Semantic Analysis
Semantic Analysis: Matthew 1–28 (English → Javanese)
Methodology & Governing Rules
- Baseline authority. Every term already recorded in the Romans
translation_memory.jsonandbible_term_registry.jsonis reused exactly as recorded (rendering, risk tier, forbidden alternatives). Where Matthew introduces the same theological concept under different Greek vocabulary (e.g., Matthew’s “Kingdom of Heaven” vs. Romans/Pauline “Kingdom of God”), this is flagged explicitly with a synonymy note rather than treated as a doctrinal divergence. - New terms. Every term not present in the Romans baseline is analyzed fresh: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Matthew, and a destination-language (Javanese) rendering with an assigned risk tier and grounded reasoning, following the same Critical/High/Medium/Low framework as the baseline
doctrine_risk_registry.json. - Full-book coverage. All 28 chapters are analyzed. Chapters that introduce no new load-bearing vocabulary state this explicitly and name which earlier terms they reuse.
- Core passage. Matthew 5:1-12 (the Beatitudes) receives verse-by-verse treatment as the theological anchor of the curriculum, but is not the boundary of scope — the whole Gospel is analyzed below it.
- Cultural collision watch. Because Java is a Muslim-majority society with a living kejawen/mystical substrate (as documented throughout the Romans baseline), special attention is paid to: (a) shared Islamic-Javanese religious vocabulary (tobat/repentance, sujud/prostration, nabi/prophet), (b) kejawen mystical-union and spirit-potency concepts (manunggaling kawula gusti, kasekten, dhemit/lelembut, punden), (c) the Jayabaya/Satrio Piningit/Ratu Adil prophetic-messianic tradition, and (d) Javanese court-hierarchy honorific language (Gusti, sembah, andhap asor) that can flatten unique divine categories into ordinary social deference.
PART 1 — CORE PASSAGE: Matthew 5:1-12 (The Beatitudes)
Matthew 5:1
Greek: Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος, καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ.
Load-bearing term: μαθηταί (mathētai)
- Transliteration: mathētai
- Literal meaning: “learners,” from μανθάνω (to learn)
- Semantic range: a student attached to a teacher; in first-century Jewish usage, one who follows a rabbi to learn his teaching and manner of life, not merely absorb information
- English variants: disciples, learners, followers, students
- Contextual theological meaning: Matthew immediately frames the Sermon as instruction given to committed followers, not the general crowd, establishing discipleship as the frame for the whole Sermon and for the Kingdom ethic described in it
- Javanese rendering: sakabat (established Javanese Bible term for “disciple of Jesus”)
- Risk tier: Medium. The generic Indonesian/Javanese word for “disciple/student” is murid, but murid is also the standard term for a disciple of a guru in Javanese mystical (kejawen) and Islamic pesantren guru-murid lineage traditions, in which secret or esoteric teaching is transmitted from master to pupil (cf. baseline’s flag on
inspiration_of_scriptureregarding “esoteric teachings passed down through mystical lineages”). Sakabat is preferred as the historically established Javanese Christian term, keeping “disciple of Jesus” distinct from “disciple of a guru.” This rendering is fixed for the whole curriculum.
Sitting posture (ἐκάθισεν, “he sat down”) and teaching mountain (τὸ ὄρος): narrative/setting details, not independently glossed as glossary terms, but theologically significant — a seated teacher speaking with settled authority, echoing Moses receiving/giving the Law on a mountain. This motif underlies the “Authority of Jesus’ Teaching” doctrine developed through the Sermon and is picked up again at 7:28-29 (ἐξουσία, see Chapter 7 below).
Matthew 5:2
Greek: καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων·
Load-bearing term: ἐδίδασκεν (edidasken)
- Transliteration: edidasken
- Literal meaning: “he was teaching,” imperfect of διδάσκω
- Semantic range: to instruct authoritatively; used throughout the Gospels of Jesus’ characteristic activity, distinct from the scribes’ teaching by citing prior authorities
- English variants: taught, was teaching, instructed
- Contextual theological meaning: sets up the entire Sermon on the Mount as authoritative teaching (cf. 7:29, “not as their scribes”), directly feeding the curriculum doctrine “The Authority of Jesus’ Teaching”
- Javanese rendering: mulang / memulang (to teach)
- Risk tier: Low. Common vocabulary; the doctrinal weight is carried by the authority (ἐξουσία, treated at 7:29) behind the teaching, not by the verb itself. Note for consistency: use mulang throughout Matthew for Jesus’ teaching activity.
Matthew 5:3
Greek: Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
Term: μακάριοι (makarioi) — “blessed”
- Transliteration: makarioi
- Literal meaning: “happy/blessed ones,” describing a state of divine favor and flourishing, not luck
- Semantic range: a pronouncement of commendation on those who stand in right relationship to God’s kingdom order; used in Hellenistic literature of the gods’ own blessedness and of a fortunate human condition, but in the Beatitudes it is God’s own verdict on kingdom citizens
- English variants: blessed, happy, fortunate, flourishing
- Contextual theological meaning: an eschatological pronouncement of divine favor now and consummated at the Kingdom’s fullness — not primarily an emotional state
- Javanese rendering: Rahayu (established rendering used in Javanese Bible tradition for the Beatitudes)
- Risk tier: High. Rahayu is the traditional and expected Javanese Bible rendering (“Rahayu wong kang…”), but the baseline
translation_memory.jsonexplicitly rejected the cognate karahayon as an alternative for salvation (kaslametan) because it is too generic/shallow a term for God’s saving rescue. Because rahayu and karahayon share the same root, every occurrence of Rahayu in the Beatitudes requires a teaching note distinguishing it from kaslametan: the Beatitudes pronounce a present-and-future kingdom blessedness/approval on a certain kind of person, not the once-for-all rescue accomplished by Christ. The two concepts are related (kingdom blessedness flows from salvation) but must not be treated as interchangeable vocabulary.
Term: πτωχοὶ τῷ πνεύματι (ptōchoi tō pneumati) — “poor in spirit”
- Transliteration: ptōchoi tō pneumati
- Literal meaning: “beggarly/destitute with respect to the spirit”; πτωχός denotes utter destitution (a beggar), not mere modest lack
- Semantic range: conscious spiritual bankruptcy and dependence on God, echoing OT “poor of the LORD” (anawim) piety, not economic poverty, and not a status achieved by ascetic renunciation
- English variants: poor in spirit, spiritually poor, humble before God
- Contextual theological meaning: the entrance requirement for the Kingdom is recognized spiritual helplessness, not merit or attainment — this sets the tone for the whole Sermon’s inversion of self-achieved righteousness
- Javanese rendering: mlarat ing roh (“destitute in spirit”)
- Risk tier: High. Java’s ascetic traditions (tapa, tirakat, mati raga — self-mortification practiced to attain spiritual potency, kasekten, or mystical perfection, kasampurnan) prize a deliberately cultivated poverty/renunciation as a path to spiritual power. “Poor in spirit” must be taught as the opposite direction: an honest admission of spiritual emptiness that receives grace, not a disciplined technique that earns spiritual attainment. This connects directly to the baseline’s Critical-risk treatment of sih-rahmat (grace) against kasekten.
Term: βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn) — “kingdom of heaven”
- Transliteration: basileia tōn ouranōn
- Literal meaning: “kingdom/reign of the heavens”
- Semantic range: Matthew’s characteristic circumlocution for God’s kingdom, avoiding direct use of the divine name out of Jewish reverence (contrast Mark/Luke’s “kingdom of God,” βασιλεία τοῦ θεοῦ, which Matthew also uses a few times — 12:28; 19:24; 21:31, 43; 6:33). The two phrases are theologically identical referents.
- English variants: kingdom of heaven, kingdom of God, heaven’s reign
- Contextual theological meaning: God’s present-and-coming reign, inaugurated in Jesus’ ministry and consummated at his return — the central organizing theme of Matthew’s Gospel and of this curriculum’s first listed doctrine
- Javanese rendering: Kratoning Swarga (new term, distinct from baseline’s
Kratoning Gusti Allah) - Risk tier: High. Swarga (from Sanskrit svarga) is the established Javanese/Indonesian word for “heaven,” but in the surrounding Hindu-Buddhist-influenced cosmology it denotes a heavenly realm attained through accumulated merit and can imply a temporary heavenly rebirth-state within a larger cosmic cycle — quite unlike the Kingdom of Heaven’s grace-based entrance and its once-for-all consummation. Required teaching note: every occurrence of Kratoning Swarga must clarify (1) that it refers to God’s own reign, not a merit-earned afterlife realm, and (2) that it is the same reality as Kratoning Gusti Allah (Romans baseline), Matthew’s alternate phrasing being reverential circumlocution, not two different kingdoms. See Chapter 6 and Chapter 12 below for the parallel occurrences of Kratoning Gusti Allah within Matthew.
Matthew 5:4
Greek: μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.
Term: πενθοῦντες (penthountes) — “those who mourn”
- Literal meaning: to grieve, lament, especially over loss or death
- Semantic range: grief broadly, but in this context understood (with v.3) as mourning over sin, brokenness, and the world’s fallen condition, not only personal bereavement
- English variants: those who mourn, the sorrowful, those who grieve
- Contextual theological meaning: godly grief over sin and the world’s brokenness that anticipates God’s comfort, continuing the anawim theme
- Javanese rendering: kang sedhih/susah ing ati
- Risk tier: Medium. Must be taught with the qualifying context (mourning connected to spiritual poverty and hunger for righteousness), not conflated with generic Javanese ritual mourning customs (e.g., the elaborate mourning-and-memorial cycle following a slametan-adjacent death ritual sequence, nelung dina, mitung dina, etc.), which are about ancestral obligation rather than repentant grief before God.
Term: παρακληθήσονται (paraklēthēsontai) — “will be comforted”
- Literal meaning: to be called alongside, comforted, consoled
- Javanese rendering: bakal dilipur (“will be comforted”)
- Risk tier: Low. Straightforward; the Comforter title of the Holy Spirit (παράκλητος, John’s Gospel) is a related but separate term not occurring in Matthew.
Matthew 5:5
Greek: μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.
Term: πραεῖς (praeis) — “the meek”
- Transliteration: praeis
- Literal meaning: gentle, mild, not easily provoked; describes controlled strength, not weakness
- Semantic range: in classical usage, a tamed animal’s controlled power; in biblical usage, a disposition that entrusts vindication to God rather than asserting oneself by force (cf. Moses, Numbers 12:3; Jesus himself, Matt 11:29, 21:5)
- English variants: meek, gentle, humble
- Contextual theological meaning: the paradoxical Kingdom principle that renouncing self-assertion, not seizing power, leads to receiving the promised inheritance
- Javanese rendering: andhap asor (an established core Javanese ethical virtue term meaning humility/self-effacement)
- Risk tier: High. Andhap asor is culturally resonant but carries a specific Javanese social meaning: proper deferential self-lowering within a hierarchical social order (a subordinate’s correct posture toward a social superior), rather than the biblical meekness of a person who could assert power but voluntarily restrains it and trusts God for vindication. Teaching note required: biblical meekness is a strength under God’s control, exercised even toward one’s oppressors, not merely correct social etiquette toward one’s superiors in the traditional Javanese hierarchy.
Term: κληρονομήσουσιν τὴν γῆν (klēronomēsousin tēn gēn) — “will inherit the earth”
- Literal meaning: to receive as an heir; τὴν γῆν, “the land/earth” (echoing Psalm 37:11)
- Javanese rendering: bakal nampani bumi minangka warisan
- Risk tier: Medium. Use inheritance vocabulary consistent with the baseline’s
adoptiondoctrine (pengangkatan dadi putra, full inheritance rights) — this is the same family-inheritance logic applied eschatologically to the renewed creation, not a this-worldly territorial promise.
Matthew 5:6
Greek: μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.
Term: πεινῶντες καὶ διψῶντες (peinōntes kai dipsōntes) — “hunger and thirst”
- Literal meaning: to be hungry, to be thirsty
- Contextual theological meaning: a metaphor for consuming, whole-person longing
- Javanese rendering: keluwen lan ngelak
- Risk tier: Low.
Term: δικαιοσύνην (dikaiosynēn) — “righteousness”
- Transliteration: dikaiosynē
- Literal meaning: rightness, justice, right standing/conduct
- Semantic range: in Matthew this term carries a double sense across the Gospel: (1) right standing granted by God (as in Paul), and (2) the lived, practiced righteousness/right conduct the Kingdom demands of its citizens (5:6, 5:10, 5:20, 6:1, 6:33) — a distinctly Matthean emphasis requiring careful handling
- English variants: righteousness, justice, right living
- Contextual theological meaning: here, a hungering desire for God’s own righteousness to be established and for one’s own life to conform to it — anticipates the “righteousness exceeding the Pharisees” teaching in 5:20
- Javanese rendering: kabeneran (reused exactly from Romans baseline)
- Risk tier: High (carried over from baseline). Baseline note applies unchanged: never kasampurnan (ascetically attained mystical perfection). Matthew-specific addition: because Matthew uses dikaiosynē for both God-given standing and Kingdom-conduct, translators must track which sense is active per passage; a glossary cross-reference to the “Righteousness Exceeding the Pharisees” doctrine section (Chapter 5 continued, below) is required at every occurrence.
Term: χορτασθήσονται (chortasthēsontai) — “will be satisfied/filled”
- Literal meaning: to be fed to the full (originally of feeding animals fodder)
- Javanese rendering: bakal wareg
- Risk tier: Low.
Matthew 5:7
Greek: μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
Term: ἐλεήμονες / ἔλεος (eleēmones / eleos) — “merciful / mercy”
- Literal meaning: showing compassionate practical kindness toward those in need or distress
- Semantic range: active compassion expressed in concrete help, distinct from mere pity or sentiment
- English variants: merciful, compassionate, showing mercy
- Contextual theological meaning: reflects God’s own character (cf. 9:13, 12:7, “I desire mercy, not sacrifice”) and anticipates reciprocal mercy at judgment
- Javanese rendering: welas asih (mercy/compassionate love) — verb form kang sugih welas asih (“the merciful”)
- Risk tier: Medium. Welas asih is a warm, well-understood Javanese term; risk is limited to ensuring it is anchored to God’s own character and active toward the undeserving, not merely a general human virtue of pity.
Matthew 5:8
Greek: μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
Term: καθαροὶ τῇ καρδίᾳ (katharoi tē kardia) — “pure in heart”
- Literal meaning: clean/unmixed with respect to the heart (the inner seat of will and moral disposition)
- Semantic range: undivided moral and spiritual integrity, singleness of devotion to God — not ritual cleanliness
- English variants: pure in heart, clean of heart, single-hearted
- Contextual theological meaning: inward, God-oriented integrity that qualifies one to see/know God directly, contrasted throughout the Sermon with the Pharisees’ external religiosity
- Javanese rendering: kang resik ing atine
- Risk tier: High. Java has strong ritual-purity traditions — Islamic ritual ablution (wudhu) before prayer, and kejawen ritual bathing/purification rites (siraman, performed before major life events and prior to some spiritual practices to gain purity or spiritual potency). Teaching note required: “pure in heart” is a description of undivided inward moral devotion to God, not a ritual washing or a state achieved through ceremonial preparation.
Term: τὸν θεὸν ὄψονται (ton theon opsontai) — “will see God”
- Javanese rendering: reuse Gusti Allah (baseline, Critical) + bakal ndeleng/pirsa Gusti Allah
- Risk tier: Critical (inherited). Because this asserts direct beatific vision of Gusti Allah (the full compound is mandatory per baseline; never bare Gusti), this clause must never be abbreviated in translation in a way that loses the full divine name.
Matthew 5:9
Greek: μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.
Term: εἰρηνοποιοί (eirēnopoioi) — “peacemakers”
- Literal meaning: makers/producers of peace (εἰρήνη + ποιέω)
- Contextual theological meaning: those who actively reconcile, reflecting God’s own reconciling character, not merely those who avoid conflict
- Javanese rendering: kang mbangun katentreman (built on the baseline’s
peace= katentreman) - Risk tier: Medium. Ensure the active, reconciling sense (building peace between parties) is retained, not reduced to passive avoidance of conflict (a risk given Javanese social conflict-avoidance norms, rukun, which can be satisfied by surface harmony without actual reconciliation).
Term: υἱοὶ θεοῦ κληθήσονται (huioi theou klēthēsontai) — “will be called sons of God”
- Literal meaning: “will be called sons of God” (plural, of believers)
- Semantic range: familial belonging and Kingdom identity granted to reconciling Kingdom-citizens
- Contextual theological meaning: a derived, adoptive sonship of all who live the Kingdom ethic
- Javanese rendering: bakal katimbalan putraning Gusti Allah (using katimbalan, baseline
called, + putra, consistent with baselineadoption) - Risk tier: High. Critical distinction required: this plural, adoptive “sons of God” (believers) must be kept visibly and doctrinally distinct from the baseline’s Critical-risk singular title
Putrané Gusti Allah(“the Son of God,” Christ’s unique, eternal, co-equal Sonship). Never let the Beatitude’s plural adoptive-sonship language blur into Christ’s exclusive title; use the plural marker para putra / katimbalan dados putra to keep the grammatical and theological distinction visible.
Matthew 5:10
Greek: μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.
Term: δεδιωγμένοι ἕνεκεν δικαιοσύνης (dediōgmenoi heneken dikaiosynēs) — “persecuted for righteousness’ sake”
- Literal meaning: having been pursued/hunted down on account of righteousness
- Contextual theological meaning: suffering incurred specifically because of faithful Kingdom-conduct, not suffering in general — the Beatitudes’ inclusio returns to “kingdom of heaven” (v.3), framing the whole list as a description of Kingdom citizens
- Javanese rendering: kang dikaniaya marga saka kabeneran
- Risk tier: High. Combines baseline High-risk kabeneran with the Discipleship/Cost-of-Following doctrine; must be read together with Chapter 10’s persecution material (see below) and must not be softened, per the baseline’s rule against minimizing doctrinal statements.
Matthew 5:11
Greek: μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ᾿ ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ.
Term: ἕνεκεν ἐμοῦ (heneken emou) — “on account of me / for my sake”
- Contextual theological meaning: the decisive shift from “for righteousness’ sake” (v.10) to “for my sake” (v.11) identifies Jesus himself as the content and cause of Kingdom righteousness — an implicit, high claim to personal authority woven into the Beatitudes
- Javanese rendering: marga saka Aku (Jesus speaking in first person) / marga ndherek Gusti Yesus
- Risk tier: High. This clause is a load-bearing Christological signal (Jesus equates devotion to himself with righteousness before God) and should be flagged for theologian review alongside other Lordship/Deity-of-Christ passages per the baseline’s escalation rules.
Terms ὀνειδίσωσιν / διώξωσιν / ψευδόμενοι (“revile/insult,” “persecute,” “falsely say”) — straightforward vocabulary of verbal and social persecution; Javanese: diwewehi ala, dikaniaya, diapusi. Risk: Low-Medium, contextual to the Discipleship/Cost doctrine and relevant to real social risk for Javanese converts confessing Christ in a Muslim-majority setting (cf. baseline’s sensitivity note on evangelism).
Matthew 5:12
Greek: χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
Term: χαίρετε καὶ ἀγαλλιᾶσθε (chairete kai agalliasthe) — “rejoice and be glad”
- Literal meaning: two near-synonyms for joy, the second (ἀγαλλιάω) more intense/exultant, often used of eschatological or worship joy
- Javanese rendering: bungaha lan surak-suraka kanthi bungah
- Risk tier: Low.
Term: ὁ μισθὸς (ho misthos) — “reward”
- Literal meaning: wages, payment, recompense
- Semantic range: in secular Greek, earned wages for labor; in this context, God’s gracious response to faithful Kingdom-living, not commercial payment for merit
- Javanese rendering: ganjaran
- Risk tier: Medium. Must be taught consistently with the Grace doctrine (baseline, Critical): the reward here is God’s generous response within a covenant relationship of grace, not a repayment of an utang budi-style debt owed to a deserving party, nor wages earned that place God in the recipient’s debt.
Term: τοὺς προφήτας (tous prophētas) — “the prophets”
- Javanese rendering: reuse nabi (baseline, Low risk)
- Contextual theological meaning: places the disciples’ suffering in continuity with the whole line of OT prophetic suffering, reinforcing the Fulfillment of Prophecy doctrine that runs throughout Matthew.
PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK
Chapter 1 — Genealogy, Virgin Birth, Immanuel
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| genealogy / book of origin | βίβλος γενέσεως, biblos geneseōs | ”book of genesis/origin”; a formal genealogical-narrative opening formula echoing Genesis | genealogy, record, account | Frames Jesus’ identity in terms of Israel’s whole covenant history from Abraham through David to the exile and beyond | buku turun-tumurun | Low. Purely descriptive; supports the Davidic Covenant and Fulfillment of Prophecy doctrines by establishing Jesus’ lineage. |
| Christ (as title within the name) | Χριστός, Christos | ”Anointed One” | Christ, Messiah | Matthew opens by asserting Jesus’ identity as the promised Anointed One from v.1 | Kristus (proper-name form, per established transliteration standard) / Sang Mesias (title form, per baseline messiah) | Critical (inherited). Use Kristus when part of the compound name “Yesus Kristus”; use Sang Mesias whenever the text is asserting or arguing the messianic-title claim itself (as in 1:1, 1:16-17, 16:16, 26:63). Never Satrio Piningit. |
| Son of David | υἱὸς Δαυίδ, huios Dauid | ”son/descendant of David,” a dynastic-messianic title | Son of David | Establishes Jesus’ Davidic royal-messianic credentials from the genealogy’s opening line (1:1) | Putrané Dawud | High. Distinct in function from baseline’s seed_of_david (tedhak turune Dawud, a descriptive phrase for physical lineage in Romans 1:3). In Matthew, “Son of David” functions repeatedly (1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:42) as a direct messianic title of address/acclamation. Both phrases refer to the same Davidic Covenant doctrine; keep them distinguishable — tedhak turune Dawud for descriptive lineage statements, Putrané Dawud for the vocative/titular acclamation form. |
| virgin | παρθένος, parthenos | a young woman who has not had sexual relations | virgin, maiden | Cites Isaiah 7:14; asserts the miraculous, non-ordinary conception of Jesus, foundational to the Incarnation doctrine | prawan | Medium-High. Must retain the specific meaning of sexual virginity (miraculous conception), not soften to a generic “young woman,” which would undercut the Incarnation doctrine’s claim of a unique divine-human conception. |
| Immanuel / “God with us” | Ἐμμανουήλ, Emmanouēl (from Heb. עִמָּנוּ אֵל) | “God with us” | Emmanuel, Immanuel | Directly identifies the child as God present with his people — the OT-quotation anchor for the Incarnation doctrine | Imanuel, glossed as “Gusti Allah nyarengi kita” (“God accompanies/is present with us”) | Critical. The natural Javanese gloss verb for “with/united with” is built on the root tunggal (one/united; cf. manunggal, nunggil), which is the exact root of the baseline’s forbidden manunggaling kawula gusti (the kejawen teaching that the human self and the Divine become fused through mystical attainment). Mandatory rule: never gloss Immanuel using any tunggal/manunggal/nunggil-rooted verb. Use nyarengi (accompany) or ndherek (be present with) instead, preserving God’s distinct personal presence without implying pantheistic fusion. |
| angel of the Lord | ἄγγελος κυρίου, angelos kyriou | ”messenger of the Lord” | angel of the Lord | A personal divine messenger delivering God’s revelation to Joseph | malaékating Pangéran | Medium-High. Malaékat (angel) must be kept distinct from Javanese folk-spirit categories (dhemit, lelembut, already forbidden for Holy Spirit in the baseline) and from ancestral spirits (roh leluhur). Angels are created, personal, holy messengers of God, not generic unseen beings from the kejawen spirit-world. |
| Holy Spirit | Πνεῦμα Ἅγιον | — | Holy Spirit | Conceived “of the Holy Spirit” (1:18, 20) — ties Incarnation directly to the Trinity | Roh Suci (reused exactly, baseline Critical) | Critical (inherited), unchanged. |
| save his people from their sins | σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν | — | he will save his people from their sins | The naming of “Jesus” (Ἰησοῦς, “YHWH saves”) is itself a theological statement of his saving mission | Gusti Yesus (reused, Critical) + kaslametan (reused, Critical) + dosa (reused, High) | Critical (inherited). First occurrence in Matthew of the salvation/sin word-pair; apply the baseline’s mandatory kaslametan-vs-slametan teaching note here as the anchor point for the whole book. |
Chapter 2 — Magi, Fulfillment Formula, Worship
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| fulfillment formula | ἵνα/ὅπως πληρωθῇ τὸ ῥηθὲν διὰ…, hina/hopōs plērōthē to rhēthen dia | ”that it might be fulfilled, what was spoken through…“ | that it might be fulfilled, thus fulfilling | Matthew’s signature recurring formula (used ~13x: 1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9) linking every major event of Jesus’ life to specific OT prophecy — the backbone of the Fulfillment of Prophecy doctrine | supaya kelakon apa kang wus kapangandikakaké | High. Must be rendered as a strict, linear, one-time historical fulfillment (a specific OT text finding its intended referent in a specific NT event), not framed in a way that resembles the recurring, cyclical fulfillment pattern of Javanese Jayabaya-style prophecy, where predicted figures/events are expected to recur across ages. Consistency across all ~13 occurrences is required per the baseline’s cross-document consistency rules. |
| magi / wise men | μάγοι, magoi | originally Persian priest-astrologers; by NT times, generically “wise men/astrologers from the East” | wise men, magi, astrologers | Gentile outsiders are sovereignly drawn by God to worship the infant king — an early signal of the gospel’s reach to the nations | para ahli kawruh saking Tanah Wetan (“scholars/experts from the East”) | Medium-High. Avoid dhukun (folk healer/diviner, already rejected in baseline for “prophet”) and avoid emphasizing their astrological practice as legitimate revelation. Teaching note: God sovereignly used pagan star-watchers to bring Gentiles to worship the true King; this does not validate astrology/divination (primbon, nujum) as a valid means of revelation. |
| worship | προσκυνέω, proskyneō | to fall down/prostrate before, to do homage or worship | worship, bow down, do homage | The magi “fell down and worshiped him” (2:11) — first of many Matthean worship-scenes directed at Jesus (also 8:2; 9:18; 14:33; 15:25; 20:20; 28:9,17), asserting his divine identity | nyembah | Critical. Sembah/nyembah is also the ordinary Javanese court-hierarchy gesture of ritual obeisance performed by a commoner toward a social superior (king, priyayi aristocrat) — the same collision risk the baseline already documents for Gusti (Lordship). Every occurrence of nyembah directed at Jesus requires context making clear this is exclusive divine worship due to God alone, not mere social deference within the traditional Javanese hierarchy. Avoid sujud, the specific Islamic prayer-prostration term, to prevent conflating Christian worship of Christ with Islamic ritual prayer practice. |
| king of the Jews / Christ | βασιλεὺς τῶν Ἰουδαίων | political-messianic title | King of the Jews | Herod’s fear (2:2-3) frames the political stakes of the messianic claim, echoed later at the crucifixion (27:11,37) | Ratuning wong Yahudi | Medium. Straightforward; note thematic bracket with the crucifixion inscription in ch. 27. |
Chapter 3 — John the Baptist, Repentance, Baptism, Kingdom Announced
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| repent / repentance | μετανοεῖτε / μετάνοια, metanoeite / metanoia | literally “change of mind”; a decisive turning from sin back to God | repent, turn, change one’s mind | John’s and Jesus’ shared opening proclamation (3:2; 4:17); the necessary human response to the announced Kingdom | mratobat (verb) / pitobat (noun) | High. Tobat/mratobat is shared vocabulary with Islamic taubat (turning from sin, seeking God’s forgiveness through repentance and often ritual acts such as istighfar). Similar to the baseline’s handling of dosa, this shared term must be anchored specifically to turning from sin toward God through faith in Christ and the inaugurated Kingdom, not left as a generic religious turning that could be satisfied by Islamic devotional practice alone. |
| kingdom of heaven (first occurrence) | βασιλεία τῶν οὐρανῶν | see Matt 5:3 above | kingdom of heaven | ”Repent, for the kingdom of heaven is at hand” (3:2) — the Gospel’s opening thematic announcement | Kratoning Swarga (see full treatment at Matt 5:3) | High (inherited from 5:3 treatment). |
| baptism / baptize | βάπτισμα / βαπτίζω, baptisma / baptizō | ritual immersion in water | baptism, baptize | John’s baptism of repentance, distinguished from Jesus’ future baptism “with the Holy Spirit and fire” (3:11) | baptis / mbaptisi (established loanword) | Medium. Distinguish from generic Javanese ritual bathing/purification customs (siraman, performed at life-cycle events such as mitoni or tingkeban, and various kejawen ritual ablutions): Christian baptism is a one-time public identification with repentance and (later, post-resurrection) with Christ himself, not a repeatable ritual purification for protection or blessing. |
| Son (divine sonship pronouncement) | Υἱός μου ὁ ἀγαπητός, Huios mou ho agapētos | ”my beloved Son” | This is my beloved Son | The Father’s voice at Jesus’ baptism (3:17) is the first explicit divine confirmation of Jesus’ unique Sonship in the narrative | reuse Putrané Gusti Allah (baseline, Critical) | Critical (inherited), unchanged — first narrative confirmation of the Sonship of Christ doctrine. |
| Holy Spirit descending | Πνεῦμα [τοῦ] Θεοῦ, Pneuma tou Theou | — | Spirit of God | The Spirit descends visibly at Jesus’ baptism, a Trinitarian moment (Father speaks, Son is baptized, Spirit descends) | reuse Roh Suci (baseline, Critical) | Critical (inherited), unchanged. |
Chapter 4 — Temptation, Kingdom Proclaimed, First Disciples
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| tempt / temptation | πειράζω / πειρασμός, peirazō / peirasmos | to test, to try, to tempt | tempt, test, trial | The devil tests Jesus’ Sonship and obedience in the wilderness; Jesus overcomes by Scripture, modeling faithful sonship where Israel failed | panggodha (temptation) / nggodha (to tempt) | Medium-High. Note the recurrence of this same root in the Lord’s Prayer (6:13, “lead us not into temptation”); keep vocabulary identical across both passages for consistency. |
| devil | διάβολος, diabolos | ”slanderer, accuser” | the devil, the tempter | A personal, hostile spiritual being who directly opposes God’s plan — not an impersonal principle of evil | Iblis | Medium. Iblis is shared vocabulary with Islamic tradition (where Iblis is the specific fallen jinn who refused to bow to Adam); this shared usage is broadly acceptable in Indonesian/Javanese Christian Bibles and does not require rejection, but a brief teaching note should confirm the Christian doctrine of a personal fallen angelic tempter distinct from the jinn-cosmology framework. |
| ”If you are the Son of God” | Εἰ υἱὸς εἶ τοῦ θεοῦ | — | if you are the Son of God | The devil’s temptations directly probe Jesus’ unique divine Sonship, reinforcing (by contrast) the doctrine established at 3:17 | reuse Putrané Gusti Allah | Critical (inherited), unchanged. |
| repent / kingdom of heaven at hand | μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν | — | repent, for the kingdom of heaven is at hand | Jesus begins his public ministry with the identical proclamation as John (4:17) | reuse pitobat / Kratoning Swarga | High (inherited), unchanged. |
| fishers of men | ἁλιεῖς ἀνθρώπων, halieis anthrōpōn | — | fishers of men | The call of the first disciples frames discipleship as active recruitment into Kingdom mission | dadi juru mancing manungsa | Medium. Ties to the Great Commission and Mission doctrines developed later (ch. 10, 28). |
Chapter 5 — Beyond the Core Passage (5:13-48)
(Verses 1-12, the Beatitudes, receive full treatment in Part 1 above.)
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| fulfill the Law | πληρῶσαι, plērōsai (5:17, “I have not come to abolish… but to fulfill”) | to fill up, complete, bring to its intended fullness | fulfill, complete | Jesus’ programmatic statement of his relationship to the Torah — he completes and brings to intended fullness what the Law and Prophets anticipated, rather than annulling them | netepi (reuse angger-anggering Toret, baseline, for “the Law”) | High. Central to the Fulfillment of OT Prophecy doctrine and the Authority of Jesus’ Teaching doctrine: Jesus is presented as having authority even over how the Torah itself is to be understood and completed, not merely as another rabbi interpreting it. |
| righteousness exceeding the Pharisees | περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων | ”your righteousness must exceed/overflow beyond that of the scribes and Pharisees” | exceed, surpass | The Sermon’s thesis statement for the curriculum’s “Righteousness Exceeding the Pharisees” doctrine: Kingdom righteousness is a matter of the heart’s disposition (anger, lust, truthfulness) fulfilling the Law’s intent, not merely external legal compliance | reuse kabeneran | High (inherited). This verse is the anchor citation for the whole doctrine; every antithesis that follows (“you have heard… but I say to you,” 5:21-48) illustrates it. |
| ”You have heard… but I say to you” (antithesis formula) | Ἠκούσατε ὅτι ἐρρέθη… ἐγὼ δὲ λέγω ὑμῖν | — | you have heard it said… but I say to you | Jesus repeatedly places his own authoritative word alongside (and deepening) the Torah’s, a striking claim of personal authority over sacred tradition | Kowé wis krungu yèn kapangandikakaké… nanging Aku pitutur marang kowé | High. Directly feeds the Authority of Jesus’ Teaching doctrine; flag for theologian review as an implicit claim to divine authority alongside Torah. |
| perfect | τέλειος, teleios | complete, mature, whole; “be perfect as your heavenly Father is perfect” (5:48) | perfect, complete, mature | The Sermon’s high ethical goal, rooted in reflecting God’s own complete character (esp. love of enemies), not human ascetic self-perfection | sampurna | High. Must not be confused with kasampurnan (baseline’s rejected alternative for “righteousness” — mystical perfection attained through Javanese ascetic discipline). Teaching note: this “perfection” is Christlike, other-directed love (loving enemies as God does), not a mystical state reached through spiritual technique. |
Chapter 6 — Prayer, Fasting, Treasure, Anxiety
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| hypocrite | ὑποκριτής, hypokritēs | originally “stage actor,” one who plays a role | hypocrite, pretender | Repeated critique (6:2,5,16; also ch. 23) of performing righteousness for human approval rather than from genuine devotion to God | wong lamis | Medium. Established, clear Javanese term; low ambiguity risk, but keep consistent across chs. 6, 7, 15, 23. |
| Our Father in heaven | Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς | — | Our Father who art in heaven | Opens the Lord’s Prayer, establishing corporate, intimate, yet reverent address to God | reuse Rama (baseline, High) + ing Swarga | High (inherited). Consistent with baseline’s warning never to substitute Leluhur (ancestor) for Father — critical given Java’s living ancestor-veneration practice through the slametan ritual meal cycle. |
| hallowed be your name | ἁγιασθήτω τὸ ὄνομά σου | ”let your name be treated as holy” | hallowed be thy name | Petitions that God’s own holy character be honored — reuses the “holy” concept | reuse suci (baseline, High) | High (inherited), unchanged. |
| your kingdom come | ἐλθέτω ἡ βασιλεία σου | — | your kingdom come | A petition for the Kingdom’s advance and consummation, tying the Lord’s Prayer to the Kingdom of Heaven doctrine | reuse Kratoning Swarga (or Kratoning Gusti Allah where the underlying text uses the God-form; both refer to the same reality per the synonymy note at 5:3) | High (inherited), unchanged. |
| daily bread | τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον | ”our bread for today/for the coming day” | daily bread | Dependence on God’s provision, echoing manna | roti kang kasedhiya saben dinane | Low. |
| forgive us our debts | ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν | ”debts,” used metaphorically for sins/moral obligations owed | debts, trespasses, sins | Links forgiveness received from God to forgiveness extended to others (6:14-15) | ngapura kaluputan kita | Medium-High. Note care needed: “debt” language risks activating the Javanese social-ethical concept of utang budi (a reciprocal debt of gratitude that must be repaid) which the baseline explicitly forbids as a model for grace. Teaching note: God’s forgiveness of our “debt” of sin is itself an act of sih-rahmat (grace) cancelling the debt outright, not establishing a new utang budi relationship requiring repayment; but our forgiving others is a required fruit of having received that grace. |
| lead us not into temptation… deliver us from evil | μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ | — | lead us not into temptation, deliver us from evil | Reuses panggodha (ch.4) and introduces “the evil one” (ὁ πονηρός) as a personal adversary | panggodha / luwarana kita saka ing piala | Medium. |
| treasure in heaven / mammon | θησαυρίζετε… θησαυροὺς ἐν οὐρανῷ / Μαμωνᾷ | — | treasures in heaven / mammon (money as a rival master) | Warns against divided loyalty between God and material wealth, framed as service to two rival “masters” | bandha ing Swarga / Mamon (transliterated) | Low-Medium. |
| seek first the kingdom… and his righteousness | ζητεῖτε δὲ πρῶτον τὴν βασιλείαν [τοῦ θεοῦ] καὶ τὴν δικαιοσύνην αὐτοῦ | — | seek first the kingdom of God and his righteousness | Rare Matthean use of “kingdom of God” form (τοῦ θεοῦ) rather than “of heaven,” reinforcing the synonymy noted at 5:3 | reuse Kratoning Gusti Allah + kabeneranipun | High (inherited). |
| little faith | ὀλιγόπιστοι, oligopistoi | ”little-faiths,” a distinctly Matthean coinage | O you of little faith | First occurrence (6:30) of a term Matthew reuses at 8:26, 14:31, 16:8, 17:20 for disciples whose faith is real but deficient in the moment | kang cupet pitadose (“of narrow/small faith”) | Medium. Reuses baseline faith = pitados; must be rendered consistently at every recurrence (chs. 8, 14, 16). Not a condemnation of unbelief, but a gentle rebuke of wavering trust. |
Chapter 7 — Judgment, Authority of Jesus’ Teaching
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| judge not | μὴ κρίνετε, mē krinete | do not judge/condemn | judge not | Warns against hypocritical, self-exalting condemnation of others, without denying the discernment taught later in the same chapter (7:6, 15-20) | aja ngadili | Medium. |
| false prophets / fruit test | ψευδοπροφῆται… ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς | — | false prophets… by their fruits you will know them | Reuses baseline nabi (prophet); warns of counterfeit spiritual authority tested by observable moral fruit, not by claimed spiritual power | reuse nabi palsu | Medium-High. Relevant given the surrounding culture’s respect for dhukun/spiritual figures claiming supernatural insight; the test is moral fruit, not displayed kasekten (spiritual potency), which the baseline already flags as a forbidden framework for authentic divine power. |
| authority | ἐξουσία, exousia | delegated right/power to act, legitimate authority | authority, power | ”He taught them as one having authority, and not as their scribes” (7:29) — the Sermon’s concluding verdict, the key term for the Authority of Jesus’ Teaching doctrine and later reused at the Great Commission (28:18) | panguwaos | High. Reuses the root of baseline’s power_of_god (panguwaosipun Gusti Allah), which the baseline explicitly protects against kasekten (magical/ascetic-earned potency). Here the term describes Jesus’ own inherent teaching authority — not derived from citing prior rabbis (as the scribes did) and not a displayed supernatural power, but an intrinsic, personal authority. Must be flagged as thematically linked to 28:18 (“all authority in heaven and on earth has been given to me”). |
| ”I never knew you” | οὐδέποτε ἔγνων ὑμᾶς | — | I never knew you | A judgment pronouncement on those who performed spiritual works without genuine relationship — anticipates the Judgment and End of the Age doctrine developed fully in chs. 24-25 | Aku ora tau wanuh karo kowé | High. |
Chapter 8 — Faith, Authority over Disease and Nature
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| faith (centurion’s) | πίστις, pistis | — | faith | The Gentile centurion’s faith in Jesus’ authoritative word (“only say the word”) is held up as exceeding Israel’s — an early signal of the gospel’s reach to the nations | reuse pitados (baseline, Medium) | Medium (inherited), reinforced here by an explicit Gentile-inclusion note relevant to the Church doctrine developed later. |
| Son of Man (first occurrence) | ὁ υἱὸς τοῦ ἀνθρώπου, ho huios tou anthrōpou | literally “the son of the man”; a Danielic title (Dan 7:13-14) combining humble humanity with end-time divine authority to judge and reign | Son of Man | Jesus’ favored self-designation throughout Matthew (used ~30x), holding together his genuine humanity (“nowhere to lay his head,” 8:20) and his hidden divine authority, later made explicit at judgment (24:30; 25:31; 26:64) | Putraning Manungsa | Critical. A generic literal rendering (“anak manungsa,” “child of a human”) would flatten this into an ordinary phrase for “a human being” and completely lose the Danielic double meaning of humble humanity paired with end-time divine authority to judge the world. Putraning Manungsa must always be flagged and taught as a specific messianic self-title, not read as a plain descriptive phrase. Requires theologian review at every occurrence given its structural importance across the whole Gospel (used at every major turning point: authority to forgive sins 9:6; Lord of the Sabbath 12:8; suffering/death predictions 16:21ff, 17:22, 20:18; ransom-saying 20:28; end-time coming 24:27-44; final judgment 25:31; trial confession 26:64). |
| little faith (recurrence) | ὀλιγόπιστοι | — | O you of little faith | 8:26, at the calming of the storm | reuse kang cupet pitadose | Medium (inherited, consistent with ch. 6). |
Chapter 9 — Authority to Forgive Sins, Compassion, Mission Need
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| authority to forgive sins | ἐξουσίαν ἀφιέναι ἁμαρτίας | — | authority on earth to forgive sins | Jesus explicitly claims divine prerogative (forgiving sin) as the Son of Man on earth (9:6), provoking the scribes’ charge of blasphemy | reuse panguwaos (ch. 7) + pangapunten dosa (new; see ch. 26 below) | Critical. Directly asserts Jesus’ deity by claiming a right reserved to God alone; flag for theologian review alongside Deity of Christ passages. |
| compassion | σπλαγχνίζομαι, splanchnizomai | to be moved in one’s inward parts (bowels/viscera, seat of emotion) with pity | he had compassion, moved with compassion | Describes Jesus’ visceral, active compassion toward the crowds “like sheep without a shepherd” (9:36), motivating the mission-sending in ch. 10 | trenyuh welas asih | Medium. |
| harvest / laborers | ὁ θερισμός… ἐργάτας | — | the harvest is plentiful, the laborers are few | Sets up the mission-sending discourse of ch. 10, foundational to the Great Commission doctrine’s earlier anticipation | panen / buruh | Low-Medium. |
Chapter 10 — The Twelve, Mission Discourse, Cost of Discipleship
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| the twelve apostles | δώδεκα ἀποστόλους, dōdeka apostolous | ”twelve sent-ones” | the twelve apostles | Matthew’s only use of ἀπόστολος as a noun (10:2), naming the Twelve for their specific commissioned sending | reuse utusan (baseline, Medium) | Medium (inherited). Consistent with baseline’s rejection of rasul (the Islamic messenger-prophet line); utusan preserves the sent-one sense without that specific religious freight. |
| kingdom of heaven at hand (mission proclamation) | ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν | — | the kingdom of heaven is at hand | The Twelve are sent to proclaim the same message Jesus and John proclaimed | reuse Kratoning Swarga | High (inherited). |
| not peace but a sword | οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν | — | I have not come to bring peace, but a sword | A hard saying about the social/familial division discipleship can provoke — central to the Discipleship and Cost of Following Jesus doctrine | ora nggawa katentreman, nanging pedhang | High. Must not be softened; note the deliberate tension with baseline’s katentreman (peace with God) — this “sword” describes relational division caused by allegiance to Christ, not a contradiction of the gospel of peace with God. |
| confess/deny before men | ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων / ἀρνήσηταί με | — | whoever acknowledges me before men… whoever denies me | Public confession of Christ carries eternal consequence — directly relevant to the real social cost of conversion in a Muslim-majority Javanese context | ngakoni Aku / nyélaki Aku | High. Sensitivity note (per baseline’s evangelism guidance): frame as faithful, courageous witness rather than confrontational language, while preserving the full weight of the doctrinal claim. |
| take up cross / lose life to find it | ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ… ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν | — | take up his cross… find his life / lose it | First occurrence of the cross-bearing paradox further developed at 16:24-25 (see below) | manggul salibe / kang nemu nyawane bakal kélangan | High. See fuller treatment at ch. 16. |
| reward of a prophet | μισθὸν προφήτου | — | a prophet’s reward | Reuses ganjaran (5:12) and nabi (baseline) | reuse | Low-Medium (inherited). |
Chapter 11 — John’s Question, Yoke and Rest
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| ”he who is to come” | ὁ ἐρχόμενος, ho erchomenos | a recognized messianic epithet | the one who is to come, the coming one | John’s disciples ask whether Jesus is the promised Messiah; Jesus answers with prophecy-fulfillment evidence (11:4-5, alluding to Isaiah), reinforcing both Messianic Promise and Fulfillment of Prophecy doctrines | ingkang badhé rawuh | High. |
| yoke / rest | ζυγός / ἀνάπαυσις, zygos / anapausis | a wooden crosspiece binding draft animals to a load; rest, relief | my yoke is easy… you will find rest | An invitation to relational discipleship under Jesus’ own authority and character (“gentle and lowly in heart,” reusing πραΰς from 5:5), contrasted with the burdensome legal yoke of Pharisaic tradition (cf. ch. 23) | pasangan (yoke) / kaleganan (rest) | Medium-High. Ties directly to the Discipleship doctrine: discipleship under Christ is restful submission to his gentle authority, not the burdensome legal performance later condemned in ch. 23. |
Chapter 12 — Sabbath, Blasphemy Against the Spirit, Sign of Jonah
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| Lord of the Sabbath | κύριος… τοῦ σαββάτου, kyrios tou sabbatou | — | Lord of the Sabbath | Jesus claims authority even over the Sabbath institution itself (12:8), a direct Lordship claim tied to baseline’s lord (Gusti) doctrine | reuse Gusti (baseline, Critical) + dinten Sabbat | Critical (inherited). This is a Lordship-of-Christ passage; flag per baseline escalation rules. |
| mercy not sacrifice | ἔλεος θέλω καὶ οὐ θυσίαν | — | I desire mercy, not sacrifice | Reuses welas asih (5:7); a recurring Matthean citation of Hosea 6:6 critiquing ritual-focused religion devoid of compassion | reuse welas asih | Medium (inherited). |
| blasphemy against the Holy Spirit | ἡ τοῦ πνεύματος βλασφημία | attributing the Spirit’s clear work to an evil source | blasphemy against the Holy Spirit | The one unforgivable sin (12:31-32) — a uniquely severe warning | reuse Roh Suci (baseline, Critical) + pamitenah (slander/blasphemy) | Critical. Must never use any term suggesting the Holy Spirit is merely one spirit-category among the Javanese unseen world (dhemit, lelembut, forbidden in baseline); this severity depends on the Spirit’s full personal, divine status being clearly understood. |
| kingdom of God (rare Matthean form) | βασιλεία τοῦ θεοῦ | — | kingdom of God | ”If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you” (12:28) | reuse Kratoning Gusti Allah | High (inherited); confirms the synonymy note at 5:3 — both phrases describe the same in-breaking reign of God. |
| sign of Jonah | τὸ σημεῖον Ἰωνᾶ | — | the sign of Jonah | Points forward typologically to Jesus’ three days in the grave and resurrection | reuse wungu saka pati (anticipated; full treatment ch. 28) | Critical (inherited, anticipatory). |
Chapter 13 — Kingdom Parables, Mysteries, End of the Age
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| mysteries of the kingdom | τὰ μυστήρια τῆς βασιλείας | previously hidden truths now disclosed by revelation | the secrets/mysteries of the kingdom | Parables reveal Kingdom truth to receptive disciples while veiling it from the unresponsive (13:11) | wewadinipun Kratoning Swarga | Medium-High. “Wewadi” (secret/mystery) must be distinguished from esoteric secret knowledge transmitted through mystical guru-lineages (the same collision flagged for murid/disciple at 5:1); Kingdom “mystery” here is revealed truth disclosed by Jesus himself to all who receive him in faith, not privileged knowledge reserved for spiritual initiates. |
| end of the age | συντέλεια τοῦ αἰῶνος, synteleia tou aiōnos | ”the completion/consummation of the age” | end of the age, close of the age | First occurrence (13:39-40, in the parable of the weeds); the point at which the present age is decisively brought to its close by judgment — recurs at 24:3 and 28:20 | pungkasaning jaman | Critical. Javanese cosmology (rooted in the Jayabaya prophetic tradition and primbon lore) envisions history moving through recurring cosmic ages (zaman edan, era of chaos, alternating with restored golden ages), often tied to the expectation of a Ratu Adil or Satrio Piningit figure who ushers in renewal within a cyclical pattern — the very tradition the baseline already forbids for “Messiah.” Mandatory teaching note: the biblical “end of the age” is a single, linear, historically final culmination of history at Christ’s own personal return, not one turn of a recurring cosmic cycle. This term must be flagged for theologian review at every occurrence (13:39-40, 24:3, 28:20). |
| furnace of fire / weeping and gnashing of teeth | κάμινον τοῦ πυρός / ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων | — | furnace of fire; weeping and gnashing of teeth | Recurring Matthean judgment imagery (13:42,50; also 8:12; 22:13; 24:51; 25:30) describing final, conscious, anguished exclusion from the Kingdom | dapur geni / nangis lan kerot-kerot untu | High. Ties to the Judgment and End of the Age doctrine; must be preserved with full force, not softened per baseline’s rule against minimizing doctrinal statements. |
Chapter 14 — Herod, John’s Death, Walking on Water
Chapter 14 introduces no new theological vocabulary requiring fresh glossary treatment. It reuses: Roh Suci-adjacent prophetic-martyrdom themes surrounding John the Baptist (ch. 3, 11), little faith (ὀλιγόπιστε, 14:31, consistent with chs. 6, 8), worship (προσεκύνησαν, 14:33, “Truly you are the Son of God,” consistent with ch. 2’s nyembah treatment), and Putrané Gusti Allah (Son of God, 14:33, consistent with chs. 3-4). No new risk tiers are introduced.
Chapter 15 — Tradition of the Elders, Defilement, Canaanite Woman’s Faith
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| tradition of the elders | ἡ παράδοσις τῶν πρεσβυτέρων | inherited oral legal tradition surrounding the Torah | tradition of the elders | Jesus contrasts human religious tradition, which can nullify God’s actual commandment (15:3,6), with genuine obedience to God’s word — extends the Righteousness Exceeding the Pharisees doctrine | tata-carané para pinituwa | Medium-High. |
| what defiles | οὐ τὸ εἰσερχόμενον… κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον | ritual/moral defilement | what defiles a person | Relocates true impurity from external ritual violation to the heart’s moral condition — reinforces baseline’s sin doctrine note that dosa must be anchored to moral transgression, not left as ritual impurity (cemer) | reuse dosa | High (inherited). Directly illustrates the baseline’s existing distinction between dosa (moral) and cemer (ritual impurity); this passage is the clearest teaching text in Matthew for that very distinction and should be cross-referenced in Phase 2 materials. |
| Canaanite woman’s faith | Γύναι, μεγάλη σου ἡ πίστις | — | woman, great is your faith | A Gentile woman’s persistent faith is commended as “great” — reinforces the gospel’s reach beyond Israel, alongside the centurion of ch. 8 | reuse pitados | Medium (inherited). |
Chapter 16 — Peter’s Confession, the Church, Keys, Cross-Bearing
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| ”You are the Christ, the Son of the living God” | Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος | — | You are the Christ, the Son of the living God | Peter’s confession (16:16) is the Gospel’s Christological high-point, combining the Messianic Promise and Sonship of Christ doctrines in a single verse | Panjenengan punika Sang Mesias, Putrané Gusti Allah ingkang gesang | Critical (inherited from both messiah and son_of_god baseline entries). Because the curriculum’s baseline flags Romans 10:9-10 for verbatim cross-document consistency, this confession should likewise be fixed as a stable, non-varying rendering across all Matthew curriculum materials. |
| church | ἐκκλησία, ekklēsia | assembly, congregation | church | ”On this rock I will build my ekklēsia” (16:18) — Matthew’s first occurrence of the term, foundational to the Church and Church Discipline doctrine | reuse pasamuwan (baseline, Medium) | Medium (inherited). Never punden (village spirit-shrine site), per baseline. |
| keys of the kingdom / binding and loosing | τὰς κλεῖδας τῆς βασιλείας… ὃ ἐὰν δήσῃς… ὃ ἐὰν λύσῃς, tas kleidas / dēsēs / lysēs | delegated administrative authority (a steward’s keys); “bind/loose” — a known rabbinic idiom for authoritative doctrinal/disciplinary ruling (declaring forbidden/permitted) | keys of the kingdom; whatever you bind/loose | Grants apostolic (and by extension, church) authority to render authoritative doctrinal and disciplinary judgments, recurring at 18:18 in the church-discipline procedure | kunciné Kratoning Swarga / mbanda… ngluwari… | Critical. Javanese folk-spiritual practice includes binding/loosing idioms associated with occult power — binding curses or spirits (santet, pengasihan, and related dhukun-mediated binding/release rites). Rendering “bind and loose” with ordinary Javanese binding-magic vocabulary risks being heard as a grant of supernatural, spirit-controlling power (kasekten) to church leaders. Mandatory teaching note: this is delegated declarative doctrinal and disciplinary authority exercised through the Word and the gathered church (made explicit at 18:15-20), never a magical power to bind or release spirits. Flag for theologian review at every occurrence (16:19; 18:18). |
| take up his cross, deny himself, lose/find his life | ἀράτω τὸν σταυρὸν αὐτοῦ… ἀπαρνησάσθω ἑαυτόν… ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν | — | take up his cross and follow me; deny himself; whoever would save his life will lose it | The definitive statement of the cost-of-discipleship paradox, developed from the seed planted at 10:38-39 | manggul salibe piyambak / nyingkur awake dhewe / kang arep ngrekasa nyawane bakal kélangan nyawane | High. Central Discipleship doctrine text; must retain the full paradoxical force (“losing to find”) without flattening it into a simple call to generic self-sacrifice or hardship. |
Chapter 17 — Transfiguration, Faith Like a Mustard Seed
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| Transfiguration / “listen to him” | μετεμορφώθη… Οὗτός ἐστιν ὁ υἱός μου… αὐτοῦ ἀκούετε | he was transformed in appearance; this is my Son… listen to him | he was transfigured; this is my beloved Son, listen to him | A second, climactic divine confirmation of Jesus’ Sonship (echoing 3:17), now paired with Moses and Elijah (Law and Prophets) and a direct command to heed Jesus’ authoritative teaching | malih rupa + reuse Putrané Gusti Allah | Critical (inherited). Directly reinforces both the Sonship of Christ and Authority of Jesus’ Teaching doctrines together. |
| faith as a mustard seed | πίστιν ὡς κόκκον σινάπεως | — | faith like a mustard seed | Even small, genuine faith (reusing pitados) accomplishes what is otherwise impossible | reuse pitados | Medium (inherited). |
Chapter 18 — Greatness in the Kingdom, Church Discipline, Forgiveness
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| become like children / greatest in the kingdom | ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία… | — | unless you turn and become like children… | Kingdom greatness is measured by humble, dependent receptivity, not status — extends the Beatitudes’ inversion-of-status theme | dadi kaya bocah cilik | Medium. |
| causing to sin / stumbling block | σκανδαλίσῃ, skandalisē | to cause to trip/stumble, to become an occasion of sin | cause to sin, offend, stumble | Severe warning (18:6-9, the millstone saying) about leading “little ones” (vulnerable believers) into sin | gawe kesandhung | High. |
| church discipline procedure | ἐὰν δὲ ἁμαρτήσῃ… εἰπὸν τῇ ἐκκλησίᾳ | — | if he sins against you… tell it to the church | The full procedural outworking of the “binding and loosing” authority granted at 16:19, now exercised corporately by the gathered congregation — the central text for the Church and Church Discipline doctrine | reuse pasamuwan + reuse mbanda/ngluwari | Critical (inherited from ch. 16). This passage should be the primary teaching anchor distinguishing biblical church discipline (restorative, corporate, Word-governed, aimed at repentance and restoration) from any suggestion of spiritual/magical sanction. |
| where two or three gathered in my name | οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα | — | where two or three are gathered in my name | Christ’s promised presence with the gathered church, grounding its authority relationally in himself rather than in institutional power alone | ing ngendi ana wong loro utawa telu kang kumpul ing asmaKu | Medium-High. |
| forgive seventy times seven | ἕως ἑβδομηκοντάκις ἑπτά | — | seventy times seven / seventy-seven times | Unlimited forgiveness modeled on God’s own extravagant forgiveness (parable of the unforgiving servant follows) — ties to the Grace doctrine’s “nothing owed in return” principle | kaping pitung dasa pitu | Medium-High. Cross-reference to Grace (baseline Critical): forgiveness modeled here must not become a new utang budi ledger of favors owed and repaid, but a reflection of freely given, unearned mercy. |
Chapter 19 — Marriage, Eternal Life, the Rich Young Ruler
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| eternal life | ζωὴν αἰώνιον, zōēn aiōnion | unending life belonging to the age to come | eternal life, everlasting life | The rich young ruler’s question (19:16) frames salvation in terms of participating in the coming age’s unending life — connects to the Judgment/End of Age doctrine developed fully in chs. 24-25 | gesang langgeng | High. Must convey genuine, unending duration of life in God’s presence, not a temporary state within a cycle of rebirth (touching the same forbidden-substitution concern as titisan/reincarnation already flagged in the baseline for Resurrection). |
| new world / regeneration | ἐν τῇ παλιγγενεσίᾳ, palingenesia | ”new genesis/birth,” the eschatological renewal of all things | the regeneration, the renewal of all things | A cosmic, once-for-all renewal at the Son of Man’s future glory, not a repeated personal rebirth cycle | jagad kang énggal | High. Distinguish sharply from any reincarnational reading; this is a single, universal, historical renewal of creation, not the repeated rebirth of individual souls. |
Chapter 20 — Ransom, Servant Leadership
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| ransom | λύτρον, lytron | the price paid to free a slave or captive | ransom, redemption price | ”The Son of Man came… to give his life as a ransom for many” (20:28) — the clearest statement in Matthew of the atoning purpose of Christ’s death | tebusan | Critical. Not present in the Romans baseline; a genuinely new term requiring careful anchoring. Risk: (1) tebusan alone can be understood merely in its ordinary commercial/hostage sense (paying money to free a captive) without the substitutionary, sin-bearing dimension; (2) it must not be assimilated to the Islamic concept of fidyah (a ransom payment substituting for a missed religious obligation, e.g., fasting), which is a very different transactional category. Mandatory teaching note: Christ’s death as tebusan is a personal, substitutionary self-giving that pays sin’s actual penalty on behalf of others, once for all — not a financial transaction, not a fidyah-style obligation-substitute, and not a debt owed back to God as in utang budi. Flag for theologian review at every occurrence (20:28; cf. 26:28). |
| Son of David (healing acclamation) | Υἱὲ Δαυίδ, ἐλέησον ἡμᾶς | — | Son of David, have mercy on us | The blind men’s cry (20:30-31) reuses Putrané Dawud (ch. 1) as a direct messianic appeal | reuse Putrané Dawud + welas asih | High (inherited). |
Chapter 21 — Triumphal Entry, Temple Cleansing, Parables of Judgment
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| Hosanna | Ὡσαννά, hōsanna (from Heb. hoshia-na, “save now/please”) | a liturgical acclamation of messianic praise, from a plea for salvation | Hosanna | The crowd’s acclamation of Jesus as “Son of David” at the triumphal entry, directly invoking the Davidic Covenant and Messianic Promise doctrines together | Hosana (transliterated) | Medium. Retain the transliterated liturgical form, with a brief note on its Hebrew derivation (“save now”), tying it etymologically to baseline’s salvation (kaslametan) without collapsing the two terms. |
| house of prayer / den of robbers | οἶκος προσευχῆς… σπήλαιον λῃστῶν | — | house of prayer… den of robbers | Jesus’ authoritative act of temple-cleansing, another Authority of Jesus’ Teaching moment expressed in action rather than word | daleming pandonga / guwaning bégal | Medium. |
| the stone the builders rejected | λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες | — | the stone that the builders rejected has become the cornerstone | A prophecy-fulfillment citation (Psalm 118) applied to Jesus’ rejection and vindication, directly reinforcing the Fulfillment of Prophecy doctrine | watu kang ditolak déning para tukang gawé omah | High. |
| kingdom taken and given to a nation | ἀρθήσεται ἀφ᾿ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει | — | the kingdom of God will be taken away from you and given to a people producing its fruits | Uses the rare “kingdom of God” form again (see 12:28, 6:33); a solemn warning of covenant transfer to a fruit-bearing people — the Church, drawn from all nations | reuse Kratoning Gusti Allah | High (inherited). |
Chapter 22 — Wedding Feast, Calling and Election, Greatest Commandment
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| ”many are called, but few are chosen” | πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί | — | many are called, but few are chosen | Distinguishes a general, wide invitation (κλητοί) from a narrower, effectual election (ἐκλεκτοί) — the wedding-feast parable’s climax | reuse katimbalan (baseline called) + reuse pepilihanipun Gusti Allah (baseline election) | High (inherited from both baseline entries). This verse is the clearest single-verse pairing of the two related-but-distinct baseline doctrines (divine_calling and election) in the whole Gospel; flag for theologian review to ensure the distinction is preserved rather than collapsed into a single word. |
| render to Caesar what is Caesar’s, to God what is God’s | ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ | — | render to Caesar… to God | Distinguishes legitimate civic obligation from ultimate allegiance owed to God alone | wenehna marang Kaisar apa kang duwèké Kaisar, lan marang Gusti Allah apa kang duwèké Gusti Allah | Medium-High. Relevant to the government/authority sensitivity flagged in the baseline AI requirements (cf. Romans 13:1-7 handling); native speaker review recommended. |
| greatest commandment | ἀγαπήσεις κύριον τὸν θεόν σου… ἀγαπήσεις τὸν πλησίον σου | — | love the Lord your God… love your neighbor as yourself | Summarizes the whole Law and Prophets in twin love-commands, reinforcing the Fulfillment of the Law theme from ch. 5 | tresna marang Gusti Allah… tresna marang sapepadhamu | High. |
Chapter 23 — Woes to Scribes and Pharisees
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| woe | οὐαί, ouai | a prophetic cry of judgment/lament | woe to you | Seven-fold prophetic judgment pronouncement against religious hypocrisy (reusing wong lamis, ch. 6), the sharpest statement of the Righteousness Exceeding the Pharisees doctrine by negative example | cilaka | Medium-High. Must be rendered with prophetic judgment force, not as a casual exclamation of misfortune. |
| whitewashed tombs | τάφοις κεκονιαμένοις | outwardly attractive, inwardly corrupt | whitewashed tombs | Vivid image of external religious performance masking inward corruption — the negative counterpart to “pure in heart” (5:8) | kuburan kang diblobok apu | Medium. |
| greatest among you shall be servant | ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος | — | the greatest among you shall be your servant | Reiterates the Kingdom’s status-inversion principle (cf. 18:1-4, 20:26-28) as the corrective to Pharisaic status-seeking | sing paling gedhé ing antaramu bakal dadi abdimu | Medium. |
Chapter 24 — Olivet Discourse: Signs, Tribulation, the Son of Man’s Coming
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| gospel of the kingdom preached to all nations | κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν | — | this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations | Directly links the Great Commission’s global scope to the timing of “the end” — ties Mission and Judgment/End of Age doctrines together | reuse Injil (baseline, Medium) + reuse Kratoning Swarga + sakabehing bangsa | High. New phrase sakabehing bangsa (“all nations/peoples,” inclusive of every ethnic group) must be distinguished from baseline’s gentiles (bangsa liya, which specifically contrasts non-Jews against Jews); here the scope is comprehensively inclusive of every nation without that specific Jew/Gentile contrast in view. |
| abomination of desolation / great tribulation | τὸ βδέλυγμα τῆς ἐρημώσεως / θλῖψις μεγάλη | a detestable act of sacrilege causing desolation; a period of intense, unequaled suffering | the abomination of desolation; great tribulation | Draws on Daniel’s prophecy (fulfillment theme) to describe an intense future crisis preceding the Son of Man’s coming | jinis panyuwak ingkang njalari karisakan / kasangsaran ageng | High. |
| coming of the Son of Man / parousia | ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου, hē parousia tou huiou tou anthrōpou | ”presence/arrival,” a technical term for a ruler’s official state visit or arrival | the coming, the presence, the arrival | Jesus’ promised, personal, visible, future return in glory (24:3,27,37,39) — the capstone of the Judgment and End of the Age doctrine | reuse Putraning Manungsa + rawuhipun (“his arrival/coming”) | Critical. In addition to the Son of Man title’s own Critical risk (ch. 8), the Second Coming itself carries a distinct and serious syncretism risk in Java: the popular Ratu Adil (“Just King”) expectation within the Jayabaya/Satrio Piningit prophetic tradition anticipates a hidden royal-messianic figure who will one day appear to restore justice — the very tradition the baseline already forbids as a substitute for “Messiah.” Mandatory teaching note: the Parousia is the specific, personal, visible, bodily return of Jesus Christ alone, publicly and unmistakably (24:27, “as the lightning comes from the east… so will be the coming of the Son of Man”), not the awaited appearance of a separate hidden-knight or just-king figure from Javanese folk prophecy. Flag for theologian review at every occurrence. |
| no one knows the day or hour | περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν | — | of that day and hour no one knows | Warns against date-setting, calling instead for constant readiness | ora ana wong siji-sijia kang ngerti dinané utawa jam-é | Medium-High. Relevant caution against assimilation to Javanese astrological/almanac (primbon) date-calculation practices for determining auspicious or fateful times; the point is watchful readiness, not calculable prediction. |
Chapter 25 — Parables of Judgment; Eternal Punishment and Eternal Life
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| ten virgins / bridegroom | δέκα παρθένοις… ὁ νυμφίος | — | ten virgins… the bridegroom | A parable of readiness for the (delayed) return of the bridegroom, reusing παρθένος (ch. 1) in a parabolic, not literal, sense here | manten lanang (bridegroom) | Medium. |
| talents | τάλαντα, talanta | a very large unit of monetary weight; by extension, entrusted resources/responsibilities | talents | A parable of faithful stewardship of what God entrusts, evaluated at his return | talenta (transliterated) | Low-Medium. |
| sheep and goats / least of these | τὰ πρόβατα… τὰ ἐρίφια / ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων | — | sheep and goats; the least of these my brothers | Final judgment separates humanity based on how they treated Christ’s “least” brothers, reflecting genuine allegiance to him | wedhus gèmbèl lan wedhus jawa (sheep and goats) / sing paling cilik ing antarané sedhèrèk-Ku | High. |
| eternal punishment / eternal life | κόλασιν αἰώνιον… ζωὴν αἰώνιον | unending punishment; unending life — the identical adjective αἰώνιος describing both destinies | eternal punishment… eternal life | The Gospel’s starkest and clearest judgment statement (25:46), pairing the same word for “eternal” on both sides of the ledger | siksa langgeng / gesang langgeng | Critical. Must preserve full, symmetrical, unending duration on both sides; must not be softened into a temporary purgation, and must not be assimilated to any notion of cyclical rebirth/reincarnation (the same forbidden-substitution concern flagged for titisan in the baseline’s Resurrection entry). This is the definitive Matthean text for the Judgment and End of the Age doctrine and requires theologian review. |
Chapter 26 — Last Supper, Gethsemane, Trial
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| this is my body / this is my blood of the covenant | τοῦτό ἐστιν τὸ σῶμά μου / τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης | — | this is my body; this is my blood of the covenant | Institutes the Lord’s Supper, directly invoking covenant theology (reusing baseline covenant = prajanjian) and atonement | iki badan-Ku / iki rah-Ku, rahing prajanjian | Critical. Reuses baseline prajanjian (High risk) in a Critical-risk atonement context; per the baseline AI requirements, atonement/propitiation language (already flagged for Romans 3:25) requires the same mandatory theologian escalation here. |
| poured out for many for the forgiveness of sins | ἐκχυννόμενον περὶ πολλῶν εἰς ἄφεσιν ἁμαρτιῶν | — | poured out for many for the forgiveness of sins | States the atoning purpose of Christ’s death explicitly — the fullest single-verse statement of substitutionary atonement in Matthew, complementing the “ransom” saying of 20:28 | kawutahaké kanggo wong akèh, murih pangapunten dosa | Critical. New term pangapunten (“forgiveness”) paired with reused dosa (baseline, High); this passage should be the primary teaching anchor for “forgiveness of sins” across the whole curriculum. Must be taught as grace-based cancellation of sin’s guilt through Christ’s substitutionary death, never as an appeasement offering analogous to slametan-style ritual placation of ancestral or territorial spirits. |
| ”Are you the Christ, the Son of God?” | Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ; | — | Are you the Christ, the Son of God? | The high priest’s question and Jesus’ affirmative answer (26:63-64), which the court judges to be blasphemy — the Gospel’s formal trial-scene Christological climax, combining Messiah, Son of God, and Son of Man (24:64, “you will see the Son of Man…”) titles together | reuse Sang Mesias / Putrané Gusti Allah / Putraning Manungsa | Critical (inherited from all three prior entries). |
Chapter 27 — Crucifixion
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| King of the Jews (inscription) | Βασιλεὺς τῶν Ἰουδαίων | — | this is Jesus, the King of the Jews | Echoes 2:2, bracketing the Gospel’s royal-messianic theme from birth to death | reuse Ratuning wong Yahudi | Medium (inherited). |
| ”My God, my God, why have you forsaken me?” | Θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες; | — | My God, my God, why have you forsaken me? | A direct citation of Psalm 22, the depth of Christ’s substitutionary suffering — reuse baseline Gusti Allah (Critical) | reuse Gusti Allah | Critical (inherited). Even in this cry of dereliction, the full compound Gusti Allah must be retained per baseline rule; never abbreviate to bare Gusti. |
| temple veil torn | τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη | — | the curtain of the temple was torn in two | Signals that Christ’s death has opened direct access to God, removing the prior separation | geberé Padaleman Suci suwek | High. |
| ”Truly this was the Son of God” | Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος | — | truly this was the Son of God | A Gentile centurion’s confession at the cross — another Gentile-faith bookend (cf. chs. 8, 15) confirming Jesus’ divine Sonship at the very moment of his death | reuse Putrané Gusti Allah | Critical (inherited). |
Chapter 28 — Resurrection and the Great Commission
| Term | Original & Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Javanese Rendering | Risk & Notes |
|---|---|---|---|---|---|---|
| he is risen / resurrection | ἠγέρθη… / reuse ἀνάστασις theme | — | he has risen, he is not here | Reuses baseline resurrection term directly | reuse wungu saka pati (baseline, Critical) | Critical (inherited), unchanged. This is the doctrinal climax of the whole Gospel; apply the baseline’s mandatory translator note distinguishing wungu saka pati from titisan (reincarnation/ancestral-spirit-descent) at this passage above all others in Matthew. |
| worship (post-resurrection) | προσεκύνησαν, prosekynēsan | — | they worshiped him | The resurrected Jesus is worshiped by his disciples (28:9, 17) — the Gospel’s final worship-scene, capping the trajectory begun at the magi’s worship in ch. 2 | reuse nyembah | Critical (inherited from ch. 2), unchanged. |
| all authority in heaven and on earth | ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς | — | all authority in heaven and on earth has been given to me | The Great Commission’s foundation: the risen Christ claims total, universal, God-given authority — the capstone of the Authority of Jesus’ Teaching doctrine, now expanded to cosmic scope | reuse panguwaos (ch. 7) | Critical. This verse elevates the panguwaos (authority) already introduced at 7:29 to its ultimate, universal scope; per baseline’s rule protecting power_of_god from kasekten, this must be taught as the risen Christ’s own personal, God-given, total authority — not a magical potency he possesses, but sovereign rule granted to him as the exalted Son. Flag for theologian review. |
| make disciples of all nations | μαθητεύσατε πάντα τὰ ἔθνη, mathēteusate panta ta ethnē | to make into disciples/learners | make disciples of all nations | The Great Commission’s central imperative verb, reusing sakabat (5:1) as a verb of action and sakabehing bangsa (ch. 24) for comprehensive scope | ndadékaké sakabehing bangsa dadi sakabat | Critical. This is the curriculum’s Great Commission doctrine anchor verse. Must retain (1) the comprehensive, unqualified scope (“all nations,” consistent with the Universal Scope of the Gospel principle already Critical/High in the Romans baseline) and (2) the specific verb sense of forming genuine, obedient followers of Christ (sakabat), not merely informing or persuading people intellectually. Flag for theologian review. |
| 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 | — | baptizing them in the name of the Father and of the Son and of the Holy Spirit | The Bible’s clearest single-verse Trinitarian formula, combining reused baseline terms Rama (Father), Putra (Son, cf. Putrané Gusti Allah), and Roh Suci (Holy Spirit) | mbaptis… ing asmanipun Sang Rama, saha Sang Putra, saha Roh Suci | Critical. All three baseline Critical/High terms converge in a single formula; the “one name” (singular ὄνομα for three Persons) must be rendered so as to preserve both the unity (one name/authority) and distinction (three Persons: Rama, Putra, Roh Suci) of the Trinity, avoiding any phrasing that could suggest three separate deities or, conversely, could be read through a modalist or “manunggal”-style fusion lens. Flag for theologian review; recommend fixed, verbatim rendering across all curriculum documents per the baseline’s cross-document consistency principle. |
| teaching them to observe all that I have commanded | διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν | — | teaching them to observe all that I have commanded you | Reuses mulang (5:2); Great Commission discipleship includes ongoing obedience-training in the whole of Jesus’ teaching, not merely an initial conversion event | reuse mulang | High (inherited). Ties the Great Commission back to the Authority of Jesus’ Teaching doctrine established across the whole Gospel, especially the Sermon on the Mount. |
| ”I am with you always, to the end of the age” | ἰδοὺ ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος | — | I am with you always, to the end of the age | The Gospel’s closing promise, bookending Immanuel (“God with us,” 1:23) with Christ’s own abiding presence, and reusing pungkasaning jaman (“end of the age,” ch. 13, 24) as the Gospel’s final word | pungkasaning jaman + Aku nunggil kaliyan kowé ing sadhengah wektu — (caution, see note) | Critical. Two Critical terms converge here: (1) pungkasaning jaman (see ch. 13 note on linear vs. cyclical eschatology), and (2) the closing promise of Christ’s presence, which — exactly as with Immanuel at 1:23 — must avoid any tunggal/manunggal/nunggil-rooted phrasing that could echo the forbidden kejawen mystical-union doctrine. Recommended safer rendering: “Aku bakal ndhèrèk kowé ing sadhengah wektu, tumeka ing pungkasaning jaman” (“I will accompany you at all times, until the end of the age”), using ndhèrèk (accompany) rather than any tunggal-rooted verb, consistent with the ch. 1 Immanuel ruling. This final verse should be treated as a fixed, theologian-reviewed, verbatim rendering for the whole curriculum, paralleling the baseline’s treatment of Romans 8:28 and 10:9-10. |
End of Semantic Analysis. See 08_core_glossary.md for the consolidated, curriculum-wide glossary table drawing together every term identified above.