσόντας | parapesontas | ”having fallen away” | to fall beside, lapse, defect | The most severe apostasy warning in the book: describes those who cannot be renewed to repentance after decisive apostasy | ingkang sampun nyimpang | Critical |
| μετάνοια | metanoia | ”repentance, change of mind” | turning from sin toward God | Foundational Christian doctrine, also the thing apostates are said to be unable to reach again | pamratobat | High — shared vocabulary with Islamic “tobat”; must be anchored to Spirit-enabled turning toward God accomplished through Christ’s atonement, not a repeatable ritual act of self-purification |
| ἀνασταυροῦντας… τὸν υἱὸν τοῦ θεοῦ | anastaurountas… ton huion tou theou | ”crucifying again… the Son of God” | to crucify anew | The severity of apostasy: it re-enacts the crime of the crucifixion in effect | nyalib malih Putrané Gusti Allah | Critical |
| ὅρκος | horkos | ”oath” | a sworn oath, solemn vow | God’s self-oath to Abraham, guaranteeing his promise beyond questioning | sumpah | High — Javanese culture carries strong ritual associations with oath-taking (e.g. sumpah pocong, a dramatic oath-of-innocence ritual); must be taught that God’s oath is a unilateral, gracious self-guarantee, not a ritual test of truthfulness |
| ἄγκυραν τῆς ψυχῆς | ankyran tēs psychēs | ”anchor of the soul” | anchor, stabilizing weight | Hope described as a secure, unmoving anchor into the heavenly sanctuary | jangkaring nyawa | Medium |
| ἐλπίς | elpis | ”hope” | confident expectation, not mere wish | Assurance grounded in God’s unbreakable promise and oath | pangarep-arep | Medium — must be grounded in certainty of God’s promise, not vague optimism or the passive fatalism the baseline warns against (cf. nrimo ing pandum) |
Chapter 7 — The Priesthood of Melchizedek; Christ’s Permanent Priesthood
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| Μελχισέδεκ | Melchisedek | proper name, “king of righteousness” | king-priest of Salem in Genesis 14 | The typological pattern for Christ’s priest-king office, superior to Levi | Melkisedhek | Medium — proper name/type; must not be assimilated to any legendary Javanese king or wali figure |
| βασιλεὺς Σαλήμ… βασιλεὺς εἰρήνης | basileus Salēm… basileus eirēnēs | ”king of Salem… king of peace” | Salem = peace; wordplay preserved | Melchizedek prefigures Christ as king of righteousness (reuses kabeneran) and king of peace (reuses katentreman) | ratuning kabeneran… ratuning katentreman | Medium |
| ἀγενεαλόγητος | agenealogētos | ”without genealogy” | lacking recorded ancestry in Scripture | Used typologically to picture a priesthood not dependent on Levitical bloodline | tanpa tedhak-turun ingkang kacathet | Medium |
| τελείωσις | teleiōsis | ”perfection, completion” | bringing to the intended goal/completeness | The Levitical priesthood could never bring worshipers to this intended completeness — only Christ’s priesthood can | katuntasan | Critical — the single most important terminology decision unique to Hebrews: baseline explicitly forbids kasampurnan (self-attained mystical/ascetic perfection) for “righteousness.” Hebrews’ teleioō/teleiōsis word-group must likewise avoid kasampurnan. katuntasan (from tuntas, “brought fully to completion/resolution”) is proposed: it conveys reaching an intended goal by another’s finished work, not a state self-attained through spiritual discipline. Flagged for mandatory theologian review as a new coinage. |
| ἔγγυος | engyos | ”guarantor, surety” | one who legally guarantees a debt or promise | Christ personally guarantees the better covenant | penanggung | Medium |
| ἀκατάλυτος ζωή | akatalytos zōē | ”indestructible life” | unending, indissoluble life | The basis of Christ’s permanent priesthood: not legal descent but resurrection life | gesang ingkang boten kena rusak | High |
| ἐντυγχάνειν ὑπὲρ αὐτῶν | entynchanein hyper autōn | ”to intercede on their behalf” | to plead, intercede | Christ’s ongoing heavenly intercession secures complete salvation (reuses baseline pandonga tetulung tumrap wong liya) | ndonga tetulung kagem tiyang sanès | High |
| ἅγιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν | hagios, akakos, amiantos, kechōrismenos apo tōn hamartōlōn | ”holy, innocent, unstained, separated from sinners” | moral purity descriptors | Christ’s qualifications as the perfect High Priest exceed every Levitical requirement | suci, tanpa cacad, tanpa reged, pinisah saking para dosa | High |
Chapter 8 — A Better Covenant, a Better Ministry, the New Covenant Promised
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| μεσίτης | mesitēs | ”mediator, go-between” | one who stands between and reconciles two parties | Christ mediates a covenant superior to the Sinai covenant Moses mediated | juru pantara | Critical (see also core passage v.15) |
| ὑπόδειγμα καὶ σκιά | hypodeigma kai skia | ”copy and shadow” | model/sketch + shadow (as opposed to substance) | The earthly tabernacle is a mere sketch/shadow of the true heavenly sanctuary | gegambaran saha wewayangan | High — “wewayangan” (shadow) resonates strongly with wayang, Javanese shadow-puppet theatre, in which shadows on a screen represent deeper unseen realities controlled by a dalang (puppet-master). This can serve as a helpful illustrative bridge (a shadow points to a greater unseen reality) but risks importing wayang’s own cosmology (fate, maya/illusion, the dalang-as-hidden-controller) onto the text; teaching notes must clarify these are copies of a real heavenly sanctuary, not illusory shadow-images of an impersonal cosmic order |
| τύπος | typos | ”pattern, model” | the pattern shown to Moses on the mountain | The heavenly reality has a fixed, God-given blueprint the earthly tabernacle must match exactly | pola | Medium |
| διαθήκη καινή | diathēkē kainē | ”new covenant” | the covenant promised in Jeremiah 31, fulfilled in Christ | Central New-Covenant-versus-Old-Covenant doctrine term | prajanjian anyar | Critical — must be held in careful contrast with prajanjian (used generically) and with the “first/old” covenant (prajanjian ingkang rumiyin) throughout ch. 8-10 |
| πεπαλαίωκεν | pepalaiōken | ”has made obsolete/old” | to render obsolete, aged, near vanishing | The New Covenant announcement itself renders the Sinai covenant obsolete | ndadosaken lawas | High |
Chapter 9 (vv. 1-10) — The Earthly Tabernacle’s Limited Access
(Verses 11-28 receive full verse-by-verse treatment in Part 1 above; this section covers only vv. 1-10, the tabernacle background.)
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| σκηνή | skēnē | ”tent, tabernacle” | the movable sanctuary-tent of Israel | The physical, earthly sanctuary, contrasted with the heavenly “greater tent” of v.11 | Kémah Suci | Medium — avoid “tarub,” the Javanese ceremonial tent used for weddings/slametan-adjacent events |
| τὰ ἅγια τῶν ἁγίων | ta hagia tōn hagiōn | ”the Holy of Holies” | the innermost sanctuary chamber | The place of God’s manifest presence, entered only once yearly by the high priest | Panggonan Kang Mahasuci | High |
| ἱλαστήριον | hilastērion | ”mercy seat, place of propitiation” | the golden cover of the ark where blood was applied on the Day of Atonement | The Old Testament type Christ’s own atoning sacrifice fulfills and surpasses (cf. Romans 3:25 in the baseline curriculum) | Papan Pandamean | Critical — new coinage; must not be confused with generic interpersonal reconciliation (rukun) or Javanese conflict-mediation customs; this is the specific place/means of God-ward atonement by blood |
| λειτουργίας | leitourgias | ”service, ministry” | cultic/ritual service | The regular priestly duties performed in the outer tent | peladosan | Low |
| μὴ δύνασθαι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα | mē dynasthai kata syneidēsin teleiōsai ton latreuonta | ”unable to perfect the worshiper’s conscience” | teleioō + syneidēsis together | States the very problem Christ’s sacrifice (vv.11-28) solves: the old system could not bring the conscience to completeness | boten saged nuntasaken swaraning batos | Critical |
Chapter 10 — The Old Sacrifices Insufficient; the One Sacrifice; the Call to Persevere
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| ἀδύνατον… ἀφαιρεῖν ἁμαρτίας | adynaton… aphairein hamartias | ”impossible… to take away sins” | aphaireō = remove, take away | The categorical insufficiency of animal blood, sharpening the case for Christ’s sacrifice | mokal… mbucal dosa | Critical |
| σῶμα δὲ κατηρτίσω μοι | sōma de katērtisō moi | ”a body you have prepared for me” | quotation of Psalm 40, applied to the incarnation | Christ’s incarnate body, prepared specifically for this once-for-all offering (reuses baseline incarnation doctrine) | badan ingkang Paduka cawisaken kagem kawula | Critical |
| διὰ τῆς προσφορᾶς τοῦ σώματος… ἐφάπαξ | dia tēs prosphoras tou sōmatos… ephapax | ”through the offering of the body… once for all” | prosphora = offering | Restates the core once-for-all doctrine in body-offering terms | lantaran pisungsungipun sarira… sepisan kagem salaminipun | Critical |
| μιᾷ… προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους | mia… prosphora teteleiōken eis to diēnekes tous hagiazomenous | ”by a single offering he has perfected forever those being sanctified” | teleioō + hagiazō joined | The heart of the sanctification doctrine in Hebrews: one offering, permanent completeness, ongoing sanctification | kanthi pisungsung ingkang sepisan, sampun nuntasaken salaminipun para ingkang dipun-sucèkaken | Critical |
| καταπέτασμα | katapetasma | ”curtain, veil” | the tabernacle veil separating the Holy of Holies | Christ’s flesh/death is the “new and living way” opened through the torn veil | geber | Medium |
| ὁδὸν πρόσφατον καὶ ζῶσαν | hodon prosphaton kai zōsan | ”a new and living way” | fresh, recently-opened way; living, life-giving path | Direct, permanent access to God now opened for all believers | dalan ingkang anyar saha gesang | High |
| πληροφορία πίστεως | plērophoria pisteōs | ”full assurance of faith” | complete confidence, full conviction | Confident approach to God grounded in Christ’s finished work | kayakinan pitados ingkang tanpa mangu-mangu | Medium |
| ἑκουσίως ἁμαρτανόντων | hekousiōs hamartanontōn | ”sinning willfully/deliberately” | deliberate, knowing rejection after receiving the truth | The most severe apostasy warning: deliberate, ongoing rejection of the truth already known | ndamel dosa kanthi jiwa jelas boten mbangun-turut | Critical |
| ἐνυβρίσας τὸ πνεῦμα τῆς χάριτος | enybrisas to pneuma tēs charitos | ”having outraged the Spirit of grace” | to insult, treat with contempt | Apostasy is described as a direct personal insult against the Holy Spirit himself (reuses Roh Suci, sih-rahmat) | ngremehaken Roh Suci ingkang mbekta sih-rahmat | Critical |
| ὑπόστασις | hypostasis | ”substance, foundation, confidence” | underlying reality, confident assurance (also occurs 11:1) | Grounds present confidence in the reality of what is promised | kayakinan | Medium |
| ὁ δίκαιός μου ἐκ πίστεως ζήσεται | ho dikaios mou ek pisteōs zēsetai | ”my righteous one shall live by faith” | quotation of Habakkuk 2:4, also central in Romans 1:17 | Cross-document consistency required with the Romans rendering of the identical citation (reuses kabeneran, pitados) | Must match the established Romans rendering of this verse exactly | Critical — direct cross-reference to the baseline’s flagged Romans 1:16-17 consistency rule |
Chapter 11 — The Faith of the Old Testament Saints
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| πίστις δὲ ἔστιν ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων | pistis de estin elpizomenōn hypostasis, pragmatōn elenchos ou blepomenōn | ”faith is the assurance of things hoped for, the conviction of things not seen” | hypostasis = underlying reality/substance; elenchos = proof, conviction | The book’s programmatic definition of faith, governing the entire chapter’s roll call | pitados punika kayakinan ing bab-bab ingkang dipun-arep-arep, saha bebeneripun perkawis ingkang dèrèng katingal | Critical |
| παρεπίδημοι καὶ ξένοι | parepidēmoi kai xenoi | ”sojourners and strangers/exiles” | resident aliens, pilgrims | The patriarchs’ self-understanding as pilgrims awaiting a heavenly homeland, a key motif for Perseverance and Assurance | tiyang ngumbara saha manca | Medium |
| πόλιν… ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός | polin… hēs technitēs kai dēmiourgos ho theos | ”a city… whose designer and builder is God” | the heavenly city, ultimate object of patriarchal hope | Anticipates the heavenly Jerusalem of ch. 12 | kitha… ingkang dipun-yasa saha dipun-wangun dening Gusti Allah | Medium |
| ὀνειδισμὸν τοῦ Χριστοῦ | oneidismon tou Christou | ”the reproach of Christ” | shame, insult borne for Christ’s sake | Moses’ willing embrace of reproach, a model for Perseverance under suffering | pahinanipun Sang Kristus | Medium |
| ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν | hina mē chōris hēmōn teleiōthōsin | ”so that apart from us they should not be made perfect” | teleioō (final occurrence in the Hall of Faith) | Even the OT saints’ perfecting/completion is bound up with Christ’s finished work, received by NT believers together with them | supados sami-sami dipun-tuntasaken kanthi kita | Critical — ties the whole Hall of Faith back to the katuntasan (perfection/completion) theme rather than kasampurnan |
Chapter 12 — Perseverance, Discipline, and Mount Zion
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| νέφος μαρτύρων | nephos martyrōn | ”cloud of witnesses” | a great surrounding mass of witnesses | The OT saints of ch. 11 pictured as spectators encouraging present perseverance | gumolonging seksi | Low-Medium |
| ἀφορῶντες εἰς… ἀρχηγὸν καὶ τελειωτὴν τῆς πίστεως | aphorōntes eis… archēgon kai teleiōtēn tēs pisteōs | ”looking to… the founder and perfecter of faith” | archēgos (reuse) + teleiōtēs, “one who brings to completion” | Christ both originates and completes/perfects the life of faith | mirsani dhateng… Pangarsa saha ingkang nuntasaken pitados | Critical |
| παιδεία | paideia | ”discipline, training, upbringing” | fatherly instruction/correction, not merely punishment | God’s fatherly discipline of his true children, proof of genuine sonship | pamardi | Medium |
| νόθοι | nothoi | ”illegitimate children” | children without legal standing | Absence of discipline would indicate one is not truly God’s child | anak ingkang boten sah | Medium |
| εἰρηνικὸν καρπὸν δικαιοσύνης | eirēnikon karpon dikaiosynēs | ”the peaceful fruit of righteousness” | reuses baseline katentreman, kabeneran | The eventual good fruit produced by God’s discipline | wohing kabeneran ingkang mbekta katentreman | Medium |
| Σιὼν… Ἱερουσαλὴμ ἐπουρανίῳ | Siōn… Hierousalēm epouraniō | ”Zion… the heavenly Jerusalem” | the eschatological city of God | The believer’s present spiritual arrival at the heavenly, not earthly, Jerusalem | Sion… Yerusalem Swarga | Medium |
| πανηγύρει | panēgyrei | ”festal gathering, assembly” | a joyful, festive gathering | The joyous heavenly assembly of angels and the redeemed | pahargyan agung | Low |
| ἐκκλησίᾳ πρωτοτόκων | ekklēsia prōtotokōn | ”assembly/church of the firstborn” | prōtotokos = firstborn (reuses baseline pasamuwan) | The full company of God’s redeemed people, enrolled in heaven | pasamuwaning para pembarep | Medium |
| πνεύμασι δικαίων τετελειωμένων | pneumasi dikaiōn teteleiōmenōn | ”the spirits of the righteous made perfect” | teleioō again | The OT and NT saints now perfected/completed in God’s presence | rohipun para tiyang leres ingkang sampun katuntasaken | Critical |
| βασιλείαν ἀσάλευτον | basileian asaleuton | ”a kingdom that cannot be shaken” | reuses baseline Kratoning Gusti Allah | The unshakable, eternal kingdom believers are receiving | Kratoning Gusti Allah ingkang boten kena obah | Medium |
Chapter 13 — Concluding Exhortations, the Great Shepherd, the Perpetual Altar
| Original | Translit. | Literal Meaning | Semantic Range | Contextual Theological Meaning | Javanese Rendering | Risk |
|---|---|---|---|---|---|---|
| φιλαδελφία | philadelphia | ”brotherly love” | love among believers as family | Ongoing community affection among the pasamuwan | tresna sadulur ing pitados | Low |
| φιλοξενία | philoxenia | ”love of strangers, hospitality” | welcoming outsiders | Practical outworking of Christian identity | seneng nampi tamu | Low |
| θυσιαστήριον | thysiastērion | ”altar” | the place of sacrifice | Believers have an altar (Christ’s sacrifice) that the old system’s officiants cannot share in | mesbeh (established loanword) | Medium |
| ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν | hina hagiasē dia tou idiou haimatos ton laon | ”that he might sanctify the people through his own blood” | reuses hagiazō + own-blood motif from ch.9 | Restates the core sacrificial-atonement doctrine at the letter’s close | supados nyucekaken umat kanthi rahipun piyambak | Critical |
| ἔξω τῆς παρεμβολῆς | exō tēs parembolēs | ”outside the camp” | outside the Israelite/military camp | Christ’s crucifixion “outside the gate,” a place of shame, calling believers to identify with him there | ing sanjabaning pakuwon | Medium |
| θυσίαν αἰνέσεως | thysian aineseōs | ”sacrifice of praise” | reuses kurban + pamuji sukur | The believer’s ongoing worship-offering, replacing animal sacrifice | kurban pamuji sukur | Medium |
| ὁ ποιμὴν τῶν προβάτων ὁ μέγας | ho poimēn tōn probatōn ho megas | ”the great shepherd of the sheep” | pastoral, covenant-care imagery | Christ as the risen, ruling shepherd of his people, sealed by the “blood of the eternal covenant” | Gembala Ageng ing wedhus-wedhusipun | Low-Medium |
| ἐν αἵματι διαθήκης αἰωνίου | en haimati diathēkēs aiōniou | ”by the blood of the eternal covenant” | combines covenant + blood + eternal motifs from throughout the letter | The letter’s closing summary of its own central argument | kanthi rahing prajanjian ingkang langgeng | Critical |
| ὁ ἀναγαγὼν ἐκ νεκρῶν… τὸν κύριον ἡμῶν Ἰησοῦν | ho anagagōn ek nekrōn… ton kyrion hēmōn Iēsoun | ”who brought up from the dead… our Lord Jesus” | resurrection language (reuses wungu saka pati, Gusti Yesus) | The letter’s only explicit statement of Christ’s resurrection, grounding all preceding priestly-heavenly-ministry claims | ingkang sampun mungokaken saking pejah… Gusti kita Gusti Yesus | Critical |
Cross-Book Consistency Notes for Phase 2
- Habakkuk 2:4 citation (Hebrews 10:38, paralleling Romans 1:17): must use the identical Javanese rendering established for the Romans curriculum’s “the righteous shall live by faith.”
- kaslametan / slametan note: Hebrews’ entire argument (against repeated ritual, for a single accomplished rescue) reinforces rather than merely coexists with the baseline’s mandatory translator note; use this synergy explicitly in Phase 2 footnotes.
- kurban / Idul Adha collision: this is a new, book-specific critical risk not present in Romans; every occurrence of “sacrifice” (thysia) applied to Christ requires a note that his kurban is once-for-all and unrepeatable, unlike the annual qurban.
- katuntasan (perfection) coinage: this is the single most significant new terminology decision of the Hebrews package. It must be adopted consistently everywhere teleios/teleioō/teleiōsis occurs (Ch. 2, 5, 6, 7, 9, 10, 11, 12) and never rendered kasampurnan.
- Imam Agung (High Priest): new Critical term parallel in weight to the baseline’s treatment of “Gusti” and “Lord” — requires the same “established shared-vocabulary term plus mandatory clarifying context” strategy.
See analysis/08_core_glossary.md for the consolidated glossary table of every term identified above.