Linguistic Gap Analysis — Hebrews (Portuguese Destination Language)

Purpose and Scope

This document executes PRD Phase 1 Step 8 for the Hebrews curriculum: a linguistic gap analysis of Portuguese vocabulary available for the doctrines named in the curriculum parameters, mapped against the destination culture’s dominant religious traditions (Luso-Brazilian Catholic popular piety, Kardecist Spiritism, Afro-Brazilian Candomblé/Umbanda, and Evangelical/Pentecostal currents), consistent with the risk framework and terminology already established in the baseline Romans Language Package. It supersedes no baseline entry and reuses every [BASELINE] term from translation_memory.json and bible_term_registry.json exactly as recorded. It extends 07_semantic_analysis.md and 08_core_glossary.md with an explicit gap analysis: where Portuguese has no clean lexical equivalent, where it has too many competing equivalents (crowded semantic neighborhoods requiring fencing), and where transliteration versus paraphrase is the safer strategy.

Core passage: Hebrews 9:11–28 (the Great High Priest’s once-for-all entry into the heavenly sanctuary). This passage is the theological anchor of the analysis below, not its scope boundary — every chapter of Hebrews 1–13 is reviewed for load-bearing gap-analysis content.

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Chapter Coverage Verification (Hebrews 1–13)

Confirms full-book review. Chapters contributing no new gap-analysis material beyond what is already documented in the doctrine matrix below are explicitly marked “reviewed, no new gap” rather than omitted.

Ch.	Gap-analysis-relevant content reviewed
1	Son/angels comparison; ἀπαύγασμα/χαρακτήρ deity statement; ἄγγελος, λειτουργικὰ πνεύματα (crowded neighborhood #1, #2 below)
2	ἱλάσκομαι (propitiation), διάβολος, ἁγιάζω, αἴτιος σωτηρίας — reviewed, no new gap beyond Section D/entries below
3	σκληρύνω τὴν καρδίαν, ἀπιστία, ἀφίστημι, κατάπαυσις — apostasy-vocabulary gap (ranked #7)
4	κατάπαυσις, σαββατισμός (missing-vocabulary case), θρόνος τῆς χάριτος, λόγος ζῶν καὶ ἐνεργής
5	ἀρχιερεύς, ἔμαθεν ὑπακοήν, Μελχισέδεκ (transliteration case), αἴτιος σωτηρίας αἰωνίου
6	παραπίπτω, ἀνασταυρόω, μετόχους Πνεύματος Ἁγίου — apostasy-vocabulary gap (ranked #1 book-internal severity for warning passages)
7	τάξις, δεκάτη (crowded neighborhood #12), ἀκατάλυτος ζωή, ἔγγυος, ἀσθένεια τοῦ νόμου, κρείττων (comparative-consistency issue)
8	διαθήκη, καινὴ διαθήκη, παλαιόω (missing-vocabulary case), μεσίτης (crowded neighborhood #6)
9	CORE PASSAGE. ἱλαστήριον, Ἅγια Ἁγίων, θυσία/αἷμα, ἐφάπαξ/ἅπαξ, διαθήκη wordplay, ἀπόκειται/κρίσις, μεσίτης, ἀθέτησις, πολλάκις — highest concentration of Critical-risk gaps in the book
10	ὁδὸς πρόσφατος καὶ ζῶσα, καταπέτασμα, ἑκουσίως ἁμαρτάνειν, οὐκέτι ἀπολείπεται θυσία, τετελείωκεν εἰς τὸ διηνεκές
11	ὑπόστασις (top-ranked translation crux), ἔλεγχος, ξένοι καὶ παρεπίδημοι, κρείττων ἀνάστασις
12	παιδεία, νέφος μαρτύρων, πνεύμασι δικαίων τετελειωμένων — single worst lexical collision in the book
13	δεκάτη echo (θυσία αἰνέσεως, altar), ἔξω τῆς παρεμβολῆς, καταρτίσαι — reviewed, no new gap beyond Sections E/H

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Part 1: Doctrine Vocabulary Matrix

Format: Doctrine | Available Portuguese terms | Weaknesses / gap | Recommended strategy. Risk tiers follow baseline definitions (Critical/High/Medium/Low).

1a. Superiority of Christ over Angels

Field	Content
Available terms	anjo, espíritos ministradores, Filho de Deus, herdeiro
Weaknesses	Portuguese has only one common word for “angel” — anjo — and it is saturated with three separate rival meanings in Brazil: (1) Catholic guardian-angel devotion (petition, veneration, patron images); (2) Kardecist “espíritos superiores” sometimes styled as angelic guides; (3) Umbanda/Candomblé spirit-entities (entidades) invoked in ritual. “Espíritos ministradores” (1:14) compounds this risk by using the word espíritos directly.
Recommended strategy	No substitute lexeme exists or should be sought — anjo is correct and standard. Fence, don’t replace: every occurrence requires an explicit teaching note that angels are created, subordinate, non-venerated servants of the Son, never objects of petition. Reserve “espíritos ministradores” only for 1:14 with a mandatory clarifying gloss on first use in any lesson.

1b. Superiority of Christ over Moses

Field	Content
Available terms	fiel, servo, casa (household), endurecer o coração, incredulidade, descanso/repouso
Weaknesses	No missing vocabulary here — the gap is doctrinal-contextual, not lexical. “Descanso” alone (κατάπαυσις) risks being heard as a generic this-worldly rest achievable by effort, rather than a gift entered by faith and forfeitable by unbelief.
Recommended strategy	Retain established terms; require “descanso”/“repouso” to always appear with a faith-qualifier (“o descanso de Deus,” “entrar no descanso”) rather than standing alone, to prevent a merit-earned reading.

1c. Superiority of Christ over the Levitical Priesthood / Christ as the Great High Priest

Field	Content
Available terms	sumo sacerdote, ordem, Melquisedeque, vida indestrutível, fiador/garantia, fraqueza da lei
Weaknesses	”Sumo sacerdote” collides with Catholic “Sumo Pontífice” (the Pope’s title) and with the ordinary Catholic “padre/sacerdote,” who is popularly understood to re-offer Christ’s sacrifice at each Mass — precisely the doctrine Hebrews’ argument for Christ’s unique, unrepeated priesthood confronts. “Ordem” (τάξις) risks being heard as “ordem religiosa” (a Catholic religious order, e.g., Franciscan, Dominican) rather than a priestly succession-category.
Recommended strategy	Keep “sumo sacerdote” — no viable alternative exists — but mandate the qualifier “único” (Christ as the one and only sumo sacerdote in the heavenly sanctuary) at first occurrence per lesson. Gloss “ordem” contextually as “ordem sacerdotal” wherever τάξις occurs to block the religious-order reading.

2. Christ as the Great High Priest (Sanctuary and Mediatorial vocabulary, core passage)

Field	Content
Available terms	tabernáculo, Lugar Santíssimo, propiciatório, mediador, não feito por mãos humanas
Weaknesses	”Lugar Santíssimo” (Ἅγια Ἁγίων) collides with the Catholic devotional phrase “o Santíssimo Sacramento,” the consecrated Eucharistic host — a live, weekly-encountered phrase for most Brazilian Catholics. “Mediador” collides with Marian/saint intercession theology (“Nossa Senhora, medianeira de todas as graças”) and, more distinctively, with Kardecist mediumship, where mediums mediate between the living and the departed.
Recommended strategy	Retain “Lugar Santíssimo” but require a translator’s note on first occurrence per lesson clarifying this denotes the tabernacle’s inner chamber, not the Eucharist. Retain “mediador” but require the qualifier “único mediador” (the sole mediator) rather than allowing it to stand as one intermediary figure among others.

3. The New Covenant versus the Old

Field	Content
Available terms	aliança, nova aliança, primeira aliança/antiga aliança, testamento, tornar-se antiquado/envelhecer
Weaknesses	Portuguese lacks a single word carrying both senses of διαθήκη (“covenant” and “last will and testament”) that Hebrews 9:16-17 deliberately exploits — a genuine missing-vocabulary gap, not merely a crowded-neighborhood one. “Envelhecer” (παλαιόω) risks implying the first covenant was defective or false rather than provisional and fulfilled.
Recommended strategy	Keep “aliança” as the primary rendering throughout; insert a mandatory translator’s note at 9:16-17 explaining the untranslatable Greek wordplay rather than attempting to force a single Portuguese word to carry both senses. Pair “tornar-se antiquado” consistently with fulfillment language (“cumprida,” “superada”) to avoid an illegitimacy reading.

4. The Once-for-All Atoning Sacrifice

Field	Content
Available terms	sacrifício, sangue, uma vez por todas, propiciação, redenção, derramamento de sangue
Weaknesses	This is the single highest-density collision zone in the book. “Sacrifício” collides with the Catholic Eucharistic doctrine that the Mass re-presents (re-apresenta) Christ’s sacrifice at every celebration, and with Afro-Brazilian Candomblé/Umbanda ritual animal-blood offerings (oferendas) understood as ongoing acts of appeasement or communication with spiritual entities. “Redenção” additionally carries a secular/political sense in Brazilian public discourse (social “redemption,” Liberation Theology usage) that can detach it from the atoning-blood referent.
Recommended strategy	Enforce a proximity rule: every occurrence of “sacrifício” or “sangue” describing Christ’s atoning work must appear within the same sentence or immediately adjacent clause as “uma vez por todas” (or equivalent finality language) wherever the source text supports it; where the source itself omits finality language, a translator’s note must supply the doctrinal context. Never let “redenção” stand unanchored — always pair with “pelo sangue de Cristo” or “pela sua morte.”

5. The Danger of Apostasy and Warning Passages

Field	Content
Available terms	apostatar, cair, endurecer o coração, incredulidade, pecar voluntariamente, apartar-se do Deus vivo
Weaknesses	”Cair” alone (from παραπίπτω, 6:6) is dangerously mild in Portuguese and could be heard — especially by Kardecist-influenced readers — as a temporary, reversible spiritual setback correctable through future moral effort or a future incarnation, rather than the decisive, this-life crisis Hebrews describes.
Recommended strategy	Never render παραπίπτω with bare “cair.” Always use the compound “apostatar / cair em apostasia,” reinforced by “crucificar de novo” (ἀνασταυρόω) in the same verse to make the severity and singularity of the act unmistakable. Pair every occurrence, in teaching material, with Hebrews’ own assurance passages (6:9-12; 10:39) to prevent pastoral despair without softening the warning itself.

6. Faith of the Old Testament Saints

Field	Content
Available terms	fé, certeza, substância, hipóstase (rare theological loanword), prova/convicção, estrangeiros e peregrinos
Weaknesses	ὑπόστασις (11:1) is a genuine, unresolved translation crux: Portuguese has three candidate renderings (“certeza,” “substância,” and the rare theological loanword “hipóstase,” used in Trinitarian/Christological contexts) with no settled consensus, and this is the definitional verse for the entire Faith doctrine. Separately, “peregrinos” (παρεπίδημοι, 11:13) strongly evokes Catholic shrine-pilgrimage devotional practice (e.g., pilgrimage to Aparecida or Fátima) rather than the patriarchs’ existential, eschatological displacement.
Recommended strategy	Use “certeza” as the primary reading-level-appropriate rendering (Almeida-tradition precedent, secondary-school register), with “substância”/“hipóstase” recorded as flagged alternatives for theologian review rather than introduced into general lesson text. Retain “estrangeiros e peregrinos” only as a fixed doublet, never “peregrinos” standing alone, to dilute the pilgrimage-devotion association.

7. Perseverance and Assurance

Field	Content
Available terms	perseverança, disciplina, preservação da alma, âncora
Weaknesses	”Disciplina” (παιδεία, 12:5-11) collides with the Kardecist “lei de causa e efeito,” an impersonal moral law governing a spirit’s progress and corrective suffering across successive reincarnations — functioning similarly to karma. Applied to suffering and correction, “disciplina” alone risks being absorbed into this impersonal framework rather than read as a Father’s personal, loving correction.
Recommended strategy	Never let “disciplina” stand as an abstract principle. Always anchor it to explicit Father-son relational language (“a disciplina de um Pai amoroso,” “como filhos”) per Hebrews 12:5-11’s own argument, which itself argues from human father-son analogy against an impersonal reading.

8. Access to God through Christ’s Blood

Field	Content
Available terms	trono da graça, confiança/ousadia, caminho novo e vivo, véu
Weaknesses	”Caminho novo e vivo” (ὁδὸς πρόσφατος καὶ ζῶσα, 10:20), if left unanchored, risks being absorbed into a generic Brazilian religious-marketplace framing of “many paths to the divine,” especially in a culture where Catholic, Evangelical, Kardecist, and Afro-Brazilian traditions routinely coexist within extended families.
Recommended strategy	Never let “caminho” stand as a bare noun phrase. Always pair with its grounding clause — “pelo sangue de Jesus,” “pela sua carne” (10:19-20) — in the same sentence, preserving the exclusive, Christ-opened nature of this access rather than a generic spiritual path.

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Part 2: Missing Vocabulary (No Clean Portuguese Equivalent)

These are genuine lexical gaps — concepts for which Portuguese has no single existing word and a compound/paraphrase construction is structurally required, distinct from the crowded-neighborhood problem in Part 3 (where a word does exist but is contested).

Greek term	Gap	Required construction	Note
ὑπόστασις (11:1)	No single word covers both “confident assurance” and “underlying objective reality"	"certeza” (primary) / “substância” or “hipóstase” (flagged alternatives)	Ranked #10 below; requires theologian sign-off on final lesson-text choice
διαθήκη double sense (9:16-17)	No Portuguese word means both “covenant” and “last will and testament"	"aliança” retained + mandatory translator’s note	Sits directly inside the core passage
ἀρχηγὸς καὶ τελειωτής (12:2)	No single word for “originator-and-completer” combined role	”autor e consumador” (already adopted in glossary)	Confirmed correct strategy; flag as compound, not a lexical gap requiring further work
παλαιόω (8:13)	No single verb for “becoming obsolete through fulfillment” without implying invalidity	”tornar-se antiquado / envelhecer” + fulfillment qualifier	Requires the qualifier every time to avoid an illegitimacy reading
σαββατισμός (4:9)	No established single Portuguese technical noun; a literal transliteration (“sabatismo”) does not exist in the language and would read as an invented neologism	”repouso sabático” (paraphrase)	See Part 3 transliteration decision
ἀθέτησις (9:26)	No single crisp legal-forensic term for “decisive cancellation/annulment” of sin’s guilt	”eliminar / tirar / pôr fim ao [pecado]“	Must convey full removal, not partial mitigation
ἀκατάλυτος ζωή (7:16)	No single adjective-noun equivalent; requires two-word phrase	”vida indestrutível” (already adopted)	Confirmed correct; flag as compound
κρείττων comparative structure (recurring 1:4–12:24)	Not a missing word (melhor exists) but a missing consistency infrastructure: the book’s cumulative rhetorical argument depends on the same comparative appearing ~13 times	Mandate “melhor” every time; forbid synonyms (“superior,” “mais excelente”) that would break the reader’s ability to track the argument	Structural, not lexical, gap

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Part 3: Crowded Semantic Neighborhoods Requiring Fencing

Unlike Part 2, these Portuguese words already exist and are perfectly serviceable — the risk is that each one has one or more culturally dominant rival meanings actively competing for the reader’s default interpretation. “Fencing” means a mandatory clarifying note, qualifier, or proximity rule attached to every occurrence, per the strategies in Part 1.

Portuguese term	Rival meaning(s) crowding the neighborhood	Fencing requirement
anjo / espíritos ministradores	Catholic guardian-angel devotion; Kardecist “espíritos superiores”; Umbanda/Candomblé entidades	Explicit “criado, subordinado, não venerado” note every occurrence
sumo sacerdote	Catholic “Sumo Pontífice” (the Pope); ordained clergy who “re-offer” the sacrifice at Mass	Qualifier “único” at first occurrence per lesson
mediador	Marian/saint intercession; Kardecist mediumship (mediums bridging living and dead)	Qualifier “único mediador” every occurrence
sangue / sacrifício	Catholic Eucharistic “sacrifício da Missa”; Candomblé/Umbanda ritual animal-blood offerings (oferendas)	Proximity rule with “uma vez por todas”
Lugar Santíssimo	Catholic “o Santíssimo Sacramento” (the consecrated Eucharistic host)	Translator’s note distinguishing tabernacle inner chamber from the Eucharist
aperfeiçoado / feito perfeito (τελειόω family)	Kardecist doctrine of a spirit’s gradual perfection through moral effort across successive reincarnations	Sense-by-sense teaching note (Christ’s unique qualification / believers’ completed perfecting / the law’s inability) every occurrence — see cross-cutting entry below
ressurreição	Kardecist/Spiritist reencarnação — mainstream, organized, textually codified in Brazil, not a fringe belief	NEVER reencarnação; explicit contrast note wherever resurrection and death-and-judgment appear together (esp. 9:27)
disciplina	Kardecist “lei de causa e efeito” (karma-like impersonal moral law across reincarnations)	Anchor to Father-son relational language every occurrence
dízimo	Contemporary Evangelical/Pentecostal financial-giving practice, which risks overshadowing the historical-typological argument (Melchizedek’s superiority to Levi)	Explicit note that Heb 7 is a typological argument, not a teaching passage on modern tithing practice
peregrinos	Catholic shrine-pilgrimage devotion (Aparecida, Fátima)	Retain only as the fixed doublet “estrangeiros e peregrinos,” never standing alone
nuvem de testemunhas	Catholic “comunhão dos santos” and intercessory veneration of the departed	Note that Heb 11’s figures are inspiring examples, never intercessors to be petitioned
redenção	Secular/political “redemption” (social redemption, Liberation Theology usage)	Anchor to “pelo sangue de Cristo / pela sua morte” every occurrence
sem mácula (ἄμωμος)	“Imaculado” alone would collide with Marian “Imaculada Conceição” devotion	Prefer “sem mácula” over “imaculado” to keep the referent unambiguously Christ
espíritos dos justos aperfeiçoados (12:23)	The single worst collision in the book: combines “espíritos” (departed spirits) with “aperfeiçoados” (perfected) — precisely the vocabulary Kardecism uses for advanced, evolved discarnate spirits	Mandatory theologian review and dedicated teaching note every occurrence; never taught in isolation from Christ’s finished, once-for-all perfecting work

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Part 4: Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Μελχισέδεκ	Transliterate — Melquisedeque	Established proper-name form across Portuguese Bible tradition; requires an accompanying background note (Genesis 14; Psalm 110), not a different rendering strategy
Abba	Transliterate, untranslated — Abba, paired with “Pai”	Per baseline precedent from Romans 8:15 (“Aba, Pai”); preserved intimacy the formal term alone cannot fully carry
Σιών / Ἰερουσαλὴμ ἐπουρανίῳ	Transliterate proper names — monte Sião / Jerusalém celestial	Standard geographic/theological proper names; no paraphrase needed
ἱλαστήριον	Paraphrase using an already-lexicalized biblical technical term — propiciatório	Portuguese already possesses this established Bible-translation-tradition word; no new transliteration should be coined. Retain but flag as unfamiliar outside biblical literacy — pair with a brief functional gloss (“a tampa de ouro da arca onde o sangue era aspergido”) on first occurrence per lesson
σαββατισμός	Paraphrase, do not transliterate — repouso sabático	A literal transliteration (“sabatismo”) does not exist in ordinary or theological Portuguese and would read as an invented neologism, working against the secondary-school reading-level target
τελειόω family	Paraphrase, do not coin a neologism — aperfeiçoar/aperfeiçoado/feito perfeito	Deliberately avoid inventing a Greek-derived technical term (e.g., a hypothetical “teleiozar”), which would itself become an unfamiliar new collision point; instead rely on sense-specific teaching notes attached to the existing verb
ὑπόστασις (11:1)	Paraphrase primary, transliteration as flagged footnote only — certeza (primary); hipóstase (footnote)	“Hipóstase” is a real, attested Portuguese theological/philosophical loanword (used in Trinitarian and Christological contexts), but it sits above the target reading level (newspaper-editorial/secondary-school register) for primary lesson text; reserve for theologian-facing footnotes only
ἀρχηγός / ἀρχηγὸς καὶ τελειωτής	Paraphrase, no transliteration — autor / autor e consumador	No transliteration tradition exists for this term in Portuguese Bible history; compound paraphrase is the settled, correct strategy
ἀπόκειται	Paraphrase, no transliteration — está reservado / está determinado	Ordinary theological vocabulary; transliteration would serve no purpose and would obscure this deliberately plain anti-reincarnation statement
κρείττων	Paraphrase, single fixed rendering — melhor	Not a transliteration question but a consistency mandate: this word must never vary across its ~13 occurrences (see Part 2)

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Part 5: Ranked List of Highest-Risk Ambiguities for This Book

Ranked by combined severity of (a) doctrinal centrality, (b) proximity to the core passage (Heb 9:11-28), and (c) strength of the competing Brazilian religious-landscape reading. All items below require, at minimum, human theologian review per the risk framework.

1. πνεύμασι δικαίων τετελειωμένων — “espíritos dos justos aperfeiçoados” (12:23). The single worst lexical collision in the entire book: literally combines the Kardecist technical vocabulary for departed spirits (espíritos) and evolutionary moral perfection (aperfeiçoados) into one phrase. Mistranslation or under-explanation here would hand a Kardecist reader the exact vocabulary of their own doctrine of gradual spirit-evolution across reincarnations.

2. τελειόω word-family across the whole book (2:10; 5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23). Pervasive, high-density “perfect/perfected” language that directly parallels the Kardecist doctrine of a spirit’s gradual perfection through moral effort across successive lives. Every occurrence carries risk; cumulative exposure across 8+ chapters makes this the highest cross-cutting risk in the book.

3. ἀπόκειται / κρίσις — “está reservado… juízo” (9:27), inside the core passage. An explicit, direct biblical statement against reincarnation — humanity dies once, then faces judgment. This is precisely the verse where doctrinal clarity matters most for a Brazilian audience, and it sits inside Hebrews 9:11-28 itself.

4. ἐφάπαξ / ἅπαξ — “uma vez por todas” (7:27; 9:12, 25-26, 28; 10:10). Core-passage-dense “once for all” vocabulary in direct doctrinal collision with the Catholic Eucharistic teaching that the Mass re-presents Christ’s sacrifice at every celebration.

5. αἷμα / θυσία — “sangue” / “sacrifício” (ch. 9-10, throughout). Compounded collision: Catholic Eucharistic sacrifice theology and Candomblé/Umbanda ritual blood-offering practice, occurring at the highest term-density anywhere in the book, directly inside the core passage.

6. μεσίτης — “mediador” (8:6; 9:15; 12:24). Triple collision: Marian/saint intercession, Kardecist mediumship, and (more distantly) generic religious-marketplace “spiritual guide” framing.

7. παραπίπτω / ἀφίστημι — apostasy verbs (3:12; 6:6). Risk that “cair”/“apartar-se” will be softened into a reversible, correctable spiritual setback rather than the decisive, this-life crisis Hebrews intends — a live risk given Kardecism’s doctrine of correction across future incarnations.

8. ἀρχιερεύς — “sumo sacerdote” (2, 3, 4, 5, 6, 7, 8, 9). High-frequency collision with the Catholic “Sumo Pontífice” and the ordained priesthood’s role in the Mass; runs through eight chapters of the book.

9. ἄγγελος / λειτουργικὰ πνεύματα (ch. 1, 2, 12, 13). Triple collision across the entire Brazilian religious landscape: Catholic angel devotion, Kardecist “espíritos superiores,” Umbanda/Candomblé entidades.

10. ὑπόστασις (11:1). A genuine, unresolved translation crux for the definitional verse of the Faith doctrine, with three live candidate renderings and no settled consensus even within the Almeida tradition.

11. διαθήκη double-sense wordplay (9:16-17), inside the core passage. An untranslatable Greek pun sitting directly inside Hebrews 9:11-28; requires a structural translator’s note rather than a lexical fix.

12. δεκάτη — “dízimo” (7:2-9). Contemporary Evangelical/Pentecostal financial-practice associations risk overshadowing the historical-typological argument for Melchizedek’s superiority to Levi.

13. Ἅγια Ἁγίων — “Lugar Santíssimo” (9:3, 7-8, 25), inside the core passage. Collision with the devotionally ubiquitous Catholic phrase “o Santíssimo Sacramento.”

14. παιδεία — “disciplina” (12:5-11). Collision with the Kardecist “lei de causa e efeito,” an impersonal karma-like moral law governing correction across reincarnations.

15. ξένοι καὶ παρεπίδημοι — “estrangeiros e peregrinos” (11:13). Collision with Catholic shrine-pilgrimage devotional practice (Aparecida, Fátima), risking a devotional rather than existential/eschatological reading.

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Part 6: Recommendations for the Hebrews Language Package Update

1. Merge every entry from this analysis, 07_semantic_analysis.md, and 08_core_glossary.md into a single updated translation_memory.json and bible_term_registry.json before Phase 2 translation begins, following the same version-increment discipline established in the Romans baseline.
2. Add the fencing requirements in Part 3 as mandatory translation_notes fields, not optional commentary — the AI instruction set (Step 12, to be extended for Hebrews) must treat these as enforcement rules, on the same footing as the baseline’s forbidden-substitution list.
3. Flag items #1–#6 of the ranked list (Part 5) for mandatory theologian review on every single occurrence, without exception, given their combined doctrinal centrality and proximity to the core passage.
4. Resolve the ὑπόστασις (11:1) rendering decision explicitly before Phase 2 begins, rather than leaving it to per-segment translator discretion, given its status as the book’s definitional faith-verse.
5. Carry forward all Romans-baseline forbidden substitutions unchanged (never “reencarnação,” never “espíritos guias,” etc.) and add to the forbidden list: never render τελειόω-family terms in a way that implies gradual, self-directed, multi-life improvement; never render 12:23 in a way that could be read as a roster of advanced discarnate spirits.
6. Maintain the reading-level target (secondary-school/newspaper-editorial register) established in the Romans baseline; this rules out loanword solutions like “hipóstase” for primary lesson text even where lexically available.

This document extends, and does not contradict, the baseline Romans Language Package. All [BASELINE] renderings are reused exactly as recorded in translation_memory.json v1 and bible_term_registry.json.