Semantic Analysis
Semantic Analysis — Matthew (Full Book) — English → Indonesian
Methodology
This analysis follows the PRD Phase 1 Step 1 mandate: the core passage (Matthew 5:1-12) receives full verse-by-verse treatment; every other chapter of Matthew (1-28) receives a chapter-level study of its load-bearing theological terms using the same seven fields:
- Original word (Koine Greek)
- Transliteration
- Literal meaning
- Semantic range
- English variants (how English versions render it)
- Contextual theological meaning (in Matthew’s argument)
- Destination-language (Indonesian) rendering & risk
Any term already recorded in the baseline Romans translation_memory.json is reused exactly as recorded there; this analysis notes the reuse and adds only what is new about its use in Matthew. New terms not present in the Romans baseline are analyzed in full and carried into 08_core_glossary.md for registry consideration.
Risk tiers (Critical/High/Medium/Low) follow the baseline’s definitions exactly.
PART 1 — CORE PASSAGE VERSE-BY-VERSE: Matthew 5:1-12 (The Beatitudes)
Matthew 5:1
Text sense: “Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.”
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering & Risk |
|---|---|---|---|
| disciples μαθηταί mathētai learners, apprentices | pupil, follower, apprentice bound to a teacher’s whole way of life disciples, students, followers | Not casual students but committed followers who have left prior life to follow Jesus (cf. 4:18-22) | murid (Medium) — TB-established; risk is that “murid” reads generically as “student/pupil” (also used of Qur’anic-school santri contexts); must be anchored to costly, life-altering allegiance, not classroom attendance |
| mountain ὄρος oros mountain, hill | any elevated terrain; in Matthew, deliberately echoes Sinai mountain, hillside | Matthew frames Jesus as a new Moses delivering authoritative teaching from a mountain — a typological claim about Jesus’ authority relative to Moses/Torah | gunung (Low) — no lexical risk, but the Sinai typology must be preserved in teaching notes, not left implicit |
| sat down καθίσας kathisas having sat | posture of a teacher/judge exercising recognized authority sat down, took his seat | Seated teaching posture signals authoritative pronouncement, not casual remark — ties directly to the Authority of Jesus’ Teaching doctrine developed through the whole Sermon | duduk (Low) — no lexical risk; teaching note should flag the authority posture, not the word itself |
Matthew 5:2
Text sense: “And he opened his mouth and taught them, saying:“
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering & Risk |
|---|---|---|---|
| taught ἐδίδασκεν edidasken was teaching | authoritative instruction, not mere information-sharing taught, began to teach | The imperfect tense frames sustained, authoritative teaching — the Sermon on the Mount is Matthew’s programmatic demonstration of Jesus’ teaching authority (cf. 7:28-29) | mengajar (Low) — standard term; risk is contextual, not lexical: must not be flattened to generic religious instruction alongside other teachers (guru agama) without the authority claim intact |
Matthew 5:3
Text sense (TB): “Berbahagialah orang yang miskin di hadapan Allah, karena merekalah yang punya Kerajaan Surga.”
| Terms | Variants | Contextual Theological Meaning | Indonesian Rendering & Risk |
|---|---|---|---|
| Blessed μακάριοι makarioi happy, fortunate, flourishing | a state of divine favor/flourishing, not mere emotional happiness blessed, happy, fortunate | Pronounces a present-tense divine verdict of flourishing on those who appear, by worldly standards, to have nothing — an eschatological reversal announcement, not a wish | Berbahagialah (Medium) — TB-established opening formula; risk is flattening to ordinary “senang/bahagia” (worldly happiness); must retain the sense of a divine pronouncement of blessing/favor, not a feeling |
| poor in spirit πτωχοὶ τῷ πνεύματι ptōchoi tō pneumati poor with respect to spirit | destitute, utterly dependent (not merely humble); economic-poverty term applied to spiritual/relational posture before God poor in spirit, poor of spirit | Total spiritual bankruptcy and dependence on God, the opposite of self-sufficient righteousness — the doorway into the Kingdom of Heaven | miskin di hadapan Allah (High) — TB’s own interpretive rendering (not a literal “miskin dalam roh”) already disambiguates the phrase toward spiritual destitution before God; must be taught carefully so it is not heard as a deeds-based humility that “earns” divine favor |
| Kingdom of Heaven βασιλεία τῶν οὐρανῶν basileia tōn ouranōn kingdom/reign of the heavens | God’s present-and-future sovereign reign, inaugurated in Christ; Matthew’s characteristic phrase (32x), synonymous with “Kingdom of God” elsewhere in the Gospels kingdom of heaven, kingdom of the heavens | The central subject of Jesus’ proclamation and the Sermon’s frame: a reign already breaking in through Jesus, not merely a future destination | Kerajaan Surga (High) — see full glossary entry; “surga” is the everyday Indonesian word for heaven/paradise and directly overlaps with the Islamic concept of surga (Jannah), the deeds-and-mercy-weighed reward of the afterlife. Every occurrence needs framing that this is God’s present reign breaking into history through Christ, inaugurated now, not a deferred paradise entered by accumulated merit |
Matthew 5:4
Text sense (TB): “Berbahagialah orang yang berdukacita, karena mereka akan dihibur.”
| Terms | Variants | Contextual Theological Meaning | Interpretation & Risk |
|---|---|---|---|
| mourn πενθοῦντες penthountes grieving, lamenting | grief over sin, brokenness, and the world’s fallenness — not merely bereavement mourn, grieve | Godly grief over sin and the world’s brokenness that anticipates the Kingdom’s comfort | berdukacita (Low) — standard term; note context should anchor this to grief over sin/brokenness rather than only bereavement |
| comforted παρακληθήσονται paraklēthēsontai will be called alongside, will be consoled | the same root (parakaleō) used for the Holy Spirit’s ministry of comfort/advocacy elsewhere in the NT, and for “exhort” in the Romans baseline shall be comforted, will be consoled | Divine, not merely human, comfort — God himself meets those who grieve over sin and brokenness | dihibur (Low) — standard; may briefly note the root-word connection to Christian “penghiburan” language elsewhere in the NT (the Holy Spirit as Penghibur/Paraclete), reinforcing that this comfort is God’s own action |
Matthew 5:5
Text sense (TB): “Berbahagialah orang yang lembut hatinya, karena mereka akan memiliki bumi.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| meek πραεῖς praeis gentle, mild | strength held under control, not weakness or passivity meek, gentle | Echoes Psalm 37:11 — the humble who trust God rather than seize power for themselves will receive the promised inheritance | lembut hati (Low) — standard TB term; low syncretism risk, but note the strength-under-control nuance so it is not read as mere passivity or timidity |
| inherit κληρονομήσουσιν klēronomēsousin will inherit, will receive as an heir’s portion | legal/familial inheritance language — receiving what belongs to one as a rightful heir shall inherit, will inherit | Echoes the OT land-inheritance promise and anticipates the full inheritance language of sonship/adoption developed later in the NT (cf. baseline “adoption” doctrine) | memiliki/mewarisi (Medium) — TB uses “memiliki”; the inheritance-as-heir nuance should be preserved in teaching notes, connecting forward to adoption/sonship, not reduced to simple “ownership” |
| earth γῆν gēn earth, land | the physical earth, or (echoing Ps 37) the promised land — in Matthew, extended to the whole renewed creation earth, land | The meek’s future possession is the whole renewed creation under God’s consummated reign — Kingdom-of-Heaven language made concrete | bumi (Low) — standard, low risk |
Matthew 5:6
Text sense (TB): “Berbahagialah orang yang lapar dan haus akan kebenaran, karena mereka akan dipuaskan.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| hunger and thirst πεινῶντες καὶ διψῶντες peinōntes kai dipsōntes hungering and thirsting | intense, desperate longing, as for physical survival hunger and thirst, long for | A desperate, all-consuming longing for right standing/right living, not a casual religious preference | lapar dan haus (Low) — standard, vivid idiom that carries naturally into Indonesian |
| righteousness δικαιοσύνη dikaiosynē rightness, justice | right standing before God (forensic) AND right living/conduct (ethical) — Matthew holds both together righteousness, justice | In the Sermon, righteousness is both the gift sought from God and the transformed life the Kingdom produces — directly feeding the “Righteousness Exceeding the Pharisees” doctrine developed at 5:20 | kebenaran (High/Critical — reuse baseline exactly) — baseline already flags this Critical/High for the forensic sense (Romans); in Matthew it additionally carries an ethical-conduct sense that must not collapse into Pharisaic external performance or an Islamic deeds-righteousness framework |
| satisfied χορτασθήσονται chortasthēsontai will be fed full, will be satisfied | used of animals being fed to fullness — a vivid, almost physical image of complete satisfaction shall be filled, will be satisfied | God himself, not human effort, is the one who satisfies this longing — grace answering desire | dipuaskan (Low) — standard; risk is only in failing to connect the satisfaction to God’s gift rather than the seeker’s achievement |
Matthew 5:7
Text sense (TB): “Berbahagialah orang yang murah hatinya, karena mereka akan beroleh kemurahan.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| merciful ἐλεήμονες eleēmones merciful, compassionate | showing practical compassion/mercy to those in need merciful, compassionate | Those who extend God’s own compassion to others will themselves receive mercy — mercy given and mercy received are bound together, though the receiving remains God’s gracious act, not a repayment | murah hatinya (Medium) — deliberately NOT “penuh rahmat,” since baseline reserves rahmat for the specifically Islamic divine-mercy attribute; “murah hati”/“kemurahan” keeps this in the register of practical human compassion reflecting God’s character, without collapsing divine and human mercy into the same term used for Allah’s rahmah |
Matthew 5:8
Text sense (TB): “Berbahagialah orang yang suci hatinya, karena mereka akan melihat Allah.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| pure in heart καθαροὶ τῇ καρδίᾳ katharoi tē kardia clean/pure with respect to the heart | undivided, unmixed moral integrity at the level of inner motive, not ritual cleanliness pure in heart, clean-hearted | Inner integrity of motive and desire, contrasted throughout the Sermon with the Pharisees’ outward-only righteousness | suci hatinya (Medium) — note: baseline rejects suci for “holy” (hagios) because suci leans toward ritual purity; here the idiom “hati yang suci” is a natural, TB-established Indonesian phrase for inner moral purity and is acceptable, but teaching notes must make clear this is heart-level integrity, not ceremonial cleanliness |
| see God ὄψονται τὸν θεὸν opsontai ton theon will see God | direct, unmediated beatific vision of God, the ultimate eschatological hope shall see God, will see God | The consummate hope of the Kingdom: unmediated fellowship with God himself — theologically loaded given Islam’s doctrine of God’s absolute transcendence (tanzih) and the classical debate over whether God can be “seen” at all | akan melihat Allah (High) — must be framed as the eschatological hope of glorified saints beholding God’s own self-disclosure, not a claim that any person can presently perceive God’s essence; connects to Deity of Christ / God’s transcendence sensitivities already flagged Critical in the baseline for related terms |
Matthew 5:9
Text sense (TB): “Berbahagialah orang yang membawa damai, karena mereka akan disebut anak-anak Allah.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| peacemakers εἰρηνοποιοί eirēnopoioi peace-makers | those who actively create reconciliation, not merely those who avoid conflict peacemakers | Reflects God’s own reconciling character; the term is active, not passive — those who make peace, not merely keep it | pembawa damai (Low) — natural rendering; low syncretism risk |
| called sons of God υἱοὶ θεοῦ κληθήσονται huioi theou klēthēsontai will be called sons of God | derivative, familial sonship granted to believers by God’s gracious naming — distinct from Christ’s own eternal, unique divine Sonship shall be called children/sons of God | This is believers’ adoptive sonship (cf. baseline “adoption” doctrine, High risk), NOT a claim of the same eternal, co-equal Sonship uniquely belonging to Christ (baseline “son_of_god,” Critical) | disebut anak-anak Allah (High) — must be carefully distinguished in teaching notes from Anak Allah as applied to Christ (Critical); this is relational/adoptive sonship granted to disciples, the same category as baseline “adoption” (pengangkatan sebagai anak), not a claim of shared deity |
Matthew 5:10
Text sense (TB): “Berbahagialah orang yang dianiaya oleh sebab kebenaran, karena merekalah yang punya Kerajaan Surga.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| persecuted δεδιωγμένοι dediōgmenoi having been persecuted, hunted down | active, hostile pursuit on account of one’s identity/conduct persecuted | Persecution is expected and even blessed when it is specifically “for righteousness’ sake” — introduces the Cost of Discipleship theme that runs through the whole Gospel | dianiaya (Medium) — standard term; sensitive in the Indonesian context given real social/legal pressure some believers face; must not be framed in a way that could be read as inviting confrontation, only as promising blessing when it comes |
| for righteousness’ sake ἕνεκεν δικαιοσύνης heneken dikaiosynēs on account of righteousness | see v.6 entry — reuse for righteousness’ sake | Persecution’s ground is a righteous life/identity aligned with the Kingdom, not political agitation or communal offense-taking | see kebenaran entry above |
Matthew 5:11
Text sense (TB): “Berbahagialah kamu, jika karena Aku kamu dicela dan dianiaya dan kepadamu difitnahkan segala yang jahat.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| on my account ἕνεκεν ἐμοῦ heneken emou for my sake, because of me | personal allegiance to Jesus specifically, not merely righteous conduct in the abstract for my sake, because of me | The Beatitudes’ persecution clause pivots from “for righteousness” (v.10) to “because of me” (v.11) — allegiance to the person of Jesus is the ultimate ground of kingdom blessing, not adherence to a moral code or law | karena Aku (High) — this personalizes discipleship around Jesus himself, not around a religious law-code (Hukum Taurat) or a general ethic; must be preserved distinctly from ketaatan syariat-style framing already flagged in the baseline’s “obedience_of_faith” doctrine |
| revile / falsely say all kinds of evil ὀνειδίσωσιν… εἴπωσιν πᾶν πονηρὸν… ψευδόμενοι oneidisōsin… eipōsin pan ponēron… pseudomenoi reproach… say every evil… lying | verbal slander and false accusation revile, insult, falsely say all kinds of evil | Anticipates the false accusations Jesus himself will face at trial (chs. 26-27) — disciples share the pattern of their teacher’s suffering | dicela / difitnahkan (Low) — standard vocabulary, low doctrinal risk |
Matthew 5:12
Text sense (TB): “Bersukacitalah dan bergembiralah, karena upahmu besar di sorga, sebab demikianlah juga dianiaya nabi-nabi yang sebelum kamu.”
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| rejoice/be glad χαίρετε καὶ ἀγαλλιᾶσθε chairete kai agalliasthe rejoice and exult/leap for joy | overflowing, exuberant joy, not stoic endurance rejoice and be glad | Persecution is met not with resignation but with active, joyful celebration, because it confirms kingdom belonging | bersukacitalah dan bergembiralah (Low) — standard, low risk |
| reward μισθός misthos wage, pay, recompense | a laborer’s due wage — but used here of God’s gracious response to faithful discipleship, not earned merit reward, wage | TB deliberately renders this upah (wage), not pahala — a crucial distinction, since pahala names merit accumulated toward salvation in Islamic soteriology, while this “reward” is God’s gracious response given to those already blessed and kingdom-secured by grace, not a payment that secures entry | upah (High) — TB’s established term; must never drift toward pahala; teaching notes should clarify this reward flows from grace-given kingdom belonging already granted in v.3 and v.10, not merit that earns entry into the kingdom |
| prophets προφῆται prophētai prophets | see baseline “prophet” (nabi) — reuse prophets | Links persecuted disciples to the whole line of OT prophets who suffered for faithfully declaring God’s word — a redemptive-historical, not Islamic-prophetic-succession, connection | nabi-nabi (High — reuse baseline exactly) — per baseline, must be anchored to the OT redemptive-historical prophetic line, not read as part of, or in competition with, the Islamic closed prophetic line culminating in Muhammad |
PART 2 — CHAPTER-BY-CHAPTER STUDY: Matthew 1-28
Chapter 1 — Genealogy and Birth of Jesus
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| Jesus Ἰησοῦς Iēsous ”YHWH saves” | proper name; also carries built-in salvation-meaning (1:21, “he will save his people from their sins”) Jesus | Reuse baseline exactly — Yesus (Critical) | Yesus — never Nabi Isa per baseline forbidden-substitution rule |
| Christ Χριστός Christos Anointed One | see baseline “messiah” Christ, Messiah | Reuse baseline — Mesias/Kristus (Critical) | Use Kristus as proper-name component per Alkitab TB convention (e.g., “Yesus Kristus”), and Mesias where the title’s OT-fulfillment sense is in view; both governed by baseline’s Critical framing distinguishing from Quranic Isa al-Masih |
| son of David / son of Abraham υἱὸς Δαυίδ / υἱὸς Ἀβραάμ huios Dauid / huios Abraam descendant of David / of Abraham | genealogical descent claim opening the whole Gospel son of David, son of Abraham | Matthew’s opening verse frames Jesus’ whole identity through the Davidic-messianic and Abrahamic-covenant lines — programmatic for the entire book | Anak Daud (High, NEW — see glossary) used as messianic title; keturunan Abraham (Low, descent) — distinct from the title-use of “Anak Daud” seen later (9:27 etc.) |
| Immanuel (“God with us”) Ἐμμανουήλ Emmanouēl ”God with us” | fulfillment-quotation from Isaiah 7:14, applied directly to Jesus Immanuel, God with us | The book’s opening Christological claim: God himself is personally present in Jesus — directly touching Incarnation and Deity of Christ, the two most sensitive doctrines in the whole curriculum | Imanuel (Critical, NEW — see glossary); must always carry the note that “God with us” affirms the incarnate presence of God himself in Jesus, the most direct possible collision with tanzih theology |
| virgin παρθένος parthenos virgin, unmarried young woman | sexual innocence/virginity; here specifically tied to the fulfillment-quotation of Isaiah 7:14 virgin | The virgin conception is the miraculous sign accompanying the Incarnation — directly relevant to, though distinct from, the Islamic doctrine which also affirms Mary’s virginity but denies Jesus’ deity | anak dara (Critical, NEW — see glossary) |
| Holy Spirit Πνεῦμα Ἅγιον Pneuma Hagion see baseline | see baseline Holy Spirit | The conception is by the Holy Spirit’s direct agency, not human paternity — reuse baseline exactly | Roh Kudus (Critical — reuse baseline) |
| save σώσει sōsei will save | see baseline “salvation” root will save | ”He will save his people from their sins” (1:21) — ties Jesus’ very name to the doctrine of salvation from the book’s first chapter | reuse baseline keselamatan/menyelamatkan framework (Critical) |
Chapter 2 — The Magi, Flight to Egypt
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| worship προσκυνέω proskyneō to bow down, prostrate before | homage ranging from respectful bowing to full religious worship of deity, depending on the object worship, do homage | The Magi’s proskyneō toward the infant Jesus is Matthew’s first narrative act of worship directed at Jesus — an implicit deity claim that recurs at key Christological turning points throughout the Gospel | menyembah (Critical, NEW — see glossary); every occurrence directed at Jesus (2:2, 2:11, 8:2, 9:18, 14:33, 15:25, 28:9, 28:17) needs a note that this is worship of Jesus as divine, not mere royal courtesy |
| King of the Jews βασιλεὺς τῶν Ἰουδαίων basileus tōn Ioudaiōn king of the Jews | royal-messianic title, echoed again at the crucifixion (27:37) King of the Jews | Frames Jesus’ identity in explicitly royal-messianic, Davidic-covenant terms from birth to death | Raja orang Yahudi (High) — ties to Davidic covenant / messianic promise doctrines already Critical/High in baseline |
| fulfilled πληρωθῇ plērōthē might be fulfilled | see full entry under fulfillment formula (ch. 1 already implicit, formalized ch. 2) fulfilled, was fulfilled | Matthew’s first explicit fulfillment-formula citations (Bethlehem, Egypt, Nazarene, Rachel weeping) establish the redemptive-historical pattern used ~16 times through the book | digenapi/menggenapi (Medium, NEW — see glossary) |
Chapter 3 — John the Baptist; Jesus’ Baptism
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| repent / repentance μετανοέω / μετάνοια metanoeō / metanoia change one’s mind, turn around | a decisive reorientation of the whole person toward God, not mere regret repent, repentance | John’s and Jesus’ opening public message; repentance is the necessary posture for entering the in-breaking Kingdom of Heaven | bertobat/pertobatan (High, NEW — see glossary) |
| Kingdom of Heaven βασιλεία τῶν οὐρανῶν basileia tōn ouranōn see core passage entry | — kingdom of heaven | ”The kingdom of heaven is at hand” (3:2) — the book’s programmatic announcement, first spoken by John, then by Jesus (4:17) | Kerajaan Surga (High — reuse from core passage analysis) |
| baptize / baptism βαπτίζω / βάπτισμα baptizō / baptisma to immerse, dip | a distinctively Christian initiatory rite (though John’s baptism of repentance is preparatory, distinct from later Christian baptism) baptize, baptism | John’s baptism of repentance prepares the way; Jesus’ own baptism (3:13-17) is the moment of the Father’s voice and the Spirit’s descent, publicly identifying the Son | membaptis/baptisan (Medium, NEW — see glossary) |
| Son (beloved Son) υἱός (ἀγαπητός) huios (agapētos) son (beloved) | see baseline “son_of_god” Son, beloved Son | The Father’s voice from heaven at the baptism explicitly names Jesus “my beloved Son” — reuse baseline Critical framing exactly | Anak(-Ku) yang Kukasihi (Critical — reuse baseline Anak Allah framework) |
Chapter 4 — Temptation; Calling the First Disciples
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| Son of God (in temptation) υἱὸς τοῦ θεοῦ huios tou theou see baseline | — Son of God | Satan’s temptations (“If you are the Son of God…”) test the very identity affirmed at the baptism — reuse baseline Critical | Anak Allah (Critical — reuse baseline) |
| worship προσκυνέω proskyneō see ch. 2 | — worship | Satan demands proskynēsis for himself (4:9); Jesus’ refusal (“Worship the Lord your God… him only shall you serve,” 4:10) draws the sharpest possible line around exclusive worship — directly reinforcing tawhid-adjacent sensitivities in a way that actually supports (not threatens) careful Indonesian communication | menyembah (Critical — reuse ch. 2 entry) |
| follow ἀκολουθέω akoloutheō to follow, accompany | to become a committed follower/disciple, leaving one’s former life follow, follow me | ”Follow me” (4:19) is Jesus’ first discipleship-call formula, repeated throughout the book — the verbal root of the whole Discipleship and Cost of Following Jesus doctrine | mengikut (Medium, NEW — see glossary) |
| kingdom of heaven at hand ἤγγικεν… βασιλεία τῶν οὐρανῶν ēngiken… basileia tōn ouranōn has drawn near | see ch. 3 kingdom of heaven is at hand | Jesus repeats John’s announcement (4:17), now as his own programmatic message | Kerajaan Surga sudah dekat (High — reuse) |
Chapter 5 — Sermon on the Mount, Part 1 (vv.1-12 = Core Passage above; vv.13-48 below)
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| fulfill (the Law/Prophets) πληρῶσαι plērōsai to fill up, complete | to bring to its intended completion, not to abolish fulfill | ”I have not come to abolish…but to fulfill” (5:17) — Jesus’ teaching authority is presented as the intended completion of the Torah and Prophets, not their replacement or their abrogation | menggenapi (High, NEW — extends the fulfillment-formula entry with direct programmatic force at 5:17; distinct sensitivity from the citation-formula use since it makes a direct claim about Jesus’ relationship to Hukum Taurat) |
| righteousness exceeding the Pharisees περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν Γραμματέων καὶ Φαρισαίων perisseusē hē dikaiosynē… your righteousness must exceed/abound more than | a righteousness surpassing external legal performance your righteousness must exceed | The programmatic verse (5:20) for the whole Sermon and for the curriculum’s “Righteousness Exceeding the Pharisees” doctrine: righteousness rooted in heart-transformation exceeds Pharisaic external rule-keeping | kebenaran (High/Critical — reuse baseline); teaching note must distinguish this heart-level, kingdom righteousness from BOTH Pharisaic external legalism AND a deeds-weighing Islamic righteousness framework — a double distinction unique to this doctrine |
| perfect τέλειος teleios complete, whole, mature | moral/relational completeness, reflecting God’s own character, not flawless performance perfect | ”You shall be perfect, as your heavenly Father is perfect” (5:48) — the Sermon’s climactic ethical standard, grounded in God’s character, not an achievable moral checklist | sempurna (Medium, NEW — see glossary) |
| “you have heard… but I say” ἠκούσατε… ἐγὼ δὲ λέγω ēkousate… egō de legō you heard… but I say | a formula asserting personal authority over/above the received legal tradition you have heard it said… but I say to you | The six antitheses (5:21-48) repeatedly place Jesus’ own authoritative word alongside and even over the received legal tradition — direct evidence for the Authority of Jesus’ Teaching doctrine | ties to exousia entry (ch. 7 below); the formula itself needs no separate gloss but its cumulative rhetorical force should be flagged in teaching notes |
Chapter 6 — The Lord’s Prayer, Almsgiving, Fasting, Anxiety
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| hypocrite ὑποκριτής hypokritēs stage-actor, one who wears a mask | one who performs righteousness for an audience rather than living it before God hypocrite | Jesus repeatedly condemns performing piety (alms, prayer, fasting) for human approval rather than in genuine relationship with the Father | orang munafik (High, NEW — see glossary) |
| Father (Our Father) Πάτερ ἡμῶν Pater hēmōn our Father | see baseline “father” (Critical) Our Father | The Lord’s Prayer models intimate filial address to God — reuse baseline exactly, with the added pastoral weight of being the Bible’s most memorized, most-taught prayer | Bapa kami (Critical — reuse baseline) |
| kingdom come ἐλθέτω ἡ βασιλεία σου elthetō hē basileia sou let your kingdom come | petition for God’s reign to be fully realized your kingdom come | Reuse Kingdom of Heaven/Kingdom of God framework — believers pray for its consummation even as it is already inaugurated | datanglah Kerajaan-Mu (High — reuse) |
| forgive us our debts ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν aphes hēmin ta opheilēmata hēmōn release/let go our debts | sin pictured as a debt owed to God, forgiven by God’s initiative forgive us our debts/trespasses/sins | Reciprocal forgiveness (human-to-human) is modeled on, and made possible by, God’s prior forgiveness — see also ch. 18’s unforgiving-servant parable | ampunilah kami akan kesalahan kami (Medium — reuse forgiveness entry, see ch. 26) |
| seek first the kingdom ζητεῖτε… τὴν βασιλείαν zēteite… tēn basileian seek the kingdom | prioritizing God’s reign above material anxiety seek first the kingdom | Practical outworking of Kingdom of Heaven theology in daily discipleship | carilah dahulu Kerajaan Allah (note: 6:33 uses “Kerajaan Allah” in TB, not “Kerajaan Surga” — see cross-reference note below) |
Cross-reference note (6:33; also 12:28, 19:24, 21:31, 21:43): A small number of Matthean verses use basileia tou theou (“Kingdom of God”) rather than Matthew’s usual basileia tōn ouranōn (“Kingdom of Heaven”). Both must render consistently with the established terms — Kerajaan Allah (baseline, Medium) and Kerajaan Surga (this analysis, High) respectively — while teaching notes affirm these are the same reality described in two idioms, not two different kingdoms.
Chapter 7 — Judging, the Narrow Gate, True and False Fruit
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| authority ἐξουσία exousia delegated right, authority, power to act | recognized right/warrant to act or command — distinct from dynamis (raw power/might, baseline “power_of_god”) authority, power | ”The crowds were astonished… for he taught them as one having authority, and not as their scribes” (7:28-29) — the Sermon’s concluding verdict, foundational for the Authority of Jesus’ Teaching doctrine | kuasa/otoritas (High, NEW — see glossary) |
| narrow gate στενὴ ἡ πύλη stenē hē pylē the narrow gate | the demanding path of genuine discipleship versus the easy, popular path narrow gate, narrow way | Discipleship is costly and requires deliberate, narrow-path commitment — early statement of the Cost of Following Jesus doctrine | pintu yang sesak (Medium) — standard TB idiom, low lexical risk |
| Lord, Lord Κύριε, Κύριε Kyrie, Kyrie Lord, Lord | see baseline “lord” (Critical) Lord, Lord | ”Not everyone who says to me ‘Lord, Lord’ will enter the kingdom” (7:21) — verbal confession of Jesus’ Lordship must be matched by obedience; anticipates the Great Commission’s call to “teach them to obey” | Tuhan, Tuhan (Critical — reuse baseline) |
Chapter 8 — Healing Miracles; Authority over Nature
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| authority (centurion) ἐξουσίαν exousian see ch. 7 | — authority | The centurion recognizes Jesus’ authority-at-a-distance over sickness, paralleling his own military chain-of-command authority — Gentile recognition of Jesus’ authority anticipates the Great Commission’s universal scope | kuasa/otoritas (High — reuse ch. 7) |
| “who then is this?“ ποταπός ἐστιν οὗτος potapos estin houtos what sort of man is this | astonished Christological question after the storm is calmed who then is this? | The disciples’ question is the Gospel’s recurring implicit Christological puzzle, answered progressively across the book | no new lexical entry; teaching note should track this thread of implicit deity-recognition |
| Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou son of man | Jesus’ characteristic self-designation, combining full humanity with a veiled claim to the divine authority and eschatological role of the Daniel 7:13-14 figure “one like a son of man” given dominion, glory, and an everlasting kingdom Son of Man | First occurrence (8:20, “the Son of Man has nowhere to lay his head”); recurs throughout as Jesus’ preferred self-title, especially in passion and eschatological contexts | Anak Manusia (Critical, NEW — see glossary); must never be read as “merely human” without the accompanying Daniel 7 authority claim being explained |
Chapter 9 — Forgiving Sins; Calling Matthew; New Wine
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| authority to forgive sins ἐξουσίαν ἀφιέναι ἁμαρτίας exousian aphienai hamartias authority to release/forgive sins | claiming a divine prerogative (forgiving sins) as evidence of the Son of Man’s authority authority to forgive sins | The scribes rightly recognize the implicit deity claim (“this man blasphemes,” 9:3) — one of the Gospel’s clearest deity-of-Christ moments, deliberately placed early in the narrative | kuasa mengampuni dosa (Critical) — this combination of exousia + forgiveness of sins is a direct and explicit deity claim; requires the same theologian-review weight as the baseline’s Critical Christological terms |
| mercy not sacrifice ἔλεος… θυσίαν eleos… thysian mercy… sacrifice | quoting Hosea 6:6 against a ritual-compliance framework of righteousness I desire mercy, not sacrifice | Anticipates the Righteousness Exceeding the Pharisees doctrine: God’s priority is compassion over ritual performance | kemurahan/belas kasihan (Medium — reuse ch. 5:7 mercy entry) |
| Son of David (as healing address) υἱὲ Δαυίδ huie Dauid Son of David! | direct messianic address/petition Son of David, have mercy on us | First occurrence of the healing-context “Son of David” address (9:27), repeated at 12:23, 15:22, 20:30-31, 21:9, 21:15 — a recurring messianic confession voiced especially by those on the margins | Anak Daud (High — reuse ch. 1 entry) |
Chapter 10 — Commissioning the Twelve
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| apostles ἀπόστολοι apostoloi those sent out | see baseline “apostle” apostles | The Twelve are named and formally commissioned — reuse baseline Critical framing exactly | rasul (Critical — reuse baseline; every occurrence needs the translator note distinguishing the NT office from the Islamic doctrine of a closed prophetic line culminating in Muhammad) |
| take up the cross / lose life for my sake σταυρόν… ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ stauron… apolesas tēn psychēn autou heneken emou cross… having lost his life for my sake | see full entry ch. 16 take up his cross; find/lose his life | First occurrence (10:38-39) of the cross-bearing, self-losing discipleship formula developed fully at 16:24-25 | memikul salib / kehilangan nyawa karena Aku (High — see ch.16 glossary entry) |
| worthy is the laborer ἄξιος ὁ ἐργάτης axios ho ergatēs the worker is worthy | reciprocal support due to those sent to minister the laborer deserves his wages | Ties into the misthos (reward/wage) theology already flagged at 5:12 — support for gospel workers is framed as due wages, not merit toward salvation | layak menerima upahnya (Medium — reuse upah framing) |
Chapter 11 — John the Baptist’s Question; Jesus’ Yoke
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| the one who is to come ὁ ἐρχόμενος ho erchomenos the coming one | a recognized messianic title/description he who is to come, the Coming One | John’s disciples ask whether Jesus is “the one to come” — a direct messianic-identity question Jesus answers with fulfillment evidence (11:4-5, echoing Isaiah) | ties to baseline Mesias (Critical) — no separate new term, but the specific title-form should be flagged for consistent rendering as an implicit messianic question |
| yoke ζυγός zygos a wooden crosspiece joining draft animals, or (figuratively) the burden of obedience to a teacher’s instruction | in Jewish usage, especially “the yoke of the Torah/Law” — obligation to a body of teaching/commands yoke | ”My yoke is easy, my burden is light” (11:30) contrasts Jesus’ teaching-authority with the burdensome legal instruction of the scribes/Pharisees — directly relevant to Authority of Jesus’ Teaching and Righteousness Exceeding the Pharisees | kuk (Medium, NEW) — a less common Indonesian word (yoke, as in oxen); TB retains it; low everyday familiarity risk but no doctrinal collision; teaching note should explain the “yoke of Torah” background |
Chapter 12 — Sabbath Controversies; the Unforgivable Sin
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| Lord of the Sabbath κύριος… τοῦ σαββάτου kyrios tou sabbatou lord of the Sabbath | claiming personal authority over a divinely-instituted Mosaic institution Lord of the Sabbath | ”The Son of Man is lord of the Sabbath” (12:8) — combines the Critical Tuhan term with the Critical Anak Manusia term in a single direct authority claim over Torah observance | Tuhan… atas hari Sabat (Critical — reuse both baseline “lord” and this analysis’s “Son of Man” entries together) |
| blasphemy against the Holy Spirit βλασφημία… τοῦ Πνεύματος blasphēmia… tou Pneumatos slander/blasphemy… of the Spirit | the one unforgivable sin — deliberate, willful attribution of the Spirit’s clearly divine work to an evil source blasphemy against the Holy Spirit | The single most severe warning in the Gospel; a direct rejection of the Spirit’s own testimony to Jesus | menghujat Roh Kudus (Critical, NEW — see glossary); needs a note distinguishing this NT unforgivable sin from the Islamic doctrine of shirk (associating partners with Allah) — a superficially similar “unforgivable sin” category but with entirely different theological grounding |
| Kingdom of God (variant) βασιλεία τοῦ θεοῦ basileia tou theou see baseline | — kingdom of God | ”The kingdom of God has come upon you” (12:28) — see cross-reference note under ch. 6 | Kerajaan Allah (Medium — reuse baseline) |
Chapter 13 — Parables of the Kingdom
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| parable παραβολή parabolē a placing-alongside, comparison | an extended figurative narrative teaching device unique to Jesus’ pedagogical method parable | Matthew 13 is the first great discourse built entirely of Kingdom parables, establishing the genre used repeatedly through ch. 25 | perumpamaan (Low, NEW) — standard, well-established Indonesian Bible term; low doctrinal risk |
| mysteries of the kingdom μυστήρια τῆς βασιλείας mystēria tēs basileias mysteries/secrets of the kingdom | previously hidden divine truths now disclosed through Jesus’ teaching to those with ears to hear secrets/mysteries of the kingdom | Parables both reveal and conceal Kingdom truth, depending on the hearer’s response — a distinctive Matthean theology of revelation | rahasia Kerajaan Surga (Medium, NEW — see glossary) |
| end of the age συντέλεια τοῦ αἰῶνος synteleia tou aiōnos completion/consummation of the age | the eschatological culmination of the present age at final judgment end of the age, end of the world | First occurrence (13:39-40, 49), tied to the harvest-judgment imagery; recurs at 24:3 and 28:20 | akhir zaman (Medium, NEW — see glossary) |
| furnace of fire / weeping and gnashing of teeth κάμινον τοῦ πυρός… κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων kaminon tou pyros… klauthmos kai ho brygmos tōn odontōn furnace of fire… weeping and grinding of teeth | vivid images of final judgment and exclusion from the kingdom fiery furnace; weeping and gnashing of teeth | Matthew’s recurring formula for final judgment, appearing across chs. 8, 13, 22, 24, 25 | dapur api / meratap dan mengertakkan gigi (Medium) — standard vivid TB idiom, ties to the Judgment and the End of the Age doctrine |
Chapter 14 — Death of John the Baptist; Feeding the 5,000; Walking on Water
No major new terms; the chapter reuses Son of God (14:33, disciples’ worship-confession, Critical), worship/proskyneō (14:33, Critical), and introduces one small new expression:
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| little faith / doubt ὀλιγόπιστε… διστάζω oligopiste… distazō little-faithed one… to doubt/hesitate | wavering, insufficient trust — not unbelief, but faith that falters under pressure ”you of little faith,” “why did you doubt?” | Peter’s faltering faith while walking toward Jesus becomes a pastoral case study in the nature and growth of faith (baseline “faith” doctrine, High) | kurang percaya / bimbang (Medium, NEW — see glossary); reinforces baseline iman doctrine by illustrating faith as a relationship that can waver, not a fixed pillar-assent as in the Islamic iman framework |
Chapter 15 — Tradition vs. Commandment; the Canaanite Woman’s Faith
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| tradition (of men) παράδοσις (τῶν ἀνθρώπων) paradosis (tōn anthrōpōn) that which is handed down | inherited human religious custom, contrasted with God’s actual commandment tradition, human tradition | ”You leave the commandment of God and hold to the tradition of men” (15:3) — directly develops the Righteousness Exceeding the Pharisees doctrine by exposing external religious tradition as a potential substitute for genuine obedience | adat/tradisi manusia (Medium, NEW) — low lexical risk, but pastoral sensitivity needed given the role of adat (custom) in Indonesian social and religious life generally |
| defile κοινοῖ koinoi makes common/unclean | moral/spiritual defilement originating from the heart, not from ritual food-contact defiles | ”What comes out of the mouth defiles” (15:11, 18) relocates purity from ritual/dietary observance to the heart — directly relevant material for the Righteousness Exceeding the Pharisees doctrine and adjacent to the food/purity sensitivities noted in the Romans baseline (ch. 14) | menajiskan (Medium) — standard term, moderate risk given resonance with ritual-purity categories present in multiple Indonesian religious traditions; must anchor to heart-source, not food itself |
| great is your faith μεγάλη σου ἡ πίστις megalē sou hē pistis great is your faith | commendation of a Gentile woman’s persistent trust in Jesus specifically great is your faith | The Canaanite woman’s faith prefigures the Gospel’s expanding, Gentile-inclusive scope, anticipating the Great Commission | besar imanmu (High — reuse baseline iman) |
Chapter 16 — Peter’s Confession; the Cost of Discipleship
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| ”You are the Christ, the Son of the living God” Σὺ εἶ ὁ Χριστός, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος Sy ei ho Christos, ho Huios tou Theou tou zōntos You are the Christ, the Son of the living God | the Gospel’s central Christological confession, combining Messiahship and unique divine Sonship You are the Christ, the Son of the living God | Peter’s confession (16:16) is the theological hinge of the whole Gospel, immediately followed by the church-founding promise — combines baseline’s two most Critical Christological terms | Engkau adalah Mesias, Anak Allah yang hidup (Critical — reuse baseline Mesias and Anak Allah together; the single highest-density Critical-term verse for theologian review priority in Matthew) |
| church ἐκκλησία ekklēsia assembly, called-out gathering | see baseline “church” church | ”On this rock I will build my church” (16:18) — first occurrence of ekklēsia in the Gospel; foundational for the whole Church and Church Discipline doctrine | jemaat (Medium — reuse baseline exactly) |
| keys of the kingdom κλεῖς τῆς βασιλείας kleis tēs basileias keys of the kingdom | authority to open/close access, granted here specifically to Peter keys of the kingdom | Symbol of delegated kingdom-authority granted to Peter and, by extension (18:18), to the gathered church | kunci Kerajaan Surga (High, NEW — see glossary) |
| bind and loose δέω / λύω deō / lyō to bind / to release | authoritative declaration, ratified in heaven, of what is prohibited/permitted bind… loose | Grants the church Spirit-guided authority in doctrine and discipline — must not be read as a legal fatwa-issuing authority or as a human power controlling salvation apart from Christ’s finished work | mengikat… melepaskan (High, NEW — see glossary) |
| take up his cross / deny himself ἄρας τὸν σταυρὸν αὐτοῦ / ἀπαρνησάσθω ἑαυτόν aras ton stauron autou / aparnēsasthō heauton take up his cross / deny/renounce himself | radical self-renunciation and willingness to suffer/die in following Jesus take up his cross; deny himself | The Gospel’s definitive statement of the Cost of Following Jesus doctrine, following immediately on the first passion prediction | memikul salibnya / menyangkal dirinya (High, NEW — see glossary); “salib” carries the weight of the crucifixion the Quran denies occurred (Q4:157), so its use as a discipleship metaphor already presupposes and reinforces the historical crucifixion claim |
Chapter 17 — The Transfiguration
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| transfigured μετεμορφώθη metemorphōthē was transformed in form/appearance | a visible, temporary manifestation of divine glory in Jesus’ physical body transfigured, transformed | A momentary unveiling of Jesus’ divine glory (baseline “glory,” Medium) witnessed by three disciples, confirmed by the Father’s voice repeating the baptismal Sonship declaration | dimuliakan rupa-Nya / berubah rupa (High) — combines baseline kemuliaan with the Critical Anak Allah confirmation (“This is my beloved Son… listen to him,” 17:5) |
| listen to him ἀκούετε αὐτοῦ akouete autou hear/obey him | a direct command establishing Jesus’ teaching as supremely authoritative, above even Moses and Elijah present in the scene listen to him | Directly reinforces the Authority of Jesus’ Teaching doctrine at its highest pitch — even the Law-giver (Moses) and the greatest prophet (Elijah) yield the floor to Jesus | dengarkanlah Dia (High) — reinforces exousia entries above |
Chapter 18 — Church Discipline; the Unforgiving Servant
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| tell it to the church εἰπὲ τῇ ἐκκλησίᾳ eipe tē ekklēsia tell/say to the church | formal, corporate step in the church discipline process tell it to the church | Establishes the concrete procedure (18:15-17) underlying the whole Church and Church Discipline doctrine, with ekklēsia now functioning as a disciplinary/decision-making body | katakanlah kepada jemaat (High — reuse baseline jemaat, but flag High here specifically because the discipline-procedure context raises the stakes above the Medium risk baseline assigns to ordinary “church” references) |
| bind and loose (repeated) δέω / λύω deō / lyō see ch. 16 | — bind… loose | Extended here explicitly to the gathered church body (not Peter alone), grounding congregational discipline authority | mengikat… melepaskan (High — reuse ch. 16 entry) |
| where two or three are gathered οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα hou gar eisin dyo ē treis synēgmenoi eis to emon onoma where two or three are gathered in my name | Christ’s promised presence with even the smallest gathered church body where two or three are gathered in my name | Grounds church discipline and corporate prayer in Christ’s ongoing personal presence, echoing the Immanuel theme from ch. 1 and anticipating “I am with you always” at 28:20 | berkumpul dalam nama-Ku (Medium) — standard, low lexical risk but theologically rich; ties Immanuel motif across the book |
| seventy times seven / forgive ἑβδομηκοντάκις ἑπτά / ἀφίημι hebdomēkontakis hepta / aphiēmi seventy times seven / release, forgive | limitless, repeated forgiveness modeled on God’s own limitless forgiveness of a much greater debt seventy-seven times / seventy times seven; forgive | The unforgiving-servant parable ties forgiveness of others directly to having received God’s forgiveness — see ch. 26 for the fuller aphesis entry | mengampuni (High — reuse ch. 26 pengampunan entry) |
Chapter 19 — Divorce, Children, the Rich Young Man
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| eternal life ζωὴν αἰώνιον zōēn aiōnion eternal/age-lasting life | life in the fully realized Kingdom, both qualitative (God’s own life) and unending eternal life | The rich young man’s question (“what must I do to have eternal life?”) frames a whole exchange contrasting works-based approaches to eternal life with the “with God all things are possible” grace principle developed further in ch. 20’s vineyard parable | hidup yang kekal (Medium, NEW — see glossary) |
| with God all things are possible παρὰ δὲ θεῷ πάντα δυνατά para de theō panta dynata with God all things are possible | God’s sovereign power to save those who, by human/legal effort, cannot save themselves with God all things are possible | Direct rebuttal to a merit-based path to eternal life (“it is easier for a camel…”) — reinforces baseline grace doctrine (High) against any deeds-weighing salvation framework | reuse baseline anugerah/kuasa Allah framing (High) |
Chapter 20 — Laborers in the Vineyard; the Ransom Saying
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| laborers in the vineyard (grace, not merit) — (parable) — — | a parable illustrating God’s sovereign generosity, which is not calculated proportionally to work performed parable of the workers in the vineyard | Directly illustrates and defends the baseline grace doctrine (High) — the same wage (misthos) is given regardless of hours worked, defeating a merit-accounting framework | reuse baseline anugerah (High) with this parable as primary illustrative passage |
| ransom λύτρον lytron the price paid to redeem/release a slave or captive | a substitutionary payment securing another’s release ransom | ”The Son of Man came… to give his life as a ransom for many” (20:28) — the Gospel’s clearest statement of substitutionary atonement, a doctrine with no counterpart in Islamic soteriology (which denies the crucifixion and has no substitutionary-death category) | tebusan (Critical, NEW — see glossary) |
| Son of David (healing, blind men) υἱὲ Δαυίδ huie Dauid see ch. 9 | — Son of David, have mercy | Second-to-last occurrence of the healing-context messianic title, just before the triumphal entry | Anak Daud (High — reuse ch. 9 entry) |
Chapter 21 — Triumphal Entry; Temple Cleansing; Parable of the Tenants
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| Hosanna to the Son of David Ὡσαννὰ τῷ υἱῷ Δαυίδ Hōsanna tō huiō Dauid ”Save, we pray!” to the Son of David | Hebrew liturgical acclamation (“Hosanna”) combined with the messianic title Hosanna to the Son of David | The crowd’s public messianic acclamation, fulfilling Zechariah 9:9’s donkey-prophecy — the Fulfillment of OT Prophecy doctrine given its most public narrative demonstration | Hosana bagi Anak Daud (High — retain the Hebrew loanword Hosana per established Bible tradition; combine with Anak Daud entry above) |
| cornerstone / rejected stone λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας lithon hon apedokimasan hoi oikodomountes… kephalēn gōnias the stone the builders rejected has become the cornerstone | quoting Psalm 118:22 — the rejected stone becoming the foundation stone, applied to Jesus’ coming rejection and vindication the stone the builders rejected has become the cornerstone | Directly prophesies Jesus’ rejection by Israel’s leaders and his ultimate vindication (resurrection) — ties Fulfillment of Prophecy to the Passion narrative | batu penjuru (Medium, NEW — see glossary) |
| Kingdom of God taken away, given to a people producing fruit ἀρθήσεται ἀφ᾿ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρπούς arthēsetai… hē basileia tou theou… ethnei poiounti tous karpous the kingdom of God will be taken from you and given to a nation/people producing its fruits | judgment on unfaithful leadership and reassignment of kingdom stewardship to a fruit-bearing people the kingdom of God will be taken away from you | Anticipates the Gentile-inclusive expansion of the kingdom fulfilled at the Great Commission | Kerajaan Allah (Medium — reuse baseline; note this is the “Kingdom of God” variant phrase, see cross-reference note under ch. 6) |
Chapter 22 — Wedding Feast Parable; Greatest Commandment
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| many are called, few are chosen πολλοὶ… κλητοί, ὀλίγοι δὲ ἐκλεκτοί polloi… klētoi, oligoi de eklektoi many called, few chosen | contrasts the broad extension of the gospel invitation with the smaller number who genuinely respond many are called, but few are chosen | Directly extends baseline “called” and “election” doctrines (Medium) with a Matthean parable that must not be read as arbitrary favoritism, but as distinguishing a broad outward invitation from genuine, responsive faith | banyak yang dipanggil, tetapi sedikit yang dipilih (Medium — reuse baseline yang dipanggil / pemilihan exactly) |
| greatest commandment: love ἀγαπήσεις agapēseis you shall love | self-giving, covenantal love, the summary of the whole Law love the Lord… love your neighbor | Jesus identifies love of God and neighbor as the interpretive key to the entire Law and Prophets — directly relevant to Righteousness Exceeding the Pharisees (a righteousness rooted in love, not legal calculation) | kasih (Low, NEW) — standard, foundational term; low doctrinal risk, though its centrality should be flagged for consistent, prominent rendering |
| David calls him Lord Δαυὶδ… καλεῖ αὐτὸν Κύριον Dauid… kalei auton Kyrion David… calls him Lord | quoting Psalm 110:1 to press an implicit deity claim: David’s own “son” is also David’s “Lord” David calls him Lord | A subtle but pointed argument for Jesus’ deity woven into a debate narrative — reinforces Deity of Christ and Lordship of Christ doctrines, both already Critical/High in baseline | reuse baseline Tuhan (Critical) and Anak Daud (High) together |
Chapter 23 — Seven Woes Against the Scribes and Pharisees
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| woe οὐαί ouai woe! | a prophetic pronouncement of coming judgment/lament woe | The sevenfold “woe to you” (23:13-29) is Matthew’s most concentrated denunciation of external, performance-based religion — the doctrine of Righteousness Exceeding the Pharisees stated in its harshest negative form | celakalah (Medium, NEW — see glossary) |
| hypocrites (repeated) ὑποκριταί hypokritai see ch. 6 | — hypocrites | Repeated seven times in this chapter alone; the term’s cumulative rhetorical weight in ch. 23 is the highest concentration in the whole Gospel | orang munafik (High — reuse ch. 6 entry) |
| shut the kingdom of heaven κλείετε τὴν βασιλείαν τῶν οὐρανῶν kleiete tēn basileian tōn ouranōn you shut the kingdom of heaven | religious leaders actively blocking others’ access to the kingdom through false teaching you shut the kingdom of heaven against people | A direct inversion of the “keys of the kingdom” (16:19) theme — misused religious authority closes rather than opens access to the kingdom | menutup Kerajaan Surga (High — reuse Kerajaan Surga entry) |
Chapter 24 — The Olivet Discourse: Signs of the End
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| coming (of the Son of Man) παρουσία parousia arrival, presence, coming | the technical NT term for Christ’s future glorious return coming, arrival | ”As it was in the days of Noah, so will it be at the coming of the Son of Man” (24:37-39) — Matthew’s central eschatological term, distinct from and far more theologically loaded than a general “coming” | kedatangan (High, NEW — see glossary); must be distinguished from the Islamic doctrine of Nuzul Isa (the return of Isa al-Masih as a sign preceding the Mahdi, who dies a natural death and is not the divine judge of all humanity) |
| abomination of desolation βδέλυγμα τῆς ἐρημώσεως bdelygma tēs erēmōseōs the abomination that causes desolation | quoting Daniel, a sacrilegious act of desecration in the temple signaling coming catastrophe the abomination of desolation | Ties end-times prophecy directly to the OT book of Daniel, reinforcing the Fulfillment of Prophecy doctrine in an eschatological register | Pembinasa keji (Medium, NEW — see glossary; TB-established rendering) |
| this generation will not pass ἡ γενεὰ αὕτη οὐ μὴ παρέλθῃ hē genea hautē ou mē parelthē this generation will certainly not pass away | a much-debated statement about the timing of the events described this generation will not pass away | A key interpretive challenge for the Judgment and the End of the Age doctrine, requiring careful, non-dogmatic teaching notes on timing | angkatan ini (Medium) — standard vocabulary, interpretive rather than lexical risk |
| no one knows the day or hour οὐδεὶς οἶδεν… τὴν ἡμέραν… οὐδὲ τὴν ὥραν oudeis oiden… tēn hēmeran… oude tēn hōran no one knows the day nor the hour | the unpredictability of the final day, guarding against date-setting no one knows the day or hour | Balances urgency with epistemic humility about eschatological timing — important pastoral safeguard against date-setting speculation, a live issue in many religious communities including some Indonesian apocalyptic movements | tidak seorang pun yang tahu… hari maupun saatnya (Medium) |
Chapter 25 — Parables of Judgment: Virgins, Talents, Sheep and Goats
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| talent(s) τάλαντον talanton a large unit of monetary weight | in the parable, a large sum of money entrusted for stewardship; the English “talent” (skill/gift) derives etymologically from this parable talents | Illustrates faithful stewardship of what God entrusts, rewarded not by the amount produced but by faithfulness itself | talenta (Medium, NEW — see glossary); note the common secular Indonesian usage of “talenta” as “skill/gift” must not eclipse the parable’s stewardship-before-God framing |
| eternal punishment / eternal life κόλασιν αἰώνιον… ζωὴν αἰώνιον kolasin aiōnion… zōēn aiōnion eternal punishment… eternal life | the final, everlasting twofold outcome of the last judgment eternal punishment… eternal life | The sheep-and-goats judgment scene (25:31-46) is Matthew’s clearest statement of final judgment’s eternal, binary outcome — central to the Judgment and the End of the Age doctrine | siksaan yang kekal / hidup yang kekal (High, NEW — see glossary; higher risk than ch.19’s single “eternal life” entry because paired here directly with eternal punishment in a judgment scene, requiring careful non-deeds-weighing framing) |
| as you did to the least of these ἐφ᾿ ὅσον ἐποιήσατε ἑνὶ τούτων… ἐμοὶ ἐποιήσατε eph’ hoson epoiēsate heni toutōn… emoi epoiēsate as you did to one of these… you did to me | Christ’s personal identification with the poor, hungry, imprisoned, and marginalized as you did to the least of these, you did to me | Grounds ethical action toward the vulnerable in a direct, personal relationship with Christ himself, not abstract humanitarian duty or merit-accumulation | kepada yang paling hina sekalipun… kepada-Ku juga (Medium) — must be framed relationally (union with Christ) rather than as merit-earning charitable works |
Chapter 26 — The Last Supper; Gethsemane; Betrayal and Arrest
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| blood of the covenant, for forgiveness of sins τὸ αἷμα… τῆς διαθήκης… εἰς ἄφεσιν ἁμαρτιῶν to haima… tēs diathēkēs… eis aphesin hamartiōn the blood… of the covenant… for release/forgiveness of sins | the Last Supper’s institution words, tying Jesus’ sacrificial death directly to covenant-making and to the forgiveness of sins my blood of the covenant, shed for the forgiveness of sins | The Gospel’s most concentrated atonement statement, combining covenant (baseline High), blood-sacrifice, and forgiveness — theologically incompatible with Islam’s denial of the crucifixion and its absence of a substitutionary-atonement category | darah perjanjian… untuk pengampunan dosa (Critical) — combine baseline perjanjian (High) with a new Critical-tier entry for pengampunan dosa (forgiveness of sins) given here explicitly through sacrificial blood, not general divine mercy |
| not my will but yours οὐ τὸ ἐμὸν… ἀλλὰ τὸ σόν ou to emon… alla to son not mine… but yours (i.e., “will”) | Jesus’ voluntary submission, within the unity of the Godhead, to the Father’s redemptive purpose not my will, but yours be done | Christ’s submission is the voluntary self-giving of the eternal Son fulfilling a shared divine redemptive plan — must be distinguished from creature-to-Creator submission (the root meaning of islam, “submission”) since this is intra-Trinitarian, voluntary, and salvific, not a creature obeying a command | bukan kehendak-Ku, melainkan kehendak-Mu (High, NEW — see glossary) |
| Are you the Christ, the Son of God? Σὺ εἶ ὁ Χριστός, ὁ Υἱὸς τοῦ Θεοῦ; Sy ei ho Christos, ho Huios tou Theou Are you the Christ, the Son of God? | the high priest’s formal charge-question, echoing Peter’s confession from ch. 16 but now as an accusation of blasphemy Are you the Christ, the Son of God? | The trial scene makes explicit that Jesus’ claim to divine Sonship is precisely what his opponents regard as a capital blasphemy charge — the same claim that remains maximally sensitive in relation to tawhid today | Engkaukah Mesias, Anak Allah? (Critical — reuse baseline Mesias / Anak Allah) |
Chapter 27 — Crucifixion and Burial
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| King of the Jews (inscription) Ὁ Βασιλεὺς τῶν Ἰουδαίων Ho Basileus tōn Ioudaiōn the King of the Jews | the crucifixion inscription, ironically affirming the very messianic-royal claim intended as mockery This Is Jesus, the King of the Jews | Reuse ch. 2 entry — the title now appears in the passion’s darkest irony, at the moment the Islamic tradition denies occurred at all (Q4:157) | Raja orang Yahudi (High — reuse) |
| “If you are the Son of God” (mockery) Εἰ Υἱὸς εἶ τοῦ Θεοῦ Ei Huios ei tou Theou If you are the Son of God | mockery echoing the temptation narrative’s identical challenge (4:3, 6) If you are the Son of God, come down | Bookends the Gospel’s temptation-to-crucifixion arc with the same Critical Sonship claim under attack | Jikalau Engkau Anak Allah (Critical — reuse baseline) |
| “Truly this was the Son of God” Ἀληθῶς Θεοῦ Υἱὸς ἦν οὗτος Alēthōs Theou Huios ēn houtos Truly this was the Son of God | the Gentile centurion’s confession at the cross Truly this was the Son of God | A Gentile, not a disciple, voices the Gospel’s climactic Sonship confession at the very moment of Jesus’ death — reinforcing both Deity of Christ and the Gospel’s Gentile-inclusive trajectory | Sungguh, Ia ini Anak Allah (Critical — reuse baseline; highest theologian-review priority in the crucifixion narrative) |
Chapter 28 — The Resurrection and the Great Commission
| Terms | Variants | Contextual Theological Meaning | Rendering & Risk |
|---|---|---|---|
| he has risen ἠγέρθη ēgerthē he was raised / he has risen | see baseline “resurrection” he has risen, he is risen | The angel’s announcement at the empty tomb — Matthew’s distinctive apologetic detail of guards, seal, and bribed cover-story reinforces the historical, bodily nature of the event against any denial (paralleling the Islamic denial of the crucifixion that necessarily entails denial of this resurrection) | Ia telah bangkit (High — reuse baseline kebangkitan) |
| worship προσκυνέω proskyneō see ch. 2 | — worshiped him | The women (28:9) and then the disciples (28:17) worship the risen Jesus — the Gospel’s final and most explicit acts of worship directed at him, forming a deliberate frame with the Magi’s worship in ch. 2 | menyembah (Critical — reuse) |
| all authority in heaven and on earth πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς pasa exousia en ouranō kai epi gēs all authority in heaven and on earth | the Gospel’s climactic, universal authority claim, grounding the Great Commission all authority has been given to me | The final and most sweeping statement of the Authority of Jesus’ Teaching doctrine, now extended to cosmic and universal scope | segala kuasa di sorga dan di bumi (Critical, NEW — see glossary; the universal/absolute scope of this authority claim raises it above the ordinary High-risk exousia entries elsewhere) |
| make disciples of all nations μαθητεύσατε πάντα τὰ ἔθνη mathēteusate panta ta ethnē make disciples of all the nations | the Great Commission’s central command, extending discipleship beyond Israel to every people group make disciples of all nations | The Gospel’s climactic missionary mandate — directly relevant to the Great Commission doctrine, and requiring particular sensitivity given Indonesia’s legal/social context around religious conversion | jadikanlah semua bangsa murid-Ku (High, NEW — see glossary) |
| baptizing… in the name of the Father, and of the Son, and of the Holy Spirit βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou Hagiou Pneumatos baptizing them into the name of the Father and of the Son and of the Holy Spirit | the NT’s most explicit, concentrated Trinitarian formula: three distinct persons named together under a single “name” baptizing in the name of the Father, Son, and Holy Spirit | The most theologically concentrated Trinitarian statement anywhere in the Gospels — directly and maximally confronts the Islamic doctrine of tawhid (absolute, undivided divine oneness) and the explicit Quranic rejection of associating partners with Allah | dalam nama Bapa, dan Anak, dan Roh Kudus (Critical, NEW — see glossary; the single highest-priority theologian-review phrase in the entire book alongside 16:16 and 1:23) |
| to the end of the age ἕως τῆς συντελείας τοῦ αἰῶνος heōs tēs synteleias tou aiōnos until the completion of the age | see ch. 13 to the end of the age | ”I am with you always” closes the Gospel by returning to the Immanuel (“God with us”) theme from 1:23 — Christ’s abiding presence bridges the whole book from birth to commission | sampai kepada akhir zaman (Medium — reuse ch. 13 entry); note the deliberate literary frame this creates with Imanuel in ch. 1, which should be flagged in any teaching material as an intentional inclusio |
End of Semantic Analysis. See 08_core_glossary.md for the consolidated per-term glossary table drawing on every chapter analyzed above.