Semantic Analysis

07 Semantic Analysis — Matthew 1–28 (English → Bengali)

Methodology

This document analyzes the Koine Greek text of the entire Gospel of Matthew, chapter by chapter, first to last. The core passage (Matthew 5:1–12, the Beatitudes) receives full verse-by-verse treatment. Every other chapter receives a chapter section covering its load-bearing theological terms using the same analytical fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Bengali) rendering risk.

Per the hard rule governing this project, any term already fixed in the baseline Romans translation_memory.json / bible_term_registry.json is reused exactly and is marked [REUSE]. New terms required by Matthew’s distinct vocabulary are marked [NEW] and assigned a risk tier (Critical/High/Medium/Low) consistent with the baseline’s risk framework, with a grounded reason for any Critical/High assignment. Chapters that introduce no new load-bearing vocabulary beyond what has already been analyzed are stated explicitly as such — never silently omitted.

CORE PASSAGE: Matthew 5:1–12 (The Beatitudes)

Matthew 5:1

“Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.”

mountain — Gr. ὄρος (oros): literal “mountain, hill”; semantic range: any elevated terrain, but in Jewish literary convention also a site of divine revelation. English variants: “mountain,” “hillside.” Contextual meaning: Matthew deliberately stages Jesus as a new-Moses figure delivering authoritative torah-like teaching from a mountain, echoing Sinai — directly load-bearing for the “Authority of Jesus’ Teaching” doctrine. Bengali: পাহাড় (pahar) — Risk: Low. [NEW]
disciples — Gr. μαθηταί (mathētai), sing. μαθητής (mathētēs): literal “learners, pupils”; semantic range: a committed follower who apprentices to a teacher’s whole way of life, not merely an information-recipient. English variants: “disciples,” “students,” “followers.” Contextual meaning: those who have already responded to Jesus’ call (4:18–22) and now receive his authoritative teaching — foundational to the “Discipleship and the Cost of Following Jesus” doctrine. Bengali: শিষ্য (shishyo) — Risk: High. [NEW] শিষ্য is also the standard Bengali word for a guru’s disciple in the Hindu guru-shishya tradition, where the relationship centers on a mentor imparting spiritual technique toward the disciple’s own attainment (siddhi/moksha). A translator note is required distinguishing gospel discipleship — covenantal, exclusive allegiance to Jesus as Lord and Savior, not one technique among several toward self-attainment — from the guru-shishya paradigm.
sat down — Gr. καθίσαντος (kathisantos), from καθίζω: literal “to sit, be seated”; semantic range: a teacher’s formal posture of authoritative instruction (cf. “Moses’ seat,” Matt 23:2) and anticipates the judgment-throne imagery of Matt 25:31. Contextual meaning: signals that what follows is authoritative teaching, not casual remark. Bengali: বসলেন (boslen) — Risk: Low. [NEW]

Matthew 5:2

“And he opened his mouth and taught them, saying:”

taught — Gr. ἐδίδασκεν (edidasken), from διδάσκω (didaskō): literal “to teach, instruct”; semantic range: authoritative, content-bearing instruction (contrast with mere storytelling). English variants: “taught,” “instructed,” “began to teach.” Contextual meaning: root of the “Authority of Jesus’ Teaching” doctrine — Jesus teaches as one possessing inherent authority (cf. 7:28-29, “not as the scribes”), not as a guru relaying inherited tradition. Bengali: শিক্ষা দিলেন (shiksha dilen) — Risk: High. [NEW] শিক্ষা/উপদেশ can be heard as generic moral instruction, similar to a guru’s उपদেশ (upodesh); the contextual theological meaning — divine, self-authenticating authority, not transmitted tradition — must be reinforced in surrounding material, especially since Matthew explicitly contrasts Jesus’ teaching authority with that of the scribes (7:29).

Matthew 5:3

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

blessed — Gr. μακάριοι (makarioi), sing. μακάριος: literal “happy, fortunate, blessed”; semantic range: a state of divine favor and flourishing, not mere emotional happiness or worldly luck. English variants: “blessed,” “happy,” “fortunate.” Contextual meaning: pronounces God’s own verdict of favor on those the world would not call fortunate. Bengali: ধন্য (dhonyo) — Risk: Medium. [NEW] ধন্য is the established Bengali Bible term. Reject ভাগ্যবান (bhagyoban, “lucky/fated”), which frames the state as fortune/destiny (ভাগ্য) rather than God’s declared favor — the same category of risk the baseline documents for providence/election (ভাগ্য/নিয়তি rejected there).
poor in spirit — Gr. πτωχοὶ τῷ πνεύματι (ptōchoi tō pneumati): literal “beggarly/destitute in spirit”; semantic range: πτωχός denotes utter economic destitution, extended here metaphorically to spiritual bankruptcy — total dependence on God, having nothing to offer. English variants: “poor in spirit,” “humble in spirit.” Contextual meaning: the opening Beatitude establishes that the kingdom is received by those who recognize spiritual poverty, not moral or ritual achievement — directly relevant to “Righteousness Exceeding the Pharisees.” Bengali: আত্মায় দীন (attay din) — Risk: High. [NEW] দরিদ্র (economically poor) must be avoided, as it would collapse the metaphor into literal poverty and risks reading through a caste/class lens; দীন (lowly, destitute, humble) paired with আত্মায় (in spirit) correctly locates the poverty as spiritual disposition.
kingdom of heaven — Gr. βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn): literal “kingdom of the heavens”; semantic range: Matthew’s characteristic phrase (used ~32 times), a Jewish reverential circumlocution avoiding direct naming of God, functionally synonymous with “kingdom of God” (used by Matthew at 12:28, 19:24, 21:31, 21:43). English variants: “kingdom of heaven,” “heaven’s reign.” Contextual meaning: God’s inaugurated, sovereign reign breaking into history through Jesus — the central organizing doctrine of Matthew’s Gospel. Bengali: স্বর্গরাজ্য (shorgorajyo) — Risk: High. [NEW] স্বর্গ is the established Bengali word for “heaven,” but it carries deep roots in Hindu cosmology as svarga — a temporary paradise realm for those with accumulated merit, still within the samsara cycle of rebirth, not a final or eternal state. স্বর্গরাজ্য must be taught and glossed as God’s eternal, sovereign reign inaugurated in Christ, not a temporary merit-earned paradise. Where the baseline’s ঈশ্বরের রাজ্য (kingdom_of_god, reused [REUSE]) appears in the few verses using that Greek phrase, the two Bengali terms should be understood by the reader as denoting the same reality.

Matthew 5:4

“Blessed are those who mourn, for they shall be comforted.”

mourn — Gr. πενθοῦντες (penthountes), from πενθέω: literal “to grieve, lament”; semantic range: deep grief, often over sin, loss, or the brokenness of the world. English variants: “mourn,” “grieve,” “weep.” Contextual meaning: grief over sin and the fallen world’s condition, which God himself will resolve. Bengali: শোককারী / যারা শোক করে (shokkari) — Risk: Low. [NEW]
comforted — Gr. παρακληθήσονται (paraklēthēsontai), from παρακαλέω: literal “to be called alongside, consoled”; semantic range: comfort, consolation, encouragement — same root the baseline’s exhort entry documents as context-sensitive between “entreaty” and “encouragement.” English variants: “comforted,” “consoled.” Contextual meaning: here the sense is consolation/comfort, not exhortation. Bengali: সান্ত্বনা পাবে (santwona pabe) — Risk: Low. [REUSE — same Greek root as baseline exhort/উৎসাহিত করা; context here selects “comfort” rather than “encourage,” consistent with the baseline’s documented context-sensitivity.]

Matthew 5:5

“Blessed are the meek, for they shall inherit the earth.”

meek — Gr. πραεῖς (praeis), sing. πραΰς: literal “gentle, mild”; semantic range: strength held under control, gentleness that does not retaliate — not weakness or passivity. English variants: “meek,” “gentle,” “humble.” Contextual meaning: a disposition of surrendered strength modeled by Jesus himself (11:29, “gentle and lowly”). Bengali: নম্র (nomro) — Risk: Medium. [NEW]
inherit — Gr. κληρονομήσουσι (klēronomēsousi), from κληρονομέω: literal “to receive as an heir, obtain an allotted portion”; semantic range: legal inheritance language, receiving what belongs to a family heir. English variants: “inherit,” “receive as inheritance.” Contextual meaning: connects to the baseline’s adoption doctrine — believers as heirs with full rights, not a lesser or provisional status. Bengali: উত্তরাধিকার পাবে (uttoradhikar pabe) — Risk: High. [NEW] Reuses the inheritance-rights emphasis already documented under the baseline’s adoption/দত্তকপুত্রতা entry; must not imply a partial or symbolic inheritance.
earth — Gr. γῆν (gēn): literal “earth, land”; semantic range: the physical earth, echoing Psalm 37:11. Bengali: পৃথিবী (prithibi) — Risk: Low. [NEW]

Matthew 5:6

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”

hunger and thirst — Gr. πεινῶντες καὶ διψῶντες (peinōntes kai dipsōntes): literal “hungering and thirsting”; semantic range: intense, bodily-rooted longing applied metaphorically to spiritual desire. Bengali: ক্ষুধার্ত ও তৃষ্ণার্ত (kshudharto o trishnarto) — Risk: Low. [NEW]
righteousness — Gr. δικαιοσύνην (dikaiosynēn): see baseline righteousness entry. Contextual meaning here: not the forensic “declared righteous” sense alone (as in Romans) but an ardent hunger for God’s righteous order to be established and lived out — relevant to “Righteousness Exceeding the Pharisees.” Bengali: ধার্মিকতা — Risk: Critical. [REUSE] Translator note required: in Matthew ধার্মিকতা carries both the forensic sense (right standing before God) and an ethical-practical sense (a righteous life exceeding external, performance-based Pharisaic righteousness, cf. 5:20). Never ধর্ম.
satisfied — Gr. χορτασθήσονται (chortasthēsontai): literal “to be filled, fed to the full” (originally of animals fed with fodder). Bengali: তৃপ্ত হবে (tripto hobe) — Risk: Low. [NEW]

Matthew 5:7

“Blessed are the merciful, for they shall receive mercy.”

merciful — Gr. ἐλεήμονες (eleēmones), sing. ἐλεήμων: literal “merciful, compassionate”; semantic range: active compassion shown toward those who are suffering or guilty. English variants: “merciful,” “compassionate.” Bengali: দয়ালু (doyalu) — Risk: Medium. [NEW]
mercy — Gr. ἐλεηθήσονται (eleēthēsontai), root ἔλεος (eleos): literal “to receive mercy/compassion.” Semantic range: distinct from grace (baseline অনুগ্রহ, unmerited favor granting standing) — mercy (দয়া) is compassion shown toward the suffering or the guilty, not the legal act of crediting righteousness. Contextual meaning: reciprocal principle — mercy shown becomes mercy received, without collapsing into a merit-transaction. Bengali: দয়া (doya) — Risk: High. [NEW] Must not be conflated with অনুগ্রহ (grace); baseline notes already flag কৃপা as acceptable only for general compassion outside soteriological contexts — দয়া functions similarly here and must be kept distinct from অনুগ্রহ’s forensic/soteriological weight.

Matthew 5:8

“Blessed are the pure in heart, for they shall see God.”

pure in heart — Gr. καθαροὶ τῇ καρδίᾳ (katharoi tē kardia): literal “clean/pure in the heart”; semantic range: καθαρός can denote ritual cleanliness or moral/inward purity; here explicitly the latter, contrasted with external ritual purity. English variants: “pure in heart,” “clean of heart.” Contextual meaning: directly anticipates Matthew 15 and 23’s critique of Pharisaic external purity without internal transformation — central to “Righteousness Exceeding the Pharisees.” Bengali: বিশুদ্ধ হৃদয়ের (bishuddho hridoyer) — Risk: High. [NEW] Must not be rendered with পবিত্র (holy/set-apart, reserved by baseline for holy/sanctification) nor with শুচি (ritual purity, already rejected by baseline for its Hindu shuddhi connotations). বিশুদ্ধ conveys moral/inward cleanness distinct from both.
see God — Gr. τὸν θεὸν ὄψονται (ton theon opsontai): literal “will see God.” Contextual meaning: the eschatological hope of unmediated fellowship with God — a Critical doctrine touchpoint tying to “Judgment and the End of the Age.” Bengali: ঈশ্বরকে দেখতে পাবে (Ishshorke dekhte pabe) — Risk: Medium. [NEW]

Matthew 5:9

“Blessed are the peacemakers, for they shall be called sons of God.”

peacemakers — Gr. εἰρηνοποιοί (eirēnopoioi): literal “peace-makers”; semantic range: active reconcilers, not merely peace-lovers. Bengali: শান্তি স্থাপনকারী (shanti sthaponkari) — Risk: High. [REUSE component] Built on the baseline peace/শান্তি entry (relational, covenantal peace secured through justification, not psychological calm); here extended to the active vocation of reconciling others, consistent with that established sense.
sons of God — Gr. υἱοὶ θεοῦ (huioi theou): literal “sons of God.” Semantic range: here plural, of believers who receive adoptive sonship — must be distinguished from the baseline’s son_of_god/ঈশ্বরের পুত্র entry, which is reserved exclusively for Christ’s unique, eternal, co-equal divine Sonship. Contextual meaning: believers’ adoptive status (cf. baseline adoption doctrine). Bengali: ঈশ্বরের সন্তান (Ishshorer shontan) — Risk: High. [NEW] Using ঈশ্বরের পুত্র here (as for Christ) would blur Matthew’s — and the whole New Testament’s — sharp distinction between Christ’s unique Sonship and believers’ adoptive sonship; ঈশ্বরের সন্তান (children of God) must be used for this and all other believer-sonship references (cf. Matt 5:45).

Matthew 5:10

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”

persecuted — Gr. δεδιωγμένοι (dediōgmenoi), from διώκω: literal “pursued, hunted, persecuted.” Contextual meaning: opens the discipleship-cost trajectory that runs through the whole Gospel (10:16-23; 16:24-25). Bengali: নির্যাতিত (niryatito) — Risk: Medium. [NEW]
for righteousness’ sake — Gr. ἕνεκεν δικαιοσύνης (heneken dikaiosynēs): reuses righteousness/ধার্মিকতা. Bengali: ধার্মিকতার জন্য — Risk: Critical. [REUSE]
kingdom of heaven — [REUSE from 5:3 analysis above, স্বর্গরাজ্য.]

Matthew 5:11

“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.”

revile — Gr. ὀνειδίσωσιν (oneidisōsin), from ὀνειδίζω: literal “to reproach, insult.” Bengali: অপমান করে (opoman kore) — Risk: Low. [NEW]
falsely — Gr. ψευδόμενοι (pseudomenoi): literal “lying, speaking falsely.” Bengali: মিথ্যাভাবে (mithyabhabe) — Risk: Low. [NEW]
on my account — Gr. ἕνεκεν ἐμοῦ (heneken emou): literal “for my sake, because of me.” Contextual meaning: suffering explicitly Christ-centered, not generic virtue-suffering — central to “Discipleship and the Cost of Following Jesus.” Bengali: আমার জন্য (amar jonno) — Risk: Medium. [NEW]

Matthew 5:12

“Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”

rejoice and be glad — Gr. χαίρετε καὶ ἀγαλλιᾶσθε (chairete kai agalliasthe): literal “rejoice and exult.” Bengali: আনন্দ করো ও উল্লাসিত হও (anondo koro o ullashito hou) — Risk: Low. [NEW]
reward — Gr. μισθός (misthos): literal “wages, payment, reward”; semantic range: originally commercial wages, extended to God’s gracious recompense. English variants: “reward,” “wages,” “recompense.” Contextual meaning: God’s gracious response to faithful endurance — must not be read as a karma-merit transaction. Bengali: পুরস্কার (purashkar) — Risk: Medium. [NEW] Risk of being heard through a karma-merit lens (reward proportionate to accumulated merit); teaching material must clarify this reward flows from grace and covenant relationship with God, not from a ledger of accumulated merit — the same category of concern the baseline documents for grace/অনুগ্রহ versus পুণ্য.
prophets — Gr. προφήτας (prophētas): reuses baseline prophet/ভাববাদী. Bengali: ভাববাদী — Risk: Low. [REUSE]

CHAPTER-BY-CHAPTER STUDY: Matthew 1–28

Chapter 1 — Genealogy and Birth of Jesus

Son of David — Gr. υἱὸς Δαυίδ (huios Dauid) (1:1): literal “son of David”; semantic range: a specific messianic title claiming Davidic royal legitimacy, distinct from the baseline’s seed_of_david/দায়ূদের বংশ (which conveys physical lineage descent in a descriptive phrase). English variants: “Son of David,” “David’s son.” Contextual meaning: Matthew’s opening verse establishes Jesus’ identity via this title, load-bearing for “Jesus as the Promised Messiah and Son of David.” Bengali: দায়ূদের পুত্র (Dayuder Putro) — Risk: Critical. [NEW] This is a messianic title (repeated at 9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:42), not merely a genealogical descriptor; must not be softened to a generic ancestral reference.
Immanuel — Gr. Ἐμμανουήλ (Emmanouēl) (1:23), from Hebrew ʿImmānû ʾĒl: literal “God with us.” Contextual meaning: the Deity-of-Christ/Incarnation doctrine stated as a name at the Gospel’s outset, and echoed at the Gospel’s close (28:20, “I am with you always”). Bengali: ইম্মানুয়েল (transliterated, established Bengali Christian form) with gloss “ঈশ্বর আমাদের সঙ্গে আছেন” — Risk: Critical. [NEW]
virgin — Gr. παρθένος (parthenos) (1:23, citing Isaiah 7:14 LXX): literal “virgin, unmarried young woman.” Semantic range: some readings soften this to merely “young woman,” but Matthew’s citation and narrative (1:18-25) insist on the specific, biological sense of virginity — foundational to the Incarnation doctrine. Bengali: কুমারী (kumari) — Risk: Critical. [NEW] Must not be softened to তরুণী (young woman) or কনে (bride), which would erase the miraculous virgin-conception claim underlying the Incarnation doctrine.
Jesus [REUSE, যীশু, Critical, baseline]; Christ [REUSE, খ্রীষ্ট, Critical, baseline — see messiah entry].
Holy Spirit (1:18,20) [REUSE, পবিত্র আত্মা, Critical, baseline].

Chapter 2 — Magi, Flight to Egypt, Herod

magi / wise men — Gr. μάγοι (magoi): literal “magi” (a class of Persian/Babylonian court scholars, often practicing astrology); semantic range spans “wise/learned men” and “astrologers.” English variants: “wise men,” “Magi,” “astrologers.” Contextual meaning: Gentile scholars recognize and worship the newborn King — an early signal of the Gospel’s universal scope. Bengali: প্রাচ্যদেশীয় পণ্ডিতগণ (prachyodeshiyo pondit-gon, “scholars from the East”) — Risk: Medium. [NEW] Established Bengali Bible tradition avoids জ্যোতিষী (astrologer/fortune-teller — already rejected by the baseline for prophet due to its occult/fortune-telling connotation) in favor of পণ্ডিত (learned scholar), even though the magi’s actual practice involved astrological observation; a brief note on their profession may be supplied without using জ্যোতিষী.
worship — Gr. προσκυνέω (proskyneō) (2:2,11): literal “to bow down, prostrate oneself, do homage”; semantic range spans respectful physical homage (as to a king or elder) and religious worship reserved for deity. English variants: “worship,” “bow down,” “pay homage.” Contextual meaning: the magi’s act of proskynēsis toward the infant Jesus carries Christological weight recognizing his kingship/deity, distinct from ordinary courtly homage. Bengali: প্রণাম করলেন (pronam korlen, narrative homage) / আরাধনা করা (aradhona kora, exclusive worship of God, e.g. 4:10). — Risk: High. [NEW] প্রণাম alone can be read as the everyday respectful greeting given to elders, teachers, or gurus in Bengali culture; when the text intends recognition of Jesus’ divine worthiness (as at 2:11; 14:33; 28:9,17), teaching material must make explicit that this is an act of worship due to God alone, not ordinary social respect. Never পূজা, the term for Hindu ritual deity-worship (Durga Puja, etc.).
fulfillment formula (“that it might be fulfilled,” 2:15,17,23) [see Chapter 3 entry below for full treatment; reused throughout Matthew].

Chapter 3 — John the Baptist; Baptism of Jesus

repentance — Gr. μετάνοια (metanoia) / μετανοεῖτε (metanoeite): literal “a change of mind”; semantic range: a decisive, God-ward turning from sin, not mere regret or ritual expiation. English variants: “repent,” “repentance,” “turn.” Contextual meaning: the precondition for entering the kingdom John (and later Jesus) proclaims. Bengali: মন পরিবর্তন করা (mon poriborton kora) — Risk: High. [NEW] Must not be rendered as প্রায়শ্চিত্ত (Hindu ritual penance/expiation for accumulated karma) nor merely as regret (অনুতাপ alone); the biblical sense is a decisive reorientation toward God, not a ritual act that offsets bad karma.
baptism — Gr. βάπτισμα (baptisma) / βαπτίζω (baptizō): literal “immersion, dipping”; semantic range: John’s baptism of repentance, distinct from later Christian baptism (28:19) though continuous with it. English variants: “baptism,” “baptize.” Contextual meaning: a public, once-for-all sign of repentance and (later) incorporation into Christ. Bengali: বাপ্তিস্ম (baptisma — established transliterated loanword in Bengali Christian usage) — Risk: High. [NEW] Must not be confused with Hindu ritual bathing for purification (স্নান) or the merit-oriented Ganges bathing tradition (গঙ্গাস্নান); বাপ্তিস্ম as an established transliterated term already carries the needed distinction, but a clarifying note is warranted for readers unfamiliar with the term.
wrath [of God] — Gr. ὀργή (orgē) (3:7, “wrath to come”): literal “anger, wrath”; semantic range: God’s settled, righteous judgment against sin, not a fit of temper. Contextual meaning: anticipates the Judgment/End of Age doctrine developed through the Gospel (esp. ch. 24-25). Bengali: ক্রোধ / ঈশ্বরের ক্রোধ (Ishshorer krodh) — Risk: Medium. [NEW]
beloved Son (3:17) [REUSE — see baseline son_of_god entry; note here the Father’s voice at the baptism, paralleling Romans 1:4’s declaration].
fulfill all righteousness (3:15) [REUSE — righteousness/ধার্মিকতা, baseline, Critical].

Chapter 4 — Temptation; Beginning of Ministry

devil / Satan — Gr. διάβολος (diabolos) / σατανᾶς (satanas): literal “slanderer, accuser” / “adversary”; semantic range: the personal, malevolent spiritual adversary of God and humanity. English variants: “devil,” “Satan,” “tempter,” “the evil one.” Contextual meaning: Jesus’ temptation in the wilderness inaugurates his authoritative, obedient ministry, contrasted with humanity’s fall through the first Adam. Bengali: শয়তান (shoytan) — Risk: Medium. [NEW] শয়তান is shared vocabulary across Bengali Muslim and Hindu-influenced folk culture as the tempter/adversary figure; the underlying concept is compatible enough with the biblical figure to keep collision risk moderate rather than critical, but material addressing Muslim-background readers should note that biblical demonology attributes to Satan a personal, defeated-yet-active role distinct from folk-Islamic jinn traditions.
temptation — Gr. πειρασμός (peirasmos): literal “testing, trial”; semantic range spans “temptation to sin” and “test of character.” Bengali: পরীক্ষা (pariksha) — Risk: Medium. [NEW] পরীক্ষা is the standard Bengali word for both “temptation” and “examination/test” in general usage; context must always make clear which sense is intended.
fasting — Gr. νηστεύσας (nēsteusas): literal “having fasted.” Bengali: উপবাস (upobash) — Risk: Medium. [NEW] উপবাস is also standard vocabulary for Hindu religious fasting (vrata) undertaken to accumulate merit or fulfill a vow; biblical fasting (cf. also Matt 6:16-18) must be framed as an act of dependence on God, not merit accumulation.
kingdom of heaven (4:17, first proclamation) [REUSE from core passage analysis].
follow me — Gr. ἀκολουθέω (akoloutheō) (4:19-22): literal “to follow, accompany, come after.” Contextual meaning: the foundational discipleship-call verb used throughout Matthew. Bengali: অনুসরণ করা (onushoron kora) — Risk: Medium. [NEW]

Chapter 5 (verses 13–48) — Salt, Light, Fulfillment of the Law, Antitheses, Love of Enemies

(Verses 1–12 treated fully above as the core passage.)

salt of the earth / light of the world (5:13-16): metaphors, Low risk. Bengali: লবণ (lobon), আলো (alo).
fulfill [the Law] — Gr. πληρῶσαι (plērōsai), from πληρόω (plēroō) (5:17): literal “to fill up, complete, bring to fullness”; semantic range: fulfillment of prophecy/law through completion, not abolition. English variants: “fulfill,” “complete.” Contextual meaning: central to “Fulfillment of Old Testament Prophecy” doctrine — Jesus’ relation to the Law is completion, not negation, directly relevant to the baseline’s law/ব্যবস্থা entry. Bengali: পূর্ণ করা (purno kora) — Risk: High. [NEW] Must be distinguished from abolition (বাতিল করা, rejected) — Jesus fulfills, completes, and brings the Law to its intended goal.
perfect — Gr. τέλειος (teleios) (5:48): literal “complete, whole, mature, having reached its intended end”; semantic range: wholeness/maturity, not sinless flawlessness in a legalistic sense. Bengali: পরিপূর্ণ (paripurno) — Risk: High. [NEW] Must not be rendered সিদ্ধ (siddho), which in Bengali carries strong associations with siddhi — a yogic/tantric spiritual attainment achieved through practice, a category of self-achieved perfection the Gospel does not teach.
love [of enemies] — Gr. ἀγαπᾶτε (agapate), from ἀγάπη/ἀγαπάω (agapē/agapaō) (5:44): literal “to love”; semantic range: selfless, willed, covenantal love, distinguished in Greek from erōs (romantic/desiring love) and philia (friendship affection). English variants: “love,” “agape.” Contextual meaning: foundational to Matthew’s ethical teaching (reprised at 22:37-40) and the Great Commission’s relational warmth. Bengali: প্রেম (prem) — Risk: High. [NEW] প্রেম carries strong devotional-romantic connotations in Bengali Vaishnav bhakti literature (the Radha-Krishna prem tradition); teaching material must clarify that biblical agapē is selfless, willed, covenantal love — not romantic/devotional longing. Where romantic love could be confused, ভালোবাসা (general affection) may be used for lower-stakes contexts, but প্রেম remains the established Bengali Christian term for God’s/Christ’s self-giving love and neighbor-love and should not be abandoned; a translator note is required at first occurrence.
adultery / divorce / oath (5:27-37): Medium risk cultural-legal terms. Bengali: ব্যভিচার (bebhichar), বিবাহবিচ্ছেদ (bibaho-bichched), শপথ (shopoth).

Chapter 6 — Lord’s Prayer, Almsgiving, Fasting, Treasure

Our Father (6:9) [REUSE — father/পিতা, baseline, Critical].
almsgiving — Gr. ἐλεημοσύνη (eleēmosynē): literal “mercy-deed, charitable giving”; semantic range: giving to the needy as an expression of মercy (cf. 5:7). English variants: “alms,” “giving to the poor,” “charity.” Contextual meaning: Jesus commands secret, unostentatious almsgiving, not giving for public merit or honor. Bengali: দান (dan) — Risk: High. [NEW] দান is central to Hindu religious practice as one of the meritorious acts (dāna) that accumulates punya (merit) and can be given publicly for social honor; Matthew 6:1-4 explicitly forbids almsgiving for the sake of being seen — this reversal must be made clear in surrounding teaching material to prevent দান from being read as merit-banking.
Mammon — Gr. μαμωνᾶς (mamōnas), Aramaic loanword: literal “wealth, riches” personified. Contextual meaning: wealth treated as a rival master to God (6:24). Bengali: ধন (dhon) or transliterated মাম্মোন — Risk: Medium. [NEW]
forgive [debts] — Gr. ἀφίημι (aphiēmi) (6:12,14-15): literal “to release, let go, forgive”; semantic range: releasing a debt or offense. Bengali: ক্ষমা করা (kshama kora) — Risk: Medium. [NEW] Per baseline notes on justification, ক্ষমা alone is insufficient for the forensic doctrine of justification but is the correct, sufficient term for general interpersonal forgiveness as used here.
treasures in heaven (6:19-21): Low-Medium risk; ties to eschatological reward doctrine (see reward/পুরস্কার above).

Chapter 7 — Judging, Narrow Gate, False Prophets, Wise/Foolish Builders

judge — Gr. κρίνετε (krinete), from κρίνω (krinō) (7:1-2): literal “to judge, evaluate, condemn”; semantic range: censorious condemnation versus legitimate discernment. Contextual meaning: an early note in the “Judgment and the End of the Age” doctrine, contrasted with God’s prerogative as final judge (ch. 25). Bengali: বিচার করা (bichar kora) — Risk: Medium. [NEW]
narrow gate (7:13-14): discipleship-cost metaphor. Bengali: সরু দরজা (shoru dorja) — Risk: Low. [NEW]
false prophets — Gr. ψευδοπροφῆται (pseudoprophētai) (7:15): compound of ψεῦδος (“false”) + prophet/ভাববাদী [REUSE component]. Bengali: ভণ্ড ভাববাদী (bhondo bhabbadi) — Risk: Medium. [NEW]
“Lord, Lord” (7:21-23) [REUSE — lord/প্রভু, baseline, Critical] — contextual meaning: verbal confession of Lordship without obedience is insufficient; ties to “Righteousness Exceeding the Pharisees” and the Great Commission’s “teaching them to obey” (28:20).

Chapter 8 — Healings, Centurion’s Faith, Son of Man, Authority Over Demons

authority — Gr. ἐξουσία (exousia) (8:9): literal “authority, right, power to act”; semantic range: delegated or inherent right to command, distinct from raw force (δύναμις, cf. baseline power_of_god). English variants: “authority,” “power.” Contextual meaning: central to “The Authority of Jesus’ Teaching” doctrine — Jesus’ authority is inherent, not delegated by human office (cf. 7:29; 9:6,8; 28:18). Bengali: কর্তৃত্ব (kartrittwo) — Risk: High. [NEW] অধিকার (right/entitlement) or ক্ষমতা (power, often political) are both weaker or differently-inflected; কর্তৃত্ব best conveys inherent, sovereign authority to command, matching the doctrine’s weight.
Son of Man — Gr. υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) (8:20, first occurrence; used ~30 times in Matthew): literal “son of man”; semantic range: Jesus’ characteristic self-designation, drawing on Daniel 7:13-14’s figure who receives everlasting dominion and authority to judge — not a mere synonym for “a human being,” though it does affirm his true humanity. English variants: “Son of Man,” “the Human One.” Contextual meaning: paradoxically emphasizes both Jesus’ full humanity and his divine authority to forgive sins (9:6), to be Lord of the Sabbath (12:8), to suffer and rise (16:21; 17:22-23; 20:18-19), and to return in glory to judge (24:30; 25:31) — critically load-bearing across nearly every doctrine in this curriculum. Bengali: মনুষ্যপুত্র (monushyoputro — established Bengali Bible term) — Risk: Critical. [NEW] Must never be flattened to a generic “a man” or a lesser title subordinate to “Son of God”; its Danielic background confers, not diminishes, divine authority. A translator note explaining the Daniel 7 background is warranted at first occurrence.
demons / unclean spirits — Gr. δαιμόνια (daimonia) / πνεῦμα ἀκάθαρτον (pneuma akatharton): literal “demons” / “unclean spirit.” English variants: “demons,” “evil spirits,” “unclean spirits.” Contextual meaning: personal, malevolent spiritual beings subject to Jesus’ authority. Bengali: অপবিত্র আত্মা (opobitro attha) — Risk: High. [NEW] Must not be rendered ভূত (bhoot), the Bengali folk-Hindu term for a ghost or restless spirit deeply embedded in regional ghost-story and spirit-possession folklore; অপবিত্র আত্মা (the direct antonym-pair of the baseline’s পবিত্র আত্মা, Holy Spirit) correctly frames these as spiritual beings opposed to God, not folkloric ghosts.

Chapter 9 — Calling of Matthew, New Wine, Authority to Forgive, Harvest

authority to forgive sins (9:2-8) [REUSE — authority/কর্তৃত্ব from ch. 8; sin/পাপ, baseline, High] — contextual meaning: the Son of Man’s authority extends to the forgiveness of sin itself, a divine prerogative (cf. Deity of Christ doctrine).
new wine / old wineskins (9:16-17): kingdom-newness metaphor, Low risk.
harvest — Gr. θερισμός (therismos) (9:37-38): literal “harvest”; semantic range: the ingathering of people into the kingdom, root of the Great Commission’s mission language. Bengali: ফসল (foshol) — Risk: Medium. [NEW]

Chapter 10 — Sending of the Twelve; Cost of Discipleship

apostles (10:2) [REUSE — প্রেরিত, baseline, Medium].
confess / deny [Christ] — Gr. ὁμολογήσει (homologēsei) / ἀρνήσηται (arnēsētai) (10:32-33): literal “to confess, acknowledge” / “to deny, disown.” Contextual meaning: anticipates the salvation confession pattern of the baseline’s Romans 10:9 note (lordship_of_christ); here framed as public loyalty under persecution. Bengali: স্বীকার করা (shikar kora) / অস্বীকার করা (oshikar kora) — Risk: High. [NEW]
sheep among wolves; take up cross (anticipatory); lose life for my sake (10:16, 10:38-39): discipleship-cost vocabulary, developed fully at 16:24-25. Bengali: cross treated fully at ch. 16.
peace / sword (10:34) — contextual note: Jesus distinguishes the gospel’s ultimate relational peace (baseline peace/শান্তি) from the social division it may provoke; not a contradiction of the doctrine but a clarification of its cost.

Chapter 11 — Messianic Identity; Rest and the Yoke

“the one who is to come” (11:3) [ties to messiah/খ্রীষ্ট doctrine, REUSE] — John’s question tests Jesus’ messianic identity directly.
rest — Gr. ἀνάπαυσις (anapausis) (11:28-29): literal “rest, refreshment.” Bengali: বিশ্রাম (bishram) — Risk: Medium. [NEW]
yoke — Gr. ζυγός (zygos) (11:29-30): literal “yoke” (of an ox); semantic range in rabbinic idiom denotes submission to Torah’s demands (“yoke of the Law”). Contextual meaning: Jesus offers a yoke that is “easy” and “light,” contrasted implicitly with the burdensome yoke of Pharisaic legal interpretation — directly relevant to “Righteousness Exceeding the Pharisees.” Bengali: জোয়াল (jual) — Risk: Medium. [NEW]
gentle and lowly (11:29) [REUSE — meek/নম্র from core passage; humility/বিনয়ী, see ch. 18].

Chapter 12 — Sabbath Controversies; Blasphemy Against the Spirit; Sign of Jonah

Sabbath — Gr. σάββατον (sabbaton): literal “Sabbath, seventh day”; semantic range: the Jewish weekly day of rest and worship, Saturday. Bengali: বিশ্রামবার (bishrambar) — Risk: Medium. [NEW] Must be clarified in teaching notes as the Jewish Saturday Sabbath, distinct from the Christian Sunday worship day, to avoid confusion for readers assuming a single “holy day” concept.
blasphemy against the Holy Spirit — Gr. βλασφημία (blasphēmia) (12:31-32): literal “slander, blasphemy, injurious speech against God.” Contextual meaning: the one unforgivable sin — attributing the Spirit’s work to Satan — a Critical doctrine touchpoint for “Judgment and the End of the Age.” Bengali: পবিত্র আত্মার নিন্দা (Pobitro Atthar ninda) — Risk: Critical. [NEW]
sign of Jonah (12:39-40) [REUSE — resurrection/পুনরুত্থান, baseline, Critical, typologically applied].
temple — Gr. ναός/ἱερόν (naos/hieron) (12:6, “greater than the temple”): literal “sanctuary” / “temple precincts.” Bengali: মন্দির (mondir) — Risk: Low. [NEW] Note: the baseline rejects মন্দির only as a rendering for church/মণ্ডলী; here the reference is to the literal historical Jerusalem temple, for which মন্দির is the correct and unproblematic Bengali term.

Chapter 13 — Parables of the Kingdom

parable — Gr. παραβολή (parabolē): literal “a placing beside, comparison”; semantic range: an extended metaphor/story teaching a spiritual truth through an everyday image. English variants: “parable,” “illustration,” “comparison.” Bengali: দৃষ্টান্ত (drishtanto) — Risk: Low. [NEW]
mysteries of the kingdom — Gr. μυστήρια (mystēria) (13:11): literal “mysteries, hidden things now revealed”; semantic range: truths hidden in the Old Testament now disclosed in Christ, not esoteric occult knowledge. Bengali: রহস্য (rohossho) or নিগূঢ় সত্য (nigurho shotyo) — Risk: High. [NEW] রহস্য risks being heard through Bengal’s strong Tantric tradition of esoteric, initiation-guarded secret knowledge (তান্ত্রিক রহস্য); teaching material should prefer নিগূঢ় সত্য (“hidden/profound truth”) with a note that these are truths revealed openly to disciples, not secrets requiring occult initiation.
kingdom of heaven (used repeatedly, 13:11,24,31,33,44,45,47,52) [REUSE from core passage, স্বর্গরাজ্য].

Chapter 14 — Feeding of the Five Thousand; Walking on Water

No new load-bearing theological vocabulary. This chapter reuses: Son of God (ch. 1, 3; confessed at 14:33), worship/proskyneo (ch. 2; here implied homage on the water), and kingdom-inaugurating miracle motifs (ch. 8-9). Reviewed and confirmed no new terms required.

Chapter 15 — Tradition of the Elders; Defilement; Canaanite Woman

tradition [of the elders] — Gr. παράδοσις (paradosis) (15:2-6): literal “that which is handed down.” Contextual meaning: human religious tradition set in contrast with God’s actual commandment — central to “Righteousness Exceeding the Pharisees.” Bengali: পরম্পরা (poromporа) — Risk: Medium. [NEW]
defile — Gr. κοινοῖ (koinoi), from κοινόω (koinoō) (15:11,18,20): literal “to make common/unclean.” Contextual meaning: what proceeds from the heart defiles, not external ritual failure — directly extends the “pure in heart” Beatitude (5:8) and anticipates ch. 23’s critique of external religiosity. Bengali: অপবিত্র করা (opobitro kora) — Risk: High. [NEW] Must be distinguished from ritual/ceremonial impurity categories (which the Pharisees emphasized) — Jesus relocates defilement to the moral condition of the heart.

Chapter 16 — Peter’s Confession; the Church; Bind and Loose; the Cross

“You are the Christ, the Son of the living God” (16:16) [REUSE — খ্রীষ্ট (Critical) + ঈশ্বরের পুত্র (Critical), baseline] — the Gospel’s central Christological confession, doctrinally equivalent in weight to Romans 10:9 and requiring the same theologian-review routing.
church — Gr. ἐκκλησία (ekklēsia) (16:18) [REUSE — মণ্ডলী, baseline, Medium] — first occurrence in Matthew of the term the baseline documents; here specifically “my church,” Christ’s own assembly built on apostolic confession.
bind and loose — Gr. δέσῃς/δήσῃς…λύσῃς (dēsēs…lysēs) (16:19): literal “to bind” / “to release, loose”; semantic range: rabbinic idiom for authoritative declarations of what is permitted/forbidden, later applied to church discipline (cf. 18:18). Contextual meaning: central to “The Church and Church Discipline” doctrine. Bengali: বাঁধা (bandha, bind) / খুলে দেওয়া (khule deoa, release/open) — Risk: High. [NEW] Avoid rendering “loose” as মুক্ত করা — the baseline forbids মুক্তি for salvation contexts due to its Hindu liberation-from-rebirth connotation, and মুক্ত করা shares that root; খুলে দেওয়া (“to open/release”) avoids the collision while preserving the sense of authoritative release.
cross — Gr. σταυρός (stauros) (16:24, first occurrence): literal “stake, cross” (a Roman execution instrument); semantic range: both the literal execution instrument and, metaphorically, the call to self-denial and death to self. English variants: “cross.” Contextual meaning: central to both the atonement (ch. 26-27) and to “Discipleship and the Cost of Following Jesus” (16:24, “take up his cross”). Bengali: ক্রুশ (krush — established transliterated Bengali Christian term) — Risk: Critical. [NEW] Must always retain its specific referent to Christ’s atoning death and the disciple’s call to self-denying death to self, not a generic “burden to bear.”

Chapter 17 — Transfiguration

transfigured — Gr. μετεμορφώθη (metemorphōthē), from μεταμορφόω (metamorphoō) (17:2): literal “changed in form, transformed.” Contextual meaning: a unique, unrepeatable revelation of Christ’s divine glory, confirmed by the Father’s voice (“This is my beloved Son, listen to him” — REUSE, authority-of-teaching + sonship doctrines). Bengali: রূপান্তরিত হলেন (rupantorito holen) — Risk: Medium. [NEW] রূপান্তর is also used in Bengali for a Hindu deity’s shape-shifting or avatar appearances; teaching notes should clarify this is a singular unveiling of Christ’s pre-existing divine glory, not a repeatable transformation or avatar-like appearance (cf. baseline’s incarnation note rejecting অবতার).

Chapter 18 — Church Discipline; Humility; Forgiveness

[church] discipline procedure — Gr. ἐκκλησίᾳ (ekklēsia) (18:17, “tell it to the church”) [REUSE — মণ্ডলী, baseline]; the fullest procedural statement of “The Church and Church Discipline” doctrine in the Gospel, including private confrontation, witnesses (18:16), and congregational adjudication (18:17). Bengali retains মণ্ডলী; risk High for this specific passage given its doctrinal weight, though the term itself is unchanged from baseline.
humility / become like a child — Gr. ταπεινώσῃ (tapeinōsē), from ταπεινόω (tapeinoō) (18:4): literal “to humble, lower.” Bengali: নম্র হওয়া (nomro hoya) — Risk: Low. [REUSE component — same root as meek/নম্র in the core passage.]
stumbling block — Gr. σκάνδαλον (skandalon) (18:6-9): literal “a trap-trigger, snare”; semantic range: something that causes another to fall into sin. Bengali: বাধা / পতনের কারণ (potoner karon) — Risk: Medium. [NEW]
forgive [seventy times seven] (18:21-22) [REUSE — ক্ষমা করা, from ch. 6].

Chapter 19 — Marriage and Divorce; Eternal Life; Rich Young Man

eternal life — Gr. ζωὴ αἰώνιος (zōē aiōnios) (19:16,29): literal “life of the age [to come]”; semantic range: not merely unending temporal existence but resurrection life in restored fellowship with God, inaugurated already and consummated at the age’s end. English variants: “eternal life,” “everlasting life,” “life of the age to come.” Contextual meaning: the rich young man’s question is answered ultimately through discipleship cost (19:21) and grace, not merit — ties “Discipleship and the Cost of Following Jesus” to “Judgment and the End of the Age.” Bengali: অনন্ত জীবন (ononto jibon) — Risk: Critical. [NEW] Must be distinguished from the Hindu concept of moksha/liberation from the rebirth cycle (already forbidden by the baseline for salvation) and from a merely unending temporal existence; this is resurrected, relational life with God, connected doctrinally to both salvation/পরিত্রাণ and resurrection/পুনরুত্থান in the baseline.
marriage (19:3-9) [Low risk]. Bengali: বিবাহ (bibaho).

Chapter 20 — Workers in the Vineyard; the Ransom Saying

grace vs. wages/merit (20:1-16, parable of the vineyard workers) [REUSE — grace/অনুগ্রহ doctrine, baseline, High] — the parable is a direct narrative enactment of the baseline’s grace-versus-merit distinction; the same escalation rule applied to Romans 4:4-5/11:5-6 (grace contrasted with works) should apply here.
ransom — Gr. λύτρον (lytron) (20:28): literal “the price paid to redeem/release a slave or captive”; semantic range: a specific commercial-legal term for a redemption price, here applied to Christ’s atoning death “for many.” English variants: “ransom,” “redemption price.” Contextual meaning: central to the atonement doctrine underlying “Righteousness Exceeding the Pharisees” and Matthew’s whole passion narrative. Bengali rendering risk requires escalation, not a quiet resolution: [NEW] — Risk: Critical. Two candidate renderings exist, each with a real problem:
1. মুক্তির মূল্য (mukti-r mullo, “price of release”) — natural and widely used in existing Bengali Bible translations, but contains the root মুক্তি, which the baseline forbids outright for salvation because of its Hindu liberation-from-rebirth connotation. Here the term denotes a specific transactional price paid, a narrower sense than the doctrine of salvation itself, but the root-word collision risk remains real.
2. প্রাণের মূল্য (praner mullo, “price of a life/soul”) — avoids the মুক্তি root entirely and preserves the commercial-ransom sense, but loses the specific “release from captivity” nuance of the Greek. This entry is flagged for mandatory human theologian resolution before Phase 2 translation of Matthew 20:28 and its parallel emphasis in 26:28 (“poured out for many”). Whichever choice is made, a translator note distinguishing this transactional ransom-price sense from the general doctrine of salvation/পরিত্রাণ is required.

Chapter 21 — Triumphal Entry; Temple Cleansing; Parables of Judgment

Hosanna — Gr. Ὡσαννά (Hōsanna), from Hebrew “save now, we pray”: transliterated exclamation. Bengali: হোশান্না (established transliterated Bengali Bible term) — Risk: Medium. [NEW]
Son of David (21:9,15) [REUSE from ch. 1, দায়ূদের পুত্র, Critical] — the crowd’s messianic acclamation, provoking the authorities’ hostility.
cornerstone / rejected stone — Gr. κεφαλὴν γωνίας (kephalēn gōnias) (21:42, citing Psalm 118:22): literal “head of the corner.” Contextual meaning: Old Testament prophecy fulfillment doctrine — Israel’s rejected Messiah becomes the foundation. Bengali: কোণের প্রধান পাথর (koner prodhan pathor) — Risk: Medium. [NEW]

Chapter 22 — Wedding Feast; Render unto Caesar; Greatest Commandment; Resurrection Debate

greatest commandment: love God and neighbor (22:37-40) [REUSE — love/প্রেম from ch. 5; new companion term below].
neighbor — Gr. τὸν πλησίον (ton plēsion) (22:39): literal “the one near/nearby.” Bengali: প্রতিবেশী (protibeshi) — Risk: Low. [NEW]
resurrection [debate with Sadducees] (22:23-33) [REUSE — পুনরুত্থান, baseline, Critical].
Son of David / Lord [Psalm 110 paradox] (22:41-45) [REUSE — দায়ূদের পুত্র + প্রভু, both Critical] — Jesus’ own argument for a Messiah greater than David, tightly binding the “Son of David” and “Lordship of Christ” doctrines together.

Chapter 23 — Woes to the Pharisees and Scribes

hypocrite / hypocrisy — Gr. ὑποκριτής (hypokritēs) / ὑπόκρισις (hypokrisis): literal “stage actor, one who wears a mask”; semantic range: pretense, performing righteousness for an audience without inward reality. English variants: “hypocrite(s),” “hypocrisy,” “pretenders.” Contextual meaning: the sharpest term in Matthew’s critique of external, performance-based religion — the direct negative counterpart to “Righteousness Exceeding the Pharisees” and to the “pure in heart” Beatitude. Bengali: কপটতা (koptota, hypocrisy) / ভণ্ড (bhondo, a hypocrite) — Risk: High. [NEW] This term must be handled carefully in teaching material, since it is easily heard as a generalized insult; its precise theological force — outward religious performance without inward transformation — should always be made explicit, tying directly back to Matthew 5:20 and 6:1-18.
Moses’ seat (23:2) [ties to “Authority of Jesus’ Teaching” by contrast — the scribes occupy Moses’ teaching seat but Jesus’ authority as the greater teacher is affirmed throughout the Gospel, cf. 5:1-2 analysis above].
woe — Gr. οὐαί (ouai): an interjection of lament/judgment. Bengali: দুর্ভোগ (durbhog) or ধিক (dhik) — Risk: Low. [NEW]

Chapter 24 — The Olivet Discourse: Signs and the Coming of the Son of Man

coming [of the Son of Man] / parousia — Gr. παρουσία (parousia) (24:3,27,37,39): literal “arrival, presence”; semantic range: a technical term in the New Testament for Christ’s singular, final, visible return in glory — not a repeatable appearance. English variants: “coming,” “return,” “advent.” Contextual meaning: the central term of “Judgment and the End of the Age.” Bengali: আগমন (agomon) — Risk: Critical. [NEW] Must be understood as a singular, final, bodily, visible return in glory — connected to the baseline’s rejection of অবতার for incarnation (a Hindu deity’s temporary, repeatable descent). Christ’s parousia is definitively not a repeatable divine appearance; a translator note distinguishing the two concepts is required, paralleling the baseline’s existing note structure for incarnation.
end of the age — Gr. συντέλεια τοῦ αἰῶνος (synteleia tou aiōnos) (24:3): literal “the completion/consummation of the age.” Bengali: যুগের সমাপ্তি (jug-er shomapti) — Risk: High. [NEW] Must avoid framing through the Hindu cyclical yuga (যুগ) cosmology, in which one cosmic age simply gives way to another in an endless cycle; the biblical “end of the age” is a definitive, linear consummation of history (consistent with the baseline’s fulfillment_of_prophecy doctrine note on linear vs. cyclical time), not another turn of the wheel.
tribulation — Gr. θλῖψις (thlipsis) (24:21): literal “pressure, affliction.” Bengali: মহাক্লেশ (mohaklesh) — Risk: Medium. [NEW]
false messiahs / false prophets (24:24) [REUSE component — ভণ্ড ভাববাদী from ch. 7; new companion, “false messiah”] — Bengali: ভণ্ড খ্রীষ্ট (bhondo Khrishto) — Risk: High. [NEW] Must not use মশীহ (the Islamic-idiom transliteration the baseline reserves only for carefully-framed Muslim-outreach material) even in the negative “false messiah” construction, to avoid inadvertently implying a shared theological category.

Chapter 25 — Parables of Readiness; the Final Judgment

judgment — Gr. κρίσις (krisis) (implicit throughout; explicit at 25:31-46 as the Son of Man’s enthroned separation of sheep and goats): reuses the judgment concept introduced at 7:1-2 [REUSE — বিচার, ch. 7 entry]. Contextual meaning: God’s final, personal, righteous verdict — central to “Judgment and the End of the Age.” Bengali: বিচার (bichar) — Risk: Critical (elevated from ch. 7’s Medium given its climactic, eschatological use here). Must be distinguished from an impersonal karma-based cosmic accounting (কর্মফল), consistent with the baseline’s existing rejection of কর্মফল for election/providence.
eternal punishment / eternal fire — Gr. κόλασιν αἰώνιον (kolasin aiōnion) / τὸ πῦρ τὸ αἰώνιον (to pyr to aiōnion) (25:41,46): literal “eternal punishment/correction” / “the eternal fire.” Contextual meaning: final, everlasting judgment, not a temporary purgative state nor a karma-balancing consequence eventually resolved through rebirth. Bengali: অনন্ত দণ্ড (ononto dondo) / অনন্ত আগুন (ononto agun) — Risk: Critical. [NEW] Must be clearly final and everlasting — never implying eventual resolution through rebirth or purification, a real risk given the Hindu framework of karma eventually working itself out across lifetimes.
talents [stewardship parable] — Gr. τάλαντον (talanton) (25:14-30): literal “a talent” (a large unit of monetary weight), not the English sense of “natural skill/ability.” Bengali: স্বর্ণমুদ্রা (shorno-mudra, “gold coin/weight”) or a footnoted transliteration — Risk: Medium. [NEW] The English wordplay “talent = ability” does not exist in the Greek or in Bengali; teaching material must clarify that the parable concerns entrusted resources/responsibility broadly, not innate personal skill specifically, to avoid readers importing the English idiom.
“least of these” / mercy to the needy (25:31-46) [REUSE — mercy/দয়া from the core passage] — ties Matthew’s ethical vision of righteousness (5:7) directly to final judgment.

Chapter 26 — The Last Supper; Gethsemane; Arrest; Trial

new covenant — Gr. καινὴ διαθήκη (kainē diathēkē) (26:28) [REUSE — covenant/নিয়ম, baseline, High, + নতুন “new”]. Bengali: নতুন নিয়ম (notun niyom) — Risk: Critical. Central to the atonement and Lord’s Supper doctrine; must retain the baseline’s relational-covenant-bond sense of নিয়ম rather than a mere legal contract.
body / blood [of Christ] — Gr. σῶμα (sōma) / αἷμα (haima) (26:26-28): literal “body” / “blood.” Contextual meaning: the once-for-all atoning sacrifice instituted at the Last Supper. Bengali: শরীর (shorir, body) / রক্ত (rokto, blood) — Risk: Critical. [NEW] রক্ত (blood) requires particular care: Bengal retains active traditions of ritual animal blood sacrifice (বলি) at some Kali/Shakta temple worship; teaching material must make explicit that Christ’s blood is a unique, historical, once-for-all atoning sacrifice completed and finished, not a repeated ritual blood offering analogous to bali sacrifice.
betrayal (26:14-16,47-50) [ties to fulfillment_of_prophecy doctrine, REUSE — thirty pieces of silver fulfills Zechariah 11:12-13].
blasphemy [charge before the Sanhedrin] (26:65) [REUSE — same root as ch. 12’s blasphemy entry] — here directed at Jesus’ own claim to be the Christ, the Son of God, seated at God’s right hand — the Gospel’s Christological climax before the passion.

Chapter 27 — Crucifixion and Death

King of the Jews — Gr. ὁ βασιλεὺς τῶν Ἰουδαίων (ho basileus tōn Ioudaiōn) (27:11,29,37): literal “the King of the Jews.” Contextual meaning: an ironic title, intended by Pilate/soldiers as mockery but narratively true — ties “Kingdom of Heaven” and “Jesus as the Promised Messiah” doctrines to the cross itself. Bengali: ইহুদীদের রাজা (Ihudider raja) — Risk: High. [NEW]
crucify / crucifixion — Gr. σταυρόω (stauroō) (27:26,31,35) [REUSE — same root as cross/ক্রুশ, ch. 16, Critical].
“My God, my God, why have you forsaken me?” (27:46, citing Psalm 22:1) [REUSE — fulfillment_of_prophecy doctrine] — the atonement’s depth expressed in dereliction, fulfilling messianic prophecy.
“Truly this was the Son of God” (27:54) [REUSE — ঈশ্বরের পুত্র, baseline, Critical] — the centurion’s confession, a Gentile recognition of Jesus’ deity at the cross, paralleling Peter’s confession at 16:16.

Chapter 28 — Resurrection and the Great Commission

resurrection [appearances] (28:1-10) [REUSE — পুনরুত্থান, baseline, Critical].
worship [of the risen Christ] (28:9,17) [REUSE — see ch. 2 entry on προσκυνέω; here unambiguously religious worship of the risen, glorified Lord] — Risk remains High; teaching material should note this is the clearest case in the Gospel where proskynēsis toward Jesus must be understood as worship due to God alone.
disciple / make disciples — Gr. μαθητεύσατε (mathēteusate), imperative of μαθητεύω (mathēteuō) (28:19), related to μαθητής [see core-passage entry, 5:1]: literal “make disciples of, apprentice.” Contextual meaning: the Great Commission’s central command — the whole Gospel’s discipleship theme (developed from 4:19 onward) culminates here as a mandate to the church for all nations. Bengali: শিষ্য তৈরি করা (shishyo tori kora) — Risk: Critical. [NEW] Carries forward the same guru-shishya collision risk documented at 5:1 above, now at maximum doctrinal weight since this is the Great Commission’s defining verb; a translator note is mandatory distinguishing covenantal, Christ-exclusive discipleship from the guru-shishya mentorship paradigm familiar to Hindu-background readers.
all nations — Gr. πάντα τὰ ἔθνη (panta ta ethnē) (28:19) [REUSE component — gentiles/পরজাতি, baseline, Medium] — here in its broader “all peoples/nations” sense rather than specifically “non-Jewish peoples”; render as সমস্ত জাতি (shomosto jati, “all nations/peoples”) rather than পরজাতি alone, since the Great Commission addresses every nation including Israel. Risk: Medium. [NEW variant use]
baptizing… in the name of the Father, and of the Son, and of the Holy Spirit (28:19) [REUSE — পিতা (Critical), পবিত্র আত্মা (Critical), both baseline; পুত্র (Putro, “the Son,” used absolutely as a Trinitarian title) — Risk: Critical. [NEW] Here “the Son” stands alone as a full title within the baptismal Trinitarian formula; must retain full deity and co-equality implied by the baseline’s son_of_god entry even though the bare word পুত্র is used, since the triadic formula (“Father… Son… Holy Spirit”) is itself the doctrinal assertion of Trinity. This is the Gospel’s — and one of Scripture’s — clearest Trinitarian baptismal formula and must be rendered with maximum fidelity, flagged for mandatory theologian review.
“teaching them to obey” (28:20) [REUSE — obedience_of_faith/বিশ্বাসের বাধ্যতা, baseline, High] — obedience flowing from discipleship to Christ’s authoritative teaching, not external legal compliance, tying together “Authority of Jesus’ Teaching,” “Righteousness Exceeding the Pharisees,” and “The Great Commission.”
“I am with you always, to the end of the age” (28:20) [REUSE — Immanuel/ইম্মানুয়েল, ch. 1] — the Gospel’s closing line deliberately echoes its opening name for Jesus, bookending the entire book with the Incarnation/Deity of Christ doctrine.

End of Semantic Analysis. Proceed to 08_core_glossary.md for the consolidated per-term glossary table.

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