Hebrews Linguistic Gap Analysis (English → Kurdish)

0. Method and Scope

This analysis surveys the entire book of Hebrews, chapters 1–13, against the Kurdish (Kurmanji, Latin script) linguistic and religious landscape already documented in the Romans baseline. Its purpose is to identify, for the nine curriculum doctrines plus the core passage (Hebrews 9:11–28), where Kurdish:

1. Has no adequate existing term (“missing vocabulary” — requires coinage, compounding, or paraphrase), or
2. Has an existing term already loaded with competing religious/political meaning (“crowded semantic neighborhood” — requires fencing: explicit disambiguating context, mandatory teaching notes, or deliberate avoidance).

Hebrews presents a substantially different linguistic burden than Romans: where Romans’ hardest problems were forensic-soteriological vocabulary (justification, imputed righteousness) and nationalist-vocabulary overlap (rizgarî, padîşahiya Xwedê), Hebrews’ hardest problems cluster around a functional category that barely exists in Sunni Islam at all — an atoning, mediating, sacrificing priesthood — layered on top of the same political-vocabulary and Sufi/Yazidi risks already documented in the baseline, now intensified by several new collision points (kāhin/soothsayer, kaffara, insān al-kāmil, Nur Muhammad, şehîd/shahada, Rêber Apo).

Every chapter of Hebrews has been reviewed for load-bearing vocabulary; Section 6 records chapter-by-chapter coverage, including the one chapter (8) that introduces no term beyond what chapter 7 and Section C below already establish.

---

1. Doctrine Vocabulary Matrix

For each curriculum doctrine: the candidate Kurdish terms considered, their weaknesses, and the recommended strategy actually adopted (cross-referenced to the registry entries in bible_term_registry.json and 08_core_glossary.md).

1.1 The Superiority of Christ over Angels, Moses, and the Levitical Priesthood

Candidate term(s)	Weakness	Recommended strategy
Milyaket (angels)	Sunni angelology (esp. Jibril) already treats angels as exalted, near-divine messengers, so “superior to angels” can read as a smaller claim than Hebrews intends; the reverse risk is also live — the Son being read as merely the best angel.	Retain Milyaket; mandatory teaching note correcting both directions at every ch.1 occurrence and at 2:2,5,7,9,16; 12:22; 13:2.
Mûsa (Moses)	Shared, deeply honored Quranic prophet; Islamic tradition does not subordinate Moses to a divine Son-figure who “built the house,” so ch. 3’s argument has no ready native analogue.	Retain Mûsa (baseline-consistent); supply explicit house-builder/house-servant typology teaching, not assumed.
Serokkahîn (Levitical priesthood as a category)	See §1.2 below; the same kahîn-root risk applies to the Levitical priests being compared, not only to Christ.	Retain Serokkahîn/Kahîn for the Levitical office as well as Christ’s, so the comparative argument (“how much more”) remains lexically visible.

1.2 Christ as the Great High Priest

Candidate term(s)	Weakness	Recommended strategy
Kahîn / Serokkahîn	Arabic-rooted, shares its consonantal root with pre-Islamic kāhin — a soothsayer/diviner condemned in Islamic tradition. Mainstream Sunni Islam additionally has no functional ongoing sacrificial priesthood (imams lead prayer; they do not mediate sacrifice), so the entire category is foreign, not merely mistranslated.	No safer native alternative exists that also conveys “one who mediates sacrificial access to God.” Retain Serokkahîn, but treat the entire office, not just the word, as requiring positive construction from the ground up at every occurrence (2:17; 3:1; 4:14–15; 5:1,5,10; 6:20; 7:26–28; 8:1,3; 9:7,11,25).
Rêber (as a possible “leader” substitute for the priestly office)	Collides with “Rêber Apo,” the Kurdish nationalist movement’s honorific for Abdullah Öcalan.	Reserved instead for ἀρχηγός (founder/pioneer) and ἡγούμενοι (church leaders), where the same risk must be managed differently; not used for the priestly office itself.
Navbeynkar (mediator)	Broadly safe, but must not collapse into the multiplied shafa’at/pîr intercessory figures of regional devotional practice.	Retain Navbeynkar; pair explicitly with “yekane” (sole/only) at 8:6; 9:15; 12:24.

1.3 The New Covenant versus the Old

Candidate term(s)	Weakness	Recommended strategy
Peyman (covenant, baseline)	Kurdish tribal (aşîret) peyman-making is between relative equals and is revocable — the opposite of Hebrews’ unilateral, unbreakable new covenant, and more load-bearing here than in Romans since the whole book argues “better covenant.”	Retain baseline Peyman; compound to Peymana Nû vs Peymana Pêşî; mandatory explicit unilateral/unbreakable teaching note at every occurrence.
Kevin bûn (obsolete/growing old, παλαιόω)	Risks resonance with the region’s shared Islamic tahrif (scripture-corruption) claim — “obsolete” could be heard as “was false/corrupted” rather than “fulfilled its temporary purpose.”	Retain Kevin bûn; mandatory fulfillment-not-falsification framing at 8:13.
διαθήκη’s double covenant/testament sense (9:16–17)	Kurdish Peyman carries only the relational-covenant sense; the Greco-Roman legal-will wordplay Hebrews exploits has no Kurdish lexical equivalent at all.	Untranslatable pun; paraphrase plus mandatory translator’s note explaining the underlying Greek double sense rather than attempting a lexical match.

1.4 The Once-for-All Atoning Sacrifice

Candidate term(s)	Weakness	Recommended strategy
Qurban	The obvious surface-level candidate for “sacrifice,” but qurban (Eid al-Adha ritual sacrifice) is commemorative, repeatable annually, and explicitly non-atoning. Using it would assimilate Christ’s death into a repeatable, non-atoning ritual category — directly contradicting the book’s central “once for all” argument.	Rejected outright. Use Goriyan instead throughout.
Kefaret (propitiation)	Arabic-origin kaffara is a specific Islamic legal category: a prescribed menu of compensatory acts (fasting, feeding the poor, freeing a slave) that expiates certain sins/broken oaths — legalistic, formulaic, works-based.	Retain Kefaretkirin/Textê Kefaretê as the closest available compound, but flag as imperfect; mandatory teaching note distinguishing Christ’s single, sufficient, grace-based propitiation from the kaffara menu-of-acts framework at 2:17; 9:5. Cross-check against any existing Romans 3:25 rendering for consistency.
Carekê ji Hertim (once for all)	Not itself risky, but its doctrinal force depends entirely on consistent rendering; any drift (e.g., translating ἅπαξ once as “one time” and ἐφάπαξ elsewhere as “completely”) would blur the book’s central rhetorical pivot.	Fix as a single compound at every occurrence (7:27; 9:12,26,28; 10:10); zero tolerance for variant renderings.
Xwîn (blood)	Risk is not lexical (Xwîn is the plain native word) but associative: readers may default to qurban-blood’s commemorative, non-atoning function.	Retain Xwîn; explicit teaching that this blood actually atones, unlike qurban-blood, at every occurrence in chs. 9–10, 12–13.
Fidye (redemption)	Arabic/Islamic legal term for a specific compensatory payment (e.g., for a missed fast) — another formulaic legal-payment category.	Rejected. Use Xilasî, kept visibly distinct from Rizgarî to preserve the ransom-price nuance.

1.5 The Danger of Apostasy and Warning Passages

Candidate term(s)	Weakness	Recommended strategy
Dûrketin ji Baweriyê (fall away)	Regional Islamic legal tradition (irtidad) treats apostasy from Islam as a serious matter historically carrying severe consequences in some traditional legal readings; this connotation could unhelpfully color “falling away” from Christian faith, and carries genuine differential physical-safety weight across Turkey, Iraq, Iran, and Syria.	Retain the descriptive compound (avoids any single word that would read as a direct legal-category loanword); mandatory theologian and pastoral-sensitivity review at every occurrence (6:6).
Bi Zanebûn Guneh Kirin (sinning deliberately)	Shares the same apostasy-law sensitivity.	Retain; must not be softened into ordinary moral failure (10:26).
Poşmanî (repentance) vs. Tobe (from Arabic tawba)	Tobe is the standard Islamic technical term, governed by specific formal conditions in Islamic jurisprudence.	Retain native Poşmanî, which keeps the door open for gospel-repentance to be taught as heart-transformation rather than ritual-legal procedure — but the distinction must still be made explicit, not assumed by the native word alone (6:1,6; 12:17).

1.6 Faith of the Old Testament Saints

Candidate term(s)	Weakness	Recommended strategy
Ewrê Şahidan (cloud of witnesses)	Şahid is shared by both the Islamic shahada (foundational creedal profession) and, with particular force in Kurdish, şehîd — “martyr,” the term of profound honor for Peshmerga/PKK-affiliated fighters fallen in the Kurdish national struggle.	Retain the compound (no safer native alternative for “witness” exists); mandatory disambiguating context and theologian review at every occurrence (12:1) to prevent OT saints being assimilated into political-martyrdom veneration.
Welat (homeland, πατρίς)	The emotionally central term of Kurdish stateless national aspiration.	Retain (no safer alternative conveys “homeland” with comparable weight — the weight is precisely why it is chosen), but apply the same anchoring discipline the baseline mandates for Rizgarî/Padîşahiya Xwedê at every occurrence (11:13–16).
Çiyayê Sîyon / Orşelîma Ezmanî (Mount Zion / heavenly Jerusalem)	Compounds the Welat risk with live regional geopolitical sensitivity around Jerusalem’s contemporary political status.	Retain the transliterated place-names; mandatory explicit “heavenly, not earthly-political” framing at 12:22.
Bingeh / Delîl (11:1’s hypostasis/elenchos definitional pair)	No existing Kurdish theological-technical vocabulary for a formal “definition of faith” of this kind.	Coined compounds; kept deliberately distinct from Cewher (the ch.1:3 rendering of the same Greek word ὑπόστασις in its “essence” sense) — see §4 below.

1.7 Perseverance and Assurance

Candidate term(s)	Weakness	Recommended strategy
Temambûna Baweriyê (full assurance) / Wêrekî (bold confidence)	Mainstream regional Islamic piety generally treats confident certainty of one’s own final salvation, or boldness before God, as presumptuous.	Retain both compounds; mandatory teaching that this confidence is grace-grounded, not self-generated arrogance, at every occurrence (6:11; 10:22; 3:6; 4:16; 10:19,35).
Bêhnvedan / Bêhnvedana Şemiyê (rest / Sabbath-rest)	Islam has no functional Sabbath-rest institution parallel to the weekly Shabbat (Friday is a congregational prayer day, not a theological rest-day) — this is a missing-category problem, not a mistranslation risk.	Build the katapausis→sabbatismos typology (Sabbath → Canaan-rest → final rest) from the ground up in teaching materials; the Kurdish compound is adequate but carries none of the argument’s force on its own (3:11,18; 4:1,3–11).
Terbiyet (fatherly discipline, παιδεία)	Depends on the Father-frame (Bav) being experienced as warm, which the baseline already flags as culturally less available than the Sufi lover/beloved register.	Retain Terbiyet; supplement tone with the classical Sufi intimate-address register (Melayê Cizîrî, Ehmedê Xanî) per baseline guidance, without importing the lover/beloved metaphor itself (12:5–11).

1.8 Access to God through Christ’s Blood

Candidate term(s)	Weakness	Recommended strategy
Text Kerema Xwedê (throne of grace)	Must counter the baseline Sufi-keramet elite-favor risk on Kerem directly.	Retain compound; mandatory “open to every believer” teaching note at 4:16.
Perizîn (worship/bow down, προσκυνέω)	Angels — objects of no worship in Islamic theology — are commanded to worship the Son (1:6), one of the strongest anti-angel-Christology texts in the book.	Retain Perizîn without softening; this is a direct deity claim and must be preserved forcefully.
Reşandin / Paqijkirin / Wîjdan (sprinkle / cleanse / conscience)	Concrete ritual-action vocabulary; lower independent risk, but the ceremonial-cleansing sense (Paqijkirin, 9:13) must not be flattened together with the definitive sanctification sense (Teqdîs, 10:10,14).	Keep the two Kurdish words visibly distinct; do not allow either to substitute for the other.

---

2. Missing Vocabulary — No Existing Kurdish Term (Requires Coinage/Compound/Paraphrase)

These are cases where the gap is not “an existing word carries the wrong meaning” but there is simply no pre-existing lexical item to reach for, native or loanword, in ordinary or religious Kurdish usage.

Concept	Greek	Why nothing exists	Solution adopted
Once for all	ἅπαξ / ἐφάπαξ	No single Kurdish word distinguishes “a single unrepeatable act” from ordinary “one time” (carek/carekê).	Fixed compound Carekê ji Hertim, locked at every occurrence.
Without genealogy	ἀγενεαλόγητος	Kurdish has no single word for “lacking ancestral lineage” as a positive theological credential — the opposite is true; lineage (nijad/eşîr) is the assumed default in aşîret society.	Coined compound Bênijad; requires active positive teaching, not passive translation.
Sabbath-rest (typological)	κατάπαυσις / σαββατισμός	No functional weekly-rest theological institution exists in the target religious culture to translate into.	Compound Bêhnvedan/Bêhnvedana Şemiyê; typology must be constructed, not merely rendered.
Consummation of the ages	συντέλεια τῶν αἰώνων	No fixed Kurdish theological phrase for this specific “hinge of history” concept distinct from generic end-times language.	Coined compound Temambûna Deman; risk of default collapse into generic Qiyamah framing flagged separately in §3.
Testament/covenant wordplay	διαθήκη (9:16–17)	Peyman has only the covenant sense; no Kurdish legal term simultaneously carries “last will” and “covenant.”	Paraphrase + mandatory translator’s note (no lexical solution possible).
The “Person” sense of hypostasis	ὑπόστασις (1:3, technical)	Kurdish has no settled systematic-theology term for “Person” within the Trinity (a technical sense the Greek word only later acquired).	Rendered contextually as Cewher (essence, 1:3) rather than coined as a new technical term; flagged for future systematic-theology vocabulary development beyond this curriculum’s scope.
Bear the sins of many (substitution)	ἀνενέγκειν πολλῶν ἁμαρτίας	No idiomatic Kurdish expression for vicarious sin-bearing exists outside biblical translation itself.	Coined compound Hilanîna Gunehên Gelekan; must not be softened toward an exemplary/educational reading.

---

3. Crowded Semantic Neighborhoods Needing Fencing

These are the inverse problem: existing, usable Kurdish words that already carry heavy competing meaning from Sunni Islam, Sufi mysticism, Yazidi theology, or Kurdish nationalist political culture. Each requires explicit “fencing” — mandatory disambiguating context, translator notes, or, in a few cases, outright avoidance of the most obvious candidate.

Term	Competing neighborhood(s)	Fencing strategy
Kahîn / Serokkahîn	Pre-Islamic kāhin (condemned soothsayer/diviner root)	No safer alternative; mandatory theologian review + explicit teaching at every occurrence building the entire priestly-mediator category from scratch.
Kefaretkirin	Islamic kaffara (formulaic legal compensation)	Retain with heavy qualification; contrast explicitly with grace-based, sufficient, one-time atonement.
Goriyan (chosen) vs. Qurban (rejected)	Qurban = commemorative, repeatable, non-atoning Eid al-Adha sacrifice	Qurban excluded from the glossary entirely; Goriyan enforced as the only acceptable rendering, reinforced by the “once for all” compound.
Kemilkirin/Kemilbûn (made perfect)	Sufi al-insān al-kāmil (“the Perfect Man”) — a mystic’s attainment of divine-attribute-manifesting perfection through spiritual discipline	Mandatory theologian review at every occurrence (2:10; 5:9; 7:19,28; 9:9; 10:1,14; 11:40; 12:2,23); teach Christ’s perfecting as unique qualification for mediatorial office, the inverse of self-attained mystical perfection.
Tîrêjiya Rûmeta Xwedê (radiance of glory)	Sufi/Shi’i-adjacent Nur Muhammad — pre-existent emanated primordial light doctrine	Mandatory theologian review at 1:3; teach as the Son’s own uncreated deity, not an emanated created light.
Ewrê Şahidan (cloud of witnesses)	Islamic shahada + Kurdish political şehîd (Peshmerga/PKK martyrdom honorific)	Mandatory disambiguating context at 12:1; teach as witnesses to faith encouraging present perseverance, not venerated fallen political heroes.
Welat (homeland)	Kurdish stateless-nationalist aspiration for an independent Kurdistan	Same anchoring discipline as baseline Rizgarî/Padîşahiya Xwedê at 11:13–16; explicit heavenly, non-territorial framing required.
Padîşahiya Xwedê ku nayê hejandin (unshakeable kingdom)	Kurdish statehood aspiration (baseline Critical risk, intensified here)	Mandatory explicit “exclusively God’s spiritual reign” framing at 12:28; never suggestive of political outcome.
Rêber (used for ἀρχηγός and for ἡγούμενοι)	“Rêber Apo” — the PKK-affiliated movement’s honorific title for Abdullah Öcalan	Mandatory qualifying phrase at every occurrence (e.g., “Rêberê rizgariya me ya herheyî”) rather than the bare title alone; consider a distinct term (Serokên Dêrê/Rêvebir) for church-leadership contexts specifically to reduce collision density.
Hilbijartin (baseline: election)	Modern democratic-election vocabulary	Not newly introduced by Hebrews but present conceptually at 9:15/11:8 (“called”); baseline fencing rules apply unchanged.
Rizgarî / Padîşahiya Xwedê (baseline: Critical)	Kurdish nationalist liberation/statehood vocabulary	Baseline anchoring rules apply unchanged and are, if anything, more load-bearing in Hebrews given 9:28’s “salvation” and 12:28’s “unshakeable kingdom.”
Namûs (forbidden, baseline)	Honor killing	Confirmed still forbidden for Şerîeta Mûsa in Hebrews’ extensive law vocabulary (7:5,12,19,28; 8:4; 9:19,22; 10:1,8,28; 13:11).
Tobe vs. Poşmanî	Islamic legal tawba conditions	Poşmanî retained as the safer native option, but the legal-procedural default must still be actively displaced by teaching, not assumed absent by word choice alone.
Dûrketin ji Baweriyê	Islamic irtidad (apostasy law) + differential physical-safety risk across four host states	See §1.5; mandatory theologian and pastoral-sensitivity review, unique among Hebrews terms for combining doctrinal and physical-safety escalation.

---

4. Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
Melchizedek	Transliterate (Melkîsedeq)	Proper name; doctrinal weight lies entirely in the surrounding typology (priest-king without genealogy/succession), not in the name form itself.
Proper names (Mûsa, Îbrahîm, Dawid, Îsraîl)	Reuse established baseline forms	Cross-document consistency with Romans; already settled Kurdish Christian Bible-translation forms.
ὑπόστασις — two distinct senses (1:3 “essence” vs. 11:1 “assurance/substance”)	Deliberately paraphrase with two different Kurdish words (Cewher vs. Bingeh), never transliterate a single “hypostasis” loanword	Collapsing both senses into one Kurdish word (or one transliteration) would erase Hebrews’ own internal distinction and risk importing later technical Trinitarian “Person” content into 11:1 where it does not belong. Flagged for theologian awareness of the underlying lexical link.
ἅπαξ/ἐφάπαξ (“once for all”)	Paraphrase as a fixed compound, not transliterate	No Greek loanword tradition exists in Kurdish for this term; a compound carries the argument better than a foreign borrowing would.
διαθήκη’s covenant/testament wordplay (9:16–17)	Paraphrase plus mandatory translator’s note	Untranslatable pun; transliteration would convey nothing to a Kurdish reader, so the note carries the explanatory weight instead.
ἀρχιερεύς (high priest)	Paraphrase as a compound (Serokkahîn), not a fresh transliteration	A transliterated Greek/Latin borrowing would be entirely opaque to readers; the existing (if imperfect) native compound at least carries recognizable “chief” + “kahîn” morphology for teaching to build on.
ἱλαστήριον / propitiation	Paraphrase (Kefaretkirin/Textê Kefaretê), not transliterate	Same reasoning as above; a Greek transliteration would require as much explanation as the compound already does, without the advantage of any existing morphological handle.
Abba-style Aramaic retention pattern (established in Romans 8:15)	Not directly reused in Hebrews (no Abba occurrence), but the same retain-the-foreignness principle informs the decision to keep Melkîsedeq transliterated rather than paraphrased as “priest-king.”	Consistency of method across the curriculum: proper names transliterate; technical theological compounds paraphrase.
σαββατισμός	Paraphrase (Bêhnvedana Şemiyê), not transliterate a “Sabbatismos” loan	A transliteration would carry zero pre-existing content for Kurdish readers; the compound at least names the day associatively even though the typological argument must still be built from scratch.

---

5. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity of (a) doctrinal centrality to Hebrews’ argument and (b) depth/density of competing cultural association.

1. Serokkahîn (high priest) — kāhin/soothsayer root; entire functional category (mediating, atoning priesthood) absent from mainstream Sunni religious life. Affects the book’s single most repeated technical term.
2. Kefaretkirin (propitiation) — imports the Islamic kaffara legal-compensation category into the heart of the atonement argument at 2:17 and 9:5.
3. Goriyan vs. Qurban (sacrifice) — the single highest-stakes rejected-alternative decision in the entire glossary; using qurban vocabulary would silently overturn the book’s “once for all” thesis.
4. Kemilkirin/Kemilbûn (made perfect) — collision with Sufi al-insān al-kāmil, recurring at nine separate verses (2:10; 5:9; 7:19,28; 9:9; 10:1,14; 11:40; 12:2,23), making it the most frequently repeated Critical collision in the book.
5. Tîrêjiya Rûmeta Xwedê (radiance of glory) — Nur Muhammad assimilation risk at the very first major Christological climax of the book (1:3).
6. Ewrê Şahidan (cloud of witnesses) — dual collision with shahada and Kurdish political şehîd-martyrdom veneration, at a uniquely emotionally resonant verse (12:1) likely to be quoted/memorized independently of its context.
7. Welat (homeland) / Çiyayê Sîyon / Orşelîma Ezmanî — compounded nationalist-aspiration and live geopolitical-Jerusalem risk in a single short unit (11:13–16; 12:22).
8. Rêber (founder/pioneer, leaders) — “Rêber Apo” political-leader-cult collision, applied directly to Christ (2:10; 12:2) and to church leadership (13:7,17,24).
9. Padîşahiya Xwedê ku nayê hejandin (unshakeable kingdom) — the baseline’s Critical kingdom-vocabulary risk, intensified by “unshakeable,” at the book’s climactic Sinai/Zion contrast (12:28).
10. Dûrketin ji Baweriyê / Bi Zanebûn Guneh Kirin (apostasy warnings) — combines irtidad-law doctrinal resonance with genuine differential physical-safety consequences across Turkey, Iraq, Iran, and Syria; unique in requiring pastoral-sensitivity review alongside theologian review.
11. Bênijad (without genealogy) — inverts the aşîret lineage-status default; low collision density but high doctrinal load at a single pivotal verse (7:3).
12. Hypostasis dual rendering, Cewher (1:3) vs. Bingeh (11:1) — an internal-consistency risk: any translator unaware of the underlying lexical link could inadvertently harmonize the two verses incorrectly in later revision cycles.
13. Kevin bûn (obsolete, 8:13) — tahrif-adjacent risk of “fulfilled” being misheard as “corrupted/false.”
14. Îmad/Şuştin (baptisms, 6:2) — genuine referential ambiguity in the source Greek itself, compounded by needing a clean Kurdish disambiguation between the Christian rite and general ceremonial washing.
15. Rizgarî / Padîşahiya Xwedê (baseline Critical, reaffirmed) — carried over from Romans but re-triggered at new, high-visibility Hebrews verses (9:28; 1:8; 12:28), requiring the same anchoring discipline to be re-applied, not assumed as already “solved” by the baseline.

---

6. Full-Book Chapter Coverage Confirmation

Chapter	Coverage status
1	Reviewed in full — introduces the Christology/Angelology cluster (Milyaket, Tîrêjiya Rûmeta Xwedê, Nîşana Cewherê Wî, Mîratgir, Begotten, Perizîn). Highest new-term density in the book.
2	Reviewed in full — Kahîn/Serokkahîn introduced; Kefaretkirin (2:17); Devil/Şeytan; learned-obedience cluster begins.
3	Reviewed in full — Faithful/Dilsoz, House/Malbata Xwedê, Rest/Bêhnvedan cluster begins; Moses-typology risk documented.
4	Reviewed in full — Rest/Sabbath-rest cluster continues; Throne of Grace/Text Kerema Xwedê introduced; Wêrekî (draw near with confidence).
5	Reviewed in full — Melchizedek introduced; Learned obedience (5:8); Made perfect (τελειόω) cluster begins.
6	Reviewed in full — Oath/Sond; Anchor of the soul/Lengerê Giyanî; Apostasy cluster begins (parapiptō, 6:6); Full assurance/Temambûna Baweriyê; Dead works/Karên Mirî; Repentance/Poşmanî; Baptisms/Îmad-Şuştin ambiguity.
7	Reviewed in full — Covenant, Better/Çêtir, Mediator/Navbeynkar, Without genealogy/Bênijad, Unchangeable/Neguherbar all introduced; core Melchizedek typology developed.
8	Reviewed in full — no new load-bearing term beyond one item (Kevin bûn/παλαιόω, obsolete/growing old). Intensifies and applies Peyman, Çêtir, Navbeynkar already introduced in ch. 7. Explicitly confirmed per PRD full-coverage mandate.
9	Reviewed in full — the core passage chapter (9:11–28). Highest doctrinal density: Tabernacle/Kon, Blood/Xwîn, Once for all/Carekê ji Hertim, Redemption/Xilasî, Sprinkle/Reşandin, Cleanse/Paqijkirin, Conscience/Wîjdan, Eternal inheritance/Mîrasa Herheyî, Appear before God/Xuyabûn li Ber Rûyê Xwedê, Bear the sins of many/Hilanîna Gunehên Gelekan, Judgment/Dadgehkirin, Appear a second time, Consummation of ages.
10	Reviewed in full — Sinning deliberately/Bi Zanebûn Guneh Kirin; Shrink back-destruction/Paşve Gerîn-Helakbûn; Forgiveness/Lêbûrîn; Shedding of blood/Rêtina Xwînê; Draw near with confidence continued; Full assurance continued.
11	Reviewed in full — the “faith chapter”: Assurance/substance (Bingeh), Conviction/Delîl, Commended-witnessed/Şahidî Hate Dayîn, Homeland/Welat, promise/Soz cluster, Noah’s imputed righteousness (11:7) tied to baseline entry.
12	Reviewed in full — Cloud of witnesses/Ewrê Şahidan, Founder-pioneer/Rêber, Discipline/Terbiyet, Mount Zion/heavenly Jerusalem, Firstborn/Zaroka Yekem, Mediator (new covenant, 12:24), Unshakeable kingdom/Padîşahiya Xwedê ku nayê hejandin.
13	Reviewed in full — Brotherly love/Evîna Bira-Xwîşkan, Hospitality/Mêvanperwerî, Leaders/Rêber-Serokên Dêrê, Sacrifice of praise/Goriya Pesindanê (metaphorical, non-atoning extension), closing benediction (Xudan, Rabûn, Aştî reused).

No chapter in Hebrews is silently omitted; chapter 8 is the single chapter noted as contributing only incremental rather than newly load-bearing vocabulary, consistent with the PRD’s explicit-notation requirement.

---

7. Summary Recommendation for Phase 2 Preparation

1. Do not treat any Hebrews-specific term as safely “solved” by the baseline alone. Every Critical/High term above requires its own mandatory teaching note distinct from the Romans baseline’s notes, even where the underlying Kurdish word (e.g., Rizgarî, Kerem, Peyman) is reused.
2. The priesthood/sacrifice cluster (§1.2, §1.4, §3 rows 1–3) is the single greatest linguistic burden of this book and should receive disproportionate theologian review time relative to its term count, because the entire functional category, not just individual word choices, must be constructed for the reader.
3. Political-vocabulary fencing (Welat, Rêber, Padîşahiya Xwedê, Ewrê Şahidan) is denser in Hebrews than in Romans because Hebrews’ rhetoric of pilgrimage, homeland-seeking, and unshakeable kingdom repeatedly brushes against Kurdish nationalist vocabulary at exactly the verses most likely to be extracted for devotional or memorial use.
4. Maintain the Cewher/Bingeh split rendering of ὑπόστασις as a standing translator-awareness flag through every future document in this curriculum, since a well-intentioned later editor could otherwise “correct” the apparent inconsistency and inadvertently reintroduce doctrinal confusion.

This analysis must be loaded alongside analysis/07_semantic_analysis.md and analysis/08_core_glossary.md before Phase 2 translation-memory merge, per the baseline’s Translation Memory Load and Enforcement Instructions.