Semantic Analysis — Matthew 1–28 (Koine Greek)

Destination Language: Azerbaijani

Curriculum: Matthew 1–28 Core passage: Matthew 5:1–12 (the Beatitudes) Method: All terms already fixed in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json) are reused exactly as recorded there and are marked [BASELINE REUSE] below. Newly introduced Matthew-specific terms are given full field treatment and are marked [NEW].

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PART A — CORE PASSAGE: Matthew 5:1–12 (Verse-by-Verse)

Matthew 5:1

Greek: Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος, καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. English: “Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.”

• Term: μαθητής (mathētēs) [NEW]

  • Transliteration: mah-thay-TACE
  • Literal meaning: “learner, pupil” (from μανθάνω, “to learn”)
  • Semantic range: student of a teacher/rabbi; in the Gospels, a committed lifelong follower who has left former life to follow Jesus
  • English variants: disciple, follower, student, learner
  • Contextual theological meaning: the Twelve and the broader company of Jesus’ committed followers who receive his authoritative teaching; foundational to the Discipleship and Cost of Following Jesus doctrine that runs through the whole book
  • Azerbaijani rendering: Şagird (risk: High). Şagird is the ordinary Azerbaijani word for a school pupil, which risks flattening the term into a merely academic relationship. Critically, it must NOT be rendered mürid, the Sufi term for a disciple bound in a devotional master-guide relationship to a living pir/şeyx — that framework imports veneration and mystical transmission foreign to Matthew’s sense of committed, costly following of Jesus as Lord. Teaching material must explicitly fill şagird with the weight of total, life-reorienting allegiance (cf. 4:18-22; 10:37-39; 16:24-26).

• Compositional note: “went up on the mountain” (ἀνέβη εἰς τὸ ὄρος) deliberately echoes Moses ascending Sinai (Exodus 19), positioning Jesus as the giver of a greater law — background context for “Authority of Jesus’ Teaching,” not itself a glossary term but essential for lesson framing.

Matthew 5:2

Greek: καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων· English: “And he opened his mouth and taught them, saying:”

• Term: διδάσκω (didaskō) [NEW]
  • Transliteration: dee-DAHS-koh
  • Literal meaning: “to teach”
  • Semantic range: instruct, train, explain authoritatively
  • English variants: teach, instruct
  • Contextual theological meaning: Jesus teaches with unmediated, self-authenticating authority (contrasted explicitly at 7:28-29, “not as their scribes”), not by citing a chain of prior teachers — central to the Authority of Jesus’ Teaching doctrine
  • Azerbaijani rendering: öyrətmək (risk: Medium). Öyrətmək is doctrinally neutral, but readers accustomed to authority being grounded in a scholarly chain of transmission (hadith/icazə-style religious authority) need explicit teaching that Jesus’ authority to teach is inherent, not derived or licensed by predecessors.

Matthew 5:3

Greek: Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. English: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

• Term: μακάριος (makarios) [NEW]

  • Transliteration: mah-KAH-ree-oss
  • Literal meaning: “blessed, fortunate, happy” — a state of divine favor and flourishing, not mere emotional happiness
  • Semantic range: spans “happy” (everyday) to “divinely favored/flourishing” (the Beatitudes sense)
  • English variants: blessed, happy, fortunate
  • Contextual theological meaning: pronounces a present reality of divine favor upon those who appear, by worldly standards, to have nothing to commend them — an upside-down kingdom valuation
  • Azerbaijani rendering: Nə bəxtiyardır (idiomatic exclamatory formula, “how fortunate/blessed [they] are”) (risk: Medium). Bəxtiyar carries a “fortune/luck” root (bəxt = fate/fortune) which risks a fatalistic reading (echoing baseline concerns about qismət-style fate language). Teaching notes must clarify this is God’s deliberate favor, not impersonal luck. Consistency across all nine beatitudes (5:3-11) is required.

• Term: πτωχὸς τῷ πνεύματι (ptōchos tō pneumati) [NEW]

  • Transliteration: pto-KHOSS toh pnev-MAH-tee
  • Literal meaning: “poor/destitute in the spirit” (πτωχός = beggarly poor, not merely πένης “working poor”)
  • Semantic range: utter spiritual destitution and dependence on God, not literal material poverty alone
  • English variants: poor in spirit, spiritually destitute, humble before God
  • Contextual theological meaning: recognition of one’s total spiritual bankruptcy apart from grace — a direct counterpoint to any works-merit framework
  • Azerbaijani rendering: Ruhda yoxsul (risk: High). Must be clearly distinguished from material poverty (yoxsulluq) and taught as spiritual self-emptying before God — this dovetails with the baseline’s grace/lütf doctrine (unmerited favor apart from saleh əməllər).

• Term: βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn) [NEW — see full treatment below under Chapter 3/4]

  • Azerbaijani rendering: Göylərin Padşahlığı (risk: Critical)

Matthew 5:4

Greek: μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. English: “Blessed are those who mourn, for they shall be comforted.”

• Term: πενθέω (pentheō) [NEW]

  • Transliteration: pen-THEH-oh
  • Literal meaning: “to mourn, grieve” (often of mourning the dead or over sin)
  • Semantic range: grief over loss, grief over sin, lament
  • English variants: mourn, grieve, lament
  • Contextual theological meaning: godly sorrow — over sin and brokenness in a fallen world — that will be met with divine comfort
  • Azerbaijani rendering: Yas tutanlar (risk: Low)

• Term: παρακαλέω (parakaleō), passive “will be comforted” [BASELINE REUSE — contextual variant]

  • Note: the baseline registers παρακαλέω under exhort → Nəsihət vermək (Romans usage, active sense “encourage/urge”). Here the passive sense is “will be comforted/consoled,” a distinct nuance.
  • Azerbaijani rendering: təsəlli veriləcək (risk: Low) — a new contextual gloss, not overriding the baseline “exhort” entry, since the grammatical voice and sense differ (comfort vs. exhortation).

Matthew 5:5

Greek: μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. English: “Blessed are the meek, for they shall inherit the earth.”

• Term: πραΰς (praus) [NEW]

  • Transliteration: prah-EWS
  • Literal meaning: “gentle, meek, mild” — strength held under control, not weakness
  • Semantic range: gentleness, humility, non-retaliatory strength
  • English variants: meek, gentle, humble
  • Contextual theological meaning: the opposite of self-assertive honor-seeking; Jesus himself is described this way (11:29; 21:5)
  • Azerbaijani rendering: Həlim (risk: Medium). Həlim is the standard term but can register as passive weakness in Azerbaijani honor culture; must be taught as disciplined, Christ-modeled gentleness, not timidity.

• Term: κληρονομέω (klēronomeō) [NEW]

  • Transliteration: klay-ro-no-MEH-oh
  • Literal meaning: “to inherit, receive as an heir’s portion”
  • Semantic range: receiving an allotted inheritance, often covenantal
  • English variants: inherit, receive as inheritance
  • Contextual theological meaning: echoes covenant land-inheritance promises (cf. Psalm 37:11); connects to the baseline’s Adoption doctrine (full inheritance rights of God’s children)
  • Azerbaijani rendering: irs almaq / varis olmaq (risk: Medium) — link explicitly in teaching notes to Övladlığa götürülmə (baseline adoption term), since inheritance rights are the legal outworking of adoption.

Matthew 5:6

Greek: μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. English: “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”

• Term: δικαιοσύνη (dikaiosynē) [BASELINE REUSE — righteousness]
  • Azerbaijani rendering: Salehlik (risk: Critical, per baseline). This is the same critical term as Romans; here the sense is a hungered-for right standing and right living that only God can satisfy — must not be read as craving to accumulate saleh əməllər (righteous deeds), but as longing for the righteousness God himself supplies and produces (cf. 5:20; 6:33).
  • Term: πεινάω/διψάω (peinaō/dipsaō) [NEW] — “to hunger/to thirst”
    • Azerbaijani rendering: acmaq / susamaq (risk: Low) — vivid, plain, low-risk metaphor terms.

Matthew 5:7

Greek: μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. English: “Blessed are the merciful, for they shall receive mercy.”

• Term: ἐλεήμων (eleēmōn) / ἔλεος (eleos) [NEW]
  • Transliteration: eh-leh-AY-mohn / EH-leh-oss
  • Literal meaning: “merciful/mercy” — compassionate response to another’s need or fault
  • Semantic range: pity, compassion, forgiving kindness toward the undeserving
  • English variants: merciful, compassionate, mercy
  • Contextual theological meaning: mercy shown to others as evidence of mercy received from God — reciprocal, not merit-earning
  • Azerbaijani rendering: Mərhəmətlilər / Mərhəmət (risk: Medium). Note: the baseline rejected mərhəmət as a substitute for grace/lütf (since mercy operates in a deeds-still-matter framework in local religious speech). Here mərhəmət is the correct term for mercy itself, but teaching notes must keep it distinct from lütf: mercy is compassion toward the needy/guilty; grace is the deeper unearned favor that grounds standing before God.

Matthew 5:8

Greek: μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. English: “Blessed are the pure in heart, for they shall see God.”

• Term: καθαρός τῇ καρδίᾳ (katharos tē kardia) [NEW]
  • Transliteration: kah-thah-ROSS tay kar-DEE-ah
  • Literal meaning: “clean/pure in the heart” (inner moral-spiritual purity, not ritual cleanness)
  • Semantic range: moral integrity, undivided devotion, freedom from hypocrisy
  • English variants: pure in heart, clean of heart
  • Contextual theological meaning: promises the beatific vision — direct fellowship with God — to those inwardly transformed, anticipating Matthew 15’s relocation of purity from external ritual to the heart
  • Azerbaijani rendering: Ürəyi təmiz olanlar (risk: High). The baseline flagged təmiz as a rejected alternative for “holy” because of its ritual-cleanliness connotations (wudu-adjacent). Here, however, “təmiz ürək” (pure heart) is the correct and necessary rendering — Matthew 5:8 is precisely about INNER purity, not ritual purity — but this distinction must be taught explicitly so readers do not import a ritual-ablution frame (dəstəmaz/qüsl) into a moral-relational claim.

Matthew 5:9

Greek: μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται. English: “Blessed are the peacemakers, for they shall be called sons of God.”

• Term: εἰρηνοποιός (eirēnopoios) [NEW; built on baseline εἰρήνη/peace → Sülh]

  • Transliteration: ay-ray-no-poy-OSS
  • Literal meaning: “peace-maker” (εἰρήνη + ποιέω, “make”)
  • Semantic range: active reconciler, not merely peaceful/passive
  • English variants: peacemaker
  • Contextual theological meaning: actively working reconciliation among people, modeling the peace with God secured through Christ (Romans 5:1 baseline doctrine)
  • Azerbaijani rendering: Sülh yaradanlar (risk: Low) — built cleanly on the baseline Sülh term.

• Term: υἱοὶ Θεοῦ κληθήσονται (huioi theou klēthēsontai) [NEW — careful distinction from baseline son_of_god]

  • Literal meaning: “will be called sons of God”
  • Contextual theological meaning: believers are given a derived, adoptive filial status; this must NOT be confused with the unique, eternal, co-equal Sonship reserved for Allahın Oğlu (Christ alone) in the baseline registry
  • Azerbaijani rendering: Allahın övladları adlanacaqlar (risk: Critical). Use “övlad” (child) rather than “Oğul” (Son, capitalized/singular Christological title) to keep this plural, derivative, adoptive sonship of believers visibly distinct from Christ’s unique Sonship. This directly connects to the baseline’s Adoption doctrine (Övladlığa götürülmə) rather than to Allahın Oğlu.

Matthew 5:10

Greek: μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. English: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”

• Term: διώκω (diōkō) [NEW]
  • Transliteration: dee-OH-koh
  • Literal meaning: “to pursue, persecute, chase”
  • Semantic range: hostile pursuit; suffering for one’s faith/allegiance
  • English variants: persecute, pursue with hostility
  • Contextual theological meaning: suffering opposition specifically because one embodies God’s righteousness — foundational for the Discipleship and Cost of Following doctrine, and pastorally significant given contemporary legal sensitivities around minority religious practice in Azerbaijan
  • Azerbaijani rendering: təqib olunmaq (risk: Medium) — plain, standard term; pastoral framing (not legal-agitation framing) required in surrounding teaching material.

Matthew 5:11

Greek: μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ᾿ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ. English: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.”

• Term: ἕνεκεν ἐμοῦ (heneken emou) [NEW]
  • Literal meaning: “on account of me / for my sake”
  • Contextual theological meaning: shifts the ground of blessing from an abstract virtue (righteousness, v.10) to explicit, personal allegiance to Jesus himself — the beatitudes climax in a Christ-centered, not merely ethical, claim
  • Azerbaijani rendering: mənə görə (risk: High). This phrase must retain its personal, Christ-centered force; teaching material should connect it forward to Matthew 10:32-39 and to the baseline’s Lordship of Christ doctrine — suffering is for allegiance to a specific divine person, not a generic cause.

Matthew 5:12

Greek: χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. English: “Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”

• Term: μισθός (misthos) [NEW]

  • Transliteration: mees-THOSS
  • Literal meaning: “wages, payment, reward”
  • Semantic range: earned wages (commercial) or a graciously given recompense (theological)
  • English variants: reward, wages, recompense
  • Contextual theological meaning: heavenly reward for faithful endurance — this must be taught carefully alongside the baseline’s grace/works distinction, since Islamic theology has a well-developed deeds-and-reward (ajr) framework; Matthew’s reward language must remain the fruit of grace-secured relationship, not a wage earned that establishes standing before God (cf. 20:1-16, the vineyard workers’ parable, directly below in Chapter 20)
  • Azerbaijani rendering: Mükafat (risk: High)

• Term: προφήτης (prophētēs) [BASELINE REUSE]

  • Azerbaijani rendering: Peyğəmbər (risk: High, per baseline) — OT prophets as forerunners in suffering, not competitors in authority with Christ.

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PART B — WHOLE-BOOK CHAPTER-BY-CHAPTER ANALYSIS (Matthew 1–28)

Chapter 1 — Genealogy and Birth of Jesus the Messiah

• Χριστός (Christos) [BASELINE REUSE] → Məsih (Critical, per baseline). Matthew opens by anchoring Χριστός in a literal, traceable Davidic-Abrahamic genealogy — content the bare Qur’anic al-Masih title lacks. This genealogical grounding must be preserved in teaching notes as evidence for the Fulfillment of Old Testament Prophecy and Jesus as Son of David doctrines.
• υἱὸς Δαβίδ (huios Dabid) — Son of David [NEW]
  • Transliteration: hwee-OSS dah-VEED
  • Literal meaning: “son of David”
  • Semantic range: physical descendant of David; royal-messianic title claiming the Davidic covenant promise (2 Samuel 7)
  • English variants: Son of David, David’s son, descendant of David
  • Contextual theological meaning: identifies Jesus as the promised covenant king; used throughout Matthew both narratively (1:1) and as a messianic address by petitioners (9:27; 15:22; 20:30-31; 21:9)
  • Azerbaijani rendering: Davudun Oğlu (risk: High). Built on baseline Davud; risk is that readers hear only a genealogical/dynastic claim (which the Qur’anic Davud narrative can accommodate) without the accompanying messianic-covenant content the baseline’s Davidic Covenant doctrine requires. Must be taught together with Əhd (covenant) each time it appears.
• Ἐμμανουήλ (Emmanouēl) — Emmanuel [NEW]
  • Transliteration: em-mah-noo-EL
  • Literal meaning: “God with us” (Hebrew עִמָּנוּ אֵל)
  • Semantic range: a name functioning as a theological title/sign
  • English variants: Emmanuel, “God with us”
  • Contextual theological meaning: identifies the child as God’s own personal presence among his people — one of Matthew’s clearest incarnation statements, bracketing the whole Gospel with 28:20 (“I am with you always”)
  • Azerbaijani rendering: İmmanuel (Allah bizimlədir) (risk: Critical). Directly parallels the baseline’s Bədən alma (incarnation) doctrine; must be taught plainly as God himself present in the child, not softened.
• παρθένος (parthenos) — virgin [NEW]
  • Transliteration: par-THEH-noss
  • Literal meaning: “virgin, unmarried young woman”
  • Semantic range: virginity as a biological/moral state
  • English variants: virgin
  • Contextual theological meaning: the miraculous, Spirit-wrought conception of Jesus (1:18, 20), fulfilling Isaiah 7:14
  • Azerbaijani rendering: Bakirə (risk: Medium). A genuine point of resonance — the Qur’an (19:20) also affirms Mary’s virginity — but teaching notes must clarify that Matthew’s point is not virginity alone but that THIS child is Emmanuel/Son of God, a claim the Qur’an explicitly denies (112:3).

Chapter 2 — The Magi, Flight to Egypt, Fulfillment Quotations

• Fulfillment formula: ἵνα/ὅπως πληρωθῇ (hina/hopōs plērōthē) [NEW]
  • Transliteration: hee-nah play-roh-THAY
  • Literal meaning: “so that it might be fulfilled”
  • Semantic range: a recurring editorial formula (also 1:22; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56, etc.) marking OT texts as finding their intended terminus in Jesus
  • English variants: “that it might be fulfilled,” “in fulfillment of,” “this was to fulfill”
  • Contextual theological meaning: Matthew’s structural argument that all Scripture converges on Christ — central to the Fulfillment of Old Testament Prophecy doctrine; ties directly to the baseline’s High-risk prophecy/peyğəmbərlik sözü term but needs its own verb-form entry
  • Azerbaijani rendering: yerinə yetsin / yerinə yetmək üçün (risk: High). Must be taught as cumulative, converging historical fulfillment culminating in Christ — a linear pattern with no clear Islamic parallel, versus a series of self-contained, restating prophetic messengers.
• Βασιλεὺς τῶν Ἰουδαίων (Basileus tōn Ioudaiōn) — King of the Jews [NEW]
  • Azerbaijani rendering: Yəhudilərin Padşahı (risk: Medium) — political-messianic title, recurs at the crucifixion (27:37) forming a narrative frame; ties to Kingdom doctrine.

Chapter 3 — John the Baptist, Repentance, Baptism, Jesus’ Baptism

• μετάνοια (metanoia) — repentance [NEW]
  • Transliteration: meh-TAH-noy-ah
  • Literal meaning: “change of mind,” a turning
  • Semantic range: inward reorientation of mind and will, producing changed life-direction
  • English variants: repentance, turning, conversion of heart
  • Contextual theological meaning: John’s and Jesus’ opening summons; entrance requirement into kingdom life, not merely ritual regret
  • Azerbaijani rendering: Tövbə (risk: Medium). A genuine resonance point — tövbə is the standard shared Islamic-Azerbaijani term for turning from sin to God — but must be filled with NT content: repentance oriented toward the coming kingdom and toward Jesus personally (3:2, 11), not primarily toward sharia-style religious performance.
• βάπτισμα / βαπτίζω (baptisma/baptizō) — baptism/to baptize [NEW]
  • Transliteration: bah-PTEES-mah / bah-PTEE-zoh
  • Literal meaning: “immersion, dipping”
  • Semantic range: ritual water immersion signifying repentance (John’s baptism) and, ultimately, identification with Christ and the Trinity (28:19)
  • English variants: baptize, baptism
  • Contextual theological meaning: a NT initiatory rite with no exact Islamic counterpart
  • Azerbaijani rendering: Vəftiz / vəftiz etmək (risk: Critical). This is the established Christian Azerbaijani loanword and must NOT be confused with Islamic ritual ablution (dəstəmaz, qüsl), which is about ceremonial cleanliness for prayer, not conversion-identification. First introduced here; carried through to its full Trinitarian significance in 28:19.
• βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn) — Kingdom of Heaven [NEW — first full occurrence at 3:2]
  • Transliteration: bah-see-LAY-ah tone oo-rah-NONE
  • Literal meaning: “kingdom/reign of the heavens”
  • Semantic range: Matthew’s distinctive phrase (used ~32 times, vs. Mark/Luke’s “kingdom of God”), functionally equivalent to it; a circumlocution reverencing the divine name, and God’s present-and-coming reign
  • English variants: kingdom of heaven, kingdom of God (functionally interchangeable across the Synoptics)
  • Contextual theological meaning: the central organizing theme of Matthew’s Gospel and of this curriculum’s first listed doctrine; God’s sovereign, saving reign breaking into history in Jesus, to be consummated at his return
  • Azerbaijani rendering: Göylərin Padşahlığı (risk: Critical). Built on the baseline’s Allahın Padşahlığı (Kingdom of God) term, reusing Padşahlıq (reign, not a political dövlət/state — the same caution the baseline already registers). The added risk here is Göylər (heavens): readers may collapse this into Cənnət (Paradise, the Islamic afterlife destination) rather than God’s present sovereign reign advancing now (12:28) and consummated at the end of the age. Teaching material must explicitly equate “Göylərin Padşahlığı” with “Allahın Padşahlığı” (they are the same reality under two names) and distinguish both from Cənnət.
• Trinitarian voice at baptism (3:16-17): Holy Spirit descending, “This is my beloved Son” — reuses baseline Müqəddəs Ruh (Critical) and Allahın Oğlu (Critical). First of several Matthean scenes (with 17:5 and 28:19) where Father, Son, and Spirit appear together — flag for cumulative Trinity teaching.

Chapter 4 — Temptation, Calling of Disciples, Early Ministry

• διάβολος (diabolos) — devil [NEW]
  • Transliteration: dee-AH-boh-loss
  • Literal meaning: “slanderer, accuser”
  • Semantic range: the personal, malevolent adversary of God and humanity
  • English variants: devil, the accuser
  • Contextual theological meaning: a real personal being who directly opposes God’s purposes and tempts even the Messiah; defeated through Scripture-grounded resistance, not incantation
  • Azerbaijani rendering: İblis (risk: Medium). Shared with Islamic vocabulary (İblis is the Qur’anic proper name for the fallen adversary) — a genuine resonance point. Teaching should note that Matthew presents the same being decisively subdued by Jesus’ authority (a theme developing through the exorcism narratives), not a figure of equal or uncertain standing.
• σατανᾶς (satanas) — Satan [NEW, transliterated proper name] → Şeytan (risk: Medium) — also shared Islamic-Azerbaijani vocabulary; used interchangeably with διάβολος in Matthew (cf. 4:10; 12:26; 16:23).
• μαθητής [BASELINE-STYLE NEW, established at 4:18-22] — see full treatment under Core Passage above; first narrative instance of “making disciples” precedes the formal Beatitudes teaching.

Chapter 5 (continued: 5:13–48) — Salt, Light, the Antitheses, Righteousness Exceeding the Pharisees

(Verses 1–12 receive full verse-by-verse treatment in Part A above.)

• πληρόω (plēroō) — fulfill [NEW, distinct verb-form entry from the “fulfillment formula” of ch.2] — “I have not come to abolish the Law and the Prophets but to fulfill them” (5:17)
  • Azerbaijani rendering: yerinə yetirmək (risk: Critical). Must be carefully taught alongside baseline Qanun (Law/Mosaic Law, never şəriət): Jesus fulfills, intensifies, and transcends the Mosaic Law’s intent rather than annulling it — an argument with no clean parallel to şəriət’s comprehensive legal-religious framework.
• Righteousness exceeding the Pharisees (5:20, implied through the whole antitheses section 5:21-48) [NEW COMPOUND CONCEPT]
  • Azerbaijani rendering: Fərisey salehliyindən üstün salehlik (risk: Critical). Built on baseline Salehlik; the antitheses (“You have heard… but I say to you”) relocate righteousness from external legal compliance to heart-level transformation (anger as murder, lust as adultery). This must be taught as a DEEPER, grace-enabled righteousness, never as “doing more saleh əməllər than the Pharisees” — that reading would directly contradict the baseline’s critical prohibition on works-based righteousness.
• γέεννα (geenna) — Gehenna/hell [NEW] (5:22, 29-30)
  • Transliteration: GHEH-en-nah
  • Literal meaning: the Valley of Hinnom, a historical site of judgment and burning refuse, used metaphorically for final judgment
  • Semantic range: place/state of final divine judgment and punishment
  • English variants: hell, Gehenna, fire of judgment
  • Contextual theological meaning: real, final consequence of unrepented sin, tied to Christ’s authority as judge — see Chapters 24-25 below
  • Azerbaijani rendering: Cəhənnəm (risk: High). Shared Islamic-Azerbaijani term with strong functional overlap in imagery (fire, punishment) — a resonance point — but teaching must clarify the NT ground of judgment (rejection of Christ, cf. 25:41-46) rather than a deeds-ledger appeal process potentially mediated by intercession.
• τέλειος (teleios) — perfect [NEW] (5:48, “Be perfect, as your heavenly Father is perfect”)
  • Transliteration: TEH-lay-oss
  • Literal meaning: “complete, mature, whole,” not sinless perfectionism in the modern sense
  • Semantic range: wholeness of character, undivided moral maturity
  • English variants: perfect, complete, mature
  • Contextual theological meaning: call to Father-reflecting wholeness of love (including love of enemies, 5:44), grounded in relationship, not self-achieved
  • Azerbaijani rendering: Kamil (risk: High). Serious collision risk: Sufi-influenced devotional tradition uses kamil insan (“perfect/complete human”) for a state of spiritual attainment reached through mystical discipline and closeness to a master. Matthew 5:48’s “perfect” must be taught as Spirit-enabled, grace-grounded Christlikeness flowing from adoption as God’s child, not a self-attained mystical station.

Chapter 6 — The Lord’s Prayer, Fasting, Treasures, Mammon, Anxiety

• ἀφίημι/ὀφειλήματα (aphiēmi/opheilēmata) — forgive/debts [NEW] (“forgive us our debts,” 6:12)
  • Azerbaijani rendering: bağışlamaq / borclar (risk: Medium). Human forgiveness of others is explicitly conditioned on/patterned after God’s prior forgiveness (6:14-15) — teaching notes must clarify this is fruit of grace received, not a merit-earning precondition for God’s forgiveness (cf. baseline grace/works distinction).
• μαμωνᾶς (mamōnas) — Mammon [NEW] (6:24, “You cannot serve God and mammon”)
  • Transliteration: mah-mo-NASS
  • Literal meaning: Aramaic loanword for “wealth, riches,” personified as a rival master
  • Azerbaijani rendering: Mamona (transliterated, glossed “var-dövlət,” risk: Low) — a low-risk, broadly intelligible personification of the idolatry of wealth.
• βασιλεία (kingdom) [reuse from ch.3-5] — “Your kingdom come” (6:10), reinforcing Göylərin Padşahlığı / Allahın Padşahlığı as a present petition, not only a future hope.

Chapter 7 — Judging, Narrow Gate, False Prophets, House on the Rock

• πλατεῖα/στενή πύλη (the wide/narrow gate) [NEW]
  • Azerbaijani rendering: dar qapı / geniş qapı (risk: Medium) — vivid contrast image; risk is minimizing exclusivity (“few find it,” 7:14), which must be preserved against pressure to soften universalist expectations.
• κρίνω/κρίσις (krinō/krisis) — judge/judgment [NEW, first extended use; carried through to Chapters 24-25]
  • Azerbaijani rendering: hökm etmək / mühakimə (risk: High) — see fuller treatment under Chapters 24-25 below.
• ψευδοπροφήτης (pseudoprophētēs) — false prophet [NEW, built on baseline prophet/Peyğəmbər] → Yalançı peyğəmbər (risk: Medium) — warns against deceptive claimants, relevant to discernment teaching.
• “Lord, Lord” confession (7:21-23) — anticipates the baseline’s Romans 10:9 Lordship confession (İsa Rəbdir); here Jesus warns that verbal confession without obedience is insufficient — connects Lord/Rəbb (baseline Critical term) to the obedience-of-faith doctrine.

Chapter 8 — Healing Miracles, the Centurion’s Faith, Authority over Nature/Demons

• πίστις (faith) [BASELINE REUSE] → İman (Critical) — the centurion’s faith (8:10, “I have not found such great faith”) models trust in Jesus’ authoritative word alone, without ritual mediation.
• δαιμόνιον (daimonion) — demon [NEW]
  • Transliteration: dai-MOH-nee-on
  • Literal meaning: “a lesser divine/spirit being” (classical Greek), in the NT always malevolent
  • Semantic range: evil spirit, unclean spirit, subject to Christ’s command
  • English variants: demon, evil spirit
  • Contextual theological meaning: real spiritual beings decisively subject to Jesus’ authority (8:16, 28-34)
  • Azerbaijani rendering: Cin (risk: High). Strong resonance — Islamic tradition (Qur’anic jinn) affirms real spiritual beings — but jinn in folk Islam are morally ambiguous or even helpful; Matthew’s daimonia are uniformly evil and are shown as utterly subject to Christ’s word, a point that must be taught explicitly to avoid a neutral “jinn-management” framing.
• υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — Son of Man [NEW] (8:20, first occurrence)
  • Transliteration: hwee-OSS too an-thro-POO
  • Literal meaning: “son of man” (Semitic idiom, “a human being”; but capitalized as a title it draws on Daniel 7:13-14’s exalted, enthroned, judging figure)
  • Semantic range: ranges from a humble self-reference (“the Son of Man has nowhere to lay his head,” 8:20) to a claim of end-time divine authority to judge and reign (24:30; 25:31; 26:64)
  • English variants: Son of Man
  • Contextual theological meaning: Jesus’ preferred self-designation, deliberately ambiguous on the surface but carrying, on the Daniel 7 background, a claim to divine authority and eschatological kingship
  • Azerbaijani rendering: Bəşər Oğlu (risk: Critical). The chief danger is that readers hear only the surface “humble human” sense (which poses no challenge to Islamic Christology) and miss the Daniel 7 authority-to-judge and glory claims layered into the title throughout the book (esp. chs. 16, 24-26). Teaching notes must unpack the full Daniel background at first use and reinforce it at each later occurrence.
• ἐξουσία (exousia) — authority [NEW] (8:9, the centurion recognizes authority; developed fully in ch.9-10)
  • Transliteration: ex-oo-SEE-ah
  • Literal meaning: “authority, right, power to act”
  • Semantic range: delegated official authority; inherent/self-derived authority (as claimed of Jesus)
  • English variants: authority, power, right
  • Contextual theological meaning: central to the Authority of Jesus’ Teaching doctrine — Jesus’ authority over nature, sickness, demons, sin, and the Law is presented as self-derived and total, not delegated by scholarly or clerical consensus
  • Azerbaijani rendering: Səlahiyyət (risk: High). Care is needed so this does not register merely as bureaucratic/civic jurisdiction (its common secular use) or as authority conferred by scholarly consensus (echoing how religious rulings/fatwas derive authority from an ulama chain) — Jesus’ səlahiyyət is inherent to who he is.

Chapter 9 — Forgiveness of Sins, Calling Matthew, New Wine, Harvest

• ἀφίημι ἁμαρτίας (aphiēmi hamartias) — forgiveness/authority to forgive sins [NEW, Critical] (9:2-6)
  • Contextual theological meaning: Jesus pronounces forgiveness of sins directly and grounds it in his authority as Son of Man on earth — the scribes rightly recognize this as a divine prerogative (“Who can forgive sins but God alone?”, implied) and charge blasphemy
  • Azerbaijani rendering: günahları bağışlamaq səlahiyyəti (risk: Critical). Directly connects ἀφίημι (forgive, see ch.6) with ἐξουσία (authority, ch.8) and with the baseline’s Saleh sayılma (justification) doctrine: Jesus does not merely announce a forgiveness that God grants elsewhere — he personally exercises the divine prerogative, a direct claim to deity.
• βλασφημία (blasphēmia) — blasphemy [NEW] (9:3)
  • Transliteration: blahs-fay-MEE-ah
  • Literal meaning: “slanderous/irreverent speech against God”
  • Semantic range: any speech or claim perceived to violate God’s unique honor
  • English variants: blasphemy
  • Contextual theological meaning: the charge leveled against Jesus for claiming divine prerogatives — ironically, Matthew presents the charge as evidence FOR, not against, Jesus’ deity
  • Azerbaijani rendering: Küfr (risk: High). Strong functional overlap with the Islamic legal-religious category of küfr (unbelief/blasphemy, historically carrying serious legal weight) — teaching must carefully frame this as the Gospel narrative’s own internal charge (which Jesus refutes by healing), not invite readers to apply that category to the text itself.
• μαθητεύω-adjacent: calling of Matthew the tax collector (9:9) — reinforces şagird (disciple) as an unlikely, grace-called following, not an elite recruitment of the already-righteous.
• θερισμός/ἐργάται (harvest/laborers, 9:37-38) [reuse concept] → connects to baseline Müjdə yayma xidməti (mission) doctrine; sets up Chapter 10’s sending.

Chapter 10 — Sending of the Twelve, Cost of Discipleship

• ἀπόστολος (apostle) [BASELINE REUSE] → Həvari (Medium, per baseline) — the Twelve are named and commissioned (10:2-4); baseline caution against Imamate-successor associations applies directly here as Matthew’s first formal apostolic listing.
• σταυρός (stauros) — cross [NEW] (10:38, “whoever does not take up his cross…”)
  • Transliteration: stav-ROSS
  • Literal meaning: an execution stake/cross
  • Semantic range: literal instrument of Roman execution; metaphorically, total self-denying allegiance even unto death
  • English variants: cross
  • Contextual theological meaning: foundational image for the Discipleship and Cost of Following Jesus doctrine — first mentioned here, before the crucifixion itself (ch.27), as a call to costly identification with Jesus
  • Azerbaijani rendering: Xaç (risk: Medium). Xaç is the established Azerbaijani term for the cross (also the visible symbol most associated with Christian identity in the regional cultural imagination); “öz xaçını götürmək” (take up one’s cross) needs explanation as a metaphor for costly obedience, not merely a devotional object.
• Persecution and confession before men (10:16-33) — reuses baseline Çağırış/Çağırılmış (calling), plus a new confession term: ὁμολογέω (homologeō) — confess [NEW] → iqrar etmək (risk: High) — direct forerunner to the baseline’s Romans 10:9 confession pattern (İsa Rəbdir); confessing Christ before opposition secures Christ’s own confession of the believer before the Father.

Chapter 11 — John’s Question, Rest, Mutual Knowledge of Father and Son

• ἀνάπαυσις (anapausis) — rest [NEW] (11:28-29, “Come to me… and I will give you rest”)
  • Transliteration: ah-NAH-pow-siss
  • Literal meaning: “rest, refreshment, cessation of labor”
  • Semantic range: relief from burden, especially the burden of religious duty-performance
  • English variants: rest
  • Contextual theological meaning: Jesus offers himself as the source of rest from burdensome religious obligation — connects directly to the baseline’s obedience_of_faith doctrine (obedience as fruit of grace, not duty-performance that earns standing)
  • Azerbaijani rendering: Rahatlıq / dinclik (risk: Medium). Note: the baseline flagged rahatlıq as an inadequate substitute for “peace” (sülh) since it denotes mere psychological comfort; here, however, rahatlıq/dinclik is the correct concept, since Matthew 11:28-29 IS specifically about relief from burden, not covenantal peace with God per se. The two terms (sülh vs. rahatlıq) must be kept conceptually distinct across the curriculum.
• ζυγός (zygos) — yoke [NEW] (11:29-30) → Boyunduruq (risk: Medium) — a common rabbinic image for the burden of Torah observance (or of a teacher’s discipline); Jesus offers “my yoke,” a lighter, grace-enabled alternative — pairs naturally with Qanun (baseline Law term) discussions.
• Father-Son mutual knowledge (11:27, “no one knows the Son except the Father… nor the Father except the Son”) — reuses baseline Allahın Oğlu and Ata (both Critical); one of Matthew’s strongest co-equal deity statements outside the Beatitudes/Trinity passages, deserving flag for theologian review.

Chapter 12 — Sabbath Controversies, the Unforgivable Sin, Sign of Jonah

• Σάββατον (Sabbaton) — Sabbath [NEW] → Şənbə (risk: Medium). In modern secular Azerbaijani usage, şənbə is simply “Saturday,” carrying little religious weight (Friday/cümə holds that place in the Islamic calendar) — teaching notes must supply the missing background: Sabbath as a weighty Mosaic law category, and Jesus’ claim to be “Lord of the Sabbath” (12:8) as a direct authority claim over the Law itself.
• Blasphemy against the Holy Spirit (12:31-32) [reuse βλασφημία, ch.9] — connects to baseline Müqəddəs Ruh (Critical); the one recorded “unforgivable” sin in Matthew — requires careful, pastorally sensitive theologian-reviewed handling given its severity and potential for misapplication.
• Sign of Jonah (12:38-41) — typological prophecy-fulfillment term, tied to Diriliş (baseline resurrection term, Critical): Jonah’s three days prefigure Christ’s resurrection — reinforces the Fulfillment of Old Testament Prophecy doctrine.

Chapter 13 — The Kingdom Parables

• παραβολή (parabolē) — parable [NEW]
  • Transliteration: pah-rah-boh-LAY
  • Literal meaning: “a placing beside,” a comparison/illustrative story
  • Semantic range: extended metaphor, illustrative teaching story, sometimes riddle-like
  • English variants: parable
  • Contextual theological meaning: Jesus’ primary vehicle for kingdom teaching in this chapter; reveals truth to receptive disciples while veiling it from hardened hearts (13:10-15)
  • Azerbaijani rendering: Məsəl (risk: Medium) — a good resonance term (cognate to Arabic-origin “misal,” used similarly in regional religious speech for illustrative example), but must retain its revelatory/kingdom-disclosure function, not read as mere folk-wisdom proverb.
• μυστήριον (mystērion) — mystery [NEW] (13:11, “the mysteries of the kingdom of heaven”)
  • Transliteration: moos-TAY-ree-on
  • Literal meaning: “a secret, hidden thing now disclosed”
  • Semantic range: previously hidden divine truth now revealed to the elect
  • English variants: mystery, secret truth
  • Contextual theological meaning: kingdom truths hidden from the crowds but disclosed to disciples — a disclosure, not an ongoing esoteric secret requiring initiation
  • Azerbaijani rendering: Sirr (risk: High). Serious collision risk: Sufi devotional tradition uses sirr for esoteric inner knowledge transmitted through an ongoing master-disciple mystical lineage, perpetually withheld from outsiders. Matthew’s mystērion, by contrast, is a ONE-TIME disclosure now openly proclaimed in the gospel (cf. Romans 16:25-26 pattern) — teaching notes must clearly reject an ongoing-esoteric-transmission reading.

Chapter 14 — Herod, Feeding the 5,000, Walking on Water

• προσκυνέω (proskyneō) — worship [NEW] (14:33, “they worshiped him, saying, ‘Truly you are the Son of God’”)
  • Transliteration: pros-kew-NEH-oh
  • Literal meaning: “to prostrate oneself, bow down in homage”
  • Semantic range: ranges from ordinary respectful bowing to a human superior, to exclusive religious worship reserved for God alone
  • English variants: worship, bow down, prostrate before
  • Contextual theological meaning: the disciples’ response after the water-walking miracle is unambiguous religious worship directed at Jesus personally, paired explicitly with the confession “Son of God” — one of Matthew’s most direct deity claims
  • Azerbaijani rendering: Səcdə etmək (risk: Critical). This is the single highest-collision term candidate in the book: səcdə is precisely the Arabic-origin term for the physical prostration of Islamic prayer (namaz/salah), an act of worship Islamic theology reserves exclusively for Allah — prostrating before any created being (including a prophet) is shirk. Rendering proskyneō faithfully as səcdə etmək (rather than softening to “hörmət etmək,” show honor/respect, which would UNDER-translate Matthew’s actual claim) confronts this directly. This term recurs at 2:11 (magi), 8:2, 9:18, 15:25, 20:20, 28:9, 28:17 and must be handled consistently; every occurrence should be flagged for human theologian review per the escalation rules established in the baseline package.

Chapter 15 — Tradition of the Elders, Defilement, the Canaanite Woman’s Faith

• παράδοσις (paradosis) — tradition [NEW] (15:2-3, 6)
  • Transliteration: pah-RAH-doh-siss
  • Literal meaning: “that which is handed down”
  • Semantic range: inherited custom or teaching, whether human or divinely sanctioned
  • English variants: tradition
  • Contextual theological meaning: Jesus contrasts the “tradition of the elders” with “the commandment of God,” charging that human tradition can nullify divine command
  • Azerbaijani rendering: Ənənə (risk: Medium). A helpful teaching bridge exists (Islamic tradition also distinguishes Qur’an from hadith/sunnah as a secondary, human-transmitted layer), but Jesus’ critique here is specific to first-century Pharisaic practice and should not be extended polemically into a blanket critique of all religious tradition.
• κοινός/καθαρίζω (koinos/katharizō) — common/unclean, to cleanse [NEW] (15:11, 17-20, “it is not what enters the mouth that defiles”)
  • Azerbaijani rendering: murdar / təmizləmək (risk: High). Directly relocates defilement from external food categories to the heart — a significant departure from highly developed halal/haram (təmiz/murdar) purity codes readers may bring to the text; must be taught carefully as relocating, not abolishing, the concern for purity (cf. 5:8, “pure in heart”).
• Canaanite woman’s faith, “great is your faith” (15:28) — reuses baseline İman (Critical) and υἱὸς Δαβίδ / Davudun Oğlu (High, the woman’s own address to Jesus, 15:22) — a Gentile recognizing the Jewish messianic title, anticipating the Unity of Jews and Gentiles doctrine from the baseline Romans package.

Chapter 16 — Peter’s Confession, the Church, Keys, Bind and Loose

• “You are the Christ, the Son of the living God” (16:16) — reuses baseline Məsih and Allahın Oğlu (both Critical), intensified with τοῦ ζῶντος Θεοῦ (living God) [NEW] → Var olan Allahın Oğlu / Diri Allahın Oğlu (risk: Critical) — the fullest single confession of Jesus’ identity in the Gospel to this point; central proof-text for Jesus as the Promised Messiah and Son of David/God.
• ἐκκλησία (ekklēsia) — church [BASELINE REUSE] → Kilsə (Medium, per baseline) — Matthew 16:18 is the first NT occurrence of ekklēsia applied to the community Jesus is building; ties church doctrine to Peter’s confession as its foundation.
• κλεῖς (kleis) — keys [NEW] (16:19, “the keys of the kingdom of heaven”)
  • Transliteration: kleiss
  • Literal meaning: “keys” (of access/authority)
  • Semantic range: symbol of delegated administrative authority over a household or realm
  • English variants: keys
  • Contextual theological meaning: Peter (and by extension the apostolic community) is given authority to open kingdom access through gospel proclamation — a delegated, not independently originating, authority
  • Azerbaijani rendering: Açarlar (risk: Critical). Two distinct collision risks: (1) readers may map this onto a perpetual, Imamate-style successive authority line (the baseline’s existing caution about apostleship vs. the Twelve Imams applies directly); (2) some Islamic folk piety envisions specific intercessors/gatekeepers holding “keys” to paradise. Teaching notes must clarify Peter’s keys as delegated gospel-proclaiming authority tied to apostolic testimony, not a perpetual, inheritable priestly office.
• δέω/λύω (deō/lyō) — bind/loose [NEW] (16:19; repeated 18:18 in the church-discipline context)
  • Transliteration: DEH-oh / LOO-oh
  • Literal meaning: “to bind/tie” and “to loose/release”
  • Semantic range: a first-century rabbinic idiom for authoritative rulings — declaring what is prohibited (“bound”) or permitted (“loosed”)
  • English variants: bind and loose
  • Contextual theological meaning: the church’s authority to recognize and ratify Heaven’s own prior verdict regarding sin and repentance — foundational to the Church and Church Discipline doctrine
  • Azerbaijani rendering: Bağlamaq və açmaq (risk: Critical). Must be taught as the church RATIFYING heaven’s verdict (already decided in heaven, cf. future perfect tense in Greek), not as an independent human power to forgive sins (which the baseline reserves to Christ’s unique justification/Saleh sayılma prerogative) — and must be explicitly distinguished from Islamic legal-authority structures where scholarly consensus (ijma) issues binding rulings (fatwas) on the community.
• Deny self, take up cross (16:24-26) [reuse σταυρός, ch.10] — intensified with losing/finding one’s life (ψυχή) — core discipleship-cost text.

Chapter 17 — The Transfiguration

• μεταμορφόω (metamorphoō) — transfigured [NEW] (17:2)
  • Transliteration: meh-tah-mor-FOH-oh
  • Literal meaning: “to change form/appearance”
  • Semantic range: a visible, temporary change of outward form
  • English variants: transfigured, transformed in appearance
  • Contextual theological meaning: a momentary unveiling of Christ’s pre-existent divine glory to select disciples, confirmed by the Father’s voice (“This is my beloved Son,” reusing Allahın Oğlu) and the Law/Prophets witnesses Moses and Elijah
  • Azerbaijani rendering: Görkəmi dəyişdi / Üzü işıq kimi oldu (descriptive phrase, risk: Medium). Must not be confused with reincarnation-type transformation into another being; this is a temporary disclosure of unchanging divine glory, reinforcing baseline Ehtişam (glory, High risk — avoid “nur” for the same Shia-devotional-light reasons noted in the baseline).

Chapter 18 — Church Discipline, Forgiveness, the Lost Sheep

• Church discipline procedure (18:15-17) [NEW COMPOUND PROCESS, building on δέω/λύω from ch.16]
  • Contextual theological meaning: a graduated process — private confrontation, small-group witness, then the whole church — culminating in treating an unrepentant member “as a Gentile and a tax collector,” i.e., outside covenant fellowship, pending repentance
  • Azerbaijani rendering: Kilsə intizamı (risk: Critical). This is the fullest procedural statement of the Church and Church Discipline doctrine; must be taught as restorative (aimed at repentance and restoration) rather than punitive, and distinguished from any state-enforced religious-legal sanction — a sensitive distinction given Azerbaijan’s regulated religious-activity environment.
• σκάνδαλον (skandalon) — stumbling block/cause to sin [NEW] (18:6-9)
  • Azerbaijani rendering: büdrəmə səbəbi (risk: Medium) — vivid millstone imagery; low ambiguity beyond the strength of the warning itself.
• Parable of the unforgiving servant (18:21-35), “forgive… seventy times seven” [reuse ἀφίημι, ch.6/9] — ties forgiveness of others explicitly to the forgiveness already received from God — reinforces the grace-not-merit framework.

Chapter 19 — Marriage and Divorce, the Rich Young Man, Eternal Life

• ζωὴ αἰώνιος (zōē aiōnios) — eternal life [NEW] (19:16, 29)
  • Transliteration: zoh-AY ai-OH-nee-oss
  • Literal meaning: “life of the age [to come],” life without end
  • Semantic range: a present-and-future relational reality (knowing God through Christ) as well as unending future existence
  • English variants: eternal life, everlasting life
  • Contextual theological meaning: the rich young man’s question (“What must I do to have eternal life?”) sets up a direct confrontation between deeds-based approaches and grace-secured salvation (cf. 19:25-26, “with man this is impossible, but with God all things are possible”)
  • Azerbaijani rendering: Əbədi həyat (risk: Critical). Must be taught with the baseline’s Xilas and Salehlik doctrines directly in view: eternal life is not earned by exceptional deeds (selling all possessions is diagnostic of the young man’s idolatry, not a universal formula) but received by grace through what “God alone” makes possible.
• Marriage teaching (19:3-9) [reuse baseline Qanun] — Jesus grounds marriage in creation order, not merely Mosaic concession; low new-term risk but doctrinally significant.

Chapter 20 — The Vineyard Workers, the Request of James and John, Ransom

• Parable of the workers in the vineyard (20:1-16) [reuse μισθός, core passage] — the parable’s scandal (equal pay regardless of hours worked) is Matthew’s clearest narrative illustration of grace overturning a wages/merit framework — directly reinforces the baseline’s Critical grace-vs.-works distinction (Lütf vs. saleh əməllər); flag for theologian review whenever taught alongside Romans 4 or 11:5-6.
• λύτρον (lytron) — ransom [NEW] (20:28, “the Son of Man came… to give his life as a ransom for many”)
  • Transliteration: LOO-tron
  • Literal meaning: “the price paid to release/redeem” (a captive, slave, or debtor)
  • Semantic range: a substitutionary payment securing release
  • English variants: ransom, redemption price
  • Contextual theological meaning: Matthew’s clearest statement of the substitutionary, atoning purpose of Christ’s death — foundational background for the Passion narrative (chs. 26-27) though not one of the nine named curriculum doctrines, it undergirds several of them (Messiah, Judgment, Discipleship cost)
  • Azerbaijani rendering: Fidyə (risk: Critical). Genuine resonance: fidyə is used in Islamic legal contexts for a ransom or compensatory payment (e.g., redeeming a captive, or compensating for a missed religious obligation) — but Matthew’s sense is a ONE-TIME, substitutionary, life-for-life atoning sacrifice, categorically different from a legal compensation payment. This distinction must be taught explicitly to prevent trivializing the atonement as a mere transactional fee.
• διάκονος (diakonos) — servant [NEW] (20:26-28) → Xidmətçi (risk: Low-Medium) — Jesus redefines greatness as servanthood, modeled in his own ransom-giving death.
• υἱὸς Δαβίδ / Davudun Oğlu [reuse, ch.1] — blind men’s cry (20:30-31) reinforces the messianic title’s popular recognition heading into the triumphal entry.

Chapter 21 — Triumphal Entry, Temple Cleansing, Parable of the Tenants

• Ὡσαννά (Hōsanna) — Hosanna [NEW, transliterated proper exclamation] (21:9, 15)
  • Azerbaijani rendering: Hosanna (retained untranslated, per the baseline convention of preserving established transliterated liturgical exclamations like Amin/Halleluya) (risk: Low), glossed in teaching notes as an appeal for messianic salvation/deliverance.
• “House of prayer” / temple cleansing (21:12-13) — reuse baseline concepts of worship and holiness; low new-term risk.
• Cornerstone/rejected stone (21:42, quoting Psalm 118) [NEW, prophecy-fulfillment term] → rədd edilən daş guşə daşı oldu (risk: Medium) — reinforces the Fulfillment of Old Testament Prophecy doctrine and foreshadows Israel’s leadership rejecting the Messiah, connecting to the baseline’s Unity of Jews and Gentiles doctrine (the “kingdom taken away and given to a people producing fruit,” 21:43).
• ἐξουσία (authority) [reuse ch.8] — the leaders’ direct challenge, “By what authority are you doing these things?” (21:23) makes the Authority of Jesus’ Teaching doctrine explicit at the narrative level.

Chapter 22 — The Wedding Feast, Taxes to Caesar, the Resurrection Question, the Greatest Commandment

• Kingdom of Heaven parable (the wedding feast, 22:1-14) [reuse Göylərin Padşahlığı] — introduces exclusion from the feast for lack of proper garment, reinforcing that kingdom entry is grace-given, not self-supplied.
• Resurrection debate with the Sadducees (22:23-33) [reuse baseline Diriliş, Critical] — Jesus affirms bodily resurrection and grounds it in God’s self-identification as “the God of the living” — useful apologetic content directly reinforcing the baseline’s resurrection doctrine against any denial framework.
• ἀγάπη (agapē) — love, the greatest commandment (22:37-39) [NEW]
  • Transliteration: ah-GAH-pay
  • Literal meaning: “love” — selfless, willed devotion, not primarily emotion
  • Semantic range: love of God, love of neighbor, self-giving love
  • English variants: love
  • Contextual theological meaning: Jesus summarizes the entire Law and Prophets under two love commands, reinforcing that righteousness is fundamentally relational, not a checklist
  • Azerbaijani rendering: Məhəbbət (risk: Low-Medium) — standard term, broad resonance across religious traditions; teaching should tie it back to Qanun (Law) fulfillment (ch.5) and to grace as its ultimate ground.

Chapter 23 — Woes on the Scribes and Pharisees

• ὑποκριτής (hypokritēs) — hypocrite [NEW]
  • Transliteration: hoo-po-kree-TACE
  • Literal meaning: originally “stage actor,” extended to “one who plays a role, pretender”
  • Semantic range: outward religious performance masking inward corruption
  • English variants: hypocrite
  • Contextual theological meaning: the central charge of Jesus’ seven “woes” against the scribes and Pharisees (23:13-29) — outward religious observance without inward righteousness
  • Azerbaijani rendering: Riyakar (risk: Low-Medium). A strong resonance point: riya (religious ostentation/hypocrisy) is itself a recognized and condemned category in Islamic devotional teaching, making this one of the more naturally bridging terms in the book — low doctrinal risk, good teaching opportunity.
• “They shut the kingdom of heaven against people” (23:13) [reuse Göylərin Padşahlığı] — reinforces that religious leaders can themselves become a barrier to kingdom entry, a caution relevant to any religious-authority structure.

Chapter 24 — The Olivet Discourse: Signs of the End of the Age

• συντέλεια τοῦ αἰῶνος (synteleia tou aiōnos) — end of the age [NEW] (24:3)
  • Transliteration: soon-TEH-lee-ah too ai-OH-noss
  • Literal meaning: “the completion/consummation of the age”
  • Semantic range: the climactic close of the present age, ushering in Christ’s return and final judgment
  • English variants: end of the age, end of the world, consummation
  • Contextual theological meaning: central to the Judgment and the End of the Age doctrine
  • Azerbaijani rendering: Dövrün sonu / Əsrin sonu (risk: Critical). Must be kept distinct from the Islamic eschatological framework of Qiyamət günü (the Day of Resurrection/Judgment) and its associated expectation-figures (Dajjal, and in Shia doctrine the return of the Twelfth/Hidden Imam). Use neutral, non-loaded vocabulary (dövrün sonu, not qiyamət) and address the parallel/contrast explicitly in teaching notes rather than importing Islamic eschatological machinery into the text.
• παρουσία (parousia) — coming [NEW] (24:3, 27, 37, 39)
  • Transliteration: pah-roo-SEE-ah
  • Literal meaning: “presence, arrival” — in Hellenistic usage, often the state visit of a king or dignitary
  • Semantic range: Christ’s future visible, glorious return
  • English variants: coming, arrival, advent
  • Contextual theological meaning: the personal, visible, glorious return of Christ to judge and consummate the kingdom
  • Azerbaijani rendering: Gəliş / qayıdış (risk: Critical). CRITICAL FORBIDDEN SUBSTITUTION: do NOT render as zühur, the specific technical term Shia Islam uses for the awaited reappearance of the Hidden/Twelfth Imam at the end of time. Using zühur here would directly fuse Matthew’s parousia with Imamate-return eschatology, precisely the kind of syncretistic collapse the baseline package guards against elsewhere (cf. baseline’s salvation/nicat caution). Use the neutral gəliş or qayıdış (return) instead.
• False Christs and false prophets (24:5, 11, 24) [reuse Məsih/Peyğəmbər, both baseline Critical/High] — warns against deceptive rival messianic claimants, a live pastoral concern given ongoing regional messianic and Mahdist expectation movements; flag for theologian review.
• Son of Man coming (24:30, 37, 39, 44) [reuse Bəşər Oğlu, ch.8] — climactic use of the title in its full Daniel 7 glory-and-judgment sense.

Chapter 25 — Ten Virgins, Talents, Sheep and Goats

• κόλασις αἰώνιος (kolasis aiōnios) — eternal punishment [NEW] (25:46, paired with “eternal life” in the same verse)
  • Transliteration: KOH-lah-siss ai-OH-nee-oss
  • Literal meaning: “unending chastisement/punishment”
  • Semantic range: final, unending consequence for those who reject Christ, contrasted directly with eternal life for the righteous
  • English variants: eternal punishment, everlasting punishment
  • Contextual theological meaning: the climax of the Judgment and the End of the Age doctrine — final separation determined by response to Christ (expressed here through treatment of “the least of these,” 25:40, 45)
  • Azerbaijani rendering: Əbədi cəza (risk: Critical). Paired directly with Əbədi həyat (eternal life, ch.19) in the same verse — this parallelism must be preserved exactly, since some readers may (consciously or not) look for a possibility of eventual relief from punishment (a live discussion in some regional folk-Islamic eschatology) where Matthew’s grammar presents strict symmetry between the eternality of each outcome.
• Parable of the talents (25:14-30) [reuse μισθός/stewardship concepts] — reinforces accountable stewardship, not merit-earning of salvation itself.
• Son of Man on his glorious throne (25:31) [reuse Bəşər Oğlu, Ehtişam] — the nations gathered for judgment before him personally, reinforcing his unique judging authority (cf. baseline’s caution against diffusing final judgment across multiple intercessory figures).

Chapter 26 — The Last Supper, Gethsemane, Betrayal, Trial

• σῶμα/αἷμα (sōma/haima) — body/blood, the Lord’s Supper (26:26-28) [NEW]
  • Transliteration: SOH-mah / HAI-mah
  • Literal meaning: “body” / “blood”
  • Semantic range: literal physical body and blood; sacramentally, the elements representing/communicating Christ’s sacrificial death
  • English variants: body, blood (of the covenant)
  • Contextual theological meaning: institutes the new covenant meal, directly invoking αἷμα τῆς διαθήκης (“blood of the covenant,” 26:28) — ties explicitly to baseline Əhd (covenant, Medium) and to the atoning purpose already introduced via λύτρον (ransom, ch.20)
  • Azerbaijani rendering: Bədən / Qan (Əhdin qanı) (risk: Critical). Must be taught to avoid two opposite errors: (1) a crude literalism inviting the “cannibalism” objection sometimes raised polemically against the Lord’s Supper; (2) an overly bare “just a memorial” reading that loses the covenantal-sacrificial substance Matthew’s wording (“blood of the covenant… for the forgiveness of sins,” 26:28) explicitly claims. This is a NEW doctrinal category not present in the baseline Romans package (which does not treat the Lord’s Supper) and should be flagged for dedicated theologian-reviewed teaching material.
• Trial before the Sanhedrin, “You have said so… I am” / high priest’s charge of blasphemy (26:63-65) [reuse Χριστός, Allahın Oğlu, βλασφημία] — the most concentrated cluster of Critical/High Christological terms in the Passion narrative; flag entire passage for theologian review.
• Gethsemane (26:36-46) — no major new theological term, but reinforces Jesus’ full, willing humanity in submission to the Father’s will — supports humanity_of_christ doctrine already registered in the baseline.

Chapter 27 — Crucifixion and Death of Jesus

• Crucifixion (σταυρόω, stauroō) [reuse σταυρός, ch.10] — the actual execution of Jesus; must affirm unambiguous, real, historical death (the necessary premise for Diriliş, resurrection, in ch.28), directly countering the baseline’s flagged Qur’an 4:157 denial.
• Centurion’s confession, “Truly this was the Son of God” (27:54) [reuse Allahın Oğlu, Critical] — a Gentile soldier’s climactic recognition, paralleling the disciples’ worship confession in 14:33 — reinforces universal accessibility of this confession (Universal Scope of the Gospel, baseline doctrine).
• Temple veil torn (27:51) — symbolic term, not requiring a dedicated glossary entry, but theologically significant (direct access to God opened) — worth noting in teaching material alongside Vasitəçilik (baseline intercession term).

Chapter 28 — The Resurrection and the Great Commission

• ἀνάστασις/ἐγείρω (anastasis/egeirō) — resurrection/raised [BASELINE REUSE, Critical] → Diriliş — the empty tomb, angelic announcement, and Jesus’ bodily appearances are Matthew’s culminating, historically-grounded affirmation of real death followed by real bodily resurrection, the direct and necessary counter to the baseline’s flagged Qur’an 4:157 denial. This is the single most theologically weight-bearing passage for the resurrection_of_christ doctrine in the entire book and must be flagged for theologian review in every treatment.
• προσκυνέω (worship) [reuse ch.14] — the women and later the disciples worship the risen Jesus (28:9, 17) — see Critical risk notes under Chapter 14 above; consistent handling required.
• πᾶσα ἐξουσία (pasa exousia) — all authority [NEW, intensified from ch.8’s ἐξουσία] (28:18, “All authority in heaven and on earth has been given to me”)
  • Azerbaijani rendering: Bütün səlahiyyət (risk: Critical). This is the climactic, universal-scope statement of the Authority of Jesus’ Teaching doctrine — total, cosmic authority, not a local or delegated jurisdiction; must be rendered without qualification.
• μαθητεύω (mathēteuō) — make disciples [NEW] (28:19, “Go therefore and make disciples of all nations”)
  • Transliteration: mah-thay-TEV-oh
  • Literal meaning: “to disciple, to make into a learner/follower”
  • Semantic range: the active verb form built on μαθητής (disciple), meaning to bring others into committed followership
  • English variants: make disciples, disciple (verb)
  • Contextual theological meaning: the commissioning verb of the Great Commission doctrine — the church’s ongoing mandate, comprising baptizing and teaching
  • Azerbaijani rendering: Şagird etmək (risk: High). Built on Şagird (ch.1 core passage); ties directly to the baseline’s Müjdə yayma xidməti (mission) and evangelism doctrines, including the baseline’s noted legal sensitivity around proselytizing (təbliğ) in the Azerbaijani context — flag for pastoral and legal-safety-aware theologian review alongside translation accuracy.
• Trinitarian baptismal formula (28:19), “baptizing them in the name of the Father and of the Son and of the Holy Spirit” [reuse Vəftiz (ch.3), Ata, Allahın Oğlu/Oğul, Müqəddəs Ruh — all Critical]
  • Azerbaijani rendering: Atanın, Oğulun və Müqəddəs Ruhun adı ilə vəftiz etməklə (risk: Critical). The single most explicit, formulaic Trinity statement in Matthew — three distinct persons named under “the name” (singular), a direct and irreducible collision with tawhid’s absolute unity. Must be preserved exactly, in full, without qualification softening the threefold naming, per the baseline’s doctrinal preservation rules; flag for mandatory theologian review every time this verse is translated or taught.
• “I am with you always, to the end of the age” (28:20) [reuse Ἐμμανουήλ, ch.1] — the Gospel’s closing line deliberately echoes its opening “God with us,” forming an inclusio around the entire book’s incarnational claim.

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End of Semantic Analysis. See 08_core_glossary.md for the consolidated glossary table of every term identified above, with risk tiers and rendering decisions, cross-referenced to the baseline Romans translation memory.