Semantic Analysis
Semantic Analysis — Matthew 1–28 (English → Czech)
Purpose and Method
This document analyzes the Koine Greek text of the Gospel of Matthew, chapter by chapter, first to last, to identify every load-bearing theological term for the Czech Language Package. The core passage, Matthew 5:1–12 (the Beatitudes), receives full verse-by-verse treatment. Every other chapter receives a chapter-level study of its load-bearing terms using the same seven fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Czech) rendering risk.
Governing rule: Any term already established in the baseline Romans translation_memory.json / bible_term_registry.json (e.g. evangelium, milost, víra, spravedlnost, ospravedlnění, spasení, apoštol, povolaný, povolání, svatý, svatí, posvěcení, přijetí za syna, vzkříšení, Pán, Syn Boží, vtělení, pokoj, duchovní dary, díkůvzdání, společenství, církev, království Boží, zákon, hřích, pohané, sláva, poslušnost víry, moc Boží, Mesiáš, prorok, proroctví, smlouva, vyvolení, přímluva, prozřetelnost Boží, misie, David, Izrael, Ježíš, Bůh, Duch svatý, Otec, povzbuzovat, potomek Davidův, přičtená spravedlnost) is reused exactly and is only re-flagged here where Matthew’s narrative context adds a new sense-nuance (e.g. “kingdom of God” appearing once inside Matthew’s otherwise near-universal “kingdom of heaven” idiom, Matt 21:43).
Unique Matthew-specific risk pattern confirmed across this analysis: the baseline’s core finding for Czech — low biblical literacy meeting linguistically stable but semantically “hollowed” or secularly-colonized vocabulary — recurs constantly in Matthew, and in several cases (sobota “Sabbath” = simply “Saturday”; výkupné “ransom” = a kidnapping payment; peklo “hell” = a casual exclamation for any bad situation; blahoslavený “blessed” = the specific Catholic canonical rank of “Blessed” one rank below “Saint”) the collision is even sharper than most terms already logged in the Romans baseline.
CORE PASSAGE: Matthew 5:1–12 (The Beatitudes)
Matthew 5:1–2 — Setting
μαθηταί (mathētai) — disciples
- Literal meaning: learners, students, apprentices bound to a teacher
- Semantic range: a follower who adopts a teacher’s whole way of life, not merely a pupil of information
- English variants: “disciples,” “followers,” “students”
- Contextual theological meaning: the Sermon on the Mount is addressed primarily to committed followers, not the crowd generally — establishes the “Discipleship and the Cost of Following Jesus” doctrine from the outset
- Czech rendering & risk: učedník (established, stable). Low risk, but note Czech “učedník” is also the ordinary word for an apprentice tradesman; this is a helpful secular association (a disciple learns a trade by living alongside a master) rather than a harmful one.
ἐδίδασκεν (edidasken) — was teaching
- Literal meaning: to teach, instruct
- Semantic range: authoritative instruction, distinct from casual conversation or debate
- English variants: “taught,” “began to teach”
- Contextual theological meaning: sets up the “Authority of Jesus’ Teaching” doctrine — Matthew 7:28–29 will note the crowds’ astonishment that “he taught them as one having authority (ἐξουσία), not as their scribes”
- Czech rendering & risk: učil. Low risk on its own, but the linked term ἐξουσία (see Ch. 7 below) carries High risk.
Matthew 5:3 — “Blessed are the poor in spirit, for theirs is the kingdom of heaven”
μακάριος (makarios) — blessed
- Literal meaning: blessed, happy, fortunate, favored
- Semantic range: an objective state of divine favor and flourishing, not primarily an emotion; distinct from εὑτυχής (mere good luck)
- English variants: “Blessed,” “Happy,” “Fortunate are…”
- Contextual theological meaning: a solemn, prophetic pronouncement of God’s favor resting on those who embody kingdom character — not a suggestion for how to feel better
- Czech rendering & risk: blahoslavený (Kralice/traditional term, still used across Czech Bible translations). HIGH RISK — new collision not yet logged for this Language Package: in Czech Catholic usage, blahoslavený/blahoslavená is the specific, technical title for a person who has been beatified — an official canonical rank one step below svatý (“Saint”) in the process of canonization. A secular Czech reader encountering “blahoslavení chudí duchem” risks reading the Beatitudes as describing a rare, elite religious category (analogous to sainthood) rather than Jesus’ universal description of kingdom citizens. This closely parallels the baseline’s documented “svatí” risk but is sharper because it names an actual bureaucratic Church rank. ČEP’s alternative construction “Blaze tomu, kdo…” avoids the collision but breaks term-for-term consistency across the passage. Recommend: retain “blahoslavený” for consistency with established Czech Bible tradition, but require a mandatory explanatory gloss at first use distinguishing Jesus’ universal beatitude from the narrow ecclesiastical rank.
πτωχοὶ τῷ πνεύματι (ptōchoi tō pneumati) — poor in spirit
- Literal meaning: “poor/destitute with respect to the spirit”
- Semantic range: πτωχός denotes utter destitution (a beggar), not mere modest means; here metaphorical of spiritual humility and recognized need before God
- English variants: “poor in spirit,” “humble,” “spiritually destitute”
- Contextual theological meaning: the opening beatitude — kingdom entry begins with recognized spiritual bankruptcy, not achievement; directly undercuts “Righteousness Exceeding the Pharisees” understood as self-effort
- Czech rendering & risk: chudí v duchu / chudí duchem (established). Medium risk: Czech “chudý” primarily denotes economic poverty; without the qualifying “v duchu/duchem” a reader may miss the metaphorical sense, or (having grasped the qualifier) may still assume this means low self-esteem rather than theological humility before God.
βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn) — kingdom of heaven
- Literal meaning: “kingdom/reign of the heavens”
- Semantic range: God’s sovereign reign; Matthew’s preferred idiom (32 occurrences), functionally equivalent to “kingdom of God” (used elsewhere in the NT, including once in Matthew itself, 21:43) but phrased to reflect Jewish reverential avoidance of the divine name
- English variants: “kingdom of heaven,” “kingdom of God” (synonymous in Matthew)
- Contextual theological meaning: the central organizing category of Matthew’s Gospel and of the “Kingdom of Heaven” doctrine in this curriculum — God’s present-and-coming reign inaugurated by Jesus
- Czech rendering & risk: království nebeské. HIGH RISK, elevating the baseline’s existing “kingdom_of_god” Medium-risk note (království Boží / “fairy-tale kingdom” association) because království nebeské is even less familiar as an everyday phrase and, given Matthew’s near-total reliance on this exact phrase across the entire Gospel, an unaddressed fairy-tale/fantasy-kingdom misreading here would compromise the whole book, not an isolated verse. Must be actively and repeatedly taught as God’s present sovereign reign, not a future fairy-tale realm or a place one goes after death only.
Matthew 5:4 — “Blessed are those who mourn, for they shall be comforted”
πενθοῦντες (penthountes) — those who mourn
- Literal meaning: to mourn, grieve, lament (often used of mourning the dead)
- Semantic range: deep sorrow, frequently over loss, sin, or the brokenness of the world
- English variants: “those who mourn,” “the sorrowful,” “those who grieve”
- Contextual theological meaning: godly grief — over personal sin and the world’s brokenness — that anticipates divine comfort, not mere circumstantial sadness
- Czech rendering & risk: truchlící. Low-medium risk; Czech “truchlící” is naturally associated with funeral mourning, which is a helpful concrete anchor, though the text’s broader sense (grief over sin/brokenness) needs to be taught explicitly beyond bereavement alone.
παρακληθήσονται (paraklēthēsontai) — will be comforted
- Literal meaning: to be called alongside, comforted, consoled
- Semantic range: shares a root with παρακαλέω (cf. baseline “exhort” = povzbuzovat), but the passive sense here is “comfort/console,” a distinct nuance from the active “encourage/exhort” sense used in Romans
- English variants: “comforted,” “consoled”
- Contextual theological meaning: God’s own act of consolation, promised eschatologically and experienced now
- Czech rendering & risk: potěšeni (will be comforted), NOT povzbuzeni (baseline’s “exhort” rendering). Medium risk of translator confusion: flag for consistency review that παρακαλέω/παράκλησις is context-sensitive across the whole Bible curriculum family — “encourage” in Romans, “comfort” here — and Czech requires two different verbs (povzbuzovat vs potěšit) to carry the two senses correctly.
Matthew 5:5 — “Blessed are the meek, for they shall inherit the earth”
πραεῖς (praeis) — the meek
- Literal meaning: gentle, mild, not easily provoked
- Semantic range: strength held under control, not weakness or passivity; used of Jesus himself in Matt 11:29 and 21:5
- English variants: “meek,” “gentle,” “humble”
- Contextual theological meaning: a kingdom virtue that inverts worldly power-seeking; directly relevant to “Righteousness Exceeding the Pharisees”
- Czech rendering & risk: tiší (established Kralice/ČEP term, lit. “the quiet/still ones”). Medium risk: Czech “tichý” primarily connotes quietness/passivity in ordinary usage, risking a reading of meekness as timidity rather than restrained strength; needs explicit unpacking, paralleling the baseline’s caution about “pokoj” collapsing into mere quiet.
κληρονομήσουσι (klēronomēsousi) — will inherit
- Literal meaning: to receive as an heir, to inherit
- Semantic range: legal/familial reception of an inheritance, not mere acquisition by effort
- English variants: “will inherit,” “will receive as their inheritance”
- Contextual theological meaning: kingdom blessings are received as a gift of sonship, not earned achievement — echoes baseline “adoption” doctrine (přijetí za syna)
- Czech rendering & risk: zdědí. Low-medium risk; the Czech verb is unambiguous but the inheritance-by-sonship theology behind it needs to be connected explicitly to the “Adoption into God’s Family” doctrine already logged in the baseline.
τὴν γῆν (tēn gēn) — the earth
- Literal meaning: the earth, the land
- Semantic range: echoes Psalm 37:11 (“the meek shall inherit the land/earth”); can mean the promised land specifically or the renewed earth eschatologically
- English variants: “the earth,” “the land”
- Contextual theological meaning: points toward the future renewal of creation under Christ’s reign, tying “Kingdom of Heaven” to a concrete future hope, not an escape from the physical world
- Czech rendering & risk: zemi. Low risk, but worth a brief note that this is not “heaven” in the sense of leaving earth behind — it anchors the kingdom hope to a renewed creation.
Matthew 5:6 — “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied”
πεινῶντες καὶ διψῶντες (peinōntes kai dipsōntes) — hunger and thirst
- Literal meaning: to be hungry, to be thirsty
- Semantic range: physical deprivation used metaphorically for intense longing
- English variants: “hunger and thirst,” “long for,” “crave”
- Contextual theological meaning: an urgent, all-consuming desire for right standing with God, not casual interest
- Czech rendering & risk: hladovějí a žízní. Low risk, vivid and concrete in Czech.
δικαιοσύνη (dikaiosynē) — righteousness (baseline term, reused exactly)
- Czech rendering: spravedlnost (per baseline translation_memory.json — risk High, category Salvation)
- Contextual theological meaning here: in the Sermon on the Mount this term operates on two connected levels — right standing before God (as in Romans) AND the lived righteousness that exceeds Pharisaic external conformity, which is the specific curriculum doctrine “Righteousness Exceeding the Pharisees” (Matt 5:20). Both senses draw on the same Czech word, and the translator must make clear in context which is active — a nuance not present in Romans’ more exclusively forensic usage. Flag for theologian review: ensure the Sermon’s ethical usage of spravedlnost is not read as reducing the forensic/received righteousness of the baseline doctrine to mere moral performance, and vice versa that Matt 5:20’s ethical demand is not softened into an already-satisfied forensic status.
χορτασθήσονται (chortasthēsontai) — will be satisfied/filled
- Literal meaning: to be filled, satisfied (originally of feeding livestock to fullness)
- Semantic range: complete satisfaction, not partial relief
- English variants: “will be filled,” “will be satisfied”
- Contextual theological meaning: God himself will fully satisfy the longing for righteousness — a promise, not a self-help technique
- Czech rendering & risk: budou nasyceni. Low risk.
Matthew 5:7 — “Blessed are the merciful, for they shall receive mercy”
ἐλεήμονες (eleēmones) / ἐλεηθήσονται (eleēthēsontai) — merciful / will receive mercy
- Literal meaning: showing ἔλεος, “mercy” — compassionate practical care toward those in need or distress
- Semantic range: active compassion expressed in deed, distinct from mere feeling; distinct from χάρις “grace” (favor toward the unworthy) though closely related
- English variants: “merciful,” “compassionate,” “showing mercy” / “will be shown mercy,” “will receive mercy”
- Contextual theological meaning: those who have received God’s mercy extend it to others — a kingdom-ethic reflex of grace already received
- Czech rendering & risk: milosrdní / dostane se jim milosrdenství. MEDIUM RISK — new term for this Language Package: Czech milosrdenství (“mercy”) is etymologically and phonetically close to milost (“grace,” the baseline’s High-risk term). This proximity risks readers conflating “mercy” (compassion shown to the suffering/needy) with “grace” (unmerited favor toward the guilty) as interchangeable synonyms, flattening a meaningful biblical-theological distinction. Recommend a translator note at first paired use distinguishing milost (undeserved favor toward the guilty) from milosrdenství (compassionate care toward the suffering).
Matthew 5:8 — “Blessed are the pure in heart, for they shall see God”
καθαροὶ τῇ καρδίბ (katharoi tē kardia) — pure in heart
- Literal meaning: clean/unmixed with respect to the heart (καρδία = the seat of will, thought, and moral character, not merely emotion)
- Semantic range: undivided moral and spiritual integrity, not ritual cleanliness
- English variants: “pure in heart,” “clean of heart,” “sincere/undivided in devotion”
- Contextual theological meaning: directly targets the Pharisaic error of outward ritual purity without inward transformation — foundational to “Righteousness Exceeding the Pharisees”
- Czech rendering & risk: čistého srdce. Medium risk: Czech “čistý” carries strong ritual/hygienic connotations (cleanliness) in ordinary usage; must be actively distinguished from external ritual purity, since that is precisely the false alternative this beatitude confronts.
ὄψονται τὸν Θεόν (opsontai ton Theon) — will see God
- Literal meaning: to see, perceive, behold
- Semantic range: direct, unmediated relational encounter with God, not merely intellectual comprehension
- English variants: “will see God,” “will behold God”
- Contextual theological meaning: the ultimate eschatological hope of unmediated fellowship with God, contingent on holiness (cf. Hebrews 12:14)
- Czech rendering & risk: uzří Boha. Low-medium risk; archaic verb form (“uzří” vs. modern “uvidí”) — recommend the more natural modern “uvidí Boha” per this Language Package’s stated preference for ČEP’s readability over Kralice archaism.
Matthew 5:9 — “Blessed are the peacemakers, for they shall be called sons of God”
εἰρηνοποιοί (eirēnopoioi) — peacemakers
- Literal meaning: “peace-makers,” compound of εἰρήνη (peace, baseline term) + ποιέω (to make/do)
- Semantic range: active reconcilers, not merely people who avoid conflict
- English variants: “peacemakers,” “those who make peace”
- Contextual theological meaning: reflects God’s own reconciling character (cf. baseline “peace” doctrine, pokoj s Bohem) — those reconciled to God actively work reconciliation among others
- Czech rendering & risk: ti, kdo působí pokoj / tvůrci pokoje. Medium risk: builds directly on the baseline’s already-flagged risk that pokoj defaults to “quiet/absence of disturbance” in ordinary Czech; here the risk compounds, since a “peacemaker” in that flattened sense becomes merely someone who “keeps things calm” or avoids conflict, precisely the opposite of the active reconciling agency this beatitude commends.
υἱοὶ θεοῦ κληθήσονται (huioi theou klēthēsontai) — will be called sons of God
- Literal meaning: “will be called sons of God” — κληθήσονται from καλέω, the same root as the baseline’s “calling/called” terms
- Semantic range: a declared, recognized filial status, not a private feeling
- English variants: “will be called children/sons of God,” “will be known as God’s children”
- Contextual theological meaning: connects to both baseline “Divine Calling” (povolání) and “Adoption” (přijetí za syna) doctrines — peacemaking is evidence of authentic sonship
- Czech rendering & risk: budou nazváni syny Božími. High risk by inheritance from baseline: readers must not import the ordinary-Czech “job/profession” sense of povolání here (this is not God’s occupational assignment) but the declared-status sense of filial adoption.
Matthew 5:10 — “Blessed are those persecuted for righteousness’ sake, for theirs is the kingdom of heaven”
δεδιωγμένοι ἕνεκεν δικαιοσύνης (dediōgmenoi heneken dikaiosynēs) — persecuted for righteousness’ sake
- Literal meaning: having been pursued/persecuted, on account of righteousness
- Semantic range: real, often costly opposition faced specifically because of faithful, righteous living — not persecution in general or self-inflicted trouble
- English variants: “persecuted for righteousness,” “suffer for doing right”
- Contextual theological meaning: directly anticipates “Discipleship and the Cost of Following Jesus” — righteousness (already flagged High-risk from the baseline) invites real-world cost
- Czech rendering & risk: pronásledovaní pro spravedlnost. Medium risk: given the Czech Republic’s 20th-century experience of state persecution of churches under Communism (still within living memory for older generations, though largely unfamiliar to younger secular readers), this term carries more potential historical resonance than most in this Language Package — worth a note connecting the beatitude to that specific national memory, where relevant, rather than treating persecution as a purely abstract or foreign concept.
Matthew 5:11–12 — “Blessed are you when they revile and persecute you… rejoice, for your reward is great in heaven”
ὀνειδίσωσιν / διώξωσιν / ψευδόμενοι (oneidisōsin / diōxōsin / pseudomenoi) — revile / persecute / falsely say
- Literal meaning: to reproach/insult; to pursue/persecute; to speak falsely
- Semantic range: verbal abuse, active hostility, and slander directed at disciples specifically “for my sake” (ἕνεκεν ἐμοῦ)
- English variants: “revile,” “insult,” “persecute,” “slander,” “falsely accuse”
- Contextual theological meaning: the beatitudes move from general kingdom character (vv.3-9) to the specific cost of association with Christ personally (vv.10-12) — a hinge into the discipleship-cost doctrine
- Czech rendering & risk: budou vám nadávat, pronásledovat vás a lživě o vás mluvit všechno zlé. Low-medium risk; vocabulary is concrete and clear in Czech.
χαίρετε καὶ ἀγαλλιბσθε (chairete kai agalliasthe) — rejoice and be glad
- Literal meaning: rejoice / exult, leap for joy
- Semantic range: ἀγαλλιάομαι denotes exuberant, often public, celebratory joy — stronger than χαίρω alone
- English variants: “rejoice and be glad,” “rejoice and be exceedingly glad”
- Contextual theological meaning: joy grounded in eschatological reward, not present circumstance — a counter-intuitive command given the preceding persecution
- Czech rendering & risk: radujte se a jásejte. Low risk.
μισθός (misthos) — reward
- Literal meaning: wages, pay, recompense for labor
- Semantic range: can denote earned wages (secular) or God’s gracious reward for faithfulness (theological) — Matthew uses it in both registers across the Gospel (cf. 6:1-6, 20:1-16)
- English variants: “reward,” “wages,” “recompense”
- Contextual theological meaning: must be read alongside the “grace” doctrine — God’s “reward” language in Matthew is never presented as commercial payment for merit but as a gracious response to faithful, Spirit-enabled obedience
- Czech rendering & risk: odplata / mzda. HIGH RISK — flag for careful handling across the whole book: Czech mzda is the ordinary word for a paid wage/salary; odplata is more neutral (“recompense,” used for both reward and retribution). Because Matthew’s “reward” language recurs heavily (parable of the workers, ch.20; almsgiving, ch.6; here in ch.5), an unreflective use of the wage-word mzda risks smuggling in a merit-based, works-earn-payment theology directly contrary to the baseline’s already-established grace-versus-merit doctrine. Recommend odplata as the primary rendering, reserving mzda only where an intentional wage-metaphor is in view (e.g., the vineyard parable, Matt 20), each time with a clarifying note.
οἱ προφῆται οἱ πρὸ ὑμῶν (hoi prophētai hoi pro hymōn) — the prophets before you (baseline term, reused)
- Czech rendering: proroci, kteří byli před vámi (using baseline prorok/proroci — risk Medium, category Covenant)
- Contextual theological meaning: places the disciples’ suffering in the continuous line of God’s messengers throughout salvation history — directly relevant to “Fulfillment of Old Testament Prophecy,” requiring the same foundational OT background-building the baseline already flags for prorok.
CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 — Genealogy and Birth of Jesus
| Term (Greek) | Translit. | Literal meaning | Semantic range | English variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|---|---|---|
| υἱὸς Δαυίδ (1:1) | huios Dauid | son of David | messianic royal title, physical descent | ”Son of David” | Establishes Jesus’ legal/royal right to the Davidic throne — foundational to “Jesus as the Promised Messiah and Son of David” | Syn Davidův — new term, Medium/High risk: requires the 2 Samuel 7 Davidic covenant background (already flagged Medium in baseline for seed_of_david/potomek Davidův, itself reused in v.1 too); here functions additionally as a messianic title, not merely a genealogical fact, which secular readers will not infer without explanation. |
| Ἐμμανουήλ (1:23) | Emmanouēl | ”God with us” | transliterated Hebrew title from Isaiah 7:14 | ”Immanuel,” “God with us” | Directly asserts the Incarnation and Deity of Christ (baseline Critical terms) | Emanuel (transliterated) paired with the gloss “Bůh s námi.” CRITICAL: names the Incarnation doctrine outright; must never be softened to a merely symbolic or honorary presence. |
| παρθένος (1:23) | parthenos | virgin | a young unmarried woman who has not had sexual relations | ”virgin” | Grounds the virgin birth as fulfillment of Isaiah 7:14, and thereby the Incarnation | panna. Medium risk: stable, unambiguous term, but the theological significance (miraculous, sinless conception) must be taught, not assumed as background knowledge. |
| σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν (1:21) | sōsei ton laon autou apo tōn hamartiōn autōn | he will save his people from their sins | — | “he will save his people from their sins” | The name “Jesus” (= “YHWH saves”) is programmatic for the whole Gospel; directly invokes baseline salvation (spasení, Critical) and sin (hřích, High) | Reuses baseline terms exactly. Flag: this is the first occurrence of “spasení” in the curriculum’s Matthew study — apply the baseline’s mandatory narrative gloss (from what, to what, by whom) at this very first use. |
Chapter 2 — The Magi, Flight to Egypt, Return to Nazareth
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| μάγοι magoi magi, wise men, astrologers | Persian/Babylonian priestly-scholarly class associated with astrology ”wise men,” “magi,” “astrologers” | Gentile recognition of the newborn King, previewing the Great Commission’s universal scope | mudrci (established, not “kouzelníci/magi” — avoid a term suggesting stage magicians). Low risk. |
| βασιλεὺς τῶν Ἰουδαίων basileus tōn Ioudaiōn king of the Jews | royal title ”King of the Jews” | First of several royal-title occurrences (cf. 27:11, 37) bracketing the Gospel; directly tied to Messiah/Son of David doctrine | král Židů. Medium risk: needs to be read alongside “Kingdom of Heaven” as more than a merely political/ethnic-national kingship claim. |
| προσκυνέω proskyneō to bow down, do homage, worship | ranges from ordinary court homage to a superior, to worship of a deity ”worship,” “do homage,” “bow down” | The magi’s proskyneō (2:11) begins a pattern (also 14:33, 28:9, 17) building toward explicit worship of Jesus as divine | klanět se / uctívat. HIGH RISK — new term: Czech readers need to see the trajectory Matthew draws from ambiguous “homage to a king” language early in the book toward unambiguous worship of a divine figure by the resurrection (28:9,17); if rendered inconsistently, the Christological argument is lost. Recommend consistent rendering with escalating explanatory notes at 2:11, 14:33, and 28:9,17. |
| πληρωθῇ τὸ ῥηθὲν (recurring) plērōthē to rhēthen that it might be fulfilled which was spoken | fulfillment-citation formula ”that it might be fulfilled,” “this was to fulfill” | Matthew’s signature formula for “Fulfillment of Old Testament Prophecy” — occurs repeatedly in ch.2 alone (vv.6, 15, 18, 23) | aby se naplnilo, co bylo řečeno. HIGH RISK: this formula recurs roughly a dozen times across the Gospel and is the single most important structural marker of the “Fulfillment of Old Testament Prophecy” doctrine; each occurrence requires enough Old Testament background supplied that a reader with zero prior exposure to the Hebrew Scriptures can follow the logic of promise-and-fulfillment, which cannot be assumed. |
Chapter 3 — John the Baptist; Jesus’ Baptism
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| μετανοεῖτε / μετάνοια metanoeite / metanoia change of mind, turn around; repent/repentance | a total reorientation of mind and life toward God, not mere regret ”repent,” “repentance,” “turn back to God” | John’s and later Jesus’ (4:17) opening summons; foundational to entering the kingdom | pokání / čiňte pokání / obraťte se. HIGH RISK — new term: in Czech Catholic-heritage culture, pokání is strongly associated with the specific sacrament of confession/penance (svátost pokání/smíření), risking the reader assuming a formal churchly ritual requiring a priest is being demanded, rather than a personal reorientation of life and mind available to anyone, with or without a church. The ČEP’s “obraťte se” (“turn/be converted”) may better convey the personal-reorientation sense for this secular audience and should be considered alongside the traditional noun form. |
| βαπτίζω / βάπτισμα baptizō / baptisma to dip, immerse; baptism | ritual washing signifying purification/repentance (John) or, for Jesus, inaugural identification and anointing ”baptize,” “baptism” | John’s baptism of repentance vs. Jesus’ own baptism as messianic inauguration; anticipates the Great Commission’s baptismal formula (28:19) | křtít / křest. Medium risk: established term, but Czech “křest” is also used secularly for the “christening” of ships, books, and other non-religious dedication ceremonies, risking a purely ceremonial reading detached from repentance and faith. |
| Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός (3:17) Houtos estin ho huios mou ho agapētos This is my beloved Son | divine voice declaration ”This is my beloved Son” | First explicit divine testimony to the Sonship of Christ (baseline Critical doctrine) in the narrative, paired with the Spirit’s descent — an early Trinitarian moment | Reuses baseline Syn Boží framework; flag for theologian review alongside baseline’s existing Critical note, since this is a direct heavenly voice, the strongest possible textual warrant for the doctrine. |
| Πνεῦμα… καταβαῖνον ὡς περιστεράν Pneuma… katabainon hōs peristeran Spirit descending like a dove | visible manifestation ”the Spirit descending like a dove” | Confirms the Holy Spirit’s personal, distinct presence at the inauguration of Jesus’ ministry — an early piece of Trinitarian data | Reuses baseline Duch svatý (Critical). No new rendering risk, but note this is the first of several Matthean scenes (also 12:28, 28:19) building the Trinitarian framework the baseline already flags as unassumable background knowledge. |
Chapter 4 — Temptation of Jesus; First Disciples; Ministry Begins
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| πειρασμός / πειράζω peirasmos / peirazō test, trial, temptation | can mean a neutral “testing” or a temptation to sin, depending on the tempter’s intent ”temptation,” “test,” “trial” | The wilderness temptation, establishing Jesus’ sinless obedience — relevant background for “Authority of Jesus’ Teaching” (he teaches from tested authority) | pokušení / pokoušet. Medium risk: ordinary secular Czech uses this word lightly (a tempting dessert); needs to retain the seriousness of a genuine moral-spiritual contest with the devil. |
| διάβολος / Σατανᾶς diabolos / Satanas slanderer/accuser; adversary | personal, malevolent spiritual being opposed to God ”devil,” “Satan,” “the tempter” | The personal antagonist throughout the Gospel (cf. 13:39, 25:41) | ďábel / Satan. MEDIUM RISK — new note: Czech folk culture (especially the St. Nicholas Day custom of čert, a folkloric “devil” figure who visits homes with St. Nicholas and an angel) risks the theological ďábel/Satan being unconsciously absorbed into a harmless folk-costume category rather than recognized as a real, malevolent personal being; keep the theological term visually and conceptually distinct from čert. |
| δεῦτε ὀπίσω μου deute opisō mou come, follow after me | a summons to discipleship ”follow me,” “come after me” | The call of the first disciples (4:19) — foundational to “Discipleship and the Cost of Following Jesus” | pojďte za mnou. Low risk; concrete and direct in Czech. |
| ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν (4:17) ēngiken hē basileia tōn ouranōn the kingdom of heaven has come near | inaugurated-but-not-yet-consummated arrival ”the kingdom of heaven is at hand/has come near” | Programmatic summary statement of Jesus’ preaching; reuses království nebeské (see core passage note, High risk) | Flag: this “already/not yet” nuance of ἤγγικεν (arrived-and-still-arriving) needs explicit unpacking so the kingdom is not read as either wholly future (a fairy tale not yet true) or wholly present with no future consummation. |
Chapter 5 (beyond the core passage, vv.13–48)
The core passage (5:1–12) is fully treated above. The remainder of the chapter introduces the following load-bearing terms:
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἅλας τῆς γῆς / φῶς τοῦ κόσμου halas tēs gēs / phōs tou kosmou salt of the earth / light of the world | metaphors of preservative and visible influence ”salt of the earth,” “light of the world” | Disciples’ public, observable witness in the world — links Discipleship to Mission doctrine | sůl země / světlo světa. Low risk, vivid concrete metaphors that translate cleanly into Czech. |
| πληρῶσαι (5:17) plērōsai to fulfill | to bring to full completion/intended meaning, not merely to abolish or to keep literally ”fulfill” | Jesus’ programmatic claim that he fulfills, rather than abolishes, the Law and Prophets — central to both “Fulfillment of Old Testament Prophecy” and “Righteousness Exceeding the Pharisees” | naplnit. HIGH RISK: this single verb carries enormous doctrinal weight for how the whole Sermon on the Mount relates the Law to the Gospel; must not be read as either simple abolition or as mere legal compliance. |
| ”You have heard… but I say to you” (antitheses, 5:21–48) ēkousate… egō de legō hymin — | Jesus sets his own authoritative teaching alongside, and in fuller interpretation of, Mosaic Law (murder/anger, adultery/lust, oaths, retaliation, love of enemies) “You have heard it said… But I tell you” | The clearest textual demonstration of “The Authority of Jesus’ Teaching” — Jesus speaks with an authority co-equal to, not merely interpretive of, the Torah | Slyšeli jste… já však vám říkám. HIGH RISK: for a secular reader with no OT background, this rhetorical structure can look like ordinary ethical improvement advice rather than a a divine authority claim equal to (and completing) Moses; must be actively taught as a Christological claim, not just an ethics lesson. |
| τέλειος (5:48) teleios complete, whole, mature, perfect | moral/relational wholeness and maturity, not flawless sinlessness in the modern colloquial sense ”perfect,” “complete,” “whole" | "Be perfect, as your heavenly Father is perfect” — the goal of kingdom righteousness | dokonalý / úplný. Medium risk: Czech “dokonalý” primarily connotes flawless perfection in ordinary usage (a perfect performance), risking a crushing, unreachable standard reading rather than the relational wholeness/maturity the Greek intends; needs explanatory gloss. |
Chapter 6 — Piety, Prayer, and Provision
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἐλεημοσύνη eleēmosynē almsgiving, charitable giving | practical mercy expressed materially ”giving to the needy,” “almsgiving” | Secret, God-oriented generosity vs. public performance — extends “Righteousness Exceeding the Pharisees” | almužna / dávání chudým. Medium risk: “almužna” is somewhat archaic/literary in modern Czech and can carry a faint paternalistic, transactional “handout to a beggar” connotation; the more descriptive “dávání chudým” may communicate the secret-generosity ethic more naturally to a modern reader. |
| Πάτερ ἡμῶν… ἁγιασθήτω τὸ ὄνομά σου Pater hēmōn… hagiasthētō to onoma sou Our Father… hallowed be your name | the Lord’s Prayer’s address and first petition ”Our Father… hallowed be your name” | Reuses baseline Father (Otec, Critical) and the verbal form of baseline holy (svatý/ ἁγιάζω, “to hallow/sanctify”) | Reuses baseline terms; flag as the single most memorized/liturgically repeated text in the whole Gospel — the baseline’s “Same rendering… across all documents” consistency rule (12_ai_translation_requirements.md) applies with special force here. |
| ἄρτος ἐπιούσιος / ὀφειλήματα artos epiousios / opheilēmata daily/needed bread / debts | provision request; sins conceived of as “debts” owed ”daily bread” / “debts,” “trespasses,” “sins” | Connects material dependence on God with the forgiveness of sin — the “debt” metaphor for sin needs unpacking for readers with no prior exposure to it | chléb náš vezdejší / naše viny (dluhy). Medium risk: the “debt” metaphor for sin (ὀφειλήματα) is a genuinely new conceptual frame for this Language Package (distinct from baseline’s “hřích” note about the mundane idiomatic “what a shame” usage) — recommend pairing with baseline’s hřích teaching. |
| μαμωνᾶς (6:24) mamōnas mammon, wealth (personified) | Aramaic term for money/possessions treated as a rival master/god ”mammon,” “money,” “wealth" | "You cannot serve God and mammon” — direct confrontation of wealth-idolatry | mamon (retained transliteration, established in Czech Bible tradition). Medium risk: low current secular recognition outside a faint literary/idiomatic use; needs a brief gloss that this personifies wealth as a false, rival master. |
| ζητεῖτε πρῶτον τὴν βασιλείαν zēteite prōton tēn basileian seek first the kingdom | priority command ”seek first the kingdom of God” | Reuses království nebeské/Boží (High risk, see above); summary statement of kingdom-oriented living over anxiety about provision | Reuse; no new rendering, but reinforces the centrality of the kingdom doctrine already flagged. |
Chapter 7 — Judging, the Narrow Gate, True and False Fruit; Authority
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| κρίνετε (7:1) krinete judge | can mean either fair discernment/evaluation or harsh, hypocritical condemnation ”judge,” “condemn" | "Judge not, that you be not judged” — a frequently secularly-quoted verse (often stripped of context) | nesuďte. MEDIUM RISK: this verse is one of the most commonly cited “Bible quotes” even among secular Czechs (often used to argue against any moral evaluation whatsoever); needs a note distinguishing hypocritical condemnation from the necessary discernment the same chapter requires elsewhere (7:6, 15-20). |
| στενὴ πύλη / πλατεῖα ὁδός stenē pylē / plateia hodos narrow gate / broad way | contrasting paths, one leading to life, one to destruction ”narrow gate,” “broad way,” “wide road” | Ties Kingdom entry to a decisive, exclusive choice — relevant to “Judgment and the End of the Age” | úzká brána / široká cesta. Low risk, established vivid metaphor. |
| ψευδοπροφῆται / καρπός pseudoprophētai / karpos false prophets / fruit | reuses baseline prophet (Low risk) + new compound; καρπός = fruit, metaphor for observable character/deeds ”false prophets,” “fruit,” “by their fruits you shall know them” | Discernment test for genuine vs. false teaching — relevant to “The Authority of Jesus’ Teaching” as it distinguishes Jesus’ authority from illegitimate claimants | falešní proroci / ovoce. Low-medium risk: “ovoce” is entirely ordinary secular vocabulary (produce); the metaphorical sense (life-evidence of true or false discipleship) must be made explicit, not assumed self-evident. |
| Κύριε, Κύριε (7:21-23) Kyrie, Kyrie Lord, Lord | reuses baseline Lord term ”Lord, Lord" | "Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven” — directly parallels Romans 10:9’s Lordship confession but adds a warning against mere verbal profession without obedience | Reuses baseline Pán (Critical). Flag for theologian review: this passage nuances the baseline’s Lordship-of-Christ doctrine by warning that the confession must be accompanied by “doing the will of my Father,” relevant to “Righteousness Exceeding the Pharisees” and “The Church and Church Discipline” (false profession within the visible community). |
| ἐξουσία (7:29) exousia authority, right, delegated power | the right/warrant to act, distinct from δύναμις “raw power/ability” (baseline “power of God,” moc Boží) “authority" | "He taught them as one having authority, and not as their scribes” — the summary verdict on the whole Sermon on the Mount, and the key term for the “Authority of Jesus’ Teaching” doctrine | moc / pravomoc / autorita. HIGH RISK — new term: the baseline already assigns Czech moc to δύναμις (“power of God,” Medium risk). If ἐξουσία is also rendered simply moc, readers cannot distinguish Jesus’ right/authorization to teach and act (ἐξουσία) from raw divine power/ability (δύναμις) — a distinction Matthew repeatedly exploits (e.g., 9:6, 9:8; 21:23-27; 28:18). Recommend consistent use of moc a pravomoc or pravomoc specifically for ἐξουσία, reserving unqualified moc for δύναμις, with a translator note establishing this distinction at first occurrence. |
Chapter 8 — Healing Ministry; Authority over Disease and Nature
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἑκατόνταρχος / πίστις hekatontarchos / pistis centurion / faith | a Gentile Roman military officer; reuses baseline faith (víra) “centurion” / “faith” | The centurion’s faith (8:10, “not found such faith in Israel”) anticipates the Gospel’s Gentile inclusion — relevant to “Great Commission” and the “Universal Scope of the Gospel” (baseline doctrine) | Reuses baseline víra (High risk). Flag: this is an early Matthean data point for Gentile inclusion, useful to connect forward to 28:19’s “all nations.” |
| ὀλιγόπιστοι (8:26) oligopistoi of little faith | compound: ὀλίγος (little) + πίστις (faith) “you of little faith,” “why are you so afraid, O men of little faith” | A recurring Matthean rebuke (also 14:31, 16:8) distinguishing weak-but-real faith from unbelief — pastorally important, since it does not condemn imperfect faith outright | malověrní. Medium risk: new compound term for this Language Package; needs a note that this describes struggling disciples, not unbelievers, since baseline’s “faith” doctrine risk notes that Czech readers bring no automatic religious framework and might otherwise misread this as total spiritual failure. |
| δαιμονίζομαι / δαίμων daimonizomai / daimōn to be demon-possessed / demon | personal malevolent spirits under Satan’s authority, subject to Jesus’ authority (ἐξουσία) “demon-possessed,” “demons” | The Gadarene demoniacs — demonstrates Jesus’ authority over the spirit realm, connecting Christ’s authority to more than teaching alone | posedlý démonem / démon. Medium risk: given generally low religious framework overall, the concept of personal malevolent spiritual beings needs foundational explanation, not assumption; avoid conflation with folk-superstition categories (ghosts, horror-genre “demons”) that may be a secular reader’s only frame of reference. |
Chapter 9 — Forgiveness of Sins, Calling of Matthew, Compassion and Mission
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἀφίενται αἱ ἁμαρτίαι (9:2) aphientai hai hamartiai your sins are forgiven | direct divine act of forgiveness pronounced by Jesus ”your sins are forgiven” | Jesus claims divine authority (ἐξουσία, 9:6, 8) to forgive sin directly — a strong Deity-of-Christ data point tightly bound to “The Authority of Jesus’ Teaching” | Reuses baseline hřích; new phrase odpuštěny jsou tvé hříchy. HIGH RISK: the scribes’ charge of blasphemy (9:3) makes explicit what is at stake — only God can forgive sin — so this scene functions as an implicit Deity-of-Christ claim that must be preserved with its full force, not softened into “your sins don’t matter anymore” therapeutic language. |
| ἔλεος οὐ θυσίαν (9:13, quoting Hosea 6:6) eleos ou thysian mercy, not sacrifice | OT quotation contrasting heart-compassion with ritual performance ”I desire mercy, not sacrifice” | Directly targets Pharisaic ritual-over-compassion religion — core to “Righteousness Exceeding the Pharisees” | Reuses new ch.5 term milosrdenství; contrasted with oběť (sacrifice, new term, Low risk, straightforward). |
| θερισμὸς πολύς, ἐργάται δὲ ὀλίγοι (9:37) therismos polys, ergatai de oligoi the harvest is plentiful but the laborers are few | agricultural metaphor for evangelistic urgency ”the harvest is plentiful, the workers are few” | First explicit missional-urgency statement, preparing for the sending of the Twelve (ch.10) and eventually the Great Commission | žeň je hojná, dělníků málo. Medium risk: metaphor translates cleanly, but the missionary urgency behind it (relevant to “evangelism” doctrine, already Medium-risk in the baseline given secular Czech sensitivity to perceived religious intrusiveness) needs careful, non-confrontational framing. |
Chapter 10 — The Sending of the Twelve
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἀπόστολοι (10:2) apostoloi apostles (baseline term) | those sent with delegated authority ”apostles” | Reuses baseline apoštol (Low risk) | Naming of the Twelve; low new risk, though this is the term’s first Matthean occurrence and should be linked to the “twelve tribes” typology relevant to Israel’s restoration (cf. 19:28). |
| πρόβατα ἀπολωλότα οἴκου Ἰσραήλ (10:6) probata apolōlota oikou Israēl the lost sheep of the house of Israel | mission-scope statement, restricted at this stage to Israel ”lost sheep of Israel” | Establishes a staged mission strategy (Israel first, ch.10; “all nations,” ch.28) — important for tracing the Great Commission doctrine’s development across the whole book, not just its final statement | Reuses baseline Izrael; flag: without careful teaching, a reader could wrongly conclude Matthew’s mission theology is permanently ethnically restricted, when in fact 28:19 completes and universalizes it. |
| μὴ φοβεῖσθε… γέεννα (10:28) mē phobeisthe… geenna do not fear… Gehenna | warning against fearing persecutors more than God, who alone can destroy soul and body in Gehenna ”do not fear… hell/Gehenna” | Early occurrence of the “Judgment and the End of the Age” doctrine’s key term (see also chs. 5, 18, 23, 25) | peklo — see full risk discussion under Ch. 23/25 below (Critical). |
| ὁμολογήσει / ἀρνήσηται (10:32-33) homologēsei / arnēsētai will confess / will deny | public acknowledgment vs. public disavowal ”acknowledge/confess me” / “deny me” | Directly parallels Romans 10:9’s confession language (already Critical in the baseline) — confession of Christ before others as the mark of genuine discipleship | vyzná mě / zapře mě. HIGH RISK: cross-reference to baseline’s Romans 10:9 Lordship-confession note is mandatory — this is the Matthean counterpart of the same doctrinal claim and must be handled with the same theological weight and consistency. |
Chapter 11 — John the Baptist’s Question; Jesus’ Yoke
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ὁ ἐρχόμενος (11:3) ho erchomenos the one who is coming | messianic-expectation title ”the one who is to come,” “the Coming One” | John’s question, “Are you the one to come, or shall we look for another?” — directly engages “Jesus as the Promised Messiah” | ten, který má přijít. Reuses Mesiáš framework (Critical). Needs OT messianic-expectation background per baseline’s existing note on that term. |
| ζυγός μου χρηστός (11:29-30) zygos mou chrēstos my yoke is easy/good | agricultural metaphor for submission to a master’s guidance ”my yoke is easy,” “my burden is light” | Invites weary disciples into restful submission to Christ’s authority — ties “Discipleship” to relief rather than mere burden | jho / mé jho netíží (je dobré). HIGH RISK — new term: Czech “jho” is a fairly literary/archaic word today, primarily surviving in the fixed idiom “jho otroctví” (yoke of slavery/oppression) or historical/political usage (e.g. “jho komunismu,” the yoke of Communism). This dominant connotation of oppressive burden risks directly inverting Jesus’ meaning here (an easy, restful yoke); requires an explicit contrast-note distinguishing this from the oppressive-yoke idiom. |
Chapter 12 — Sabbath Controversies; Unforgivable Sin; Sign of Jonah
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| σάββατον (12:1-14) sabbaton Sabbath | the seventh-day rest commanded in the Law ”Sabbath” | Sabbath controversies here directly test the “Authority of Jesus’ Teaching” (he reinterprets Sabbath law with unique authority) and relate to “Righteousness Exceeding the Pharisees” | sobota. CRITICAL RISK — new, high-severity secular collision, sharper than most in the existing baseline: in ordinary Modern Czech, sobota is simply the name of the weekday Saturday, with essentially zero residual religious content for a secular reader (unlike, say, spasení, which at least sounds archaic/religious even if content-empty). A reader will bring literally no theological association to this word at all. The entire concept of Sabbath as a commanded holy rest-day must be built from absolute zero, not merely reactivated. |
| κύριος τοῦ σαββάτου (12:8) kyrios tou sabbatou lord of the Sabbath | authority claim over the Sabbath institution itself ”Lord of the Sabbath” | Directly reuses baseline Lord (Pán, Critical) — Jesus claims authority over the very institution Moses commanded, a strong implicit Deity-of-Christ / Authority-of-Jesus claim | Reuses baseline Pán (Critical) + new sobota (Critical). Compound risk: flag for theologian review as a doubly Critical passage. |
| βλασφημία εἰς τὸ Πνεῦμα (12:31-32) blasphēmia eis to Pneuma blasphemy against the Spirit | the one unforgivable sin in this passage: attributing the Spirit’s work to Satan ”blasphemy against the Holy Spirit,” “the unforgivable sin” | A frequently misunderstood and anxiety-inducing text pastorally; relevant to both “Judgment and the End of the Age” and needs very careful, precise handling | rouhání proti Duchu svatému. CRITICAL: reuses baseline Duch svatý (Critical); mandatory theologian review given the passage’s well-documented history of causing pastoral distress when handled imprecisely — must be defined narrowly and precisely (willful, hardened attribution of the Spirit’s work to Satan), not left as a vague, anxiety-inducing threat. |
| σημεῖον Ἰωνბ (12:39-40) sēmeion Iōna the sign of Jonah | typological prophecy of the resurrection via Jonah’s three days in the fish ”the sign of Jonah” | Explicit Old-Testament typological prediction of the Resurrection, tying “Fulfillment of Old Testament Prophecy” directly to “Resurrection” doctrine | znamení Jonáše. Medium-high risk: requires the Jonah narrative as background (cannot be assumed known); connects to baseline’s existing Critical “Resurrection of Christ” doctrine note. |
Chapter 13 — Parables of the Kingdom
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| παραβολή parabolē a placing-alongside; parable | an extended figurative comparison teaching spiritual truth through everyday imagery ”parable” | Jesus’ primary teaching form for kingdom truths in this chapter (seven parables) — foundational literary genre for “Kingdom of Heaven” doctrine | podobenství. Medium risk: established literary/biblical term, but the genre itself (truth conveyed through story rather than direct statement, deliberately concealing from the unreceptive while revealing to the receptive, 13:10-17) is unfamiliar and needs explicit framing for a reader with no prior exposure to this teaching form. |
| μυστήρια τῆς βασιλείας (13:11) mystēria tēs basileias mysteries/secrets of the kingdom | previously hidden divine truths now disclosed to disciples ”the secrets/mysteries of the kingdom of heaven” | Explains why Jesus teaches in parables — revelation given selectively, not universal automatic comprehension | tajemství království. MEDIUM-HIGH RISK — new term: ordinary Czech “tajemství” evokes detective-novel/puzzle-solving mystery (something clever people figure out) rather than a divinely revealed truth previously hidden and now graciously disclosed; needs explicit correction of this secular genre-association. |
| συντέλεια τοῦ αἰῶνος (13:39-40, 49) synteleia tou aiōnos the end/completion of the age | eschatological consummation, when angels separate the righteous and unrighteous ”the end of the age” | The chapter’s parables (weeds/wheat, net) directly teach “Judgment and the End of the Age” | konec věku. CRITICAL: a foundational eschatological phrase recurring at the Great Commission’s close (28:20) as well — must be rendered identically throughout the book and requires the same foundational conceptual-scaffolding the baseline mandates for other Critical terms, since a secular Czech reader has no default eschatological framework at all. |
Chapter 14 — Death of John the Baptist; Feeding of the 5,000; Walking on Water
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| εὐλόγησεν / εὐχαρίστησεν (14:19) eulogēsen / eucharistēsen blessed / gave thanks | reuses baseline thanksgiving framework ”gave thanks,” “blessed [the food]“ | Reuses baseline díkůvzdání (Low risk) at the feeding of the 5,000 | Low new risk; reuse of baseline term. |
| ἐγώ εἰμι (14:27) egō eimi it is I / I am | can be read as simple self-identification (“It’s me”) or as an echo of the divine self-naming formula (Exodus 3:14, LXX) “It is I,” “I am,” “Take heart, it is I” | Jesus’ words while walking on water — a possible, contextually debated, implicit divine self-identification, alongside a straightforward reassurance | Já jsem to / Jsem to já. HIGH RISK: flag for theologian review regarding whether/how to signal the possible echo of the divine “I AM” self-designation; even if the primary sense here is simple reassurance, the recurring Matthean pattern of escalating divine self-disclosure (cf. 28:18’s “all authority”) means this occurrence should not be flattened into purely mundane speech without at least a footnote raising the fuller resonance. |
Chapter 15 — Tradition of the Elders; the Canaanite Woman’s Faith
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| παράδοσις τῶν πρεσβυτέρων paradosis tōn presbyterōn tradition of the elders | oral legal tradition supplementing/obscuring the written Law ”tradition of the elders” | Directly engages “Righteousness Exceeding the Pharisees” — Jesus contrasts human tradition with God’s actual commandment | tradice starších. Low-medium risk, fairly transparent phrase, though the specific rabbinic-legal background is unfamiliar and needs brief explanation. |
| κοινόω (15:11, 18-20) koinoō to make common/unclean, defile | ritual defilement transferred metaphorically to moral defilement originating from the heart ”defile,” “make unclean" | "It is not what enters the mouth that defiles a person, but what comes out” — relocates purity/impurity from ritual to moral/heart categories, central to “Righteousness Exceeding the Pharisees” | znečišťuje / pošpiní. Medium risk: needs to be distinguished from ritual dietary-purity categories (which will be unfamiliar background for most Czech readers) and refocused on the moral-heart teaching Jesus intends. |
| πίστις (Canaanite woman, 15:28) pistis faith (baseline term) | reuses baseline víra ”great is your faith” | A Gentile/Canaanite woman’s faith is commended as “great” — another data point (alongside the centurion, ch.8) building toward the Gospel’s universal, Gentile-inclusive scope, relevant to Great Commission | Reuses baseline víra (High risk); connects forward to “all nations” in ch.28. |
Chapter 16 — Peter’s Confession; First Passion Prediction
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| Σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος (16:16) Sy ei ho Christos, ho huios tou Theou tou zōntos You are the Christ, the Son of the living God | the Gospel’s central confessional climax ”You are the Christ, the Son of the living God” | The definitive statement fusing “Jesus as the Promised Messiah” and “Sonship of Christ” — arguably the single most theologically loaded verse in Matthew before the Passion narrative | Reuses baseline Mesiáš and Syn Boží (both Critical). MANDATORY theologian review and cross-document consistency, per the baseline’s rule that key confessional statements (like Romans 10:9) must render identically everywhere; this verse should receive the same treatment as a “thesis statement” verse. |
| ἐπὶ ταύτῃ τῇ πέτρბ οἰκοδομήσω μου τὴν ἐκκλησίαν (16:18) epi tautē tē petra oikodomēsō mou tēn ekklēsian on this rock I will build my church | foundational statement establishing the Church ”on this rock I will build my church” | Reuses baseline church (církev) — the term’s first appearance in Matthew, tied to the “Church and Church Discipline” doctrine | Reuses baseline církev (Medium risk). New wordplay note: Πέτρος/πέτρბ (Peter/rock) does not carry the same pun in Czech (Petr/skála — no phonetic overlap), so the wordplay must be explained rather than assumed to be self-evident from the text alone. |
| κλεῖς τῆς βασιλείας τῶν οὐρανῶν / δήσῃς-λύσῃς (16:19) kleis tēs basileias tōn ouranōn / dēsēs-lysēs keys of the kingdom of heaven / bind-loose | delegated authority to open/close and to declare binding/permitted within the community ”the keys of the kingdom,” “whatever you bind/loose” | Directly foundational to “The Church and Church Discipline” doctrine | klíče království nebeského / svazovat a rozvazovat. CRITICAL/HIGH RISK — new term with denominational sensitivity: this text is historically central to Roman Catholic papal-authority claims (visually reinforced across the Czech landscape by widespread Petrine-keys iconography in Catholic church art and architecture, a live visual cultural touchpoint even for secular Czechs who regularly visit churches as heritage sites, per the baseline’s existing note on church as a tourism/heritage association). A secular Czech reader may unconsciously import papal-succession assumptions into this text. Requires explicit theological framing appropriate to this curriculum’s Protestant/evangelical understanding of the passage (delegated authority exercised by the whole believing community, not an institutional office of singular succession), flagged for mandatory theologian review. |
| ἆραι τὸν σταυρὸν αὐτοῦ (16:24) arai ton stauron autou take up his cross | metaphor of total self-denying, potentially fatal commitment ”take up his cross,” “deny himself” | The programmatic statement of the “Discipleship and the Cost of Following Jesus” doctrine | vzít svůj kříž. HIGH RISK: the physical object (kříž) is visually ubiquitous and culturally stable in the Czech landscape (church steeples, roadside shrines, cemeteries, jewelry) even for a secular population — but this cultural familiarity has been substantially detached from the specific self-denying, potentially costly discipleship-commitment Jesus intends, risking a merely decorative or funerary association rather than active daily self-denial. |
Chapter 17 — The Transfiguration
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| μετεμορφώθη (17:2) metemorphōthē was transfigured, changed in form | a temporary, revelatory unveiling of Christ’s inherent divine glory, not a costume-change or ordinary transformation ”was transfigured,” “his appearance was changed” | Reveals Jesus’ divine glory (δόξα, baseline sláva) directly to select disciples — a strong Deity-of-Christ moment | proměnil se / proměnění. HIGH RISK — new term: Czech “proměna/proměnit se” is very commonly used secularly for an ordinary transformation or “makeover” (a person’s dramatic weight-loss or style “proměna,” reality-TV makeover shows), risking this profound unveiling of divine glory being trivialized into a superficial appearance-change; requires an explicit note distinguishing this from any secular makeover association. Note also the term’s low-profile liturgical presence in the Czech calendar (Feast of the Transfiguration, largely unknown to secular readers) — cultural familiarity cannot be assumed the way it can for Easter or Christmas. |
| Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός (17:5, repeated) — This is my beloved Son | repeats the baptism’s divine voice ”This is my beloved Son… listen to him” | Reinforces Sonship of Christ doctrine (Critical) a second time in the narrative, now with the added command “listen to him,” tying directly to “Authority of Jesus’ Teaching” | Reuses baseline Syn Boží (Critical). |
Chapter 18 — Church Discipline and Forgiveness
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| σκάνδαλον (18:6-9) skandalon stumbling block, snare | anything causing another (especially “little ones”) to fall into sin ”stumbling block,” “cause to sin” | Severe warnings against causing others’ spiritual downfall — relevant to both discipleship and church-community responsibility | kámen úrazu. MEDIUM RISK: this exact idiom survives vigorously in ordinary secular Czech (news and political commentary regularly describe “the sticking point of negotiations” as “kámen úrazu jednání”), which has diluted its moral-spiritual weight into a merely practical “obstacle/point of disagreement” sense; needs to be actively restored to its full moral seriousness (causing another’s ruin before God) in this context. |
| ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ ἐκκλησίბ (18:15-17) ean de parakousē autōn, eipe tē ekklēsia if he refuses to listen… tell it to the church | the formal procedure for confronting sin within the believing community ”tell it to the church” | The foundational biblical text for “The Church and Church Discipline” doctrine, reusing baseline church (církev) | Reuses baseline církev (Medium risk). Flag for native speaker/theologian review: this is the doctrine’s primary textual anchor and should be handled with the same denominational care noted for the “keys/binding-loosing” passage above (ch.16), since church-discipline procedures vary significantly across Christian traditions and a secular reader has zero background assumption to draw on either way. |
| ἑβδομηκοντάκις ἑπτά (18:22) hebdomēkontakis hepta seventy times seven | hyperbolic total/limitless forgiveness ”seventy-seven times,” “seventy times seven” | The parable of the unforgiving servant illustrates limitless forgiveness modeled on God’s own limitless forgiveness of the debtor | sedmdesátkrát sedmkrát. Low risk, numerically vivid and easily grasped as a hyperbole for limitless forgiveness. |
Chapter 19 — Divorce, Children, and the Rich Young Man
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἀπολύσαι τὴν γυναῖκα αὐτοῦ / μοιχεία (19:3-9) apolysai tēn gynaika autou / moicheia to divorce/put away his wife / adultery | marriage, divorce, and the “except for” clause debate ”divorce,” “adultery” | Jesus’ teaching on marriage’s created permanence, reasserting the created design over against a permissive contemporary reading of Mosaic allowance — a strong “Authority of Jesus’ Teaching” example | rozvést se / manželská nevěra. Medium risk, socially live and sensitive topic in a contemporary secular society with high divorce rates; needs pastoral care in framing, though not primarily a translation-word-choice risk. |
| τίς δύναται σωθῆναι; (19:25) tis dynatai sōthēnai who then can be saved? | reuses baseline salvation term directly ”who then can be saved?” | Follows the rich young man’s departure and “camel through the eye of a needle” saying — directly engages baseline’s Critical “salvation” doctrine, with the answer resting entirely on divine, not human, capability | Reuses baseline spasení (Critical), applying baseline’s mandatory narrative-gloss rule again here. |
Chapter 20 — Laborers in the Vineyard; the Ransom Saying
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| δηνάριον / μισθός (20:1-16) dēnarion / misthos denarius / wage | the parable of the workers paid equally regardless of hours worked, illustrating grace’s generosity against a merit-based expectation ”wage,” “denarius,” “the same wage” | The clearest Matthean narrative illustration of the baseline’s “Grace” doctrine (grace ≠ merit) | Reuses the ch.5 odplata/mzda distinction flagged above (High risk); this parable is precisely the passage where mzda (ordinary wage) is the deliberately intended, provocative image — grace behaving in a way that scandalizes ordinary wage-logic. Flag for theologian review as a direct narrative companion to the baseline’s Romans 4:4-5 and 11:5-6 grace-versus-merit passages. |
| διακονῆσαι / δοῦλος (20:26-28) diakonēsai / doulos to serve / servant, slave | servant-leadership model contrasted with worldly authority-seeking ”to serve,” “servant,” “slave" | "The Son of Man came not to be served but to serve” — reframes authority (ἐξουσία, ch.7) as self-giving service, directly relevant to both Discipleship and Authority doctrines | sloužit / služebník / otrok. Medium risk: Czech “otrok” (slave) carries strong negative connotations from both ancient and 20th-century totalitarian associations; the term’s positive theological repurposing (willing self-giving service, not degrading bondage) needs explicit framing. |
| λύτρον ἀντὶ πολλῶν (20:28) lytron anti pollōn a ransom for many | a payment given to secure release/freedom, applied here to Christ’s atoning death ”a ransom for many” | The Gospel’s clearest atonement statement before the Passion narrative — Christ’s death as substitutionary payment securing release from sin’s bondage | výkupné za mnohé. CRITICAL RISK — new term, one of the sharpest secular collisions identified in this analysis: ordinary Czech výkupné is the everyday word for a kidnapping/hostage ransom payment (regularly used in news reporting on abductions). A secular reader’s only association will almost certainly be a criminal extortion transaction, risking a grotesque misreading in which either God is cast as a hostage-taker demanding payment, or the image is dismissed as a strange, almost criminal metaphor rather than recognized as substitutionary atonement theology. Mandatory theologian review and an explicit, careful narrative gloss (freedom purchased at Christ’s own cost, not a ransom paid to a captor) required at every occurrence. |
Chapter 21 — Triumphal Entry, Temple Cleansing, Parables of Judgment
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| Ὡσαννά τῷ υἱῷ Δαυίδ (21:9) Hōsanna tō huiō Dauid Hosanna to the Son of David | transliterated Hebrew acclamation (“save now/save, please”) + reuses Syn Davidův ”Hosanna to the Son of David!” | A public, royal-messianic acclamation directly invoking “Jesus as the Promised Messiah and Son of David” | Ozanna Synu Davidovu (transliterated “Ozanna,” retained per established Czech Bible-translation convention, paired with Syn Davidův, see Ch.1 note). Medium risk: the transliterated exclamation itself needs a brief gloss (“Hosanna” = a cry for salvation/deliverance, not merely a celebratory shout), since it carries no inherent meaning in Czech without explanation. |
| οἶκος προσευχῆς / σπήλαιον λῃστῶν (21:13) oikos proseuchēs / spēlaion lēstōn house of prayer / den of robbers | temple’s intended purpose vs. its corrupted use ”house of prayer” / “den of robbers/thieves” | Temple-cleansing episode, a direct confrontation of religious corruption — relevant background for “Righteousness Exceeding the Pharisees” and the coming judgment on the temple system (ch.24) | dům modlitby / peleš lotrů. Low-medium risk, vivid and largely self-explanatory imagery once basic temple-function background is supplied. |
| κεφαλὴν γωνίας (21:42, quoting Psalm 118) kephalēn gōnias the head of the corner, cornerstone | the rejected stone that becomes foundational ”the cornerstone,” “the head of the corner” | Christological reading of Psalm 118 — the rejected Messiah becomes the foundation of the new community (the Church) | kámen úhelný. Medium risk, an established but somewhat literary/architectural term (a real cornerstone) that needs the messianic-rejection-then-vindication narrative explained, since the architectural metaphor alone will not communicate the doctrine. |
| ἀρθήσεται ἀφ’ ὑμῶν ἡ βασιλεία τοῦ Θεοῦ (21:43) arthēsetai aph’ hymōn hē basileia tou Theou the kingdom of God will be taken away from you | the sole use of “kingdom of God” (rather than “of heaven”) in Matthew ”the kingdom of God will be taken from you” | Terminological note: reuses baseline kingdom_of_god (království Boží, Medium risk in Romans) exactly here, distinct from Matthew’s usual “kingdom of heaven” (království nebeské, High risk, this document) | Flag for translator consistency: this single verse requires the baseline’s království Boží rather than this document’s království nebeské — an intentional Matthean variation that must not be flattened by defaulting to Matthew’s more common phrase. |
Chapter 22 — Parable of the Wedding Feast; Greatest Commandment; Whose Son Is the Christ?
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοί (22:14) polloi klētoi, oligoi de eklektoi many are called, but few are chosen | reuses baseline called (povolaný) and election (vyvolení) terms together ”many are called, but few are chosen” | Directly combines two baseline High-risk terms in a single verse; must preserve both the universal scope of the invitation and the sovereign particularity of the choosing | Reuses baseline povolaný and vyvolení (both High risk). Flag: requires careful handling so neither the “many called” universal invitation nor the “few chosen” sovereign election is diminished relative to the other — a delicate balance already anticipated by the baseline’s separate notes on each term. |
| ἀγαπήσεις Κύριον τὸν Θεόν σου… καὶ τὸν πλησίον σου ὡς σεαυτόν (22:37-39) agapēseis Kyrion ton Theon sou… kai ton plēsion sou hōs seauton you shall love the Lord your God… and your neighbor as yourself | the double love command summarizing the entire Law and Prophets ”love the Lord your God… love your neighbor as yourself” | The interpretive key to the whole Law, tightly connecting “Righteousness Exceeding the Pharisees” to genuine love rather than external compliance | Miluj Pána, svého Boha… a svého bližního jako sebe samého. Reuses baseline Pán and Bůh (both Critical). High-value, frequently-quoted verse; must render identically wherever cited elsewhere in the curriculum. |
| Δαυὶδ… καλεῖ αὐτὸν Κύριον (22:41-45, quoting Psalm 110) Dauid… kalei auton Kyrion David… calls him Lord | Christological argument from David’s own psalm that the Messiah is David’s Lord as well as his descendant ”David calls him Lord” | A direct scriptural argument for both the Sonship-of-David and Deity/Lordship-of-Christ doctrines simultaneously — the two central Matthean Christological threads converge here | Reuses baseline Pán, Syn Davidův, Mesiáš (Critical cluster). Flag for mandatory theologian review as a keystone Christological argument text. |
Chapter 23 — Woes Against the Pharisees and Scribes
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ὑποκριταί (repeated) hypokritai hypocrites | originally “stage actors”; those whose outward performance conceals inward reality ”hypocrites” | Seven-fold repeated woe, the sharpest indictment of external-only religion in the Gospel — the fullest statement of “Righteousness Exceeding the Pharisees” by negative example | pokrytci. LOW-MEDIUM RISK, but notably live: unlike many terms in this Language Package, Czech pokrytec remains a vigorously used, non-archaic, everyday word for a two-faced person — a genuine advantage for this Language Package, since (unusually) no conceptual scaffolding is required, only the connection back to the specific religious-performance context Jesus is addressing. |
| γέεννα (23:15, 33) geenna Gehenna | the Valley of Hinnom, historically associated with judgment/fire, used as the term for final judgment/hell ”hell,” “Gehenna” | Recurring across chs.5, 10, 18, 23, 25 as the primary term for final judgment — central to “Judgment and the End of the Age” | peklo. CRITICAL RISK — one of the most severe collisions in this analysis: ordinary Czech peklo functions constantly as a casual hyperbolic exclamation for any unpleasant situation (“peklo v práci” = “hell at work,” meaning simply a stressful day; “byl to peklo” = “it was awful”). This is structurally identical to, and arguably more severe than, the baseline’s already-documented “hřích” idiom-drift risk. The term must be actively rescued from this casual hyperbolic register and re-anchored to its specific meaning as real, final divine judgment, every time it occurs across the whole curriculum. |
| Ἱερουσαλήμ, Ἱερουσαλήμ (23:37) Hierousalēm, Hierousalēm Jerusalem, Jerusalem | Jesus’ lament over the city’s rejection of him ”O Jerusalem, Jerusalem” | Anticipates the judgment on Jerusalem developed further in ch.24 — transition into the Olivet Discourse | Reuses baseline Izrael-adjacent proper-name conventions (Jerusalem itself is not a baseline term but follows the same established-name principle); low risk, though (per the baseline’s existing note on “Israel”) care should be taken that this lament over historic Jerusalem is not read through the lens of contemporary Middle East politics. |
Chapter 24 — The Olivet Discourse: Signs of the End
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| παρουσία (24:3, 27, 37, 39) parousia arrival, presence, coming | a technical term (in this usage) for the visible, glorious return/arrival of the Son of Man ”coming,” “arrival,” “the Parousia” | The central term for Christ’s Second Coming — foundational to “Judgment and the End of the Age” | příchod (Syna člověka) / druhý příchod. CRITICAL — new term: no everyday Czech equivalent captures the technical theological sense; “příchod” alone is entirely ordinary (“arrival”), so the doctrinal content (a visible, glorious, world-concluding event) must be built entirely from explanatory context, with zero assumable background. |
| βδέλυγμα τῆς ἐρημώσεως (24:15, quoting Daniel) bdelygma tēs erēmōseōs the abomination of desolation | apocalyptic sign drawn from Daniel, referring to a desecrating act in the temple ”the abomination of desolation” | Requires substantial Danielic/apocalyptic OT background entirely unavailable to a secular reader — a strong test case for “Fulfillment of Old Testament Prophecy” | znamení zkázy / ohavnost zpustošení. High risk: an opaque phrase without any explanatory apparatus; requires the fullest possible background-building of any single phrase in this analysis. |
| θλῖψις μεγάλη (24:21) thlipsis megalē great tribulation | severe end-times distress ”great tribulation” | Part of the same end-times sign-cluster; relevant to “Judgment and the End of the Age” | velké soužení. Medium risk: “soužení” (affliction/distress) is a recognizable but somewhat literary word; needs to be distinguished from ordinary hardship or suffering in general. |
| οὐδεὶς οἶδεν… εἰ μὴ ὁ Πατήρ μόνος (24:36) oudeis oiden… ei mē ho Patēr monos no one knows… except the Father alone | limits on eschatological knowledge, reuses baseline Father ”no one knows… but the Father alone” | Counsels watchfulness rather than date-calculation — a pastorally important corrective against apocalyptic speculation, relevant given some fringe Czech new-religious-movement fascination with end-times prediction | Reuses baseline Otec (Critical). |
Chapter 25 — Parables of Judgment: Virgins, Talents, Sheep and Goats
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| τάλαντα (25:14-30) talanta talents (a large unit of monetary weight) | a stewardship parable about faithful use of entrusted resources ”talents” | Illustrates accountability at judgment for what has been entrusted — relevant to both “Judgment and the End of the Age” and Discipleship stewardship | hřivny. Low-medium risk: the Czech word “talent” (as in innate ability, borrowed via this very parable’s English derivative) risks a false-friend reading limiting the parable to natural gifts/abilities alone, when the parable’s original monetary-stewardship sense is broader (all entrusted resources, opportunities, and responsibilities); recommend “hřivny” (the historical monetary term, established in Czech Bible tradition) over the false-friend “talenty.” |
| ζωὴ αἰώνιος / κόλασιν αἰώνιον (25:46) zōē aiōnios / kolasin aiōnion eternal life / eternal punishment | the final judgment scene’s climactic双 outcome ”eternal life” / “eternal punishment” | The Gospel’s clearest final statement of “Judgment and the End of the Age,” presenting two, and only two, ultimate destinies | věčný život / věčné odsouzení (trest). CRITICAL RISK: “věčný život” has some residual cultural familiarity (also used loosely and secularly for “living on in memory/legacy,” a minor but real dilution risk); “věčné odsouzení/trest” is far less familiar and needs the same foundational conceptual-building as peklo above — both outcomes require narrative, not merely lexical, explanation for a reader building eschatology from zero. |
Chapter 26 — The Last Supper, Gethsemane, Arrest, and Trial
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| τὸ αἷμα μου τῆς διαθήκης (26:28) to haima mou tēs diathēkēs my blood of the covenant | institution of the Lord’s Supper, directly invoking covenant sacrificial imagery ”my blood of the covenant” | Reuses baseline covenant (smlouva, High risk) in its most concentrated, sacrificial sense in the whole Gospel | Reuses baseline smlouva (High risk); this specific pairing with sacrificial “blood” imagery compounds the baseline’s existing risk that smlouva defaults to an ordinary commercial contract — here it must instead evoke a costly, blood-sealed relational bond, requiring OT sacrificial background largely unavailable to a secular reader. |
| εἰς ἄφεσιν ἁμαρτιῶν (26:28) eis aphesin hamartiōn for the forgiveness of sins | purpose clause of the covenant blood ”for the forgiveness of sins” | Directly ties the Last Supper to the atonement, reusing baseline sin (hřích) | Reuses baseline hřích (High risk); new phrase odpuštění hříchů, Medium risk — ordinary Czech “odpuštění” is used for everyday interpersonal forgiveness, which is a helpful bridge concept but must be connected explicitly to this specific costly, sacrificial context, not left as generic pardon. |
| οὐ τὸ θέλημά μου ἀλλὰ τὸ σόν (26:39, Gethsemane) ou to thelēma mou alla to son not my will, but yours | Jesus’ submission to the Father’s will ”not my will, but yours be done” | Models perfect obedience/submission — profoundly relevant to both Christ’s humanity and to “Discipleship and the Cost of Following Jesus” | ne má vůle, ale tvá. Low risk, clear and direct in Czech; theological weight lies in context, not vocabulary difficulty. |
| ἠρνήσατο (26:70-75) ērnēsato he denied | Peter’s threefold denial ”he denied,” “I do not know the man” | A sober counter-example to the “confess/deny” teaching of ch.10 — Peter’s failure and (implied) later restoration | Reuses the ἀρνέομαι/zapřít vocabulary already flagged at ch.10 (High risk); this narrative episode is the concrete, cautionary illustration of that earlier teaching and should be cross-referenced. |
Chapter 27 — Crucifixion and Burial
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἐσταύρωσαν αὐτόν (27:35, etc.) estaurōsan auton they crucified him | the historical execution of Jesus by crucifixion ”they crucified him” | The Gospel’s central historical-theological event; connects the “take up your cross” metaphor of ch.16 to its literal referent | ukřižovali ho. Low risk lexically, but see the ch.16 note on kříž — its cultural ubiquity as a visual/decorative symbol in the Czech landscape must not obscure the horror and historical particularity of this specific act of Roman execution. |
| Θεέ μου, Θεέ μου, ἱνατί με ἐγκατέλιπες; (27:46, quoting Psalm 22, transliterated Aramaic ἠλὶ ἠλὶ λεμὰ σαβαχθανί) Ēli ēli lema sabachthani My God, my God, why have you forsaken me? | Jesus’ cry of dereliction on the cross, quoting Psalm 22 ”My God, my God, why have you forsaken me?” | The most theologically weighty and pastorally sensitive single utterance in the Passion narrative, bearing directly on the meaning of the atonement (cf. ch.20’s “ransom” saying) | Bože můj, Bože můj, proč jsi mě opustil? (retaining transliterated Aramaic Elí, Elí, lema sabachthani per established convention, as with baseline’s retained “Abba”). CRITICAL: mandatory theologian review; must not be softened or explained away, but also must not be left entirely without pastoral/theological framing given its potential for misreading as evidence of the Trinity’s rupture rather than the depth of Christ’s substitutionary suffering. |
| Ἀληθῶς Θεοῦ υἱὸς ἦν οὗτος (27:54) Alēthōs Theou huios ēn houtos Truly this was the Son of God | the Roman centurion’s confession at the cross ”Truly this was the Son of God” | A climactic Gentile confession of the Sonship of Christ at the moment of Jesus’ death, paralleling Peter’s confession (ch.16) | Reuses baseline Syn Boží (Critical). |
Chapter 28 — Resurrection and the Great Commission
| Terms | Variants | Contextual meaning | Czech rendering & risk |
|---|---|---|---|
| ἠγέρθη (28:6-7) ēgerthē he has been raised | reuses baseline resurrection framework, verb form of ἐγείρω rather than the noun ἀνάστασις used elsewhere, but referring to the same historical, bodily event ”he has risen,” “he has been raised” | The Gospel’s climactic fulfillment of every prior resurrection prediction (16:21, 17:23, 20:19, 26:32) | Reuses baseline vzkříšení framework (Critical); apply the baseline’s existing Easter/pomlázka folk-custom-detachment caution with full force here, since this is the doctrine’s climactic Matthean statement. |
| προσεκύνησαν αὐτῷ (28:9, 17) prosekynēsan autō they worshiped him | reuses the ch.2 προσκυνέω trajectory, now unambiguously directed at the risen Christ as worthy of worship ”they worshiped him” | The full resolution of the “homage vs. worship” trajectory begun at the Magi’s visit (ch.2) — an explicit, unambiguous act of worship toward Jesus, a strong Deity-of-Christ climax | klaněli se mu / uctívali ho. Cross-reference to ch.2 note (High risk); recommend an explicit translator note here confirming that this is now unambiguous worship of a divine figure, completing the trajectory begun with the Magi’s more ambiguous homage. |
| ἐδόθη μοι πბσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς (28:18) edothē moi pasa exousia en ouranō kai epi gēs all authority in heaven and on earth has been given to me | the fullest possible statement of Christ’s authority, reusing the ἐξουσία framework from ch.7 ”all authority in heaven and on earth has been given to me” | The climactic resolution of “The Authority of Jesus’ Teaching” doctrine — no longer merely teaching authority but cosmic, universal authority as the basis for the Great Commission | Reuses the ch.7 moc/pravomoc distinction (High risk) at its climactic, most cosmic scope; mandatory theologian review given how directly this grounds the entire missionary mandate that follows. |
| πορευθέντες… μαθητεύσατε πάντα τὰ ἔθνη (28:19) poreuthentes… mathēteusate panta ta ethnē go… make disciples of all the nations | the Great Commission’s central command ”go and make disciples of all nations” | The Gospel’s climactic missionary mandate — the definitive statement of “The Great Commission” doctrine, universalizing the earlier “lost sheep of Israel” restriction (ch.10) | jděte… získávejte učedníky ze všech národů. HIGH RISK — new term, central to the curriculum’s Great Commission doctrine: (1) the verb μαθητεύω (“make disciples”) requires an active, ongoing disciple-making verb in Czech, not a passive “teach about” rendering — recommend “získávejte učedníky” (actively win/gain disciples) over a flatter “vyučujte” (merely instruct); (2) πάντα τὰ ἔθνη should be rendered všechny národy (all nations/peoples), NOT the baseline’s pohané (which specifically means Gentiles as distinct from Jews) — per the baseline’s own existing note that ethnē in a neutral, inclusive sense should use národy, since the Commission’s scope includes Jew and Gentile alike, not Gentiles exclusively. |
| βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος (28:19) baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou Hagiou Pneumatos baptizing them in the name of the Father and of the Son and of the Holy Spirit | the New Testament’s clearest single Trinitarian formula ”baptizing them in the name of the Father and of the Son and of the Holy Spirit” | The definitive Trinitarian baptismal formula, reusing baseline Father, Son of God (here simply “the Son,” in Trinitarian formula), and Holy Spirit (all Critical) | křtěte je ve jméno Otce i Syna i Ducha svatého. CRITICAL: reuses all three baseline Critical God-language terms simultaneously; mandatory theologian review; since basic Trinitarian categories cannot be assumed as background knowledge (per the baseline’s repeated caution on this point), this single verse may be the single highest-value location in the entire Matthew curriculum for a compact, accurate, foundational explanation of the Trinity for a reader with zero prior exposure. |
| ἰδοὺ ἐγὼ μεθ’ ὑμῶν εἰμι πάσας τბς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος (28:20) idou egō meth’ hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos behold, I am with you always, to the end of the age | Christ’s closing promise of abiding presence, reusing konec věku (ch.13) “I am with you always, to the end of the age” | The Gospel’s final word — Christ’s ongoing presence sustaining the Great Commission mandate through to the eschatological consummation, tying the whole book’s Kingdom, Discipleship, Great Commission, and Judgment/End-of-Age doctrines together in a single closing verse | Reuses ch.13’s konec věku (Critical). This is the Gospel’s structural bookend to Ch.1’s “Immanuel — God with us”; recommend a cross-reference note connecting 1:23 and 28:20 explicitly, since both make the same “God/Christ with us” claim at the book’s opening and closing. |
Summary Observation for Phase 1 Step 2
Matthew intensifies, rather than introduces a new category of, the central risk pattern already documented in the Romans baseline: linguistically stable, well-formed Czech theological vocabulary that has been either (a) hollowed of religious content by secularization (spasení, peklo, sobota), (b) captured by an unrelated secular meaning (výkupné = kidnapping ransom; sobota = Saturday; kámen úrazu = a negotiation sticking point), or (c) captured by a different, narrower religious-institutional meaning than the text intends (blahoslavený = the Catholic beatification rank; klíče království = papal-succession iconography). Several of these Matthew-specific collisions (sobota, výkupné, peklo) are judged more severe than any single term in the existing Romans registry, and are flagged accordingly in 08_core_glossary.md.