Linguistic Gap Analysis
Linguistic Gap Analysis: Matthew 1–28 (English → Javanese)
Purpose and Method
This analysis extends the Romans-established Javanese Language Package to the Matthew curriculum. It does not re-litigate any baseline term; every term already fixed in translation_memory.json / bible_term_registry.json is treated as settled law and reused unchanged (Gusti Allah, Gusti Yesus, sih-rahmat, kaslametan, wungu saka pati, kabeneran, etc.). The task here is narrower and specific to Matthew:
- Map each of the nine curriculum doctrines onto the available Javanese lexical stock, identifying where existing vocabulary is adequate, where it is weak, and where it is absent.
- Distinguish two failure modes: missing vocabulary (no natural Javanese term exists for the concept at all) and crowded semantic neighborhoods (a natural Javanese term exists but is already occupied by a competing kejawen, Islamic, or keraton-court meaning that must be fenced off).
- Decide, term by term, whether transliteration (borrowing the Greek/Hebrew/English form) or paraphrase (a descriptive Javanese compound) better protects doctrine.
- Rank this curriculum’s highest-risk ambiguities to direct reviewer attention in Phase 2.
Full-book coverage of Matthew 1–28 is maintained throughout; the core passage (5:1–12, the Beatitudes) is treated as the doctrinal anchor of the Kingdom-of-Heaven and Righteousness doctrines but the analysis is not scoped to it alone.
Section 1: Doctrine Vocabulary Matrix
For each of the nine curriculum doctrines: available destination-language terms, their weaknesses, and the recommended strategy.
1.1 The Kingdom of Heaven
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| Kratoning Swarga (kingdom + heaven) | Swarga (< Skt. svarga) denotes, in the surrounding Hindu-Buddhist-descended cosmology, a merit-earned heavenly realm, potentially one stage within a cycle of rebirth. Risks importing a works-based, cyclical framework into Matthew’s distinctively imminent-and-future reign of God. | Retain Kratoning Swarga as Matthew’s reverential circumlocution (matching Matthew’s own avoidance of the divine name), but mandate a teaching note at first occurrence (3:2) and at the Beatitudes (5:3,10) explicitly stating: (a) this is not a merit-earned afterlife realm, and (b) it is the identical reality named Kratoning Gusti Allah (baseline, reused at 6:33; 12:28; 19:24; 21:31,43). |
| Kratoning Gusti Allah (baseline reused) | Low weakness on its own; risk is only in failing to teach synonymy with the term above. | Use as the doctrinal control term against which Kratoning Swarga is anchored. |
| Kraton alone (bare “palace-realm”) | Collapses into an actual earthly keraton (Yogyakarta/Surakarta) as a political institution — a risk the baseline already flagged for Romans. | Never used bare in Matthew; always compounded with Swarga or Gusti Allah. |
Gap classification: Crowded semantic neighborhood (Hindu-Buddhist svarga cosmology). Fencing strategy: mandatory teaching note, consistent cross-referencing to the baseline Kratoning Gusti Allah.
1.2 Jesus as the Promised Messiah and Son of David
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| Sang Mesias (baseline reused) | None on its own; risk is external — the Jayabaya Satrio Piningit “hidden knight” tradition offers a ready-made, well-known substitute framework. | Reuse baseline term unchanged; never substitute Satrio Piningit. |
| Putrané Dawud (new) | Javanese has no existing fixed liturgical acclamation for this; risk is under-translation as a flat genealogical note rather than a messianic acclamation shouted by crowds (9:27; 20:30; 21:9). | New compound, distinct from the baseline’s descriptive tedhak turune Dawud (Romans 1:3, physical lineage statement). Reserve Putrané Dawud for vocative/acclamation contexts; reserve tedhak turune Dawud for narrated genealogical statements (1:1-17). |
| Ratuning wong Yahudi (new, “King of the Jews”) | Politically loaded when read against modern Javanese/Indonesian political sensitivities around kingship; also risks flattening a theological claim into an ethnic-political title only. | Retain as the Gospel’s own bracketing device (2:2; 27:11,37); teaching note that the title is used mockingly by Rome and truly by God, bracketing the incarnation and crucifixion narratives. |
Gap classification: Crowded semantic neighborhood (Jayabaya prophetic tradition, esp. for Messiah broadly, carried over unchanged from Romans). New vocabulary needed only for the acclamation form of “Son of David.”
1.3 Fulfillment of Old Testament Prophecy
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| pameca (baseline reused, “prophecy”) | Adequate on its own but must be kept clear of primbon (Javanese astrological-numerological almanac divination). | Reuse unchanged. |
| Fulfillment formula: supaya kelakon apa kang wus kapangandikakaké | No single Javanese word carries Matthew’s technical ἵνα πληρωθῇ construction; a periphrastic clause is unavoidable. Risk: if rendered loosely, could read as open-ended, recurring “things happen as foretold” rather than a specific one-time historical fulfillment. | Fixed periphrastic rendering, used identically at all ~13 occurrences (1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9) so learners recognize the recurring literary signature. Teaching note distinguishing linear one-time fulfillment from the cyclical, recurring-figure pattern of Jayabaya prophecy. |
| para ahli kawruh saking Tanah Wetan (“wise men/experts from the East,” for Magi) | No existing single Javanese noun for “Magi” free of divination associations; dhukun is disqualified (already rejected in baseline for “prophet”). | Descriptive paraphrase adopted; teaching note that God’s sovereign use of pagan star-observers does not validate astrology/divination (primbon, nujum) as legitimate revelation. |
Gap classification: Missing vocabulary (no native single-word equivalent for the fulfillment formula or for “Magi” without divination connotation) — paraphrase required in both cases, with fencing notes.
1.4 The Authority of Jesus’ Teaching
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| panguwaos (new, ἐξουσία) | Shares a root with the baseline’s Critical-risk panguwaosipun Gusti Allah (Romans “power of God,” protected against kasekten). The shared root is an asset if managed, a liability if not: reviewers must not let panguwaos drift toward kasekten-style displayed potency. | Adopt panguwaos as the fixed term for Jesus’ delegated/personal teaching authority (7:29), extended to authority to forgive sins (9:6) and finally cosmic authority (28:18). Track as a single developing thread across the book; forbid kasekten at every occurrence. |
| Antithesis formula: Kowé wis krungu yèn kapangandikakaké… nanging Aku pitutur marang kowé | No fixed Javanese idiom exists for Jesus’ six-fold rhetorical structure (5:21-48); an ad hoc rendering risks sounding merely like a teacher citing and correcting another teacher, missing the implicit claim to authority alongside/over Torah. | Fixed formula wording across all six antitheses in 5:21-48 for pedagogical consistency; teaching note on the implicit authority claim. |
Gap classification: Existing vocabulary adequate with careful fencing against a Critical-risk baseline neighbor (kasekten); no true missing-vocabulary gap.
1.5 Righteousness Exceeding the Pharisees
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| kabeneran (baseline reused) | Adequate; already fenced against kasampurnan in Romans. Matthew’s distinctive move is applying it to lived Kingdom-conduct (5:20), not only forensic standing. | Reuse unchanged; add Matthew-specific tracking note distinguishing God-given standing from lived Kingdom-conduct exceeding Pharisaic compliance. |
| sampurna (new, τέλειος, “perfect,” 5:48) | Near-homophone/cognate proximity to the forbidden kasampurnan (ascetic mystical perfection, rejected in baseline for “righteousness”) creates a serious collision risk precisely because the doctrine category is the same. | Permit sampurna only in this specific 5:48 context with a mandatory teaching note: Christlike, other-directed love (including love of enemies) modeled on God’s own character, never a mystical state reached through ascetic technique (tapa, tirakat). Consider flagging for theologian review at every occurrence, not just native-speaker review, given the collision proximity. |
| wong lamis (new, “hypocrite”) | Low risk; well-established, unambiguous term. | Reuse consistently across chs. 6, 7, 15, 23. |
| cilaka (new, “woe”) | Ordinary usage can read as a casual exclamation of bad luck/misfortune rather than a prophetic judgment pronouncement. | Teaching note anchoring the sevenfold ch. 23 “woes” to OT prophetic judgment-oracle genre, not everyday misfortune-speech. |
Gap classification: Crowded semantic neighborhood — sampurna/kasampurnan is this doctrine’s single highest collision risk in the whole curriculum (see ranked list, §4).
1.6 The Church and Church Discipline
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| pasamuwan (baseline reused) | Adequate; already fenced against punden (village spirit-shrine) in Romans. | Reuse unchanged. |
| kunciné Kratoning Swarga / mbanda… ngluwari… (new, “keys of the kingdom,” “bind and loose,” 16:19; 18:18) | Highest gap risk in this doctrine: Javanese folk-spiritual practice has a live vocabulary of binding/loosing associated with occult power — santet (curse-binding), pengasihan (binding love-charms), dhukun-mediated release rites. A literal binding/loosing rendering risks being heard as a grant of magical, spirit-controlling power (kasekten) to church leaders, which is precisely the doctrine’s opposite. | Retain descriptive rendering but attach a mandatory, non-negotiable teaching note at every occurrence: this is delegated declarative doctrinal and disciplinary authority exercised through the Word within the gathered church, never a magical rite for binding or releasing spirits. Escalate to theologian review at both occurrences without exception. |
Gap classification: Crowded semantic neighborhood — santet/occult-binding vocabulary is the second-highest collision risk in the curriculum (see §4).
1.7 The Great Commission
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| ndadékaké sakabehing bangsa dadi sakabat (new, “make disciples of all nations”) | No single Javanese verb captures μαθητεύω’s sense of forming an obedient, ongoing follower (rather than merely persuading or informing). A weak paraphrase could collapse into “teach” or “convert,” losing the discipleship-formation sense. | Compound phrase fixed: verb (“ndadékaké… dadi”) + noun (sakabat, itself already fenced against murid’s guru-lineage connotations). Cross-check against the Discipleship doctrine’s sakabat entry for consistency. |
| sakabehing bangsa (new, “all nations,” inclusive sense) | Must be kept visibly distinct from bangsa liya (baseline “Gentiles,” contrastive Jew/non-Jew sense, 4:15; 10:5,18) — a subtle but doctrinally important distinction between an ethnic-contrast term and a comprehensively inclusive term. | Maintain two separate fixed terms; never use interchangeably. Flag any segment where a translator substitutes one for the other. |
| ing asmanipun Sang Rama, saha Sang Putra, saha Roh Suci (Trinitarian formula, 28:19) | Risk is not vocabulary but syntax: a poorly constructed Javanese sentence could read as three separate names/deities (tritheism) or, in the other direction, use a tunggal-rooted verb that suggests fusion (touching the same forbidden root as manunggaling kawula gusti). | Fixed, verbatim rendering across the whole curriculum; avoid any tunggal/manunggal/nunggil verb; preserve “one name” (singular asmanipun) governing three Persons. |
| baptis / mbaptisi (new) | Transliterated loanword; low ambiguity but must be fenced against Javanese siraman (repeatable ceremonial bathing at life-cycle events). | Teaching note: one-time public identification, not a repeatable purification rite. |
Gap classification: Mixed — genuine missing vocabulary for μαθητεύω (paraphrase required) plus a syntax-level fencing requirement for the Trinitarian formula.
1.8 Judgment and the End of the Age
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| pungkasaning jaman (new, “end of the age”) | Highest-risk term in this doctrine and arguably in the whole curriculum: Javanese cosmology (Jayabaya tradition) envisions history moving through recurring cosmic ages, often tied to a Ratu Adil (“Just King”) or Satrio Piningit figure ushering renewal within a cyclical pattern — structurally, not just terminologically, opposed to Matthew’s linear, one-time culmination. | Mandatory teaching note at every occurrence (13:39-40; 24:3; 28:20) affirming a single historically final culmination, never one turn of a recurring cycle. Escalate to theologian review at every occurrence without exception, not sampling. |
| rawuhipun Putraning Manungsa (new, “Parousia”) | Compounds two risks: (1) Putraning Manungsa itself must retain the Danielic double sense (humility + end-time authority), not flatten to “a human being”; (2) the coming itself risks direct assimilation to the Ratu Adil/Satrio Piningit hidden-king expectation — the same tradition already forbidden as a Messiah-substitute in the Romans baseline. | Teaching note: this is the specific, personal, visible, bodily return of Jesus Christ alone, publicly and unmistakably — not the awaited appearance of a separate folk-prophetic figure. Theologian review mandatory at all four occurrences (24:3,27,37,39). |
| siksa langgeng / gesang langgeng (new, “eternal punishment” / “eternal life,” 25:46) | Risk of softening toward a temporary or purgative state, or unconsciously reading through a rebirth/reincarnation lens (parallel to the baseline’s titisan concern for resurrection). | Teaching note requiring symmetrical, unending duration on both sides of the same verse; explicitly deny any cyclical/rebirth reading. |
| dapur geni / nangis lan kerot-kerot untu (new, judgment imagery) | Low linguistic ambiguity; risk is pastoral softening in delivery, not vocabulary. | Preserve full imagery without euphemism, per the “do not minimize doctrinal statements” rule inherited from the baseline AI requirements. |
Gap classification: Crowded semantic neighborhood — the Jayabaya/Ratu Adil/Satrio Piningit cyclical-eschatology tradition is the single most pervasive syncretism risk across this doctrine, recurring at multiple distinct terms.
1.9 Discipleship and the Cost of Following Jesus
| Available Javanese terms | Weakness | Recommended strategy |
|---|---|---|
| sakabat (new, “disciple”) | The generic, more available Javanese word murid carries strong guru-murid mystical-lineage associations (kejawen and pesantren esoteric-transmission traditions), risking a private, initiate-only framing. | Sakabat adopted as the historically established Javanese Christian term; fixed for the whole curriculum from 5:1 onward. |
| manggul salibe / nyingkur awake dhewe / kélangan-nemu nyawane (new, cross-bearing paradox, 10:38-39; 16:24-25) | No existing Javanese idiom captures Matthew’s paradoxical “losing to find” structure; risk of flattening into generic exhortation to accept hardship. | Paraphrase preserving the full paradox; teaching note against flattening. |
| pasangan / kaleganan (new, “yoke”/“rest,” 11:28-30) | Pasangan (yoke, harness) is a concrete agricultural term with no inherent doctrinal risk, but its pairing with kaleganan (rest/relief) must be taught relationally (submission to Christ’s gentle authority), not merely as physical relief from labor. | Teaching note contrasting Christ’s yoke with the burdensome legal yoke of Pharisaic tradition developed later in ch. 23. |
| panggodha / nggodha (new, “temptation,” ch. 4 and 6:13) | Adequate, low ambiguity; consistency across two separated occurrences (the wilderness narrative and the Lord’s Prayer) is the only risk. | Fixed identical vocabulary at both loci. |
| pitobat / mratobat (new, “repentance,” 3:2; 4:17) | Shared vocabulary with Islamic taubat (turning from sin via repentance and ritual acts such as istighfar) risks being satisfied by a generic religious turning without reference to Christ or his Kingdom. | Anchor explicitly, in every occurrence, to turning toward Christ and his inaugurated Kingdom, not a generic devotional turning. |
Gap classification: Mixed — one clear crowded-neighborhood risk (pitobat/taubat), one missing-vocabulary paraphrase requirement (cross-bearing paradox), remainder low-risk with consistency-only concerns.
Section 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no natural single Javanese term; compound/paraphrase required)
These concepts have no existing lexical item in Javanese and require constructed compounds. The risk here is under-specification or flattening, not false-friend collision.
| Concept | Constructed rendering | Flattening risk if paraphrase is shortened |
|---|---|---|
| Fulfillment formula (ἵνα πληρωθῇ) | supaya kelakon apa kang wus kapangandikakaké | Shortening to “kaya sing wis kelakon” loses the divine-agency and citation-of-Scripture sense |
| Make disciples (μαθητεύω) | ndadékaké… dadi sakabat | Shortening to “mulang” (teach) loses the obedient-follower-formation sense |
| Son of Man (Danielic title) | Putraning Manungsa | A literal “anak manungsa” reading flattens to a generic phrase for “a human being,” losing the entire Danielic authority-to-judge dimension |
| Ransom (λύτρον) | tebusan + mandatory note | Without the note, reads as ordinary commercial/hostage payment, missing substitutionary atonement |
| Cross-bearing paradox | manggul salibe / nyingkur awake dhewe / kélangan-nemu nyawane | Any one clause alone loses the “lose to find” structural paradox |
| Magi (μάγοι) | para ahli kawruh saking Tanah Wetan | No native single noun exists without either coining a new loanword or borrowing a divination-associated term (dhukun, nujum) |
| Regeneration (παλιγγενεσία) | jagad kang énggal | Shortening to merely “donya anyar” without eschatological framing risks reading as ordinary “new world/era” rhetoric |
2.2 Crowded Semantic Neighborhoods (a Javanese term exists but is already occupied)
These require fencing — a teaching note or forbidden-substitution rule — because the natural-sounding Javanese word already carries a strong, doctrinally incompatible cultural meaning.
| Javanese term | Competing occupied meaning | Doctrine at risk | Fencing mechanism |
|---|---|---|---|
| Swarga (in Kratoning Swarga) | Hindu-Buddhist merit-earned heavenly realm, possibly cyclical | Kingdom of Heaven | Mandatory teaching note + cross-reference to Kratoning Gusti Allah |
| sampurna | Kasampurnan — ascetic mystical perfection attained through Javanese spiritual discipline (already rejected as a “righteousness” alternative in Romans) | Righteousness Exceeding the Pharisees | Mandatory teaching note restricting to Christlike other-directed love; consider theologian-tier escalation |
| binding/loosing vocabulary (in mbanda… ngluwari…) | Santet, pengasihan — occult curse-binding and love-binding magic, dhukun-mediated | Church and Church Discipline | Mandatory teaching note; theologian review at every occurrence |
| pungkasaning jaman | Jayabaya cyclical cosmic-age tradition; Ratu Adil/Satrio Piningit recurring-renewal expectation | Judgment and the End of the Age | Mandatory teaching note at every occurrence; theologian review, no sampling |
| pitobat/mratobat | Islamic taubat — turning from sin via ritual devotional acts | Discipleship / Kingdom entry | Anchor explicitly to turning toward Christ and his Kingdom |
| nyembah (worship) | Ordinary keraton-hierarchy sembah deference gesture toward a social superior; also risk of conflation with Islamic sujud prostration | Deity of Christ (carried into Matthew from baseline Gusti collision pattern) | Context must establish exclusive divine worship at every occurrence (2:11; 14:33; 28:9,17); avoid sujud specifically |
| Rahayu (blessed) | Shares root with baseline-rejected karahayon (a rejected “salvation” alternative) | Beatitudes / Kingdom of Heaven | Teaching note distinguishing present-and-future kingdom blessedness from the once-for-all rescue of kaslametan |
| andhap asor (meek) | Ordinary correct subordinate-to-superior deferential posture within Javanese social hierarchy | Beatitudes / Discipleship | Teaching note: biblical meekness is restrained strength under God’s control, exercised even toward oppressors, not mere social deference |
| kang resik ing atine (pure in heart) | Ritual purity traditions — Islamic wudhu, kejawen siraman | Beatitudes / Sanctification | Teaching note: undivided inward moral devotion, not ceremonial washing |
| Iblis (devil) | Islamic jinn-cosmology framing of Iblis as the specific fallen jinn who refused to bow to Adam | Spiritual conflict / Discipleship | Brief note confirming the Christian doctrine of a personal fallen angelic tempter, distinct from jinn-cosmology |
Section 3: Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Χριστός (title use) | Transliterate as Sang Mesias | Baseline-established; preserves the specific, exclusively fulfilled OT promise, unavailable in any native Javanese descriptive phrase |
| Χριστός (name-compound use, “Yesus Kristus”) | Transliterate as Kristus | Functions as a proper-name element, not an asserted title; paraphrase would be nonsensical in this grammatical slot |
| Ἐμμανουήλ | Transliterate (Imanuel) + gloss | Hebrew proper name; gloss (Gusti Allah nyarengi kita) supplies the meaning without risking the forbidden tunggal-rooted verb family |
| Ὡσαννά | Transliterate (Hosana) | A liturgical acclamation, not a descriptive statement; paraphrasing (“Slametna saiki!”) would strip its recognized liturgical function and awkwardly foreground the slamet root mid-narrative |
| Ἰβλισ / διάβολος | Retain existing loanword (Iblis) rather than coin new term | Already naturalized in Javanese/Indonesian Christian and Muslim usage alike; coining an alternative would create unnecessary unfamiliarity without reducing the (manageable) jinn-cosmology risk, which is better handled by a teaching note than a new word |
| βάπτισμα / βαπτίζω | Transliterate (baptis / mbaptisi) | No native Javanese term avoids the repeatable-ritual-bathing association of siraman; the established loanword, common in Indonesian Christian usage, is safer than either paraphrase option |
| ἐξουσία (authority) | Paraphrase using existing root (panguwaos) | A Greek loanword would be unfamiliar and pedagogically costly; the native root is serviceable once fenced against kasekten |
| παλιγγενεσία (regeneration) | Paraphrase (jagad kang énggal, “the new world/creation”) | No transliteration tradition exists for this rare NT term in Javanese Bible usage; a paraphrase naming the cosmic-renewal referent is clearer to the target audience than a borrowed Greek form |
| λύτρον (ransom) | Paraphrase (tebusan) + mandatory note, not transliteration | Tebusan is a live, well-understood Javanese commercial/redemption term; transliterating (e.g., “lutron”) would be opaque and pedagogically unhelpful. The paraphrase is retained but requires fencing against both its ordinary commercial sense and the Islamic fidyah concept |
| ὁ υἱὸς τοῦ ἀνθρώπου (Son of Man) | Paraphrase, not literal translation (Putraning Manungsa, not “anak manungsa”) | A fully literal rendering reads as an ordinary phrase for “a human being”; the chosen paraphrase preserves title-like grammatical weight (capitalized, fixed phrase) needed to carry the Danielic double sense |
| μαθητής (disciple) | Retain established Javanese Christian term (sakabat), reject the more generic murid | Sakabat already carries a Christian-specific history in Javanese Bible usage, avoiding murid’s guru-lineage mystical connotations; no new coinage needed |
General principle applied: transliteration is preferred for (a) proper names, (b) fixed liturgical acclamations, and (c) technical ritual-practice nouns where every native Javanese alternative carries a stronger competing ritual association than the loanword itself. Paraphrase is preferred for theological-conceptual terms where a native root, once fenced with a teaching note, communicates more clearly to the target audience than an opaque borrowed form.
Section 4: Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × likelihood of collision × breadth of recurrence across the book).
- Bind and loose / keys of the kingdom (16:19; 18:18) — collision with santet/occult spirit-binding vocabulary; risks conferring apparent magical power on church leaders. Mandatory theologian review, every occurrence.
- End of the age / Parousia (13:39-40; 24:3,27,37,39; 28:20) — collision with the Jayabaya Ratu Adil/Satrio Piningit cyclical-eschatology tradition; the single most structurally pervasive syncretism risk in the curriculum, recurring at multiple distinct terms across chs. 13, 24, 25, 28. Mandatory theologian review, every occurrence, no sampling.
- Kingdom of Heaven / Swarga (3:2; 5:3,10 and pervasive throughout) — collision with Hindu-Buddhist merit-earned, possibly cyclical, heavenly-realm cosmology; highest-frequency term in the book carrying this risk.
- Perfect / sampurna (5:48) — proximity collision with the already-Critical-flagged kasampurnan (ascetic mystical perfection); narrow textual footprint (one verse) but doctrinally load-bearing as the Sermon’s ethical capstone.
- Son of Man (~30 occurrences) — risk of flattening to a generic phrase for “a human being,” silently discarding the entire Danielic authority-to-judge dimension across every passion prediction and judgment saying.
- Worship (nyembah) directed at Jesus (2:11; 14:33; 28:9,17) — collision with ordinary keraton-hierarchy deference gesture and with Islamic sujud; each occurrence is a distinct Deity-of-Christ assertion that could be misread as social politeness.
- Blessed / Rahayu (5:3-11, the core passage) — collision with the baseline-rejected karahayon salvation-alternative; occurs eight times in rapid succession in the curriculum’s theological anchor passage, magnifying any single mistranslation.
- Repentance / pitobat (3:2; 4:17) — collision with Islamic taubat; risk that hearers substitute a familiar devotional practice for the specifically Christ-and-Kingdom-oriented turning Matthew requires.
- Ransom / tebusan (20:28) — risk of reduction to ordinary commercial payment or assimilation to Islamic fidyah; single occurrence but doctrinally load-bearing as Matthew’s clearest atonement statement outside the Last Supper.
- Blasphemy against the Holy Spirit (12:31-32) — depends entirely on the Spirit’s full personal divine status being understood; any residual folk-spirit (dhemit/lelembut) framing collapses the doctrine’s severity into a lesser offense.
- Meek / andhap asor (5:5) — collision with ordinary social-hierarchy deferential posture; risk of teaching passive subordination rather than restrained strength under God’s control, exercised even toward oppressors.
- Son of David (acclamation form) / Putrané Dawud (9:27; 20:30; 21:9) — risk of confusion with the baseline’s descriptive tedhak turune Dawud, collapsing an acclamation-title into a mere lineage note.
- Trinitarian baptismal formula syntax (28:19) — syntax-level risk of tritheistic or modalist misreading if the “one name, three Persons” structure is not carefully preserved in Javanese sentence construction.
- Fulfillment formula recurrence (~13 occurrences) — cumulative risk if inconsistent phrasing across occurrences allows the formula to be read as open-ended or cyclical rather than Matthew’s deliberate, repeated appeal to one-time linear fulfillment.
- Pure in heart / kang resik ing atine (5:8, core passage) — collision with ritual-purity practice (wudhu, siraman); lower doctrinal centrality than items above but occurs within the theologically anchor-weighted Beatitudes passage.
Section 5: Full-Book Chapter Coverage Confirmation
Every chapter of Matthew has been reviewed for load-bearing vocabulary gaps. Chapters not separately itemized above contribute no additional gap beyond what is already captured in the doctrine matrix and crowded-neighborhood table:
- Chs. 1–2: Incarnation/genealogy cluster (Immanuel, virgin, angel of the Lord, Magi, King of the Jews) — fully covered in §1.2, §2.1, §2.2.
- Ch. 3–4: Repentance, baptism, temptation, devil — covered in §1.9, §3.
- Chs. 5–7 (Sermon on the Mount, including core passage 5:1-12): Beatitudes vocabulary cluster, antithesis formula, fulfill-the-law, perfect, hypocrite — covered in §1.4, §1.5, §2.2, §4.
- Chs. 8–9: Faith/little-faith vocabulary, authority to forgive sins (9:6) — covered in §1.4; no new gap beyond the panguwaos thread.
- Ch. 10: Apostle (baseline reused), mission/persecution vocabulary anticipating cross-bearing paradox (10:38-39) — covered in §1.9.
- Ch. 11: Yoke and rest — covered in §1.9.
- Ch. 12: Lord of the Sabbath (baseline Gusti reused), blasphemy against the Holy Spirit — covered in §4 item 10.
- Ch. 13: Kingdom parables, mysteries of the kingdom, end-of-the-age imagery, furnace of fire — covered in §1.1, §1.8.
- Ch. 14: Reviewed; confirmed to introduce no new load-bearing vocabulary (reuses little-faith, worship, Son of God), consistent with
08_core_glossary.md. - Ch. 15: Sin vs. ritual defilement (15:11, baseline anchor text for dosa) — no new gap; reinforces existing baseline fencing.
- Ch. 16: Peter’s confession (Son of God, Messiah reused), keys of the kingdom, cross-bearing paradox — covered in §1.6, §4 item 1.
- Ch. 17: Transfiguration (Son of God reused), little-faith reused — no new gap.
- Ch. 18: Church discipline, bind/loose (18:18) — covered in §1.6, §4 item 1.
- Ch. 19: Eternal life, regeneration — covered in §1.8, §2.1.
- Ch. 20: Son of David acclamation, ransom saying — covered in §1.2, §2.1, §4 item 9.
- Ch. 21: Triumphal entry (Hosanna, Son of David), stone-the-builders-rejected prophecy citation — covered in §1.2, §3.
- Ch. 22: Called/election distinction (22:14, baseline reused), render-to-Caesar civic-authority material — no new vocabulary gap; flagged in glossary for native-speaker review on civic-authority sensitivity, consistent with baseline Romans 13 handling.
- Ch. 23: Woe pronouncements, hypocrite, yoke contrast — covered in §1.5, §1.9.
- Chs. 24–25: Olivet Discourse — end of the age, Parousia, great tribulation, sheep and goats, eternal punishment — covered in §1.8, §4 items 2.
- Ch. 26: Last Supper (blood of the covenant, forgiveness of sins) — Critical atonement language; escalation rule inherited directly from Romans 3:25 handling per baseline AI requirements; no new gap-analysis category beyond what is documented in §1.6 (church) and §1.8 (judgment) doctrine spillover.
- Ch. 27: Crucifixion, temple veil torn, King of the Jews (death-narrative bracket) — covered in §1.2.
- Ch. 28: Resurrection (baseline reused, climactic mandatory-note occurrence), Great Commission, Trinitarian formula, all authority, closing Immanuel-echo promise — covered in §1.1, §1.7, §4 items 13.
No chapter has been silently omitted; every chapter either contributes new gap-analysis content above or is confirmed here as reviewed with no new load-bearing gap beyond terms already treated.
Handoff Notes to Step 08 (Core Glossary)
This gap analysis recommends the following disposition for Phase 1 Step 8 term-by-term risk assignment:
- All crowded semantic neighborhood terms (§2.2) should default to High risk at minimum, with the four items also appearing in the top five of the ranked ambiguity list (§4) assigned Critical.
- All missing vocabulary paraphrases (§2.1) should carry a translation-notes field documenting the flattening risk if the compound is shortened, so that Phase 2 segment translators cannot silently abbreviate a fixed compound phrase.
- The three transliteration decisions with the greatest doctrinal weight (Imanuel, Sang Mesias [reused], and the tebusan fencing note) should be flagged for mandatory theologian review regardless of surrounding context, consistent with the baseline’s escalation rules for atonement and Christological language.
- Chapter 14’s “no new vocabulary” status should be carried forward verbatim into the core glossary’s explicit no-new-terms note, per the full-book-coverage hard rule.