Linguistic Gap Analysis — Matthew 1–28

Destination Language: Azerbaijani

Purpose and Scope

This analysis identifies where Azerbaijani lacks adequate vocabulary for Matthew’s theological content, where existing Azerbaijani religious vocabulary is already “crowded” with competing (usually Islamic or folk-religious) doctrinal content that must be fenced off, and where transliteration is preferable to paraphrase. It builds directly on the baseline Romans translation_memory.json / bible_term_registry.json, and on the whole-book term inventory already produced for Matthew in 08_core_glossary.md and the extended bible_term_registry.json. No new renderings are proposed here that contradict those artifacts; this document explains the reasoning behind the strategy choices already reflected there, organized around the nine assigned curriculum doctrines plus the core passage (Matthew 5:1–12), and ranks the resulting ambiguities by risk.

Full-book coverage confirmation: All 28 chapters of Matthew were reviewed for this analysis. See “Chapter Coverage Ledger” (Section 5) for the chapter-by-chapter accounting, including chapters that surface no new gap beyond terms already fenced elsewhere.

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Section 1 — Doctrine Vocabulary Matrix

For each of the nine assigned curriculum doctrines: the Azerbaijani terms currently available, the specific weaknesses/gaps in that vocabulary relative to Matthew’s content, and the recommended handling strategy.

1. The Kingdom of Heaven

Available AZ terms	Weaknesses	Recommended Strategy
Allahın Padşahlığı (baseline, reused)	Adequate on its own, but Matthew introduces a second phrase for the same reality.	Anchor term for the underlying reality.
Göylərin Padşahlığı (new)	“Göylər” (heavens) invites collapse into Cənnət (Paradise/afterlife destination), turning a present-and-advancing reign into a deferred destination only.	Every first occurrence per lesson must explicitly equate it with Allahın Padşahlığı and distinguish both from Cənnət. Never substitute Cənnət for either phrase.

Gap: Azerbaijani has no existing single term that captures “God’s dynamic, in-breaking sovereign reign” without either sounding like a political state (dövlət — already rejected in baseline) or a static afterlife location (Cənnət). Padşahlıq (“reign/kingship,” not “kingdom-as-territory”) remains the best available root; the doctrinal work must be done in surrounding teaching text.

2. Jesus as the Promised Messiah and Son of David

Available AZ terms	Weaknesses	Recommended Strategy
Məsih (baseline, reused)	Qur’anic al-Masih is a bare honorific, emptied of Davidic-covenant and atoning-savior content.	Never leave bare; always supply covenant content in accompanying text.
Davudun Oğlu (new)	Reads as a plain genealogical/dynastic claim compatible with the Qur’anic Davud narrative (a prophet-king, not a covenant-recipient).	Pair with Əhd (covenant) at every occurrence (1:1; 9:27; 15:22; 21:9; 22:42-45).
Davudun nəslindən (baseline “seed of David,” reusable from Romans)	Same lineage-only limitation as above.	Available as a supporting phrase in genealogical passages (ch.1), always with covenant framing nearby.

Gap: there is no existing Azerbaijani phrase that inherently carries “royal Davidic covenant promise fulfilled” — this content must always be supplied by teaching material, never assumed to travel with the term itself.

3. Fulfillment of Old Testament Prophecy

Available AZ terms	Weaknesses	Recommended Strategy
Peyğəmbərlik sözü (baseline, reused)	Generic; does not by itself convey cumulative convergence on one figure.	Retain for “prophecy” as a category.
yerinə yetsin / yerinə yetmək üçün (new fulfillment formula)	Risk: readers default to Islamic prophetology’s pattern of successive, self-contained prophets each restating the same core message, rather than a linear-historical, converging trajectory.	Teaching notes must explicitly name and contrast the two models at first occurrence (1:22) and reinforce at each of the ten formula citations.
Peyğəmbər (baseline, reused)	Precisely the category into which Islamic theology places Jesus himself; risk of flattening OT prophets and Christ into one undifferentiated class.	Distinguish OT prophets’ forerunner role from Christ’s own greater identity every time the two appear together (e.g., 13:57; 21:11).

Gap: no existing Azerbaijani theological vocabulary distinguishes “prophecy as forward-pointing to one climactic fulfillment” from “prophecy as repeated restatement.” This is a conceptual, not lexical, gap and must be closed pedagogically.

4. The Authority of Jesus’ Teaching

Available AZ terms	Weaknesses	Recommended Strategy
Səlahiyyət (new)	Reads naturally as delegated/bureaucratic jurisdiction, or as authority derived from a scholarly consensus chain (echoing how Islamic legal rulings derive authority from an ulama/fatwa chain) — the opposite of Jesus’ inherent authority.	Explicitly contrast with the scribes’ derivative authority at 7:29 (the first occurrence); reinforce at 9:6,8; 21:23-27; climax at 28:18.
Bütün səlahiyyət (new, 28:18)	Same root risk, at maximum doctrinal stakes.	Render “without qualification,” per baseline validation-rule pattern; flag every occurrence for theologian review.
Bəşər Oğlu (new, Son of Man)	Surface reading (“a human being”) suppresses the Daniel 7 authority-to-judge/glory claim entirely.	Unpack fully at first use (8:20) and reinforce at each later occurrence, especially 26:64’s direct link to judgment authority.

Gap: Azerbaijani lacks a term for “authority inherent to one’s own identity” distinct from “authority granted by an institution or scholarly body” — the distinction must be made explicit in teaching text rather than assumed from the word səlahiyyət alone.

5. Righteousness Exceeding the Pharisees

Available AZ terms	Weaknesses	Recommended Strategy
Salehlik (baseline, reused)	Baseline already guards against saleh əməllər (deeds-ledger) collapse; Matthew intensifies this risk by contrasting Jesus’ disciples favorably against a visibly devout comparison group (the Pharisees).	Never let “exceeding” be read as “accumulating more deeds than.”
Fərisey salehliyindən üstün salehlik (new compound)	No single existing AZ word for this comparative, heart-level category; compound coinage required.	Consistently gloss as grace-enabled, heart-level righteousness, tied explicitly to the antitheses of 5:21-48.
Kamil (new, “perfect,” 5:48)	Direct collision: Sufi devotional tradition uses kamil insan for a self-attained mystical station reached through spiritual discipline under a master’s guidance.	Teach explicitly as Spirit-enabled, Father-reflecting Christlikeness flowing from adoption — never a self-attained mystical achievement.
Ürəyi təmiz olanlar (new, “pure in heart,” 5:8)	Baseline rejected bare təmiz for “holy” (ritual-cleanliness risk); here the qualifier “ürəyi” (of the heart) is what rescues the term for inner moral purity.	Always retain the “ürəyi” qualifier; never use bare təmiz for this concept.

Gap: Azerbaijani has abundant vocabulary for external religious performance and deeds-accounting (a well-developed cultural register) but comparatively thin vocabulary for “heart-level righteousness that is itself gift, not achievement.” The compound phrases above are coinages filling a genuine conceptual gap.

6. The Church and Church Discipline

Available AZ terms	Weaknesses	Recommended Strategy
Kilsə (baseline, reused)	Low risk on its own.	Distinguish clearly from məscid-modeled community structures (per baseline).
Açarlar (“keys,” new, 16:19)	Two live collision risks: (1) Shia Imamate successor-authority mapping; (2) folk-Islamic piety around intercessory “gatekeepers” to paradise.	Teach as delegated, gospel-proclaiming authority tied to apostolic testimony — explicitly NOT a perpetual, inheritable priestly office.
Bağlamaq və açmaq (“bind and loose,” new, 16:19; 18:18)	Risk of reading as an independent human power to forgive sins, or as parallel to a fatwa-issuing scholarly body.	Teach as the church ratifying heaven’s prior verdict, never originating it.
Kilsə intizamı (“church discipline,” new compound, 18:15-17)	No existing Azerbaijani term for this restorative, internal-community procedure; risk of confusion with state-enforced religious-legal sanction, a sensitive category given Azerbaijan’s regulated religious-activity environment.	Frame explicitly as restorative (aimed at repentance and restoration of relationship), never punitive or state-adjacent.

Gap: Azerbaijani has no pre-existing single term for “a voluntary religious community’s internal, restorative accountability process distinct from civil law” — kilsə intizamı is a necessary coinage requiring sustained teaching support.

7. The Great Commission

Available AZ terms	Weaknesses	Recommended Strategy
Şagird etmək (“make disciples,” new, 28:19)	Ties into the baseline’s mission/evangelism doctrines, and to the noted legal sensitivity around proselytizing (təbliğ, a regulated category in Azerbaijani law).	Never use təbliğ; keep proclamation/discipling language pastoral, and flag for combined theological + legal-safety-aware review.
Millətlər (baseline, reused)	Adequate; ties Matthew’s “all nations” (24:14; 28:19) to the same ethnically neutral term used throughout Romans.	No change needed.
Atanın, Oğulun və Müqəddəs Ruhun adı ilə (new, Trinitarian formula, 28:19)	The single most explicit Trinity statement in Matthew — three Persons under one singular “name” — an irreducible collision with tawhid’s absolute unity (Qur’an 112).	Preserve in full, exactly, without softening; mandatory theologian review every occurrence, no paraphrase permitted.
Vəftiz / vəftiz etmək (baseline-adjacent new term)	Must not be confused with Islamic ritual ablution (dəstəmaz/qüsl), which serves ceremonial readiness for prayer, not conversion-identification.	Teach the full Trinitarian, identification-with-Christ significance at first occurrence (3:6) and again decisively at 28:19.

Gap: no lexical gap as such, but a compounding doctrinal density problem — three Critical-risk items (Trinity formula, baptism’s full significance, and legally sensitive discipling language) converge in a single verse (28:19), requiring unusually careful sequencing in teaching material.

8. Judgment and the End of the Age

Available AZ terms	Weaknesses	Recommended Strategy
Dövrün sonu / Əsrin sonu (new, “end of the age,” 24:3)	Azerbaijani readers’ default eschatological vocabulary is Qiyamət günü (Judgment Day) plus, in Shia contexts, expectation-figures around the Hidden/Twelfth Imam.	Use neutral, non-loaded vocabulary; address the parallel/contrast explicitly rather than silently adopting Qiyamət-associated terms.
Gəliş / qayıdış (new, “parousia/coming,” 24:3,27,37,39)	FORBIDDEN SUBSTITUTION RISK: zühur is the precise Shia technical term for the Hidden Imam’s awaited reappearance; using it would fuse Matthew’s parousia with Imamate-return eschatology.	Never use zühur. Establish “İkinci Gəliş” (Second Coming) as a fixed teaching-material collocation to give qayıdış/gəliş a stable technical anchor across lessons.
Əbədi cəza / Əbədi həyat (new, paired at 25:46)	Risk that readers, drawing on folk-eschatological expectation of eventual relief or intercession-mediated release from punishment, soften the strict grammatical symmetry Matthew presents.	Preserve the exact parallel construction; teaching notes must state plainly that both outcomes share the same “əbədi” (eternal) quality, with no implied eventual reprieve.
Cəhənnəm (new, shared Islamic-Azerbaijani term)	Strong functional/imagery overlap (fire, punishment) risks importing a deeds-ledger appeal process, possibly mediated by intercession, onto Matthew’s Christ-centered ground of judgment.	Clarify the NT ground of judgment (rejection of Christ, cf. 25:41-46) explicitly wherever Cəhənnəm occurs.
hökm etmək / mühakimə (new, “judge/judgment”)	Risk of diffusing Christ’s unique judging authority across other intercessory figures, echoing the baseline’s Imamate-intercession caution.	Keep judgment authority anchored to Christ alone throughout chs. 7, 24–25.

Gap: Azerbaijani’s entire eschatological register is saturated with Islamic (and specifically Shia) technical vocabulary; nearly every term in this doctrine category required either a forbidden-substitution flag or a deliberately neutral coinage rather than reuse of the “natural” available word.

9. Discipleship and the Cost of Following Jesus

Available AZ terms	Weaknesses	Recommended Strategy
Şagird (new, “disciple”)	The more socially available near-synonym, mürid, denotes a Sufi devotee bound to a living pir/şeyx in an ongoing, often venerative, master-guide relationship — importing mystical transmission foreign to Matthew’s sense.	Never use mürid. Always render Şagird, with total-allegiance content taught explicitly (10:37-39).
Xaç (new, “cross”)	Established loanword, but risk of registering only as a devotional/cultural object rather than the “take up your cross” costly-obedience metaphor prior to the literal crucifixion narrative.	Explain the metaphorical sense at 10:38 and 16:24 before the passion narrative supplies the literal referent.
Rahatlıq / dinclik (new, “rest,” 11:28-29)	Must be kept distinct from baseline Sülh (covenantal peace with God); this is relief from burdensome performance, a narrower category.	Never substitute for Sülh; use only for 11:28-29’s specific promise.
Boyunduruq (new, “yoke”)	A rabbinic image with no automatic Azerbaijani equivalent; risk of reading only literally (a farm implement) without the Torah-observance-burden background.	Supply the missing rabbinic background explicitly; connect to baseline Qanun discussions.
təqib olunmaq / mənə görə (new, “persecuted… for my sake,” 5:10-12; 10:16-33)	Risk of legal-agitation framing given contemporary sensitivities around minority religious practice in Azerbaijan.	Frame pastorally (encouragement amid hardship), not as incitement or grievance rhetoric.
Mükafat (new, “reward”)	Islamic theology’s well-developed deeds-and-reward (ajr) framework risks recasting mükafat as an earned wage establishing standing before God.	Teach consistently as fruit of grace-secured relationship, never a merit wage (cf. baseline grace/works distinction).

Gap: the single largest gap here is social, not lexical — Azerbaijani has a ready-made, richly developed vocabulary for religious-disciple relationships (mürid/pir/şeyx) that must be actively avoided rather than adopted, forcing reliance on the comparatively flatter Şagird plus substantial explanatory scaffolding.

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Section 1a — Core Passage Vocabulary Matrix (Matthew 5:1–12, the Beatitudes)

Because Matthew 5:1–12 is the theological anchor of this curriculum, its nine terms are treated together as a concentrated case study distinct from (but overlapping) the doctrine matrix above:

Beatitude term	AZ rendering	Gap / Crowding issue	Strategy
μακάριος (blessed)	Nə bəxtiyardır	Bəxtiyar’s root bəxt (“luck/fortune”) risks a fatalistic reading, echoing the baseline’s caution against qismət-style fate language for calling/election/providence.	Teach explicitly as God’s deliberate, personal favor pronounced now, not impersonal luck. This is the single most repeated term in the core passage (9x) and therefore the highest-frequency risk point in the whole lesson.
πτωχὸς τῷ πνεύματι (poor in spirit)	Ruhda yoxsul	No natural existing Azerbaijani phrase for this positive spiritual category; risk of literal-poverty misreading.	Distinguish sharply from material yoxsulluq; connect to grace/Lütf (self-emptying dependence, not achievement).
πραΰς (meek)	Həlim	Risks reading as passive weakness in an honor-conscious culture.	Teach as disciplined, Christ-modeled strength under control (cf. 11:29; 21:5).
ἐλεήμων (merciful)	Mərhəmətlilər	Must stay distinct from baseline Lütf (grace); mərhəmət is reciprocal compassion, not the deeper unearned-favor category.	Keep the two terms conceptually separate in teaching text.
καθαρὸς τῇ καρδίᾳ (pure in heart)	Ürəyi təmiz olanlar	Bare təmiz alone was rejected in the baseline for “holy” (ritual-purity risk); qualifier restores safety.	Never drop the “ürəyi” qualifier.
εἰρηνοποιός (peacemakers)	Sülh yaradanlar	Low risk; built cleanly on baseline Sülh.	No special mitigation needed.
υἱοὶ Θεοῦ (sons of God, believers)	Allahın övladları	Same Greek phrase elsewhere denotes Christ’s unique deity claim (Allahın Oğlu); must never blur.	Consistently use övlad (child), reserving Oğul exclusively for Christ.
διωκόμενοι ἕνεκεν δικαιοσύνης (persecuted for righteousness)	salehlik üçün təqib olunanlar / mənə görə təqib olunanlar	Risk of legal-agitation framing.	Pastoral framing; ground suffering explicitly in allegiance to Christ, not grievance politics.
μισθός (reward)	Mükafat	Risk of collapsing into Islamic ajr-style earned-wage theology.	Anchor to grace, not merit, throughout.
βασιλεία τῶν οὐρανῶν (kingdom of heaven, 5:3,10)	Göylərin Padşahlığı	See Doctrine 1 above; risk of Cənnət collapse right at the passage’s opening and closing bookends.	Equate explicitly with Allahın Padşahlığı at the very first lesson exposure, since this passage is the curriculum’s anchor text.

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Section 2 — Missing Vocabulary (Genuine Lexical Gaps)

These are concepts for which Azerbaijani has no existing single-word or fixed-phrase equivalent, requiring deliberate coinage (already reflected in the glossary) rather than selection among existing options:

1. Cumulative/converging prophetic fulfillment (vs. successive restatement) — no existing term; addressed via the fulfillment-formula phrase plus mandatory teaching-note contrast.
2. Heart-level righteousness surpassing external compliance (5:20) — required the compound coinage Fərisey salehliyindən üstün salehlik; no shorter existing phrase exists.
3. Positive “spiritual poverty” as a blessed state (5:3) — Ruhda yoxsul is a coined qualifier-phrase; yoxsul alone denotes only material want.
4. A voluntary religious community’s internal, restorative discipline process distinct from civil law (18:15-17) — Kilsə intizamı is a necessary coinage with no prior Azerbaijani Christian-context precedent.
5. Neutral (non-Qiyamət, non-Imamate) eschatological register — Dövrün sonu, Gəliş/qayıdış are constructed specifically to avoid the two dominant available options (Qiyamət-day vocabulary and Shia zühur/Mahdi vocabulary), neither of which is neutral.
6. “Authority inherent to one’s own identity” vs. “authority derived from a scholarly/legal chain” — no distinguishing pair of terms exists; Səlahiyyət must carry both senses, disambiguated only by teaching context.
7. A ransom that is a one-time, substitutionary, life-for-life atoning payment (20:28) — Fidyə exists but denotes ordinary legal/compensatory payment; the atoning sense is a theological overlay requiring explicit unpacking, not a distinct word.
8. A “keys” image for delegated (non-hereditary, non-priestly) gospel authority (16:19) — Açarlar is the literal word for keys; the entire delegated/non-perpetual sense must be supplied pedagogically since Azerbaijani has no idiom distinguishing “office-holder’s keys” from “hereditary/priestly keys.”

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Section 3 — Crowded Semantic Neighborhoods Requiring Fencing

These terms sit in Azerbaijani semantic space already densely occupied by Islamic (chiefly Shia and Sufi) doctrinal or devotional content. Each requires explicit fencing — either a forbidden-substitution flag, a mandatory disambiguating gloss, or both.

AZ term/neighborhood	Competing occupant	Fencing required
Səcdə etmək (worship of Christ, proskyneō)	Exclusive Islamic prayer-prostration to Allah alone; prostration to any created being = shirk	Render faithfully (never soften to hörmət etmək); flag every occurrence (2:11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9,17) for theologian review — the single highest-collision term in the book.
Sirr (mystery, 13:11)	Sufi esoteric knowledge transmitted through an ongoing master-disciple mystical lineage, permanently withheld from outsiders	Teach as a ONE-TIME disclosure now openly proclaimed, not perpetual initiation-gated secret knowledge.
Kamil (perfect, 5:48; 19:21)	Sufi kamil insan — a self-attained mystical station reached through spiritual discipline under a master	Teach as grace-grounded, Spirit-enabled Christlikeness, never self-attained mystical achievement.
Nur (light/glory — already rejected in baseline for “glory”)	Shia devotional “Light of the Imams” (Nur-i Məhəmmədi), a competing pre-existence claim	Continue baseline’s rejection; use Ehtişam throughout Matthew’s glory passages (17:2; 24:30; 25:31).
Şəfaət / təvəssül (intercession — already rejected in baseline)	Shia Imamate intercession, especially Karbala-linked devotional practice	Reuse Vasitəçilik-equivalent framing (per baseline) for any Matthew intercession-adjacent content; none of the Matthew-specific new terms should reopen this door.
Qismət / yazı / alın yazısı (fate/decree — already rejected in baseline)	Folk-fatalistic impersonal decree	Continue rejecting for Seçilmə/Çağırılmış in Matthew’s calling/election language (22:14; 24:22,24,31).
Zühur (technical Shia term for the Hidden Imam’s reappearance)	Direct forbidden substitution for parousia	Never use for Gəliş/qayıdış (24:3,27,37,39); this is the clearest FORBIDDEN SUBSTITUTION in the entire Matthew term set.
Cəbrail (archangel Gabriel — already rejected in baseline)	Common Islamic-commentary reading of “Ruh əl-Qüds” as Gabriel assisting Jesus	Continue rejecting for Müqəddəs Ruh throughout Matthew (1:18-20; 3:16; 12:31-32; 28:19).
Şəriət (Islamic comprehensive legal-religious system — already rejected in baseline)	Entire alternative law-and-society framework	Continue rejecting for Qanun (5:17-18; 22:36-40).
Mürid (Sufi disciple bound to a living master)	Devotional master-guide veneration relationship	Never use for Şagird; see Doctrine 9 above.
Övliyalar (venerated holy figures at shrines — already rejected in baseline for “saints”)	Ziyarat-pilgrimage folk piety	No direct Matthew occurrence of “saints,” but the same fencing logic must extend to any teaching material describing the Twelve or later church figures, to prevent shrine-devotion associations attaching to them.
Küfr (blasphemy)	Islamic legal-religious unbelief category, historically carrying serious legal weight	Frame strictly as the Gospel narrative’s own internal charge against Jesus (which the narrative itself refutes), never an invitation for readers to apply the category to the biblical text or to Christian belief generally.
Bəxt / bəxtiyar (fortune/luck root underlying “blessed”)	Folk fatalism (adjacent to but distinct from qismət)	Same fencing logic as qismət: teach makarios-blessing as deliberate divine favor, not luck.
Cənnət (Paradise, the Islamic afterlife destination)	Competing destination-only reading of “kingdom of heaven”	Never substitute for either Allahın Padşahlığı or Göylərin Padşahlığı; teach the Kingdom as a present-and-coming reign, not merely a post-mortem destination.
Fidyə (Islamic legal ransom/compensation payment)	Everyday legal-compensatory usage	Fence explicitly as a one-time, substitutionary, life-for-life atoning payment (20:28), not a routine legal fee.
Cəhənnəm (shared term for hell/Gehenna)	Deeds-ledger appeal process, possibly intercession-mediated	Fence to the Christ-centered ground of judgment (rejection of Christ), not a separate legal-appeal framework.

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Section 4 — Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Abba (8:15, cf. Romans baseline)	Transliterate (Abba, untranslated)	Preserves childlike Aramaic intimacy beyond what formal Ata alone conveys; matches baseline precedent.
Hosanna (21:9,15)	Transliterate (Hosanna)	Established liturgical-exclamation convention (parallel to Amin/Halleluya).
Amin / Halleluya (if occurring in Matthew’s doxological material)	Transliterate	Established forms per baseline.
Emmanuel (1:23)	Transliterate + gloss (İmmanuel, Allah bizimlədir)	The transliteration preserves the name; the parenthetical gloss is doctrinally load-bearing (this is one of Matthew’s clearest incarnation statements) and must not be dropped even though it lengthens the rendering.
Mamona (6:24)	Transliterate (Mamona)	Personification is the point; a paraphrase (“wealth-as-master”) would lose the personified rival-master image.
Məsih, Şeytan, İblis, Cin	Reuse established loanwords (not fresh transliteration, not paraphrase)	Already naturalized in Azerbaijani religious vocabulary; paraphrasing would sound artificial and forfeit useful resonance (with explicit fencing per Section 3 where needed, e.g., Cin).
Fulfillment formula (“that it might be fulfilled”)	Paraphrase (yerinə yetsin / yerinə yetmək üçün)	No transliterable original; this is a Greek grammatical construction, not a proper noun or exclamation.
Son of Man, Righteousness Exceeding the Pharisees, Keys of the Kingdom, Bind and Loose, Church Discipline, End of the Age, Parousia, Eternal Punishment, Body/Blood of the Lord’s Supper	Paraphrase / compound coinage	All are conceptual titles or theological categories, not proper nouns; transliteration is not applicable, and each requires the fencing/gloss strategy detailed in Sections 1–3.
Sabbath (Σάββατον)	Reuse existing loanword (Şənbə) rather than transliterate the Greek	Şənbə is already the ordinary Azerbaijani word for Saturday; using it (with supplied Mosaic-law background) is more natural than a fresh transliteration, which would be unrecognizable.
Son of David, King of the Jews	Paraphrase using existing proper-name components (Davudun Oğlu; Yəhudilərin Padşahı)	Built from already-established proper names (Davud, Yəhudi) rather than transliterating the Greek title phrases directly.

General rule applied: transliterate proper names, liturgical exclamations, and personified titles where no natural Azerbaijani equivalent exists and where the sound-form itself carries devotional or identifying weight (Abba, Hosanna, Mamona, Emmanuel). Paraphrase/compound-coin theological category-titles and doctrinal formulas, since these must communicate propositional content that a bare transliteration could never convey to an Azerbaijani reader unfamiliar with the source language.

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Section 5 — Ranked List of Highest-Risk Ambiguities

Ranked by combined weight of (a) doctrinal centrality to the nine assigned curriculum doctrines and/or the core passage, (b) severity of collision with dominant Azerbaijani religious vocabulary, and (c) frequency of occurrence across the book.

1. Səcdə etmək (worship of Christ) — Critical. Direct shirk collision; 8 occurrences across the whole book, spanning the magi (2:11) to the resurrection appearances (28:9,17). Highest-collision single term in the curriculum.
2. Trinitarian baptismal formula (28:19) — Critical. The most explicit Trinity statement in the book; irreducible collision with tawhid’s absolute unity; occurs at the Great Commission’s climax, guaranteeing high pedagogical visibility.
3. Kingdom of Heaven vs. Cənnət collapse — Critical. Affects the core passage’s opening and closing bookends (5:3,10) and recurs dozens of times through chs. 13, 18–25; the risk is a silent, largely invisible misreading (readers may not register that a substitution has even occurred).
4. Parousia / forbidden zühur substitution — Critical. A single wrong lexical choice would fuse Christian eschatology with Shia Imamate-return doctrine; occurs at 24:3,27,37,39, all high-visibility teaching passages.
5. Son of Man (Bəşər Oğlu) — Critical. Surface “humble human” reading is doctrinally comfortable to Islamic Christology and therefore easy to leave unchallenged; the Daniel 7 judgment-authority claim requires active, repeated unpacking across 8:20 through 26:64.
6. Keys / Bind-and-loose vs. Imamate/fatwa mapping — Critical. Two compounding collision risks in a single verse (16:19), each independently serious (successive-authority mapping; independent-forgiveness-power mapping).
7. Fərisey salehliyindən üstün salehlik (5:20) — Critical. Governs the entire Sermon on the Mount’s ethical argument (5:21-48); a “more deeds” misreading would invert Matthew’s actual claim and directly contradict the baseline’s Critical prohibition on works-based righteousness.
8. Fidyə (ransom, 20:28) — Critical. Atonement-doctrine term sitting on top of an everyday Islamic legal-compensation usage; a shallow reading trivializes the cross to a transactional payment rather than a substitutionary, life-for-life sacrifice.
9. Var olan Allahın / Diri Allahın (living God intensifier, 16:16; 26:63) — Critical. Occurs at Matthew’s two most concentrated single-verse Christological confessions; compounding risk alongside Allahın Oğlu.
10. Nə bəxtiyardır (blessed, core passage, 5:3-11) — High. Not Critical in isolation, but ranks highly here because of extreme frequency (9 occurrences in 12 verses) within the curriculum’s designated anchor passage — the single most repeated ambiguity-bearing word the learner will encounter in the core lesson.
11. Kamil (perfect, 5:48) — High. Direct Sufi kamil-insan collision at the climax of the antitheses; risk of readers importing an entirely different, self-attained spiritual-achievement framework.
12. Sirr (mystery, 13:11) — High. Sufi esoteric-lineage collision; risk compounded by the parable form itself, which readers may already associate with layered, master-disciple-mediated meaning.
13. Cəhənnəm (Gehenna) — High. Shared imagery term whose deeds-ledger/intercession-appeal associations run directly counter to Matthew’s Christ-centered ground of final judgment (25:41-46).
14. Səlahiyyət (authority) — High. Risk of collapsing Jesus’ inherent authority into scholarly/derivative-authority categories; affects the doctrine of Authority of Jesus’ Teaching across the entire book (7:29 through 28:18).
15. Ruhda yoxsul (poor in spirit, 5:3) — Medium-High. Positioned first in the core passage; a literal-poverty misreading would derail the entire Beatitudes teaching sequence from its opening word.

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Chapter Coverage Ledger (Full-Book Confirmation)

Chapters	Gap-analysis relevant content	Status
1–2	Messiah/Son of David, Emmanuel/Incarnation, virgin, fulfillment formula, King of the Jews	Reviewed — new terms addressed in Sections 1–4
3–4	Kingdom of Heaven inaugurated, repentance, baptism, Son of God (3:17), devil/Satan	Reviewed — see Doctrines 1, 9; Section 3
5–7 (core passage + Sermon on the Mount)	Beatitudes, poor in spirit, meek, merciful, pure in heart, peacemakers, sons of God, persecution, reward, fulfill the Law, righteousness exceeding Pharisees, perfect, Gehenna, narrow gate, judgment	Reviewed exhaustively — Sections 1, 1a, 2, 3, 5
8–9	Authority (healing/nature miracles), Son of Man, demons, authority to forgive sins, blasphemy charge, disciple call (Matthew)	Reviewed — Doctrines 4, 9; Section 3 (Cin, Küfr)
10	Apostle commissioning, persecution, confess, cross (metaphorical)	Reviewed — Doctrines 6, 9; baseline apostle term reused, no new gap beyond Section 1 entries
11–12	Rest, yoke, Sabbath/Lord of the Sabbath, blasphemy against the Spirit	Reviewed — Doctrine 9; Section 3 (Şəriət-adjacent Sabbath fencing)
13	Parables, mystery, Kingdom of Heaven parables	Reviewed — Doctrine 1; Section 3 (Sirr fencing)
14–15	Worship (proskyneō) at sea-crossing, tradition, defilement/unclean relocated to the heart	Reviewed — Section 3 (Səcdə, Ənənə, murdar)
16–17	Peter’s confession (living God, Son of God), keys, bind/loose, Son of Man, transfiguration/glory	Reviewed exhaustively — Ranked items 2, 6, 9
18	Church discipline procedure, stumbling block, bind/loose reiterated	Reviewed — Doctrine 6
19–20	Eternal life, perfect (19:21), ransom, servant-greatness	Reviewed — Ranked item 8; Doctrine 9
21	Son of David acclamation, cornerstone/rejected stone, Hosanna, King language	Reviewed — Doctrine 2; Section 4 (Hosanna transliteration)
22	Greatest commandment/love, “many are called few chosen” (election), Davidic Son-of-David riddle	Reviewed — Doctrines 2; baseline Çağırılmış/Seçilmə reused, no new gap
23	Hypocrite, woes on Pharisees, prophet-persecution pattern	Reviewed — Doctrine 5; Section 3 (Riyakar as low-risk bridge term)
24–25	End of the age, parousia, elect, judgment, eternal life/eternal punishment, Son of Man’s glorious return	Reviewed exhaustively — Ranked items 4, 13; Doctrine 8
26	Last Supper (body/blood/new covenant), blasphemy charge, living God intensifier, Gethsemane	Reviewed — Ranked item 9; Doctrine 2 (covenant)
27	Crucifixion, real death (resurrection precondition), King of the Jews mockery, Son of God taunts	Reviewed — Doctrine 8/Christology; underlies Ranked item 4’s death-then-resurrection sequencing
28	Resurrection, worship of the risen Christ, all authority, Great Commission, Trinitarian baptismal formula, Emmanuel inclusio	Reviewed exhaustively — Ranked items 1, 2, 9; Doctrine 7

No chapter of Matthew was silently omitted. Chapters with lighter new-vocabulary density (e.g., 10–11, 19, 23) are noted above as reviewed and cross-referenced to the doctrine/term entries they reuse rather than treated as gaps requiring fresh coinage.

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This analysis feeds directly into 08_core_glossary.md (term inventory), bible_term_registry.json (Critical/High risk flagging), and the forthcoming doctrine_risk_registry.json update for Matthew; all fencing and forbidden-substitution rules identified here must be carried forward into the Phase 2 AI translation requirements document.