07 Semantic Analysis — Matthew 1–28 (English → Filipino)
Scope & Method
This analysis covers the entire book of Matthew, chapter 1 through chapter 28, in the original Koine Greek, per the PRD Phase 1 full-book coverage mandate. The core passage, Matthew 5:1–12 (the Beatitudes), receives full verse-by-verse treatment. Every other chapter receives a chapter section documenting its load-bearing theological terms — terms carrying doctrinal weight for the nine curriculum doctrines (Kingdom of Heaven; Jesus as Promised Messiah and Son of David; Fulfillment of OT Prophecy; Authority of Jesus’ Teaching; Righteousness Exceeding the Pharisees; The Church and Church Discipline; The Great Commission; Judgment and the End of the Age; Discipleship and the Cost of Following Jesus) — using the same field set as the core passage: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Filipino) rendering risk.
Baseline reuse rule: Any term already established in the Romans Language Package translation_memory.json / bible_term_registry.json is reused exactly as recorded there (e.g., Diyos, Jesus, Kristo/Mesiyas, Panginoon, Anak ng Diyos, Espiritu Santo, Ama, kautusan, kasalanan, katuwiran, tipan, propeta, propesiya, mga Hentil, kaluwalhatian, iglesia, apostol, tinawag/pagkatawag, banal, pagkabuhay na mag-uli, Kaharian ng Diyos, kalinga ng Diyos, pananampalataya, biyaya, kapangyarihan ng Diyos). Chapters below flag every such reuse explicitly rather than re-deriving it. Only terms new to the Matthew curriculum (not already in the Romans package) receive full new-entry treatment; these feed directly into 08_core_glossary.md and must be added to translation memory in Phase 2.
CORE PASSAGE: Matthew 5:1–12 (The Beatitudes)
Verse 1
“Now when he saw the crowds, he went up on the mountain, and when he sat down, his disciples came to him.”
| Field | Detail |
|---|
| Original | ὄχλους (ochlous) |
| Transliteration | ochlos |
| Literal meaning | crowd, multitude, common people |
| Semantic range | undifferentiated mass of people; sometimes contrasted with committed followers |
| English variants | crowds, multitudes, people |
| Contextual theological meaning | The crowds are the general audience; the sermon that follows is nevertheless addressed specifically to disciples (v.1b), establishing the Sermon on the Mount as discipleship instruction, not generic public ethics. |
| Filipino rendering & risk | mga tao / karamihan — Low risk; standard, no syncretism concern. |
| Field | Detail |
|---|
| Original | μαθηταὶ (mathētai) |
| Transliteration | mathētēs |
| Literal meaning | learner, pupil, one who follows a teacher’s instruction |
| Semantic range | committed follower/apprentice, distinct from a casual crowd member; distinct from ἀπόστολος (apostolos), a subset with delegated commissioning authority |
| English variants | disciples, followers, learners, students |
| Contextual theological meaning | Foundational term for the Discipleship doctrine running through the whole book; the Beatitudes describe disciple-character, not crowd-character. |
| Filipino rendering & risk | mga alagad — Medium risk (NEW TERM for this curriculum). Must be kept distinct from apostol (already in Romans TM, reserved for the Twelve’s commissioned office). Risk: collapsing “alagad” and “apostol” into synonyms would blur Matthew’s careful distinction between the general call to discipleship (5:1; 28:19) and the specific apostolic office (10:1-4). |
Verse 2
“And he opened his mouth and taught them, saying:“
| Field | Detail |
|---|
| Original | ἐδίδασκεν (edidasken) |
| Transliteration | didaskō |
| Literal meaning | to teach, instruct |
| Semantic range | authoritative instruction, distinct from casual conversation; root of διδαχή (didachē, “teaching/doctrine”) |
| English variants | taught, was teaching, instructed |
| Contextual theological meaning | Sets up the Authority of Jesus’ Teaching doctrine, confirmed structurally at 7:28-29 (“the crowds were astonished at his teaching, for he taught them as one who had authority”). |
| Filipino rendering & risk | nagturo — Low/Medium risk; standard verb, but translators must let the authority theme (exousia, introduced at 7:29) retroactively color this verse — Jesus teaches as one with inherent authority, not as one Rabbi’s opinion among others. |
Verse 3
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
| Field | Detail |
|---|
| Original | μακάριοι (makarioi) |
| Transliteration | makarios |
| Literal meaning | blessed, happy, fortunate, flourishing |
| Semantic range | a state of divine favor and flourishing, not mere emotional happiness or good luck |
| English variants | blessed, happy, fortunate |
| Contextual theological meaning | Each Beatitude pronounces a present divine verdict, not a future wish; the state described is already true of kingdom members. |
| Filipino rendering & risk | Mapalad — High risk (NEW TERM). Must not be reduced to “maligaya/masaya” (merely happy) nor to “swerte/mapalad sa buhay” in the fatalistic-luck sense the Romans package already warns against for pagkahirang (election) and kalinga ng Diyos (providence). “Mapalad” must be anchored to God’s declared favor, not fortune. |
| Field | Detail |
|---|
| Original | πτωχοὶ τῷ πνεύματι (ptōchoi tō pneumati) |
| Transliteration | ptōchos |
| Literal meaning | destitute, utterly poor (beggar-poor, not merely “less wealthy”) |
| Semantic range | economic destitution; by extension, spiritual destitution/dependence on God |
| English variants | poor in spirit, humble, spiritually needy |
| Contextual theological meaning | Not material poverty as a virtue in itself, nor a prosperity-gospel-adjacent inversion; describes conscious spiritual bankruptcy and total dependence on God — the entry disposition of the kingdom. |
| Filipino rendering & risk | mga dukha sa espiritu — High risk (NEW TERM). Two failure modes to guard against: (1) collapsing this into economic poverty alone (which would wrongly romanticize material lack as inherently blessed), and (2) reading it as generic humility detached from utter dependence on God. Requires a teaching note distinguishing spiritual destitution from material poverty. |
| Field | Detail |
|---|
| Original | βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn) |
| Transliteration | basileia tōn ouranōn |
| Literal meaning | kingdom/reign of the heavens |
| Semantic range | God’s sovereign reign, present and coming; Matthew’s characteristic phrase, used interchangeably with “kingdom of God” (basileia tou theou) at 6:33; 12:28; 19:24; 21:31,43 |
| English variants | kingdom of heaven, kingdom of God, reign of heaven |
| Contextual theological meaning | The central theological category of Matthew and of this curriculum. It is God’s present-and-coming rule breaking into history in Jesus, not merely a destination reached after death. |
| Filipino rendering & risk | Kaharian ng Langit — Critical risk (NEW TERM; distinct phrase from the Romans package’s Kaharian ng Diyos, which remains valid and must be used at Matt 6:33; 12:28; 19:24; 21:31,43 to preserve Matthew’s own synonym pattern). PRIMARY RISK: Filipino “langit” carries strong folk-Catholic afterlife-destination weight (“pupunta sa langit” = “going to heaven when you die”). Every occurrence needs a teaching note clarifying that “Kaharian ng Langit” names God’s present, active reign breaking into this age through Jesus — not merely a postmortem destination reached through sufficient merit or sacramental standing. This risk directly parallels and extends the Romans package’s Critical-risk treatment of kaligtasan (salvation). |
Verse 4
“Blessed are those who mourn, for they shall be comforted.”
| Field | Detail |
|---|
| Original | πενθοῦντες (penthountes) |
| Transliteration | pentheō |
| Literal meaning | to mourn, grieve (often used of grieving the dead) |
| Semantic range | deep sorrow, including sorrow over sin and brokenness, not only bereavement |
| English variants | mourn, grieve, lament |
| Contextual theological meaning | Godly sorrow over sin and the brokenness of the world, which the kingdom answers with comfort. |
| Filipino rendering & risk | nagdadalamhati — Medium risk; standard term for grief, well understood, but translators should ensure context signals this is not only funeral-grief but grief over sin/brokenness. |
| Field | Detail |
|---|
| Original | παρακληθήσονται (paraklēthēsontai) |
| Transliteration | parakaleō |
| Literal meaning | to call alongside, comfort, console, encourage |
| Semantic range | comfort, consolation, encouragement, entreaty (same root as the Romans package’s exhort = pasiglahin, though here in the comfort/consolation sense, not the encouragement-to-action sense) |
| English variants | comforted, consoled |
| Contextual theological meaning | Divine consolation, ultimately through the Holy Spirit (the Paraklētos) and the final reversal of the kingdom. |
| Filipino rendering & risk | aaliwin — Medium risk (NEW TERM, distinct sense from Romans’ pasiglahin/exhort even though etymologically related in Greek). Translators must select the comfort/consolation sense here, not the encouragement-to-obedience sense used for parakaleō elsewhere. |
Verse 5
“Blessed are the meek, for they shall inherit the earth.”
| Field | Detail |
|---|
| Original | πραεῖς (praeis) |
| Transliteration | praus |
| Literal meaning | gentle, mild, meek |
| Semantic range | strength held under control, not weakness or passivity; the same word used of Jesus himself (11:29; 21:5) |
| English variants | meek, gentle, humble |
| Contextual theological meaning | Not timidity or doormat-passivity but power submitted to God, modeled by Christ. |
| Filipino rendering & risk | mapagpakumbaba — High risk (NEW TERM). Risk: rendering as “mahina/maamo” alone could suggest weakness rather than restrained strength. A brief clarifying note (“lakas na pinipigilan, hindi kahinaan”) is recommended for teaching materials, though the term itself is well established in Filipino Bible usage. |
| Field | Detail |
|---|
| Original | κληρονομήσουσιν (klēronomēsousin) |
| Transliteration | klēronomeō |
| Literal meaning | to inherit, receive as an heir |
| Semantic range | receiving what belongs to one as a rightful heir, not something earned by labor |
| English variants | inherit, receive as inheritance |
| Contextual theological meaning | Connects to the Adoption doctrine already established in the Romans package (pag-ampon): kingdom membership carries full heir status and a guaranteed future inheritance, not a provisional claim. |
| Filipino rendering & risk | magmamana — Medium risk (NEW TERM, though conceptually continuous with Romans’ pag-ampon doctrine). Low syncretism risk; Filipino inheritance custom is culturally well understood, so the teaching emphasis is that this inheritance is guaranteed by divine promise, not by present social/legal maneuvering common in Filipino inheritance disputes. |
Verse 6
“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”
| Field | Detail |
|---|
| Original | πεινῶντες καὶ διψῶντες (peinōntes kai dipsōntes) |
| Transliteration | peinaō / dipsaō |
| Literal meaning | to hunger / to thirst |
| Semantic range | intense physical need, used metaphorically for intense spiritual longing |
| English variants | hunger and thirst |
| Contextual theological meaning | Describes urgent, all-consuming desire for righteousness as a kingdom disposition. |
| Filipino rendering & risk | nagugutom at nauuhaw — Low risk; standard idiom, well understood, no adjustment needed. |
| Field | Detail |
|---|
| Original | δικαιοσύνην (dikaiosynēn) |
| Transliteration | dikaiosynē |
| Literal meaning | righteousness, justice, rightness |
| Semantic range | right standing before God (forensic, per the Romans package) and right conduct/character (ethical, dominant sense in Matthew, esp. 5:20; 6:33) |
| English variants | righteousness, justice |
| Contextual theological meaning | Matthew’s usage leans more ethical/behavioral than Romans’ forensic usage, feeding directly into the Righteousness Exceeding the Pharisees doctrine (5:20). Both senses must remain available to translators depending on context. |
| Filipino rendering & risk | katuwiran — reused exactly from the Romans TM/registry (High risk baseline). ADDITIONAL Matthew-specific note: because Matthew’s dominant sense here is lived righteous character/conduct rather than only forensic legal standing, translators must ensure “katuwiran” is not flattened into either sense exclusively — context (5:6 desire/character vs. Romans 3-4 forensic status) must govern emphasis. |
| Field | Detail |
|---|
| Original | χορτασθήσονται (chortasthēsontai) |
| Transliteration | chortazō |
| Literal meaning | to feed, fill, satisfy (originally of feeding animals to fullness) |
| Semantic range | full satisfaction, satiation |
| English variants | satisfied, filled |
| Contextual theological meaning | The promised eschatological satisfaction of righteous longing in the kingdom. |
| Filipino rendering & risk | bubusog — Low risk; standard term, vivid and well understood. |
Verse 7
“Blessed are the merciful, for they shall receive mercy.”
| Field | Detail |
|---|
| Original | ἐλεήμονες (eleēmones) |
| Transliteration | eleēmōn (from eleos) |
| Literal meaning | merciful, compassionate |
| Semantic range | active compassion shown in concrete acts, not mere pity |
| English variants | merciful |
| Contextual theological meaning | Mercy shown becomes the condition under which mercy is received (cf. 9:13; 18:33), reflecting the character required of kingdom citizens. |
| Filipino rendering & risk | maawain — Medium risk (NEW TERM). Low syncretism risk; well-established Filipino word for compassionate action, though teaching should clarify this is not merit-earning reciprocity (avoiding any drift toward the utang-na-loob framing the Romans package already excludes for grace). |
Verse 8
“Blessed are the pure in heart, for they shall see God.”
| Field | Detail |
|---|
| Original | καθαροὶ τῇ καρδίᾳ (katharoi tē kardia) |
| Transliteration | katharos / kardia |
| Literal meaning | clean/pure + heart |
| Semantic range | undivided, unmixed moral/spiritual integrity at the level of inner motive, not merely ritual cleanliness |
| English variants | pure in heart, clean of heart |
| Contextual theological meaning | Inward integrity of motive, contrasted throughout Matthew with the Pharisees’ outward-only purity (23:25-28), feeding the Righteousness Exceeding the Pharisees doctrine. |
| Filipino rendering & risk | malinis ang puso — Medium risk (NEW TERM). Risk: “malinis” carries strong ritual-cleanliness connotations in everyday and folk-religious Filipino usage (ritual purification, cleansing rites); teaching must clarify this is inward moral/motivational integrity, not ceremonial cleanliness. |
Verse 9
“Blessed are the peacemakers, for they shall be called sons of God.”
| Field | Detail |
|---|
| Original | εἰρηνοποιοί (eirēnopoioi) |
| Transliteration | eirēnopoios |
| Literal meaning | peace-maker |
| Semantic range | one who actively makes/produces peace, not merely one who avoids conflict |
| English variants | peacemakers |
| Contextual theological meaning | Active reconciling work, flowing from and reflecting the peace with God already established doctrinally in the Romans package (kapayapaan). |
| Filipino rendering & risk | tagapagpayapa — Medium risk (NEW TERM, built on the Romans-established root kapayapaan). Low risk; the compound clearly conveys active peace-making rather than passive non-conflict. |
| Field | Detail |
|---|
| Original | υἱοὶ θεοῦ (huioi theou) |
| Transliteration | huios theou |
| Literal meaning | sons of God |
| Semantic range | filial relationship/identity, echoing the Adoption and Sonship doctrines |
| English variants | sons of God, children of God |
| Contextual theological meaning | Kingdom character (peacemaking) is evidence of, not the means to, filial identity — connects directly to the adoption doctrine (pag-ampon) already established in the Romans package. |
| Filipino rendering & risk | mga anak ng Diyos — Medium risk; note the deliberate lowercase/plural distinction from the Critical-risk baseline term Anak ng Diyos (Son of God, reserved for Christ’s unique eternal Sonship). Translators must never let believers’ derivative sonship (huioi theou, plural, by adoption) blur into Christ’s unique Sonship (huios theou, singular, by nature) — this distinction is essential and must be reinforced in teaching notes wherever both appear in the same lesson. |
Verse 10
“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”
| Field | Detail |
|---|
| Original | δεδιωγμένοι (dediōgmenoi) |
| Transliteration | diōkō |
| Literal meaning | to pursue, chase, persecute |
| Semantic range | active hostile pursuit; can also mean “pursue” in a neutral/positive sense elsewhere (e.g. pursue peace) |
| English variants | persecuted |
| Contextual theological meaning | The first note of the Discipleship and Cost of Following Jesus doctrine, developed fully at 10:16-39 and 16:24-26. |
| Filipino rendering & risk | pinag-uusig — Medium risk (NEW TERM). Standard, well understood; low doctrinal risk on its own, but should be taught alongside the fuller cost-of-discipleship material later in the book so it is not read as an abstract hypothetical. |
(righteousness and kingdom of heaven repeat here — see v.3 and v.6 entries above; renderings and risk levels are identical.)
Verses 11–12
“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”
| Field | Detail |
|---|
| Original | μισθὸς (misthos) |
| Transliteration | misthos |
| Literal meaning | wages, pay, reward |
| Semantic range | payment earned for labor (commercial sense) or a gracious reward granted by God (theological sense) |
| English variants | reward, wages, recompense |
| Contextual theological meaning | Must be read as God’s gracious reward for faithfulness under persecution, not commercial wage-earning that would collapse into a merit-based salvation scheme (a risk the Romans package already flags for grace vs. utang na loob). |
| Filipino rendering & risk | gantimpala — High risk (NEW TERM). Risk: “gantimpala” in ordinary Filipino usage carries strong merit/earning connotations (a prize won by performance). Needs a teaching note distinguishing this eschatological reward — granted within a grace relationship to those already kingdom members — from a wage earned to establish standing with God in the first place. Must be read in harmony with the Romans package’s grace-vs-utang-na-loob distinction. |
| Field | Detail |
|---|
| Original | προφήτας (prophētas) |
| Transliteration | prophētēs |
| Literal meaning | prophet |
| Semantic range | God’s spokesperson |
| English variants | prophets |
| Contextual theological meaning | Links the disciples’ suffering to the whole line of OT prophetic suffering, reinforcing continuity between Old and New Covenant faithfulness. |
| Filipino rendering & risk | mga propeta — reused exactly from the Romans TM/registry (Low risk baseline; do not confuse with manghuhula). |
WHOLE-BOOK CHAPTER-BY-CHAPTER SEMANTIC STUDY
Chapter 1 — Genealogy, Virgin Conception, Emmanuel
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| genealogy | βίβλος γενέσεως / geneseōs | book of origin/genealogy | Establishes Jesus’ Davidic/Abrahamic covenant lineage, grounding the Son of David and Fulfillment of Prophecy doctrines from v.1 | talaangkanan (NEW) | Medium — standard genre term, low syncretism risk |
| Son of David | υἱὸς Δαυίδ / huios Dauid | son (title) of David | Royal-messianic title distinct from the Romans package’s “seed of David” (lahi ni David, physical descent); here a confessional title of address | Anak ni David (NEW) | Medium — must be kept distinct from lahi ni David (descent) already in Romans TM |
| virgin | παρθένος / parthenos | virgin, unmarried woman | Sign of the miraculous, historically unique conception fulfilling Isaiah 7:14, feeding directly into the Incarnation doctrine (Critical in the Romans package) | birhen (NEW) | High — “Birhen” overwhelmingly evokes “Birhen Maria” Marian devotional title in Filipino folk Catholicism; teaching must keep focus on the historical uniqueness of the virgin conception, not broader Marian devotion, mirroring the Romans package’s Santo Niño caution under Incarnation |
| Emmanuel | Ἐμμανουήλ / Emmanouēl | ”God with us” | Direct incarnational statement; the eternal Son’s presence among humanity | Emmanuel (transliterated, gloss: “Diyos na kasama natin”) (NEW) | High — connects directly to the Critical-risk Incarnation doctrine; must not be treated as a mere honorific title separate from the historical event of the incarnation |
| fulfilled | ἐπληρώθη / plēroō | to fill up, complete, bring to pass | The prophecy-fulfillment formula, used seven+ times across chs. 1-2 alone | natupad (NEW) | Medium — standard, low ambiguity, but doctrinally load-bearing throughout the book for the Fulfillment of OT Prophecy doctrine |
Chapter 2 — Magi, Worship, Prophecy Fulfillment
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| Magi | μάγοι / magoi | Persian/Babylonian astrologer-scholars | Gentile outsiders who recognize the King while Israel’s own leaders (Herod, chief priests) do not; early note of Gentile inclusion | mga Mago (NEW) | High — Filipino Catholic folk tradition (“Tatlong Hari,” Feast of the Three Kings, Jan. 6) adds royal-kingship detail (they are called “hari”/kings) not present in the Greek text, which never calls them kings or fixes their number at three; teaching should clarify the text’s actual content |
| worship | προσεκύνησαν / proskyneō | to bow down, prostrate, worship | Reserved elsewhere in Scripture for divine worship; here directed at the infant Jesus, an early implicit deity claim | sumamba (NEW) | High — must be reserved for worship of God/Christ alone; must not be diluted into the same register as reverence shown to images or saints in folk-Catholic devotional practice |
| fulfilled (Bethlehem, Nazareth, Egypt) | πληρωθῇ / plēroō | see ch.1 | Sustained fulfillment-formula pattern across chs.1-2 | natupad — reuse from ch.1 | Medium |
Chapter 3 — John the Baptist, Repentance, Baptism, Kingdom of Heaven Introduced
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| repent | μετανοεῖτε / metanoeō | to change one’s mind, turn | Inward turning from sin toward God, not a single ritual act | magsisi / pagsisisi (NEW) | High — must be distinguished from the folk-Catholic sacramental confession (kumpisal) understood by some as itself the mechanism producing forgiveness; metanoia is the inward turning that faith and true confession express, not a ritual substitute for it |
| kingdom of heaven | βασιλεία τῶν οὐρανῶν | see core passage v.3 | First occurrence in the book (3:2); introduces the book’s central category | Kaharian ng Langit — see core passage entry | Critical |
| baptize / baptism | βαπτίζω, βάπτισμα / baptizō, baptisma | to immerse, dip | John’s baptism = a sign of repentance already occurring, not itself the cause of forgiveness | binyag (NEW, retaining the widely shared cross-denominational Filipino term, per the same convention the Romans package uses for kaligtasan and mga banal) | Critical — folk-Catholic usage strongly associates “binyag” with infant sacramental baptism understood as itself conferring/removing original sin apart from personal faith. Every occurrence needs a teaching note: in Matthew, baptism follows and signifies a repentance/faith decision already made (3:6-8; 28:19-20), it does not mechanically confer standing apart from that faith. |
| beloved Son | υἱός ἀγαπητός / huios agapētos | beloved son | Divine affirmation of Jesus’ unique Sonship at his baptism | reuse Anak ng Diyos framing (Critical, Romans baseline) | Critical |
| Holy Spirit (as dove) | Πνεῦμα Ἅγιον | see Romans baseline | Trinitarian appearance at the baptism | reuse Espiritu Santo | High (baseline) |
Chapter 4 — Temptation, Kingdom Preaching Begins, Calling of Disciples
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| temptation | πειρασμός / peirasmos | testing, trial, temptation | Jesus’ own temptation by the devil, modeling faithful resistance for disciples | tukso (NEW) | Medium — standard term, low ambiguity |
| devil | διάβολος / diabolos | slanderer, accuser | Personal spiritual adversary | diyablo (NEW) | Medium — established term, but should be distinguished in teaching from folk-belief spirit categories (see ch.8-9 note below) |
| kingdom of heaven (preaching begins) | βασιλεία τῶν οὐρανῶν | see ch.3 | Jesus’ own public ministry opens with the identical kingdom announcement John made (4:17) | reuse Kaharian ng Langit | Critical |
| called (disciples) | ἐκάλεσεν / kaleō | see Romans baseline | Jesus’ sovereign summons of Peter, Andrew, James, John | reuse tinawag | Medium (baseline) — here specifically the call to discipleship/apostleship sense already flagged as context-sensitive in the Romans package |
CORE PASSAGE — Chapter 5 (5:1–12 treated verse-by-verse above)
Additional load-bearing terms in the remainder of chapter 5 (5:13-48):
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| law | νόμος / nomos | Mosaic Law | ”I have not come to abolish the Law… but to fulfill it” (5:17) — grounds the Fulfillment of Prophecy and Authority of Teaching doctrines together | reuse kautusan (Romans baseline) | Medium (baseline) |
| fulfill | πληρῶσαι / plēroō | see ch.1 | Jesus’ relationship to the Law is fulfillment, not abolition nor mere continuation | reuse natupad/tumupad | Medium |
| righteousness exceeding | περισσεύσῃ ἡ δικαιοσύνη ὑμῶν / perisseuō + dikaiosynē | righteousness that surpasses/exceeds | ”Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (5:20) — the defining verse of the Righteousness Exceeding the Pharisees doctrine | reuse katuwiran, new modifier higit/lalong-lalo (natural Filipino comparative, not a fixed technical term) | High — must not be read as “slightly better rule-keeping”; the whole antithesis section (5:21-48) shows this is a righteousness of the heart’s disposition, exceeding outward legal compliance altogether |
| perfect | τέλειος / teleios | complete, mature, whole | ”Be perfect, as your heavenly Father is perfect” (5:48) | sakdal/ganap (NEW) | Medium — should be taught as complete covenant faithfulness/wholeness, not flawless sinlessness by human effort, to avoid legalistic misapplication |
Chapter 6 — Lord’s Prayer, Hypocrites, Providence
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| hypocrite | ὑποκριτής / hypokritēs | stage actor, pretender | Outward religious performance without inward reality — central to the Righteousness Exceeding the Pharisees doctrine | mapagkunwari (NEW) | High — must be taught carefully so it critiques performative religiosity in general (prayer, fasting, almsgiving, 6:1-18) without being read as an attack on any single denomination’s specific devotional practices as such |
| kingdom of God / his righteousness | βασιλεία [τοῦ θεοῦ] καὶ … δικαιοσύνην αὐτοῦ | seek first | Matthew’s synonym-use of “kingdom of God” alongside “kingdom of heaven” (6:33) | reuse Kaharian ng Diyos (Romans baseline) + katuwiran | Critical/High — translators must recognize this as the same reality named “Kaharian ng Langit” elsewhere in Matthew; a consistency note is required so learners do not perceive two different kingdoms |
| providence (do not be anxious) | Matt 6:25-34, cf. “your heavenly Father knows” | God’s personal care for daily needs | Direct thematic overlap with the Romans package’s Providence doctrine | reuse kalinga ng Diyos (Romans baseline) | Medium (baseline) — must never be reduced to bahala na fatalism, exactly as the Romans package already warns |
| mammon | μαμωνᾷ / mamōna | wealth (personified) | “You cannot serve God and mammon” — wealth presented as a rival master/idol | Mamon (transliterated) (NEW) | Medium — established transliteration; low ambiguity risk |
Chapter 7 — Authority of Teaching, False Prophets, Foundations
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| authority | ἐξουσία / exousia | delegated right/authority to act | Culminating statement of the Sermon: “the crowds were astonished… for he taught as one who had authority, and not as their scribes” (7:28-29) — the defining verse of the Authority of Jesus’ Teaching doctrine | awtoridad (NEW) | High — chosen deliberately over “kapangyarihan” to avoid collision with the Romans baseline’s kapangyarihan ng Diyos (dynamis theou, raw power/might). Exousia (authority/right to act) and dynamis (power/capability) are distinct Greek concepts; using the same Filipino word for both would blur Jesus’ unique teaching authority with generic miraculous power. Every occurrence of exousia in Matthew (7:29; 8:9; 9:6,8; 21:23-27; 28:18) should use awtoridad consistently. |
| false prophets | ψευδοπροφῆται / pseudoprophētēs | false spokesperson for God | Warns against deceptive religious teachers; recurring theme through ch.24 | mga bulaang propeta (NEW, built on Romans baseline propeta) | Medium |
Chapter 8 — Authority over Illness/Nature, Son of Man Introduced, Demon Possession
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| Son of Man | υἱὸς τοῦ ἀνθρώπου / huios tou anthrōpou | son of man | Jesus’ own preferred self-designation (first use, 8:20), drawn from Daniel 7:13-14’s exalted, judgment-bearing figure — not primarily an emphasis on mere humanity | Anak ng Tao (NEW) | Critical — must not be flattened to mean simply “a human being” in ordinary Filipino usage; requires a teaching note anchoring it to Daniel 7’s divine, glorified, judgment-authority figure, directly feeding both the Judgment and End of the Age doctrine and the Deity of Christ doctrine already Critical in the Romans package |
| demon-possessed | δαιμονιζομένους / daimonizomai | to be under the power of a demon | Distinct spiritual-affliction category requiring Jesus’ authority to expel | sinaniban ng demonyo (NEW) | High — Filipino folk cosmology includes rival spirit categories (engkanto, aswang, multo, and ancestor-spirit belief already flagged under the Romans package’s anito caution for Holy Spirit); teaching must clarify biblical demonic affliction operates under a distinct, personal-God-centered cosmology, not the folk-spirit taxonomy, and must never be confused with Espiritu Santo’s work |
| authority (over illness) | ἐξουσία / exousia | see ch.7 | Centurion’s faith statement (8:9) recognizes Jesus’ authority operates like military command-authority | reuse awtoridad | High |
Chapter 9 — Authority to Forgive Sins, Mercy, Harvest
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| authority to forgive sins | ἐξουσίαν ἀφιέναι ἁμαρτίας / exousia + aphiēmi | authority to release/forgive | Jesus claims divine prerogative to forgive sin directly, provoking the blasphemy charge (9:2-6) | reuse awtoridad; new verb patawad/pagpapatawad (NEW) | Critical — direct claim to divine authority; connects Authority of Teaching doctrine to the Deity of Christ doctrine |
| mercy not sacrifice | ἔλεος / eleos | mercy, compassion | Hosea 6:6 citation; mercy prioritized over ritual performance — an early note of the Righteousness Exceeding the Pharisees doctrine | reuse awa/habag (introduced formally in the core passage, v.7) | Medium |
| compassion | ἐσπλαγχνίσθη / splagchnizomai | to be moved in one’s inward parts, deeply compassionate | Jesus’ motivation for ministry to the crowds (9:36); recurs at 14:14; 15:32; 20:34 | nahabag (NEW) | Low/Medium |
Chapter 10 — The Twelve, Mission, Confession/Denial, Cost of Discipleship (first statement)
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| the Twelve apostles | δώδεκα ἀπόστολοι / apostoloi | those sent | Formal commissioning of the apostolic office, distinct from the broader discipleship term (mathētēs) | reuse apostol (Romans baseline, Medium) | Medium |
| confess / deny | ὁμολογήσω / ἀρνήσομαι — homologeō / arneomai | to acknowledge/agree vs. to refuse/disown | Same verb family (homologeō) as Romans 10:9’s salvation confession (“Si Jesus ay Panginoon”); Matthew 10:32-33 makes public confession/denial of Christ a discipleship marker | ipahayag / itatwa (NEW) | High — must be rendered consistently with the Romans package’s treatment of Romans 10:9 to preserve the same theological weight of “confession” across the whole curriculum |
| take up his cross (first mention) | σταυρὸν αὐτοῦ / stauros | cross | First mention of cross-bearing as a condition of discipleship (10:38), before the crucifixion itself occurs narratively | krus + pasanin ang kanyang krus (NEW) | High — foundational to the Discipleship and Cost of Following Jesus doctrine; must not be softened into a metaphor for generic life hardship divorced from willing, costly allegiance to Christ |
| not peace but a sword | μάχαιραν / machaira | sword | Contrast term; discipleship may cost social/family peace | note: does not conflict with the baseline kapayapaan (peace with God) — this is relational/social peace among people, a different referent | Medium — translators must keep these two “peace” referents distinct in teaching |
Chapter 11 — John the Baptist’s Question, Rest, Yoke
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| yoke | ζυγός / zygos | a wooden yoke for draft animals | ”My yoke is easy, and my burden is light” — discipleship under Jesus contrasted with the burdensome yoke of Pharisaic legal tradition | pamatok (NEW) | Medium — natural Filipino agrarian image, low ambiguity, but should be taught in contrast with Pharisaic legalism (ch.23) to carry its full doctrinal weight |
| mighty works | δυνάμεις / dynameis | works of power | Miracles as evidence of the in-breaking kingdom | reuse kapangyarihan ng Diyos conceptually (Romans baseline dynamis theou) | High (baseline) |
Chapter 12 — Sabbath, Son of Man as Lord of the Sabbath, Blasphemy Against the Spirit
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| Sabbath | σάββατον / sabbaton | Sabbath, day of rest | Jesus claims authority over the Sabbath as “Son of Man” and “Lord of the Sabbath” (12:8) | Sabbath / Araw ng Pamamahinga (NEW) | Medium — should be handled with awareness of Seventh-day Adventist Sabbath-observance emphasis present within Philippine Christianity, though the text itself is not doctrinally contested at the translation level |
| blasphemy against the Holy Spirit | βλασφημία εἰς τὸ Πνεῦμα / blasphēmia | slander/blasphemy | The unforgivable sin (12:31-32) | kalapastanganan sa Espiritu Santo (NEW) | Critical — requires careful pastoral framing to avoid inducing false despair in sincere believers who fear they have committed it; teaching note should clarify this describes settled, willful rejection of the Spirit’s witness to Christ, not momentary doubt or fear |
| sign of Jonah | σημεῖον Ἰωνᾶ | sign | Points forward to the resurrection (12:39-40) | reuse pagkabuhay na mag-uli framing (Romans baseline) | Medium |
Chapter 13 — Kingdom Parables
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| parable | παραβολή / parabolē | a placing-alongside; extended comparison/story | Jesus’ primary teaching mode for kingdom mysteries | talinghaga (NEW) | Low/Medium — well-established Filipino Bible term |
| mystery/mysteries | μυστήρια / mystēria | hidden thing now revealed | ”the mysteries of the kingdom of heaven” (13:11) — kingdom truth disclosed to disciples, veiled to outsiders | hiwaga (NEW) | Medium — must not be confused with esoteric/occult “hiwaga” folk usage (secret magical knowledge); this is revealed divine truth, not hidden occult knowledge |
| kingdom of heaven (parables) | see above | Sower, wheat/tares, mustard seed, leaven, treasure, pearl, net — the fullest concentration of kingdom teaching in the book | reuse Kaharian ng Langit | Critical | |
Chapter 14 — Feeding of 5,000, Walking on Water, Son of God Confession
No major new theological terms; reuses ch.1-13 vocabulary. Load-bearing recurrences: compassion (nahabag, ch.9) at 14:14; the disciples’ confession “Truly you are the Son of God” (14:33) reuses the Critical-risk Anak ng Diyos and sumamba (worship, ch.2) terms, reinforcing the Deity of Christ doctrine mid-book.
Chapter 15 — Tradition vs. Commandment, Canaanite Woman’s Faith
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| tradition | παράδοσις / paradosis | that which is handed down | Jesus contrasts human tradition with God’s commandment (15:3-6) | tradisyon (NEW) | High — directly parallel to the Romans package’s Inspiration of Scripture doctrine note about distinguishing Scripture from Church tradition/magisterial teaching as a separate authority; this passage gives Matthew’s own version of that same distinction and should be cross-referenced in teaching |
| commandment | ἐντολή / entolē | commandment | God’s actual revealed instruction, as opposed to accumulated human tradition | utos (NEW) | Medium |
Chapter 16 — Peter’s Confession, Church Founded, Keys, Cross and Self-Denial
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| ”You are the Christ, the Son of the living God” | Σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος | | Peter’s confession, the Christological center of the book (16:16), joining the Messiah/Son of David doctrine with the Sonship of Christ doctrine | reuse Kristo/Mesiyas + Anak ng Diyos (both Critical, Romans baseline) | Critical |
| church | ἐκκλησία / ekklēsia | assembly | ”On this rock I will build my church” (16:18) — the founding statement of the Church and Church Discipline doctrine | reuse iglesia (Romans baseline, Medium) | Critical in this specific verse — the petra/Petros wordplay (“you are Petros, and on this petra…”) is frequently read in Filipino Catholic tradition as establishing Peter’s (and the papacy’s) unique governing authority over the church. This does not change the correct rendering of ekklesia as iglesia, but it requires a mandatory human-theologian teaching note distinguishing the text’s meaning from that later doctrinal development, given the weight of this association in the Philippine context. |
| keys of the kingdom | κλεῖδας τῆς βασιλείας / kleis | keys | Symbol of authority to open/close kingdom access (16:19) | mga susi ng kaharian (NEW) | Critical — extremely high collision risk with Roman Catholic papal-authority iconography (the crossed-keys papal symbol, Petrine primacy doctrine) in a majority-Catholic culture; mandatory theologian review required for every occurrence |
| bind and loose | δήσῃς / λύσῃς — deō / lyō | to bind / to release | Authority to declare things bound or freed, foundational to Church Discipline (repeated 18:18) | itali / kalagan (NEW) | Critical — same collision risk as “keys,” and directly implicated in Church Discipline doctrine; must be taught as authority exercised corporately by the gathered church (18:15-20), not a unique prerogative of a single office |
| deny himself / take up his cross | ἀπαρνησάσθω ἑαυτόν, ἄρατω τὸν σταυρὸν αὐτοῦ | | Full statement of discipleship’s cost (16:24-26), expanding the first mention at 10:38 | reuse itakwil ang kanyang sarili / pasanin ang kanyang krus | High |
Chapter 17 — Transfiguration, Faith, Demon-Possessed Boy
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| transfigured | μετεμορφώθη / metamorphoō | to change form | Christ’s glory (doxa, Romans baseline) momentarily disclosed | nagbagong-anyo (NEW) | High — connects to the Romans baseline kaluwalhatian (glory); must be kept anchored to this one historical event and not generalized into a repeatable mystical experience |
| ”This is my beloved Son; listen to him” | reuse Sonship terms | | Divine confirmation of Sonship and of Jesus’ teaching authority together | reuse Anak ng Diyos; awtoridad | Critical |
Chapter 18 — Church Discipline, Forgiveness, Little Ones
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| church discipline process | Matt 18:15-20, reuse ekklēsia, deō/lyō | | The book’s fullest procedural statement of the Church and Church Discipline doctrine: private confrontation, witnesses, “tell it to the church,” binding/loosing, “where two or three are gathered” | reuse iglesia, itali/kalagan | Critical |
| cause to stumble | σκανδαλίσῃ / skandalizō | to cause to trip/fall, entrap | Warning against leading “little ones” (vulnerable believers) into sin | magdulot ng katitisuran / ikatisod (NEW) | Medium |
| forgiveness | ἄφεσις/ἀφίημι / aphesis, aphiēmi | release, letting go, forgiveness | Parable of the unforgiving servant; forgiveness received must produce forgiveness extended | kapatawaran / magpatawad (NEW) | High — must be distinguished from folk-Catholic understanding of forgiveness as primarily a sacramental transaction (absolution granted through confession) rather than a relational reality flowing from having received God’s mercy, echoing the same distinction already made for grace in the Romans package |
Chapter 19 — Divorce, Eternal Life, the Rich Young Man
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| eternal life | ζωὴν αἰώνιον / zōē aiōnios | life without end | The positive counterpart to eternal judgment; the goal the rich young man seeks (19:16), reoriented around following Christ, not merely rule-keeping | buhay na walang hanggan (NEW) | High — must be kept distinct from a merit-based “earning eternal life through good deeds/rule-keeping” reading that this very passage corrects (19:16-26) |
| with God all things are possible | | | Reuse of the providence/power-of-God theme | reuse kapangyarihan ng Diyos | High (baseline) |
Chapter 20 — Laborers in the Vineyard, Ransom, Son of Man’s Service
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| generous wages / grace theme | Matt 20:1-16 | | Parable illustrates grace’s non-merit logic — direct reinforcement of the Romans package’s grace-vs-utang-na-loob teaching, applied narratively | reuse biyaya (Romans baseline, High) | High (baseline) — strong teaching opportunity to connect this parable explicitly to the Romans grace doctrine |
| ransom | λύτρον / lytron | the price paid to redeem/release a slave or captive | ”The Son of Man came… to give his life as a ransom for many” (20:28) — substitutionary/atonement language new to this curriculum | pantubos (NEW) | Critical — must retain the sense of a price paid in substitution, not merely generic “help” or “rescue”; positively, Filipino “tubos” (redeeming a pawned item) offers a culturally resonant bridge image worth using pastorally, but the doctrinal core (a life given in the place of others) must not be lost in translation |
Chapter 21 — Triumphal Entry, Authority Question, Rejected Stone
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| Hosanna to the Son of David | | | Public messianic acclamation fulfilling Zechariah 9:9 | reuse Anak ni David, natupad | Critical (Messianic Promise doctrine, Romans baseline framework) |
| by what authority | ἐν ποίᾳ ἐξουσίᾳ / exousia | | Direct challenge to Jesus’ authority by the religious leaders (21:23-27) | reuse awtoridad | High |
| rejected stone / cornerstone | λίθον … κεφαλὴν γωνίας | stone, head of the corner | Psalm 118 citation applied to Jesus’ rejection and vindication | batong itinakwil na naging batong panulukan (NEW, descriptive) | Medium |
| kingdom of God taken away | βασιλεία τοῦ θεοῦ | | 21:43 — a judgment statement using “kingdom of God” (not “of heaven”) | reuse Kaharian ng Diyos | Critical |
Chapter 22 — Wedding Feast, Greatest Commandment, David’s Son and Lord
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| greatest commandment | ἐντολὴ μεγάλη / entolē | love God, love neighbor | Summarizes the whole Law; directly relevant to the Righteousness Exceeding the Pharisees doctrine (heart-orientation over rule-multiplication) | pinakadakilang utos (NEW) | Medium |
| David’s Son and Lord | Δαυὶδ … Κύριον | | 22:41-45 riddle: the Messiah is both David’s descendant and David’s Lord — joins the Son of David and Lordship of Christ doctrines | reuse Anak ni David, Panginoon (Critical, Romans baseline) | Critical |
Chapter 23 — Woes to Scribes and Pharisees
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| scribes and Pharisees | γραμματεῖς καὶ Φαρισαῖοι | | The book’s most extended denunciation of outward-only religion — the climax of the Righteousness Exceeding the Pharisees doctrine | mga eskriba at mga Pariseo (NEW) | Medium — established Filipino Bible transliterations; low ambiguity |
| hypocrites | ὑποκριταί / hypokritēs | | Repeated refrain across the chapter | reuse mapagkunwari | High |
| greatest = servant | διάκονος / doulos | servant, slave | ”Whoever would be great among you must be your servant” (23:11, cf. 20:26-27) | lingkod (NEW) | Medium |
Chapter 24 — Signs of the End, False Messiahs, the Coming of the Son of Man
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| end of the age | συντέλεια τοῦ αἰῶνος / synteleia tou aiōnos | completion of the age | Core term of the Judgment and End of the Age doctrine | katapusan ng panahon (NEW) | High — must not be rendered as “katapusan ng mundo” (end of the world/planet), which would wrongly suggest annihilation of creation rather than the conclusion of the present age and Christ’s return |
| coming (of the Son of Man) | παρουσία / parousia | arrival, presence, coming | The Second Coming | pagparito / pagbabalik (NEW) | High — Second Coming doctrine; must be rendered as Christ’s own personal, visible return, not a vague future improvement or purely spiritual “coming” |
| false christs / false prophets | ψευδόχριστοι, ψευδοπροφῆται | | Warning against deception before the end | reuse bulaang propeta pattern; new bulaang Kristo (NEW) | High |
Chapter 25 — Ten Virgins, Talents, Sheep and Goats
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| eternal punishment | κόλασιν αἰώνιον / kolasis aiōnios | | Sheep and goats judgment (25:46), paired directly with “eternal life” in the same verse — the book’s clearest final-judgment statement | walang hanggang parusa (NEW) | Critical — must retain the everlasting, irreversible force of the judgment; must not be softened into a temporary purificatory suffering (a meaning that could be wrongly imported from the folk-Catholic purgatory concept, which describes a different, non-final category not present in this text) |
| least of these my brothers | τῶν ἀδελφῶν μου τῶν ἐλαχίστων | | Practical righteousness expressed toward the vulnerable, as evidence of true kingdom membership | pinakahamak sa mga kapatid ko (NEW, descriptive) | Medium |
| talents | τάλαντα / talanta | a unit of money; by extension, entrusted resources/gifts | Stewardship parable; loosely resonant with, but not identical to, the Romans baseline kaloob na espirituwal (spiritual gifts) | talento (transliterated loanword, already naturalized in Filipino) (NEW) | Low — teaching should note the parable is about entrusted stewardship broadly, not specifically the spiritual gifts category from Romans 12 |
Chapter 26 — Last Supper, Gethsemane, Betrayal, Arrest, Peter’s Denial
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| Passover | πάσχα / pascha | Passover (the Jewish feast) | The setting for the Last Supper and the crucifixion | Paskuwa (transliterated) (NEW) | Critical — MUST NOT be rendered “Pasko,” which in Filipino means Christmas; this collision would create serious confusion in any teaching material and must be flagged for mandatory review at every occurrence |
| ”This is my body… this is my blood of the covenant” | τοῦτό ἐστι τὸ σῶμά μου / τὸ αἷμά μου τῆς διαθήκης | | The institution of the Lord’s Supper (26:26-28) | Ito ang aking katawan… Ito ang aking dugo ng tipan (reusing Romans baseline tipan for covenant) (NEW) | Critical — direct collision zone with the Roman Catholic doctrine of transubstantiation/the Mass as a re-presented sacrifice, a majority-tradition understanding in the Filipino context, versus the memorial or spiritual-presence understandings common in Filipino Protestant/evangelical tradition. The translation itself should render the text plainly and literally; the theological interpretation is a teaching-material matter, but every occurrence requires mandatory human theologian review given the doctrinal weight involved. |
| betrayed | παρέδωκεν / paradidōmi | to hand over, deliver up | Judas’s betrayal; also used theologically of the Father “handing over” the Son | ipinagkanulo / ibinigay (NEW) | Medium |
| denied | ἠρνήσατο / arneomai | see ch.10 | Peter’s denial, the negative counterpart to the confession doctrine already flagged at ch.10 | reuse itatwa | High |
Chapter 27 — Crucifixion
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| crucify | ἐσταύρωσαν / stauroō | to crucify | The central historical event of the book’s climax | ipako sa krus (NEW) | Medium — established, well understood; risk is low at the lexical level though the event’s doctrinal weight (atonement) is Critical and should be taught alongside the ransom (pantubos) term from ch.20 |
| King of the Jews (mockery) | βασιλεὺς τῶν Ἰουδαίων | | Ironic royal-messianic title used in mockery, actually true | reuse Anak ni David / kingship framing | High |
| ”Truly this was the Son of God” | | | The centurion’s confession at the cross | reuse Anak ng Diyos | Critical |
Chapter 28 — Resurrection, Great Commission
| Term | Original/Translit | Literal meaning | Theological meaning | Filipino rendering | Risk |
|---|
| resurrection (of Christ) | reuse | | The book’s climactic vindication | reuse pagkabuhay na mag-uli (Romans baseline, Medium) | Medium (baseline) |
| all authority | πᾶσα ἐξουσία / exousia | all authority | ”All authority in heaven and on earth has been given to me” (28:18) — the Great Commission’s authorizing basis | reuse awtoridad (all-inclusive form: lahat ng awtoridad) | Critical — this is the capstone statement of the Authority of Jesus’ Teaching doctrine, now extended cosmically; must be rendered with full, unqualified scope |
| make disciples | μαθητεύσατε / mathēteuō | to make/train disciples | The Great Commission’s central verb (28:19) | gawing alagad (NEW, built on alagad from the core passage) | High — must convey ongoing formation into discipleship, not a single conversion event or mere information transfer |
| baptizing | βαπτίζοντες / baptizō | see ch.3 | Great Commission’s second participle | reuse binyagan / bautismuhan | Critical (see ch.3 note) |
| teaching them to observe | διδάσκοντες τηρεῖν / didaskō + tēreō | teaching to keep/observe | Great Commission’s third participle; connects Authority of Teaching, Great Commission, and (loosely) the obedience-of-faith principle already established in the Romans package | turuang sundin (NEW) | High |
| to the end of the age | συντελείας τοῦ αἰῶνος | see ch.24 | Christ’s abiding presence promise closes the book, tying the Great Commission directly to the Judgment and End of the Age doctrine | reuse katapusan ng panahon | High |
Doctrine-to-Chapter Quick Reference
| Curriculum Doctrine | Primary Chapters |
|---|
| Kingdom of Heaven | 3, 4, 5 (core), 6, 13, 18, 19, 21, 22, 25 |
| Jesus as Promised Messiah and Son of David | 1, 9, 12, 15, 20, 21, 22 |
| Fulfillment of Old Testament Prophecy | 1, 2, 4, 5, 8, 12, 13, 21, 26-27 |
| The Authority of Jesus’ Teaching | 5 (core), 7, 8, 9, 21, 28 |
| Righteousness Exceeding the Pharisees | 5 (core), 6, 9, 15, 22, 23 |
| The Church and Church Discipline | 16, 18 |
| The Great Commission | 10, 28 |
| Judgment and the End of the Age | 8, 12, 13, 24, 25 |
| Discipleship and the Cost of Following Jesus | 4, 8, 10, 16, 19, 20 |
All chapters (1-28) have received at minimum a load-bearing-term review above; no chapter was silently omitted.