Semantic Analysis: Matthew 1–28 (Koine Greek Source Analysis)

Purpose and Method

This document analyzes the entire Gospel of Matthew in the original Koine Greek, chapter by chapter, to surface every load-bearing theological term destination-language (Kannada) translators must handle with care. The core passage, Matthew 5:1-12 (the Beatitudes), receives full verse-by-verse treatment. Every other chapter receives a chapter section covering its load-bearing terms with the same analytical fields. Where a chapter introduces no new theological vocabulary beyond terms already treated, this is stated explicitly rather than omitted.

Governing rule: Any term already established in the baseline Romans translation_memory.json / bible_term_registry.json MUST be reused with its exact recorded Kannada rendering. This document flags such terms as [REUSE — Romans baseline] and does not re-argue the rendering; it only notes new Matthean contextual usage. All other terms are [NEW — Matthew] and receive full first-time analysis.

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PART 1 — CORE PASSAGE VERSE-BY-VERSE: Matthew 5:1-12 (The Beatitudes)

Introductory note

Matthew 5:1-12 opens the Sermon on the Mount, Matthew’s first and paradigmatic discourse. It establishes the character-ethic of “Kingdom of Heaven” citizens and directly grounds three curriculum doctrines: The Kingdom of Heaven, Righteousness Exceeding the Pharisees, and Discipleship and the Cost of Following Jesus. Every beatitude follows the pattern μακάριοι + subject + ὅτι (because) + eschatological reward clause — a legal-sounding pronouncement of blessing, not a wish or sentiment.

Verse 1

Greek: Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος· καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ·

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
ὄχλος	ochlos	crowd, multitude	unorganized mass of people, often distinguished from committed disciples	”crowds,” “multitudes,” “people”	The crowds are hearers/observers, distinct from the μαθηταί who draw near; Matthew structures the scene to show teaching addressed first to the inner circle within earshot of the crowd.	ಜನಸಮೂಹ (janasamūha) — Low risk, standard term. Must not be conflated with ಸಭೆ (church/assembly, reserved per baseline for the gathered covenant community).
ὄρος	oros	mountain, hill	any elevated landform; in Matthew carries revelatory overtones (cf. Sinai typology)	“mountain,” “mountainside,” “hill”	Matthew’s “mountain” evokes Moses at Sinai — Jesus as the greater lawgiver/authoritative teacher, directly feeding the curriculum doctrine of Authority of Jesus’ Teaching.	ಬೆಟ್ಟ / ಪರ್ವತ (beṭṭa/parvata) — Low risk. Translator note recommended (not glossary-level) to preserve Sinai typology in study notes, since Kannada has no automatic echo of Sinai.
καθίζω (καθίσαντος)	kathisantos	having sat down	a seated position; in Jewish teaching custom, the posture of an authoritative teacher (cf. rabbis “sitting” to teach, Matt 23:2)	“sat down,” “took his seat”	Signals Jesus assuming the recognized posture of authoritative instruction — not casual remark but formal teaching.	ಕುಳಿತು (kuḷitu) — Low risk, standard.
μαθητής (μαθηταί)	mathētai	disciple(s), learner(s), pupil(s)	one who follows and learns from a teacher, often in an exclusive apprenticeship bond	”disciples,” “students,” “followers”	[NEW — Matthew, High risk] See full glossary entry below; here it marks the primary addressees of the Sermon.	See glossary entry “disciple.”

Verse 2

Greek: καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων·

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
διδάσκω (ἐδίδασκεν)	edidasken	he was teaching	formal, authoritative instruction (contrast: casual conversation)	“taught,” “began to teach,” “instructed”	Establishes the discourse that follows as formal, authoritative teaching — the first of Matthew’s five great discourses.	ಬೋಧಿಸು (bōdhisu) — Low risk, standard term used throughout Kannada Christian tradition for authoritative teaching.

Verse 3

Greek: Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
μακάριος (μακάριοι)	makarioi	blessed, fortunate, in a privileged/favored state	a declared, objective state of divine favor and eschatological well-being, not a subjective emotion	”blessed,” “happy,” “fortunate”	Not a wish (“may they be happy”) but a pronouncement: those described already stand in God’s favor and inherit the kingdom. Directly loads the curriculum doctrine The Kingdom of Heaven.	[NEW — Matthew, Medium-High risk] Recommend ಧನ್ಯ (dhanya), the established Kannada Christian Beatitudes term. Must be distinguished from ಸಂತೋಷ (santōṣa, subjective happiness) and from any suggestion of ಪುಣ್ಯ (puṇya, merit accrued through good deeds) — ಧನ್ಯ must be read as God’s declarative favor, not a merit-badge earned by the disposition described.
πτωχός (πτωχοὶ)	ptōchoi	poor, destitute, beggarly	economic destitution (root sense) extended metaphorically to spiritual destitution/utter dependence	”poor,” “poor in spirit,” “spiritually destitute”	Combined with τῷ πνεύματι, this names not literal poverty but a recognized spiritual bankruptcy/utter dependence on God — the opposite of self-sufficient righteousness, directly setting up Righteousness Exceeding the Pharisees.	ಬಡವರು (baḍavaru) — Medium risk: standalone ಬಡವರು reads as economic poverty. Compound ಆತ್ಮದಲ್ಲಿ ಬಡವರು (ātmadalli baḍavaru, “poor in spirit”) is required to preserve the metaphorical sense; must not be shortened.
πνεῦμα (τῷ πνεύματι)	tō pneumati	in/by the spirit	the inner disposition/self, distinct here from the divine Holy Spirit (context is anthropological, not the third Person)	“in spirit,” “spiritually”	Refers to the human spirit/inner disposition of humility and need, not the Holy Spirit. Must be disambiguated from ಪವಿತ್ರಾತ್ಮ (baseline term for the Holy Spirit).	ಆತ್ಮ (ātma) — High risk of confusion: ಆತ್ಮ is also the standard Kannada word for the Vedantic/Upanishadic “Self” (ātman), and in Lingayat/Advaita usage names the individual soul destined for merger with the impersonal absolute. Here it must be read strictly as “human inner disposition,” not a metaphysical Self awaiting dissolution. Translator note required to prevent conflation with baseline’s ಪವಿತ್ರಾತ್ಮ (Holy Spirit) and with monistic ಆತ್ಮ/ಪರಮಾತ್ಮ theology.
βασιλεία τῶν οὐρανῶν	basileia tōn ouranōn	kingdom of the heavens	God’s sovereign reign, referred to via the reverential circumlocution “heaven” avoiding direct use of the divine name — Matthew’s signature phrase (32 occurrences)	“kingdom of heaven,” “reign of heaven,” “heavenly kingdom”	[NEW — Matthew, Critical risk] See glossary entry “kingdom of heaven.” Central to the entire Gospel and the named curriculum doctrine The Kingdom of Heaven.	See glossary entry.

Verse 4

Greek: μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
πενθέω (πενθοῦντες)	penthountes	mourning, grieving	deep grief, often over loss or over sin (cf. OT prophetic mourning over Israel’s condition, e.g., Isa 61:2-3 background)	“those who mourn,” “the grieving,” “the sorrowful”	Likely double referent: grief over the brokenness of sin and the world, anticipating the Kingdom’s comfort — not mere bereavement.	ದುಃಖಿಸುವವರು (duḥkhisuvavaru) — Low-Medium risk. Standard term; ensure translation note clarifies the mourning is not merely private grief but grief that anticipates God’s eschatological comfort.
παρακαλέω (παρακληθήσονται)	paraklēthēsontai	they will be comforted/consoled	divine consolation; root shared with παράκλητος (Advocate/Comforter, John’s Gospel)	“will be comforted,” “will be consoled”	Passive voice implies a “divine passive” — God himself is the comforter, tying mourning to eschatological Kingdom reversal.	ಸಂತೈಸಲ್ಪಡುವರು / ಆದರಣೆ ಹೊಂದುವರು — Low risk, standard.

Verse 5

Greek: μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
πραΰς (πραεῖς)	praeis	meek, gentle	strength under control, humility that does not grasp for power; echoes Psalm 37:11 LXX	”meek,” “gentle,” “humble”	Not weakness but restrained strength submitted to God — a Kingdom-ethic reversal of worldly power-seeking, tying to Righteousness Exceeding the Pharisees (contrasted with self-assertive religious status-seeking, cf. Matt 23).	[NEW — Matthew, Medium risk] ಸೌಮ್ಯ (saumya) — recommended. Must avoid a term connoting timidity or passivity; the sense is disciplined, God-submitted strength. Distinguish from any reading that collapses this into a generic devotional self-effacement virtue found in bhakti or ascetic traditions, which is achieved by spiritual discipline rather than received as Kingdom character.
κληρονομέω (κληρονομήσουσιν)	klēronomēsousin	they will inherit	receiving a possession by right of relationship (sonship/heirship), not by purchase or achievement	”will inherit,” “will possess,” “will receive as their portion”	Echoes the inheritance language later formalized in the doctrine of adoption (Rom 8, already in baseline: ದತ್ತು ಪುತ್ರತ್ವ). The land/earth is a Kingdom inheritance given, not earned.	ಬಾಧ್ಯರಾಗುವರು/ಸ್ವಾಧೀನಪಡಿಸಿಕೊಳ್ಳುವರು — Low-Medium risk. Ensure inheritance sense (not conquest) is clear.
γῆ	gē	earth, land, soil	can mean the literal soil, a specific territory (e.g., the land of Israel), or the whole earth	”earth,” “land,” “world”	In this Kingdom context, best read as the renewed earth of the age to come (parallel to Rev 21), not merely territorial Israel.	ಭೂಮಿ (bhūmi) — Low risk, standard.

Verse 6

Greek: μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
πεινάω / διψάω	peinōntes kai dipsōntes	hungering and thirsting	intense physical appetite, used metaphorically for deep longing	”hunger and thirst,” “long deeply for,” “crave”	Describes an intense, all-consuming longing for right standing/right living — a disposition, not an achievement.	ಹಸಿವು/ಬಾಯಾರಿಕೆ (hasivu/bāyārike) — Low risk, standard metaphor also natural in Kannada.
δικαιοσύνη	dikaiosynēn	righteousness	[REUSE — Romans baseline: ನೀತಿವಂತಿಕೆ, Critical risk]	“righteousness,” “justice,” “right living”	Here δικαιοσύνη carries a double sense distinctive to Matthew: both the forensic right-standing before God (as in Romans) AND the lived, practiced righteousness of Kingdom character/conduct that “exceeds” Pharisaic righteousness (Matt 5:20). This dual sense must be tracked across the Gospel — translators must not silently collapse Matthew’s ethical-practice sense into only the Romans forensic sense, or vice versa.	Reuse ನೀತಿವಂತಿಕೆ exactly per baseline; add mandatory translator note that Matthean occurrences frequently carry the lived-conduct sense (5:6, 5:10, 5:20, 6:1, 6:33) alongside the forensic sense, and NEVER render with ಧರ್ಮ (forbidden per baseline) or ಪುಣ್ಯ (merit).
χορτάζω (χορτασθήσονται)	chortasthēsontai	they will be filled/satisfied	to feed to satisfaction, originally of animals fed with fodder, extended to human satisfaction	”will be filled,” “will be satisfied”	Divine passive again — God himself will satisfy this hunger, at the final Kingdom banquet and now partially through the Spirit’s ongoing work.	ತೃಪ್ತರಾಗುವರು (tṛptarāguvaru) — Low risk, standard.

Verse 7

Greek: μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
ἐλεήμων (ἐλεήμονες)	eleēmones	merciful, compassionate	active compassion expressed in concrete acts of mercy toward those in need or in the wrong	”merciful,” “compassionate,” “showing mercy”	Kingdom character reciprocates the mercy God has shown; not a merit transaction (cf. the unforgiving-servant parable, Matt 18) but a fruit of having received mercy.	ಕರುಣೆಯುಳ್ಳವರು / ಕನಿಕರವುಳ್ಳವರು (karuṇeyuḷḷavaru) — Low-Medium risk. Must not read as a merit-earning act that itself secures divine mercy in a bargain-like, karma-style exchange (cf. baseline’s caution on grace vs. merit economies); the reciprocity here is a fruit-of-grace relationship, not a payment.

Verse 8

Greek: μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
καθαρός (καθαροὶ)	katharoi	pure, clean, unmixed	ritual cleanliness (cultic sense) or moral/inward purity/sincerity (ethical sense)	“pure,” “clean,” “undivided”	Matthew deliberately contrasts inward purity of heart with merely external, ritual purity — a theme developed explicitly in Matt 15:1-20 and Matt 23:25-28 (“clean the inside of the cup”), directly serving Righteousness Exceeding the Pharisees.	[NEW — Matthew, Medium risk] ಶುದ್ಧ (śuddha) here is the correct choice specifically because Matthew’s own argument is inward-versus-ritual purity — but translators must add a note: elsewhere in this curriculum, ಶುದ್ಧ must NOT be substituted for baseline’s ಪವಿತ್ರ (holy/set-apart, Romans usage); ಶುದ್ಧ is reserved for this specific heart-purity/ritual-purity contrast Matthew develops, not as a general synonym for holiness.
καρδία	kardia	heart	in Hebraic thought, the center of will, thought, and moral disposition — not merely emotion	”heart,” “inner being,” “mind and will”	The seat of true righteousness Jesus locates his ethic in, contrasted with external legal compliance.	ಹೃದಯ (hṛdaya) — Low risk, standard and well understood in Kannada as the seat of will/moral disposition, not only emotion.
ὁράω (ὄψονται)	opsontai	they will see	direct visual perception; here eschatological/beatific	”will see,” “will behold”	The beatific vision — direct relational sight of God reserved for the pure in heart, the ultimate Kingdom hope.	ನೋಡುವರು/ಕಾಣುವರು — Low risk, standard.

Verse 9

Greek: μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
εἰρηνοποιός (εἰρηνοποιοί)	eirēnopoioi	peacemaker(s)	one who actively makes/establishes peace (not merely one who is peaceful) — compound of εἰρήνη (peace) + ποιέω (make/do)	“peacemakers,” “those who make peace”	Active reconciling work, reflecting God’s own reconciling character (cf. 2 Cor 5:18-19); builds on [REUSE — Romans baseline: ಶಾಂತಿ, Medium risk].	ಶಾಂತಿ ಸ್ಥಾಪಿಸುವವರು (śānti sthāpisuvavaru, “those who establish peace”) — Low-Medium risk. Reuses baseline ಶಾಂತಿ; must retain the active “making” sense, not merely “peaceful people” (ಶಾಂತಸ್ವಭಾವದವರು), and must not be reduced to the inner tranquility (ಮನಶ್ಶಾಂತಿ) baseline already flags as distinct from relational/covenantal peace.
υἱοὶ θεοῦ (κληθήσονται)	huioi theou klēthēsontai	will be called sons of God	filial identity and status granted by God’s declaration	”will be called children of God,” “will be called sons of God”	Distinct from, but conceptually adjacent to, baseline’s son_of_god (ದೇವರ ಮಗ, reserved exclusively for Christ’s unique divine Sonship). Here the plural υἱοί names believers’ derived, granted sonship — must never be confused with Christ’s eternal, unique Sonship.	ದೇವರ ಮಕ್ಕಳು / ದೇವರ ಪುತ್ರರು (Dēvara makkaḷu/putraru) — High risk requiring a clear glossary distinction: use ದೇವರ ಮಗ (singular, capitalized in study contexts) exclusively for Christ per baseline; use ದೇವರ ಮಕ್ಕಳು/ಪುತ್ರರು (plural) for believers’ derived sonship, conceptually aligned with baseline’s ದತ್ತು ಪುತ್ರತ್ವ (adoption).

Verse 10

Greek: μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
διώκω (δεδιωγμένοι)	dediōgmenoi	having been persecuted	pursuit with hostile intent, ranging from social exclusion to violent harm	”persecuted,” “pursued,” “hounded”	Persecution “for righteousness” — direct consequence of Kingdom-character living, closing the inclusio (v.3 and v.10 both end “theirs is the kingdom of heaven”), and anchoring Discipleship and the Cost of Following Jesus.	ಹಿಂಸೆಗೊಳಗಾದವರು (hiṃsegoḷagādavaru) — Low-Medium risk, standard.
δικαιοσύνη (ἕνεκεν δικαιοσύνης)	heneken dikaiosynēs	for the sake of righteousness	see v.6 above	”for righteousness’ sake,” “because of righteousness”	Persecution comes because of the very righteousness (both forensic identity and lived Kingdom conduct) described in the preceding beatitudes.	Reuse ನೀತಿವಂತಿಕೆ exactly, see v.6 note.

Verse 11

Greek: μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ᾽ ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
ὀνειδίζω (ὀνειδίσωσιν)	oneidisōsin	they revile/insult	verbal reproach, shaming, public insult — carries honor-shame social weight	”revile,” “insult,” “mock”	Names social/honor-cost discipleship, relevant to honor-shame-sensitive Kannada-speaking cultures.	ನಿಂದಿಸು (nindisu) — Low risk, standard.
πονηρός (πᾶν πονηρὸν)	ponēron	evil	moral evil, often personified elsewhere as “the evil one” (cf. Matt 6:13)	“evil,” “evil things,” “wicked”	Names the content of the false accusation, not a metaphysical claim here — contextual, not the personified “evil one” sense.	ಕೆಟ್ಟ/ದುಷ್ಟ (keṭṭa/duṣṭa) — Low risk here; note the personified “evil one” (ὁ πονηρός) sense recurs at Matt 6:13, 13:19, 13:38 and needs separate glossary tracking (see ch. 6, 13 below).
ἕνεκεν ἐμοῦ	heneken emou	for my sake, because of me	causal phrase attributing persecution directly to allegiance to Jesus personally	”because of me,” “on my account,” “for my sake”	Shifts the ground of blessing from abstract righteousness (v.10) to personal allegiance to Christ — the exclusivity of Christian confession is explicit, tying to Jesus as the Promised Messiah.	ನನ್ನ ನಿಮಿತ್ತ (nanna nimitta) — Low risk, standard; must retain the explicit personal referent to Jesus, not soften to a general cause.

Verse 12

Greek: χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering Risk
χαίρω / ἀγαλλιάω	chairete kai agalliasthe	rejoice and exult	χαίρω = ordinary joy; ἀγαλλιάω = intensified, often eschatological exultation (LXX cultic-joy background)	“rejoice and be glad,” “rejoice and exult”	Commands active, even exuberant, joy in the midst of persecution — a paradoxical Kingdom-ethic response.	ಸಂತೋಷಪಡಿರಿ, ಉಲ್ಲಾಸಪಡಿರಿ (santōṣapaḍiri, ullāsapaḍiri) — Low risk, standard double-verb intensification natural in Kannada.
μισθός	misthos	wage, reward, recompense	payment earned for labor (root sense) extended to divine reward for faithful Kingdom living	”reward,” “recompense,” “wages”	Risk of a merit/wage-earning misreading if taken independent of the entire Sermon’s grace-grounded framework; the “reward” is Kingdom inheritance already declared in vv.3-10, not a payment purchasing entry.	[NEW — Matthew, Medium-High risk] ಪ್ರತಿಫಲ (pratiphala) — standard, but requires a mandatory translator note guarding against a wage/merit reading (paralleling baseline’s caution on grace vs. merit-economy) — the μισθός here is the gracious fulfillment of what has already been declared theirs (vv.3,10 “theirs is the kingdom of heaven”), not a separately earned bonus.
προφήτης (προφήτας)	prophētas	prophets	[REUSE — Romans baseline: ಪ್ರವಾದಿ, Low risk]	“prophets”	Places the disciples’ persecuted status in continuity with the OT prophetic line — directly supporting Fulfillment of Old Testament Prophecy as a curriculum doctrine (prophets suffered for God’s word; disciples now do likewise as heirs of that same prophetic mission).	Reuse ಪ್ರವಾದಿ exactly per baseline.

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PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — Genealogy and Birth of Jesus

Term (Greek/Translit)	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
γένεσις (genesis)	origin, genealogy, birth	book/record of origin; echoes LXX Genesis title	”genealogy,” “record,” “birth”	Frames the whole Gospel as the record of Messiah’s promised, legally-documented lineage — supports Jesus as the Promised Messiah and Son of David.	ವಂಶಾವಳಿ (vaṃśāvaḷi) — Low risk, standard genealogical term.
Χριστός (Christos)	Anointed One	[REUSE — Romans baseline: ಮೆಸ್ಸೀಯ / note ಕ್ರಿಸ್ತ transliteration per 12_ai_translation_requirements.md]	“Christ,” “Messiah”	First verse of the Gospel names Jesus as the Christ, framing the entire book around messianic fulfillment.	Use ಕ್ರಿಸ್ತ (established Kannada Bible transliteration per baseline requirements doc) interchangeably with ಮೆಸ್ಸೀಯ where the Hebrew title sense is in view; keep consistent per baseline’s naming conventions.
υἱὸς Δαυίδ (huios Dauid)	son of David	royal Davidic descent, a recognized messianic title in first-century Judaism (cf. 2 Sam 7:12-16)	“Son of David,” “David’s son/descendant”	[NEW — Matthew, High risk] Distinct from baseline’s “seed_of_david” (ದಾವೀದನ ವಂಶದಿಂದ, a lineage-descent phrase from Rom 1:3). Here it functions as a messianic title of address, used repeatedly by petitioners recognizing Jesus’ messianic identity (9:27, 15:22, 20:30-31, 21:9).	ದಾವೀದನ ಮಗ (Dāvīdana Maga) — High risk. Must be tracked as a distinct glossary entry from ದಾವೀದನ ವಂಶದಿಂದ; conflating the two would blur the difference between mere physical lineage (already fulfilled fact) and the living recognition of messianic office (a confessional act) — central to Jesus as the Promised Messiah and Son of David.
παρθένος (parthenos)	virgin	a woman who has not had sexual relations; in Matt 1:23 cites Isa 7:14 LXX	”virgin,” “young woman” (contested in some non-Christian translations of Isaiah)	[NEW — Matthew, Critical risk] Grounds the virgin conception as fulfillment of prophecy and the miraculous, unrepeated nature of the Incarnation.	ಕನ್ಯೆ (kanye) — Critical risk. Standard, established Kannada Christian term; must not be softened to a generic “young woman” (ಯುವತಿ), which would undercut the miraculous virgin-conception doctrine central to Fulfillment of Old Testament Prophecy and the Incarnation doctrine already flagged Critical in the Romans baseline.
Ἐμμανουήλ (Emmanouēl)	Emmanuel, “God with us”	Hebrew theophoric name transliterated into Greek, then explained in-text	”Emmanuel,” “God with us”	[NEW — Matthew, Critical risk] Directly names the Incarnation doctrine (baseline: ದೇಹಧಾರಣೆ, never ಅವತಾರ) — God himself uniquely present in the child, not a divine descent/avatar appearing temporarily.	ಇಮ್ಮಾನುವೇಲ್ (transliterated) with the gloss ದೇವರು ನಮ್ಮೊಂದಿಗೆ (Dēvaru nammondige, “God with us”). Critical risk: this verse is one of Matthew’s strongest Incarnation texts and must be paired with the baseline’s forbidden-substitution rule against ಅವತಾರ — flag for mandatory theologian review whenever translated or taught.
σῴζω (sōsei — “he will save”)	save, deliver	[REUSE — Romans baseline concept: ರಕ್ಷಣೆ / ರಕ್ಷಿಸು, Critical risk]	“will save,” “will deliver”	Matt 1:21 ties Jesus’ very name (Ἰησοῦς, “YHWH saves”) to his saving mission “from their sins” — grounding salvation in forgiveness of sin, not liberation from a cosmic cycle.	Reuse ರಕ್ಷಣೆ/ರಕ್ಷಿಸು exactly; never ಮೋಕ್ಷ/ಮುಕ್ತಿ/ಐಕ್ಯ per baseline forbidden list.

Chapter 2 — The Magi, Flight to Egypt, Return to Nazareth

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
μάγοι (magoi)	Magi, wise men (from Persian/Babylonian astrologer-priest class)	learned men skilled in astronomy/astrology and court counsel	”wise men,” “Magi,” “astrologers”	[NEW — Matthew, Medium risk] Gentile outsiders who recognize and worship the newborn king, anticipating the Great Commission’s reach to all nations.	ಪೂರ್ವದಿಂದ ಬಂದ ಜ್ಞಾನಿಗಳು (pūrvadinda banda jñānigaḷu, “wise men who came from the east”) — recommended. Avoid ಜ್ಯೋತಿಷಿ (jyōtiṣi), already rejected in the Romans baseline for “prophet” due to fortune-teller/astrologer connotations that would cast the Magi as occult practitioners rather than honored Gentile worshipers.
βασιλεὺς τῶν Ἰουδαίων (basileus tōn Ioudaiōn)	King of the Jews	royal messianic title, later repeated ironically at the crucifixion (27:37)	“King of the Jews”	Bookends Jesus’ life — worshiped as king at birth, mocked as king at death — reinforcing Jesus as the Promised Messiah.	ಯೆಹೂದ್ಯರ ಅರಸ (Yehūdyara arasa) — Medium risk; keep consistent across 2:2 and 27:37 for the literary inclusio to be visible in translation.
προσκυνέω (proskyneō)	to worship, prostrate before, do homage	[NEW — Matthew, High risk] ranges from mere social prostration before a superior to full religious worship, depending on context	”worship,” “do homage,” “bow down”	The Magi’s homage (2:2, 2:11) anticipates the full worship given the risen Christ (28:9, 28:17). Must be read as escalating toward true divine worship across the Gospel.	ಆರಾಧಿಸು (ārādhisu) or ಅಡ್ಡಬಿದ್ದು ವಂದಿಸು — High risk: must be distinguished from ಪೂಜಿಸು (pūjisu, to perform puja before a deity image among many), which would place Christ as one worship-object among several in a polytheistic frame. Reserve ಆರಾಧಿಸು for worship due exclusively to God/Christ; use a neutral prostration phrase for merely social homage where the context (e.g., before Herod) does not carry religious worship intent.
Ναζωραῖος (Nazōraios)	Nazarene	resident of Nazareth; wordplay/fulfillment allusion (possibly netzer, “branch,” Isa 11:1)	“Nazarene,” “of Nazareth”	Ties Jesus’ obscure hometown to prophetic fulfillment — reinforcing Fulfillment of Old Testament Prophecy even in geographic detail.	ನಜರೇತಿನವನು (Najarētinavanu) — Low risk, standard proper-adjective form.
πληρόω (plēroō)	to fulfill, complete	[NEW — Matthew, High risk] filling up/bringing to completion what was spoken beforehand; the Gospel’s signature fulfillment-formula verb (occurs ~16 times introducing OT citations)	“fulfill,” “so that it might be fulfilled”	The single most structurally important verb for Fulfillment of Old Testament Prophecy — first appears at 1:22 and recurs at 2:15, 2:17, 2:23, and throughout.	ನೆರವೇರಿಸು (neravērisu) — recommended, aligning with the baseline doctrine_risk_registry.json’s existing Kannada doctrine name ಪ್ರವಾದನೆಯ ನೆರವೇರಿಕೆ (“fulfillment of prophecy”). High risk: must consistently convey a one-time, linear historical fulfillment, not a repeatable cyclical pattern — see also Critical risk notes at ch. 24 (“end of the age”/yuga risk) for the same underlying cyclical-time concern.

Chapter 3 — John the Baptist, Baptism of Jesus

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
μετάνοια / μετανοέω (metanoia/metanoeō)	change of mind, repentance	a fundamental reorientation of mind and life, not mere regret or a ritual expiatory act	”repent,” “repentance,” “turn from sin”	[NEW — Matthew, High risk] John’s and Jesus’ first public words (3:2, echoed 4:17) are both “Repent, for the kingdom of heaven is at hand” — repentance is the doorway into the Kingdom message.	ಪಶ್ಚಾತ್ತಾಪ / ಪಶ್ಚಾತ್ತಾಪಪಡು (paścāttāpa) — High risk. Must be distinguished from ಪ್ರಾಯಶ್ಚಿತ್ತ (prāyaścitta), the Hindu concept of ritual expiatory acts performed to remove sin/ritual pollution or offset karmic demerit. Biblical μετάνοια is an inward change of allegiance and mind that is the fruit of, and response to, grace — not a self-performed act that itself atones for or cancels wrongdoing.
βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn)	kingdom of heaven	See full entry in Core Glossary. First occurrence in the Gospel here (3:2).	“kingdom of heaven”	Announces the imminent, in-breaking reign of God — the organizing theme of the whole Gospel.	See glossary entry; Critical risk.
βάπτισμα / βαπτίζω (baptisma/baptizō)	immersion, washing; to baptize	[NEW — Matthew, Critical risk] ritual washing signifying repentance (John’s baptism) or, after the resurrection, incorporation into Christ and the Triune Name (28:19)	“baptism,” “baptize,” “washing”	John’s baptism of repentance versus the Great Commission’s baptism “in the name of the Father, Son, and Holy Spirit” (28:19) are related but theologically distinct; both must be tracked.	ದೀಕ್ಷಾಸ್ನಾನ (dīkṣāsnāna, “initiation-bath”) or transliterated ಬಾಪ್ತಿಸ್ಮ — Critical risk requiring a mandatory translator/theologian note: ದೀಕ್ಷೆ (dīkṣā) is the specific term for the Lingayat/Veerashaiva guru-administered initiation rite bestowing the personal ishtaliṅga, marking entry into that community and the shatsthala path. Using ದೀಕ್ಷಾಸ್ನಾನ for Christian baptism risks importing this guru-mediated, community-specific initiation framework. Recommend retaining ದೀಕ್ಷಾಸ್ನಾನ only with an explicit distinguishing note (Christian baptism is a once-for-all identification with Christ’s death/resurrection administered in the Triune name, not a guru-bestowed sacred object), or preferring the transliteration ಬಾಪ್ತಿಸ್ಮ where maximal disambiguation is desired.
Πνεῦμα Ἅγιον (Pneuma Hagion)	Holy Spirit	[REUSE — Romans baseline: ಪವಿತ್ರಾತ್ಮ, Critical risk]	“Holy Spirit”	Descends visibly on Jesus at baptism — Trinitarian revelation scene (Father’s voice, Son baptized, Spirit descending).	Reuse ಪವಿತ್ರಾತ್ಮ exactly; never ಪರಮಾತ್ಮ per baseline.
υἱός μου ὁ ἀγαπητός (huios mou ho agapētos)	my beloved Son	[REUSE — Romans baseline concept: ದೇವರ ಮಗ, Critical risk], here spoken directly by the Father’s voice	”my beloved Son,” “my Son, whom I love”	The Father’s own voice publicly declares Jesus’ unique Sonship — the strongest possible textual grounding for deity_of_christ and sonship_of_christ (both Critical in the baseline registry).	Reuse ದೇವರ ಮಗ framework; render as ನನ್ನ ಪ್ರಿಯ ಮಗ (nanna priya maga). Critical risk, flag for theologian review.

Chapter 4 — Temptation, Beginning of Galilean Ministry

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
πειρασμός / πειράζω (peirasmos/peirazō)	testing, temptation; to test/tempt	can mean a trial that proves character or an enticement to sin, depending on agent and context	”temptation,” “test,” “trial”	Satan’s πειράζω of Jesus in the wilderness contrasts with Israel’s failed wilderness testing (Deut 8 citations) — Jesus as the obedient true Israel/Son.	ಶೋಧನೆ / ಪ್ರಲೋಭನೆ (śōdhane/pralōbhane) — Medium risk, standard. Same root recurs in the Lord’s Prayer (ch. 6) — keep rendering consistent.
διάβολος / σατανᾶς (diabolos/satanas)	slanderer/adversary; Satan	proper personal designation for the chief evil spiritual adversary	”the devil,” “Satan,” “the tempter”	Establishes Satan as a real, personal adversary opposing the Messiah — not an impersonal principle of evil or karmic force.	ಸೈತಾನ / ದೆವ್ವ (transliterated ಸೈತಾನ preferred) — Medium-High risk: ದೆವ್ವ (devva) is the generic Kannada folk-religious word for a malevolent ghost/spirit and could reduce Satan to one of many local spirit-beings; prefer the transliterated ಸೈತಾನ to preserve his unique, singular identity as the chief adversary of God.
μαθητής (mathētēs)	disciple	[NEW — Matthew, High risk, full entry below] First calling of disciples (4:18-22).	“disciple”	See Core Glossary entry.
ἀκολουθέω (akoloutheō)	to follow	[NEW — Matthew, Medium risk] physical following that becomes a technical term for committed discipleship	”follow,” “come after"	"Follow me” (4:19) becomes the Gospel’s recurring call to costed allegiance — directly the curriculum doctrine Discipleship and the Cost of Following Jesus.	ಹಿಂಬಾಲಿಸು (himbālisu) — Medium risk. Must convey committed, exclusive personal allegiance (leaving nets/family, 4:20-22), not casual admiration; distinguish from the more general sense of “following a teacher’s instruction” that could read as merely intellectual assent.
εὐαγγέλιον τῆς βασιλείας (euangelion tēs basileias)	gospel of the kingdom	[REUSE — Romans baseline: ಸುವಾರ್ತೆ, High risk] + kingdom of heaven concept	”gospel of the kingdom”	Matthew’s characteristic full title for the message — reuse ಸುವಾರ್ತೆ exactly, paired with ಪರಲೋಕ ರಾಜ್ಯ.	ಪರಲೋಕ ರಾಜ್ಯದ ಸುವಾರ್ತೆ — High risk; both component terms individually flagged, compound requires consistent joint use (4:23, 9:35, 24:14).

Chapter 5 (remainder, vv.13-48) — Salt/Light, Fulfillment of the Law, the Antitheses

(vv.1-12 fully treated in Part 1 above)

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
νόμος (nomos, “the Law”)	Law	[REUSE — Romans baseline: ನಿಯಮಶಾಸ್ತ್ರ, High risk; NEVER ಧರ್ಮ]	“the Law,” “the law of Moses"	"I have not come to abolish the Law… but to fulfill” (5:17) — establishes Jesus’ authoritative relationship to Torah, central to Authority of Jesus’ Teaching and Fulfillment of Old Testament Prophecy.	Reuse ನಿಯಮಶಾಸ್ತ್ರ exactly; never ಧರ್ಮ, per baseline’s specific caution about Lingayat rejection of Brahmanical dharma making the word doubly unsuitable in Karnataka.
γραμματεῖς καὶ Φαρισαῖοι (grammateis kai Pharisaioi)	scribes and Pharisees	Jewish legal experts and a lay-piety reform/separatist movement	”scribes and Pharisees,” “teachers of the law and Pharisees”	The foil against which “righteousness exceeding” (5:20) is defined — names the curriculum doctrine Righteousness Exceeding the Pharisees directly.	ಶಾಸ್ತ್ರಿಗಳು ಮತ್ತು ಫರಿಸಾಯರು (śāstrigaḷu mattu Pharisāyaru) — Medium risk, transliterated proper group-names; low ambiguity but must be kept consistent across all occurrences (esp. ch. 23).
δικαιοσύνη περισσεύσῃ (dikaiosynē perisseusē)	righteousness exceeds/abounds	see v.6 note above; περισσεύω = to abound, overflow, surpass	”righteousness exceeds,” “surpasses,” “goes beyond”	Matt 5:20 — the thesis statement of the curriculum doctrine Righteousness Exceeding the Pharisees: not more rule-keeping but a deeper, heart-level righteousness.	ನೀತಿವಂತಿಕೆ ಹೆಚ್ಚಾಗಿರಬೇಕು/ಮೀರಿರಬೇಕು — Critical risk (shares righteousness’s Critical tier from baseline): must not be read as “more meritorious religious achievement” (which would collapse into the very Pharisaic pattern being critiqued, and into the self-attained ascent patterns baseline flags for the Lingayat shatsthala path) but as Spirit-produced heart-transformation exceeding external legal compliance.
”ἠκούσατε ὅτι ἐρρέθη… ἐγὼ δὲ λέγω ὑμῖν” (ēkousate… egō de legō hymin)	“You have heard it said… but I say to you”	Jesus’ six antitheses formula (5:21-48)	“You have heard… but I say”	A direct claim to an authority equal to or exceeding the Torah’s own giver — the strongest textual support in Matthew for Authority of Jesus’ Teaching.	ನೀವು ಕೇಳಿದ್ದೀರಿ… ಆದರೆ ನಾನು ನಿಮಗೆ ಹೇಳುತ್ತೇನೆ — High risk: must preserve the force of personal, authoritative “I say,” not soften into a mere teacher’s opinion or one rabbi’s view among others; flag for theologian review given its Christological weight.
τέλειος (teleios)	perfect, complete, mature	wholeness/completeness of character, not flawless sinlessness in a modern sense	”perfect,” “complete,” “mature"	"Be perfect, as your heavenly Father is perfect” (5:48) — the goal-standard of Kingdom righteousness.	ಸಂಪೂರ್ಣ / ಪರಿಪೂರ್ಣ (sampūrṇa/paripūrṇa) — Medium risk: must not be read as an attainable self-perfection achieved through disciplined stages (as in the Lingayat shatsthala progression toward Aikya) but as wholehearted devotion modeled on God’s own character, pursued by grace.

Chapter 6 — The Lord’s Prayer, Fasting, Treasure, Anxiety

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
ὑποκριτής (hypokritēs)	hypocrite, actor	one who performs righteousness for an audience rather than from genuine inward devotion (theatrical origin: “stage actor”)	“hypocrite,” “pretender”	Structures all of ch. 6 (almsgiving, prayer, fasting) — external religious performance without inward reality, extending Righteousness Exceeding the Pharisees.	ಕಪಟಿ (kapaṭi) — Medium risk, standard established term; ensure it is not softened to merely “insincere person” but retains the sense of performed public religiosity.
Πάτερ ἡμῶν (Pater hēmōn, “Our Father”)	Our Father	[REUSE — Romans baseline: ತಂದೆ, Critical risk], here in corporate, prayer-address form	”Our Father”	Establishes the intimate yet reverent address pattern for prayer central to [REUSE] adoption/sonship doctrine, and models Authority of Jesus’ Teaching on prayer itself.	ನಮ್ಮ ತಂದೆಯೇ (Namma Tandeyē) — reuse ತಂದೆ exactly; Critical risk given its Trinitarian and adoption-doctrine weight.
ἐπιούσιος (epiousios, “daily” bread)	of/for the coming day; daily-sufficient	a rare word (possibly coined for this prayer) meaning sufficient for today/the immediate future	”daily bread,” “bread for today”	Teaches dependence on God’s provident care day by day — echoes [REUSE — providence, ದೇವರ ಪರಿಪಾಲನೆ, High risk].	ನಿತ್ಯ ಆಹಾರ / ಅನ್ನ (nitya āhāra) — Medium risk; must avoid any fatalistic framing (ಹಣೆಬರಹ) per baseline’s explicit caution against fatalism-idioms for providence-related petitions.
ὀφειλήματα (opheilēmata, “debts”)	debts, what is owed	financial debt-image extended metaphorically to moral debt/trespass (sin)	“debts,” “trespasses,” “sins”	The Lord’s Prayer’s petition for forgiveness ties directly to [REUSE — sin: ಪಾಪ, High risk] and models reciprocal forgiveness.	ಸಾಲಗಳು/ಅಪರಾಧಗಳು (sālagaḷu/aparādhagaḷu) — Medium risk; ensure the moral-debt (not merely literal financial) sense is retained; may pair with ಪಾಪ for clarity in catechetical notes.
πειρασμός / πονηρός (peirasmos/ponēros, “temptation”/“the evil one”)	temptation; the evil one	see ch.4 note on πειρασμός; here πονηρός is personified (“deliver us from the evil one”)	“temptation… the evil one,” “trial… evil”	Confirms the personified reading of ὁ πονηρός as Satan (cf. ch. 4, 13).	ಶೋಧನೆ / ಕೆಡುಕನು (keḍukanu, “the evil one”) — Medium-High risk: must render as a personal adversary (paralleling ಸೈತಾನ), not an abstract impersonal “evil” force, to avoid a karmic/impersonal-evil misreading.
θησαυρός / μαμωνᾶς (thēsauros/mamōnas)	treasure; mammon (wealth personified)	μαμωνᾶς is an Aramaic loanword for wealth/riches treated as a rival master/deity	”treasure… mammon,” “wealth"	"You cannot serve God and mammon” (6:24) — wealth personified as a rival object of ultimate allegiance, relevant to Discipleship and the Cost of Following Jesus.	ಸಂಪತ್ತು / ಧನ (sampattu/dhana), with ಮಮೋನ retained as a transliteration option — Medium risk: ensure the personifying, rival-master sense (“serve”) is not lost by translating mammon merely as neutral “wealth.”

Chapter 7 — Judging, the Narrow Gate, False Prophets, the Two Builders

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
κρίνω (krinō)	to judge	can mean condemnatory judgment (forbidden here) or discernment (elsewhere commended)	“judge,” “condemn"	"Judge not, that you be not judged” (7:1) — sets up Judgment and the End of the Age as a doctrine that begins with self-examination, not condemnation of others.	ತೀರ್ಪು ಮಾಡು / ನ್ಯಾಯತೀರಿಸು (tīrpu māḍu) — Low-Medium risk, standard.
ψευδοπροφήτης (pseudoprophētēs)	false prophet	one falsely claiming divine inspiration	”false prophet"	"By their fruits you will know them” (7:15-20) — discernment test relevant to both Judgment and later eschatological warnings (ch. 24).	ಸುಳ್ಳು ಪ್ರವಾದಿ (suḷḷu pravādi) — reuse baseline ಪ್ರವಾದಿ + ಸುಳ್ಳು; Low-Medium risk.
ἐξουσία (exousia, “authority”)	authority	delegated or inherent right/power to act, command, or decide	”authority,” “power"	"He taught them as one having authority, and not as their scribes” (7:29) — the Gospel’s first explicit editorial comment on Authority of Jesus’ Teaching, contrasting derived (scribal, citational) authority with Jesus’ own inherent authority.	[NEW — Matthew, High risk, full entry in Core Glossary] ಅಧಿಕಾರ (adhikāra).
θέλημα τοῦ πατρός (thelēma tou patros)	will of the Father	God’s expressed intention/desire	”will of my Father,” “will of God"	"Not everyone who says ‘Lord, Lord’… but the one who does the will of my Father” (7:21) — ties confession of Lordship to obedient practice, anticipating Judgment.	ತಂದೆಯ ಚಿತ್ತ (Tandeya citta) — Low-Medium risk, standard; reuse ತಂದೆ.

Chapter 8 — Healing Miracles, the Centurion’s Faith

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
λεπρός (lepros)	leper	one with a skin disease rendering ritual impurity under the Law	”leper”	Jesus touches and heals the ritually unclean, foreshadowing the Gospel’s boundary-crossing mercy (relevant background to the Great Commission’s universal reach).	ಕುಷ್ಠರೋಗಿ (kuṣṭharōgi) — Low risk, standard.
ἑκατόνταρχος (hekatontarchos)	centurion	Roman military officer commanding roughly 100 soldiers	”centurion”	A Gentile’s exemplary faith in Jesus’ authoritative word (8:8-10) — an early anticipation of the Great Commission’s Gentile inclusion, and of Authority of Jesus’ Teaching (his word alone heals, without physical presence).	ಶತಾಧಿಪತಿ (śatādhipati) — Low risk, standard military-title transliteration/compound.
πίστις (pistis, “faith”)	faith	[REUSE — Romans baseline: ನಂಬಿಕೆ, High risk]	“faith,” “such great faith"	"I have not found such great faith, not even in Israel” (8:10) — faith, not ethnic/covenant pedigree, is the operative category, a theme central to Unity of Jews and Gentiles (Romans baseline doctrine, equally present in Matthew).	Reuse ನಂಬಿಕೆ exactly; never ಭಕ್ತಿ per baseline.

Chapter 9 — Forgiveness of Sins, Calling of Matthew, New Wine

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
ἁμαρτίαι ἀφίενται (hamartiai aphientai)	sins are forgiven	[REUSE — Romans baseline: ಪಾಪ, High risk] + ἀφίημι (release/forgive)	“your sins are forgiven”	Jesus pronounces forgiveness directly (9:2-6), provoking the charge of blasphemy because only God can forgive sins — an implicit but strong claim to divine authority/identity, feeding Authority of Jesus’ Teaching and deity of Christ.	ಪಾಪಗಳು ಕ್ಷಮಿಸಲ್ಪಟ್ಟಿವೆ (pāpagaḷu kṣamisalpaṭṭive) — reuse ಪಾಪ exactly; High-Critical risk given the implicit divine-authority claim; flag for theologian review.
τελώνης / ἁμαρτωλοί (telōnēs/hamartōloi)	tax collector; sinners	social categories of religious and moral outcasts in Jewish society	”tax collectors and sinners”	Jesus’ table-fellowship with social outcasts (9:9-13, calling of Matthew) models the Gospel’s inclusive mercy, tying to Righteousness Exceeding the Pharisees (“I desire mercy, not sacrifice,” quoting Hos 6:6).	ಸುಂಕದವರು ಮತ್ತು ಪಾಪಿಗಳು (suṅkadavaru mattu pāpigaḷu) — Low-Medium risk, standard.
νυμφίος (nymphios, “bridegroom”)	bridegroom	Jesus’ self-designation, echoing OT bridegroom-imagery for God/Messiah	”bridegroom”	Introduces messianic wedding imagery developed further in ch. 22, 25 — relevant to eschatological Judgment parables.	ಮದುಮಗ (madumaga) — Low risk.

Chapter 10 — Commissioning of the Twelve

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
δώδεκα ἀπόστολοι (dōdeka apostoloi)	twelve apostles	[REUSE — Romans baseline: ಅಪೊಸ್ತಲ, Medium risk]	“the twelve apostles”	The commissioning discourse (Jesus’ second major discourse) — a proto-Great-Commission, sending disciples with delegated authority.	Reuse ಅಪೊಸ್ತಲ exactly; avoid ಗುರು/ಜಂಗಮ per baseline.
ἐξουσία (exousia)	authority	see ch. 7 entry	”authority [over unclean spirits]“	Delegated authority extended from Jesus to the Twelve (10:1) — an important precedent for the Church’s ongoing derived (not self-generated) authority, relevant to The Church and Church Discipline.	ಅಧಿಕಾರ — High risk, see Core Glossary entry.
σταυρός (stauros, “cross”)	cross, execution stake	Roman instrument of execution; metaphorically extended to costly self-denying discipleship	”cross,” “take up his cross”	[NEW — Matthew, High risk] “Whoever does not take up his cross and follow me is not worthy of me” (10:38) — the sharpest statement in the Gospel of Discipleship and the Cost of Following Jesus.	ಶಿಲುಬೆ (śilube) — established Kannada Christian term. High risk: must retain the sense of a literal, shameful instrument of death voluntarily taken up, not softened into a generic metaphor for “hardship” or “burden” (ಕಷ್ಟ), which would blunt the doctrine’s radical self-denial claim.
μισθός (misthos, “reward”)	reward	see 5:12 note	”reward,” “prophet’s reward,” “righteous person’s reward”	Reward for receiving God’s messengers (10:41-42) — same merit-vs-grace caution as 5:12 applies.	ಪ್ರತಿಫಲ — Medium-High risk, same note as 5:12.

Chapter 11 — John the Baptist’s Question, Jesus’ Rest Invitation

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
σκάνδαλον (related verb σκανδαλίζω)	stumbling block, cause of offense	trap/snare mechanism (root sense) extended to spiritual offense/falling away	”offended,” “stumble,” “take offense"	"Blessed is the one who is not offended by me” (11:6) — Jesus himself as a potential stumbling block, tying to Jesus as the Promised Messiah (his identity did not match all popular expectations).	ಎಡವಿಸು / ಅಡ್ಡಿ (eḍavisu) — Medium risk, tracked further at ch. 13, 18.
πραΰς καὶ ταπεινὸς τῇ καρδίᾳ (praus kai tapeinos tē kardia)	gentle and humble in heart	see 5:5 note on πραΰς; ταπεινός = lowly, humble	”gentle and lowly in heart”	Jesus’ self-description (11:29) models the very Kingdom-character he taught in the Beatitudes — direct intertextual link back to the core passage.	ಸೌಮ್ಯ ಮತ್ತು ದೀನ ಹೃದಯದವನು (saumya mattu dīna hṛdayadavanu) — Medium risk; reuse ಸೌಮ್ಯ from 5:5 for consistency.
ζυγός / ἀνάπαυσις (zygos/anapausis)	yoke; rest	agricultural yoke-image for discipleship/instruction; rest from labor	”my yoke… rest for your souls”	Jesus offers his own “yoke” (teaching/lordship) as light, contrasted with the burdensome legal yoke of Pharisaic tradition — reinforcing Authority of Jesus’ Teaching and Righteousness Exceeding the Pharisees.	ನೊಗ / ವಿಶ್ರಾಂತಿ (noga/viśrānti) — Low-Medium risk, standard agrarian metaphor understood in Kannada.

Chapter 12 — Sabbath Controversies, Blasphemy Against the Spirit, Sign of Jonah

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
σάββατον (sabbaton)	Sabbath	the seventh-day rest commanded in the Law	”Sabbath”	Jesus claims authority as “Lord of the Sabbath” (12:8) — direct Christological claim over even Torah-instituted practice, central to Authority of Jesus’ Teaching.	ಸಬ್ಬತ್ (transliterated) — Low-Medium risk, established term.
βλασφημία εἰς τὸ Πνεῦμα (blasphēmia eis to Pneuma)	blasphemy against the Spirit	the unforgivable sin (12:31-32) — attributing the Spirit’s clearly divine work to Satan	”blasphemy against the Holy Spirit,” “unforgivable sin”	[NEW — Matthew, Critical risk] Ties directly to [REUSE — holy_spirit: ಪವಿತ್ರಾತ್ಮ, Critical risk]; must be handled with theological precision given its unique unforgivable-sin status.	ಪವಿತ್ರಾತ್ಮನಿಗೆ ವಿರುದ್ಧವಾದ ದೂಷಣೆ (Pavitrātmanige viruddhavāda dūṣaṇe) — reuse ಪವಿತ್ರಾತ್ಮ exactly; Critical risk, mandatory theologian review flag.
σημεῖον Ἰωνᾶ (sēmeion Iōna)	sign of Jonah	Jonah’s three days in the fish as a type of Christ’s burial/resurrection	”the sign of Jonah”	Points forward to [REUSE — resurrection: ಪುನರುತ್ಥಾನ, Critical risk], established here as a foretold pattern, not a spontaneous later claim.	ಯೋನನ ಸೂಚನೆ/ಗುರುತು (Yōnana sūcane) — Medium-High risk; ensure the resurrection referent is clear, reusing ಪುನರುತ್ಥಾನ when this passage’s fulfillment is later discussed.
Υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou)	Son of Man	[NEW — Matthew, Critical risk, full entry in Core Glossary] Matthew’s dominant Christological self-designation for Jesus (echoing Dan 7:13-14’s exalted judge/ruler figure, while also carrying full-humanity overtones)	“Son of Man”	Combines full humanity with end-time authority to judge — central to both Authority of Jesus’ Teaching and Judgment and the End of the Age.	ಮನುಷ್ಯಕುಮಾರ (manuṣyakumāra) — see Core Glossary.

Chapter 13 — Parables of the Kingdom

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
παραβολή (parabolē)	parable	a comparative teaching-story concealing/revealing Kingdom truth depending on the hearer’s disposition	”parable”	Matthew’s third major discourse — an entire chapter of Kingdom teaching in parabolic form, central to The Kingdom of Heaven.	ದೃಷ್ಟಾಂತ (dṛṣṭānta) — Low risk, established Kannada term for parable/illustrative teaching.
μυστήρια τῆς βασιλείας (mystēria tēs basileias)	mysteries of the kingdom	previously hidden truths now disclosed to disciples	”secrets of the kingdom,” “mysteries of the kingdom”	Reinforces the in-breaking, partially-hidden-partially-revealed nature of the Kingdom of Heaven doctrine.	ರಾಜ್ಯದ ರಹಸ್ಯಗಳು (rājyada rahasyagaḷu) — Medium risk; pairs with ಪರಲೋಕ ರಾಜ್ಯ.
ζιζάνια (zizania, “tares/weeds”)	darnel/tares, a wheat look-alike weed	agricultural image for the mixed presence of true and false “Kingdom” members until the end	”tares,” “weeds”	The Wheat and Tares parable directly anticipates Judgment and the End of the Age — a mixed community awaiting final separation.	ಕಳೆ (kaḷe) — Low risk, standard agricultural term.
συντέλεια τοῦ αἰῶνος (synteleia tou aiōnos, “end of the age”)	completion/consummation of the age	[NEW — Matthew, Critical risk, full entry in Core Glossary] First occurrence here (13:39-40, 13:49); recurs at 24:3, 28:20	”end of the age,” “close of the age”	The named interpretive key of the Wheat/Tares and Net parables and later the Olivet Discourse — central to Judgment and the End of the Age.	See Core Glossary entry “end of the age” — Critical risk regarding Hindu yuga-cycle associations.
θησαυρός / μαργαρίτης (thēsauros/margaritēs)	treasure; pearl	value-images for the surpassing worth of the Kingdom	”treasure hidden in a field… pearl of great price”	Illustrates the Kingdom’s supreme worth, worth “selling all” to obtain — reinforcing Discipleship and the Cost of Following Jesus.	ಸಂಪತ್ತು / ಅಮೂಲ್ಯ ಮುತ್ತು (sampattu/amūlya muttu) — Low risk, standard.

Chapter 14 — Death of John the Baptist, Feeding the 5,000, Walking on Water

No new theological vocabulary beyond terms already treated (πίστις/faith, βασιλεία/kingdom already established). Note one variant form: ὀλιγόπιστε (oligopiste, “O you of little faith,” 14:31) is a compound intensifier of [REUSE — faith: ನಂಬಿಕೆ, High risk] and should be rendered ಅಲ್ಪ ನಂಬಿಕೆಯುಳ್ಳವನೇ (alpa nambikeyuḷḷavanē) — Medium risk, reusing ನಂಬಿಕೆ exactly with the diminutive ಅಲ್ಪ (“little/small”) prefixed; chapter reviewed in full, no new glossary entries required.

Chapter 15 — Tradition of the Elders, the Canaanite Woman’s Faith

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
παράδοσις τῶν πρεσβυτέρων (paradosis tōn presbyterōn)	tradition of the elders	oral legal tradition supplementing written Torah, later codified in the Mishnah	”tradition of the elders”	Jesus contrasts human tradition with God’s actual commandment (15:3-9) — a sharper edge to Righteousness Exceeding the Pharisees and Authority of Jesus’ Teaching.	ಹಿರಿಯರ ಸಂಪ್ರದಾಯ (hiriyara sampradāya) — Medium risk; ಸಂಪ್ರದಾಯ is a very active word in Kannada religious life (denoting living devotional/sectarian tradition, e.g., Haridasa or Lingayat ಸಂಪ್ರದಾಯ); ensure the contrast Jesus draws (divine command vs. human tradition) remains clear and is not misread as a critique of “tradition” as such.
κοινόω (koinoō, “to defile”)	to make common/unclean	ritual defilement language, here reinterpreted by Jesus as originating from the heart, not external contact	”defile,” “make unclean"	"Not what goes into the mouth defiles… but what comes out of the heart” (15:11,18) — relocates purity/impurity from ritual to moral-heart categories, echoing 5:8’s “pure in heart.”	ಅಶುದ್ಧಗೊಳಿಸು (aśuddhagoḷisu) — Medium risk; keep consistent with the ಶುದ್ಧ/ಹೃದಯ pairing established at 5:8.

Chapter 16 — Peter’s Confession, the Church, the First Passion Prediction

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος (Christos ho huios tou Theou tou zōntos)	the Christ, the Son of the living God	Peter’s confession — [REUSE — Romans baseline: ಮೆಸ್ಸೀಯ + ದೇವರ ಮಗ, both Critical risk]	“the Christ, the Son of the living God”	The Gospel’s christological center-point, on which Jesus says he will build his church — direct link between Jesus as the Promised Messiah and The Church and Church Discipline.	Reuse ಮೆಸ್ಸೀಯ and ದೇವರ ಮಗ exactly, combined: ಜೀವಸ್ವರೂಪ ದೇವರ ಮಗನಾದ ಕ್ರಿಸ್ತ (jīvasvarūpa Dēvara maganāda Krista). Critical risk; theologian review mandatory.
ἐκκλησία (ekklēsia, “church”)	assembly, congregation	[REUSE — Romans baseline: ಸಭೆ, Medium risk] — but this is the WORD’S FIRST OCCURRENCE in the New Testament chronologically as Jesus’ own teaching (16:18)	“church,” “my church"	"I will build my church” — Jesus personally founds and owns the church he is building, anchoring The Church and Church Discipline in Christ’s own authoritative promise, not a later human institution.	Reuse ಸಭೆ exactly; flag as a doctrinally load-bearing first occurrence requiring theologian review given its foundational, programmatic role for the whole doctrine.
κλεῖς τῆς βασιλείας (kleis tēs basileias, “keys of the kingdom”)	keys of the kingdom	authority to open/shut, admit/exclude — a delegated stewardship image (cf. Isa 22:22)	“keys of the kingdom of heaven”	Delegated authority given to Peter (and by extension the apostolic church) — directly informs The Church and Church Discipline.	ರಾಜ್ಯದ ಬೀಗದ ಕೈಗಳು (rājyada bīgada kaigaḷu) — High risk; must be understood as derived, stewardship authority under Christ’s own supreme authority (ἐξουσία, ch. 7), not an independent priestly power.
δέω καὶ λύω (deō kai lyō, “bind and loose”)	to bind and to loose	[NEW — Matthew, High risk, full entry in Core Glossary] rabbinic technical language for authoritative teaching/disciplinary rulings (forbidding/permitting)	“bind and loose,” “whatever you bind… whatever you loose”	The specific mechanism of Church and Church Discipline exercised corporately (repeated in 18:18 for the local congregation).	ಕಟ್ಟುವುದು/ಬಿಚ್ಚುವುದು (kaṭṭuvudu/biccuvudu) — see Core Glossary; High risk of confusion with folk-religious binding/loosing (mantra-based binding curses and their ritual release) practiced in some regional folk-Hindu contexts; mandatory translator note distinguishing church-discipline authority (derived from Christ, exercised corporately, oriented toward repentance and restoration) from any magical/ritual binding practice.
σταυρὸν αὐτοῦ / ἀπαρνέομαι ἑαυτόν (stauron autou / aparneomai heauton)	his cross / deny himself	see ch.10 note on σταυρός; ἀπαρνέομαι = to disown/renounce	”take up his cross… deny himself”	The sharpest single-verse statement of Discipleship and the Cost of Following Jesus (16:24).	ಶಿಲುಬೆ (reuse ch.10) / ತನ್ನನ್ನು ನಿರಾಕರಿಸು (tannannu nirākarisu) — High risk, same caution as ch.10 regarding not softening ಶಿಲುಬೆ into generic “hardship.”

Chapter 17 — The Transfiguration

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
μεταμορφόω (metamorphoō, “transfigure”)	to change form/appearance	a visible, temporary unveiling of Jesus’ hidden divine glory	”transfigured,” “his appearance changed”	[NEW — Matthew, High risk] Directly displays [REUSE — glory: ಮಹಿಮೆ, High risk] and reinforces deity_of_christ alongside the Father’s repeated declaration “This is my beloved Son” (17:5, echoing 3:17).	ರೂಪಾಂತರ (rūpāntara) or ರೂಪ ಬದಲಾಯಿಸಿದನು — High risk: must not be conflated with the many “form-changing divine appearance/avatar” narratives familiar from regional devotional literature (cf. baseline’s caution on ಅವತಾರ for Incarnation); this is a momentary revelatory unveiling of Christ’s ALREADY-existing divine glory, not a new descent or repeatable transformation event.
Ἠλίας (Ēlias, “Elijah”)	Elijah	OT prophet appearing with Moses, representing the Prophets (with Moses representing the Law)	“Elijah”	Both Law and Prophets bear witness to and are fulfilled in Christ — reinforcing Fulfillment of Old Testament Prophecy.	ಎಲೀಯ (Elīya) — Low risk, established proper name.

Chapter 18 — Church Discipline, the Lost Sheep, the Unforgiving Servant

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
μικροὶ οὗτοι (mikroi houtoi, “these little ones”)	these little ones	vulnerable, humble believers (not exclusively children) whom Christ identifies with closely	”these little ones”	Warns severely against causing believers to stumble — grounds pastoral seriousness within The Church and Church Discipline.	ಈ ಕಿರಿಯರು / ಈ ಚಿಕ್ಕವರು (ī kiriyaru/ī cikkavaru) — Low-Medium risk.
σκανδαλίζω (skandalizō)	to cause to stumble	see ch.11 note	”causes one of these little ones to sin”	Same term-family as 11:6, 13:21, 13:41 — track consistently.	ಎಡವಿಸು (eḍavisu) — Medium risk, reuse from ch.11/13.
ἐκκλησία (ekklēsia, “church”) + δέω/λύω (bind/loose, repeated)	“tell it to the church”; congregational binding authority	[REUSE terms from ch.16] here applied to a specific step-by-step congregational discipline procedure (18:15-20)	“tell it to the church… whatever you bind on earth”	This passage is THE foundational text for the curriculum doctrine The Church and Church Discipline’s procedural dimension.	Reuse ಸಭೆ and ಕಟ್ಟುವುದು/ಬಿಚ್ಚುವುದು exactly per ch.16 entries; High risk, mandatory theologian review for the whole passage given its normative, procedural weight for church practice.
ἀφίημι / ἄφεσις (aphiēmi/aphesis, “forgive”)	to release, let go, forgive	releasing a debt or offense; extended to interpersonal and divine forgiveness	”forgive,” “forgiveness”	The Unforgiving Servant parable (18:21-35) ties forgiveness received from God to forgiveness required among believers — connects grace (baseline: ಕೃಪೆ, High risk) to church community ethics.	ಕ್ಷಮಿಸು (kṣamisu) — Medium risk, standard; ensure the parable’s grace-flows-to-grace logic (not a merit exchange) is preserved, consistent with baseline’s grace-vs-merit caution.
ἑβδομηκοντάκις ἑπτά (hebdomēkontakis hepta, “seventy times seven”)	seventy times seven (or seventy-seven)	idiomatic hyperbole for limitless forgiveness	”seventy times seven,” “seventy-seven times”	Establishes forgiveness within the church community as functionally unlimited, reflecting the boundless mercy shown in the Beatitudes (5:7).	ಎಪ್ಪತ್ತು ಸಲ ಏಳು (eppattu sala ēḷu) — Low risk, standard idiom rendering.

Chapter 19 — Marriage and Divorce, the Rich Young Ruler

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
ἀπολύω (apolyō, “divorce”)	to release, dismiss, divorce	legal dismissal of a spouse	”divorce,” “put away”	Jesus roots marriage in creation order rather than merely Mosaic concession — relevant to Authority of Jesus’ Teaching over the Law’s own provisions.	ವಿವಾಹ ವಿಚ್ಛೇದನ (vivāha vicchēdana) — Low-Medium risk, standard legal-religious term.
τέλειος (teleios, “perfect”)	see 5:48 note	”if you would be perfect”	Reuse same caution as 5:48 regarding merit-attainment misreading.	ಸಂಪೂರ್ಣ/ಪರಿಪೂರ್ಣ — reuse note from ch.5.
παλιγγενεσία (palingenesia, “the renewal of all things”)	regeneration, new genesis, world-renewal	[NEW — Matthew, Critical risk] the eschatological renewal/re-creation of the cosmos at Christ’s return (19:28), NOT individual reincarnation	”the renewal of all things,” “the regeneration”	Directly relevant to Judgment and the End of the Age — the consummation is a single cosmic renewal, not a repeating cycle.	Critical risk: the root -γενεσία (“birth/becoming”) combined with παλιν- (“again”) makes this a prime candidate for accidental rendering with a “rebirth”-adjacent Kannada word. MUST NOT use any compound built on ಜನ್ಮ (janma, “birth”) such as a hypothetical “ಪುನರ್ಜನ್ಮ”-style coinage, which baseline already forbids absolutely for “resurrection” and which would equally corrupt this text into teaching cosmic reincarnation. Recommend ನವಸೃಷ್ಟಿ (nava-sṛṣṭi, “new creation”) or ಲೋಕದ ನವೀಕರಣ (lōkada navīkaraṇa, “world’s renewal”). Mandatory theologian review.

Chapter 20 — Workers in the Vineyard, the Ransom Saying

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
μισθός (misthos, “wages”)	wages, reward	see 5:12 note; here literal daily wages, illustrating grace’s non-proportional generosity	”wages,” “denarius”	The vineyard parable directly illustrates grace (baseline: ಕೃಪೆ) as unmerited generosity that offends a merit-based sense of fairness — a strong teaching text for the grace-vs-merit doctrine already Critical/High in the baseline.	ಕೂಲಿ/ಪ್ರತಿಫಲ (kūli/pratiphala) — Medium-High risk, same grace-vs-merit caution as baseline’s grace doctrine entry.
διακονέω / διάκονος (diakoneō/diakonos, “serve/servant”)	to serve; servant	active, often humble, service; became a technical church-office term later (deacon)	“serve,” “servant,” “minister"	"Whoever would be great among you must be your servant” (20:26) — redefines greatness by service, modeling Discipleship and the Cost of Following Jesus and anticipating servant-leadership patterns in The Church and Church Discipline.	ಸೇವೆ ಮಾಡು / ಸೇವಕ (sēve māḍu/sēvaka) — Low-Medium risk, standard.
λύτρον ἀντὶ πολλῶν (lytron anti pollōn, “a ransom for many”)	a ransom in place of many	[NEW — Matthew, Critical risk, full entry in Core Glossary] a substitutionary payment securing release, echoing OT redemption-price imagery	”a ransom for many,” “to give his life as a ransom”	The single clearest statement of atoning, substitutionary purpose in Christ’s death within Matthew (20:28) — foundational to the doctrine of salvation.	ವಿಮೋಚನಾ ಕ್ರಯ (vimocanā kraya) — Critical risk; see Core Glossary. Must preserve the substitutionary “in place of many” (ἀντὶ πολλῶν) sense and must not drift toward the general liberation sense flagged already-forbidden for “salvation” (ಮುಕ್ತಿ/ಮೋಕ್ಷ).

Chapter 21 — Triumphal Entry, Cleansing the Temple, Parable of the Tenants

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
ὡσαννά (hōsanna, “Hosanna”)	“Save now/we pray” (Hebrew, from Ps 118:25)	a liturgical cry of acclamation, by NT times more an exclamation of praise than a literal petition	”Hosanna”	The crowd’s messianic acclamation (21:9), directly citing Ps 118 and invoking son_of_david_title (“Hosanna to the Son of David”).	ಹೊಸನ್ನ (transliterated) — Low risk, established liturgical transliteration.
πραΰς…ἐπιβεβηκὼς ἐπὶ ὄνον (praus… epibebēkōs epi onon, “gentle… mounted on a donkey”)	gentle king riding a donkey	citation of Zech 9:9 — deliberately humble royal entry	”your king is coming to you, gentle/humble, mounted on a donkey”	Fulfillment-quotation directly tied to Fulfillment of Old Testament Prophecy and reinforces the πραΰς (meek/gentle, cf. 5:5, 11:29) Kingdom-ethic embodied by the King himself.	ಸೌಮ್ಯ (reuse from 5:5/11:29) — Medium-High risk; the consistent thread of ಸೌಮ್ಯ across 5:5, 11:29, and 21:5 should be preserved so Kannada readers can see Jesus embodying his own Beatitude.
οἶκος προσευχῆς / σπήλαιον λῃστῶν (oikos proseuchēs/spēlaion lēstōn)	house of prayer / den of robbers	citations of Isa 56:7 and Jer 7:11 respectively	”my house shall be called a house of prayer… you make it a den of robbers”	Temple-cleansing act combines Authority of Jesus’ Teaching (acting with prophetic/messianic authority over the Temple) and prophetic fulfillment.	ಪ್ರಾರ್ಥನಾ ಮಂದಿರ / ಕಳ್ಳರ ಗವಿ (prārthanā mandira/kaḷḷara gavi) — Low-Medium risk; ಮಂದಿರ is a general Kannada word for “temple/shrine” used across religious traditions — acceptable here since the referent (the Jerusalem Temple) is a specific historical building, not God’s dwelling generally; do not confuse with [REUSE — church: ಸಭೆ], which must never be rendered ಮಂದಿರ/ದೇವಸ್ಥಾನ per baseline.
ἀκρογωνιαῖος λίθος (akrogōniaios lithos, “cornerstone”)	cornerstone, capstone	citation of Ps 118:22 applied messianically	”the stone that the builders rejected has become the cornerstone”	Ties the Parable of the Tenants’ rejection-then-vindication pattern to Fulfillment of Old Testament Prophecy and anticipates the resurrection/vindication of the rejected Messiah.	ಮೂಲೆಗಲ್ಲು (mūlegallu) — Low risk, established.

Chapter 22 — The Wedding Feast, Render to Caesar, the Greatest Commandment

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
γάμος / ἔνδυμα γάμου (gamos/endyma gamou)	wedding feast; wedding garment	royal wedding-banquet parable image; the garment symbolizes prepared, granted righteousness for entry	”wedding feast… wedding garment”	The improperly-dressed guest cast out ties Kingdom-entry to a granted (not self-supplied) righteousness — echoes [REUSE — imputed_righteousness: ಆರೋಪಿತ ನೀತಿ, Critical risk] and anticipates Judgment and the End of the Age.	ವಿವಾಹ ಔತಣ / ವಿವಾಹದ ಉಡುಪು (vivāha autaṇa/vivāhada uḍupu) — Medium-High risk; ensure catechetical notes connect the “wedding garment” to grace-granted (not self-provided) righteousness, avoiding a merit-achievement misreading.
ἀνάστασις (anastasis, “resurrection”)	resurrection	[REUSE — Romans baseline: ಪುನರುತ್ಥಾನ, Critical risk; NEVER ಪುನರ್ಜನ್ಮ]	“resurrection”	The Sadducees’ trick question and Jesus’ reply (“God is not the God of the dead, but of the living,” 22:32) affirm bodily resurrection as a real future event, not a metaphor — reuse baseline term and forbidden-substitution rule exactly.	Reuse ಪುನರುತ್ಥಾನ exactly; Critical risk, theologian review mandatory.
μεγάλη ἐντολή (megalē entolē, “the great commandment”)	the great/greatest commandment	love of God (Deut 6:5) and neighbor (Lev 19:18), which Jesus identifies as the interpretive summary of “the Law and the Prophets"	"the great commandment,” “the greatest commandment”	Directly ties Authority of Jesus’ Teaching to a definitive, authoritative interpretive hierarchy over the whole Law and Prophets.	ಮಹಾ ಆಜ್ಞೆ (mahā ājñe) — Medium risk, standard.

Chapter 23 — Woes to the Scribes and Pharisees

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί (grammateis kai Pharisaioi, hypokritai)	scribes and Pharisees, hypocrites	see ch.5, ch.6 entries; here repeated seven-fold as a formal woe-oracle formula	”Woe to you, scribes and Pharisees, hypocrites!”	Climactic, most extended statement of Righteousness Exceeding the Pharisees, contrasting external religious performance with the neglected “weightier matters” (justice, mercy, faithfulness, 23:23).	Reuse ಶಾಸ್ತ್ರಿಗಳು, ಫರಿಸಾಯರು, ಕಪಟಿ exactly from ch.5/6; High risk given cumulative doctrinal weight.
φυλακτήρια (phylaktēria, “phylacteries”)	small boxes containing Scripture verses worn on the arm/forehead	a literal devotional practice, criticized here not in itself but for ostentatious display (“they make their phylacteries broad,” 23:5)	“phylacteries”	External religious ornamentation without inward reality — same theme as ch.6’s ὑποκριτής material.	ಫಿಲಾಕ್ಟರಿ (transliterated) with explanatory gloss ಧರ್ಮಗ್ರಂಥದ ವಚನ ಪೆಟ್ಟಿಗೆ — Low risk, culturally unfamiliar object requiring explanatory footnote rather than doctrinal caution.
τυφλοὶ ὁδηγοί / τάφοι κεκονιαμένοι (typhloi hodēgoi/taphoi kekoniamenoi)	blind guides; whitewashed tombs	vivid metaphors for leaders whose outward respectability conceals inward corruption/spiritual deadness	”blind guides… whitewashed tombs”	Sharpens the inward/outward contrast central to Righteousness Exceeding the Pharisees to its most vivid pitch.	ಕುರುಡ ಮಾರ್ಗದರ್ಶಕರು / ಸುಣ್ಣ ಬಳಿದ ಸಮಾಧಿಗಳು — Low-Medium risk, vivid but transparent metaphors in Kannada.

Chapter 24 — The Olivet Discourse: Signs of the End

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
συντέλεια τοῦ αἰῶνος (synteleia tou aiōnos, “end of the age”)	see ch.13 entry; here the disciples’ own question frames the entire discourse (24:3)	“end of the age”	Matthew’s fifth major discourse is organized entirely around this term — the central passage for Judgment and the End of the Age.	See Core Glossary “end of the age” entry — Critical risk.
παρουσία (parousia, “coming/arrival”)	arrival, presence, official/royal visitation	[NEW — Matthew, Critical risk, full entry in Core Glossary] technical term for a king’s or dignitary’s official arrival, applied to Christ’s visible, singular return in glory (24:3, 24:27, 24:37, 24:39)	“coming,” “arrival,” “presence”	The Second Coming — a single, visible, future, bodily event, structurally parallel to but categorically distinct from the resurrection and ascension already accomplished.	ಪುನರಾಗಮನ (punarāgamana, “again-coming”) — see Core Glossary; Critical risk due to phonetic/root proximity to forbidden ಪುನರ್ಜನ್ಮ.
θλῖψις (thlipsis, “tribulation”)	pressure, affliction, tribulation	intense suffering/distress, here specifically end-time tribulation	”tribulation,” “distress”	Names the intensified suffering preceding Christ’s return, within the linear (not cyclical) eschatological timeline Matthew presents.	ಸಂಕಟ / ಶ್ರಮೆ (saṅkaṭa/śrame) — Low-Medium risk, standard.
ψευδόχριστοι καὶ ψευδοπροφῆται (pseudochristoi kai pseudoprophētai)	false christs and false prophets	counterfeit messianic and prophetic claimants arising to deceive	”false christs and false prophets”	Reinforces the uniqueness and exclusivity of the true Messiah (cf. baseline: messiah, ಮೆಸ್ಸೀಯ, Critical risk, “not one of several divine avatars or teachers”).	ಸುಳ್ಳು ಕ್ರಿಸ್ತರು ಮತ್ತು ಸುಳ್ಳು ಪ್ರವಾದಿಗಳು — High risk given direct relevance to the Critical-risk messianic exclusivity doctrine.
βδέλυγμα τῆς ἐρημώσεως (bdelygma tēs erēmōseōs, “abomination of desolation”)	the abomination that causes/of desolation	citation of Daniel, a specific sacrilegious act desecrating the Temple, marking acute end-time crisis	”abomination of desolation”	A concrete, historically-anchored fulfillment-prophecy marker (Fulfillment of Old Testament Prophecy) within the eschatological discourse.	ಹಾಳುಗೆಡಹುವ ಅಸಹ್ಯ ವಸ್ತು (hāḷugeḍahuva asahya vastu) — Medium risk; a difficult, culturally unfamiliar image requiring explanatory footnote.
Υἱὸς τοῦ ἀνθρώπου ἐρχόμενος (huios tou anthrōpou erchomenos, “Son of Man coming”)	Son of Man coming	reuse of ch.12’s Son of Man title, now explicitly in its Danielic end-time judge/ruler function	”the Son of Man coming on the clouds”	Direct fulfillment of Dan 7:13-14 — reuse ಮನುಷ್ಯಕುಮಾರ exactly.	Reuse ಮನುಷ್ಯಕುಮಾರ from ch.12; Critical risk given eschatological/judgment weight.
γρηγορέω (grēgoreō, “watch/be alert”)	to stay awake, be vigilant	spiritual alertness/readiness for an unannounced event	”watch,” “be alert,” “keep awake”	The discourse’s ethical takeaway — readiness, not date-calculation, tying Judgment and the End of the Age to present discipleship practice.	ಎಚ್ಚರವಾಗಿರಿ (eccaravāgiri) — Low risk, standard.

Chapter 25 — Parables of Judgment: Ten Virgins, Talents, Sheep and Goats

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
παρθένοι / νυμφίος (parthenoi/nymphios, “virgins/bridegroom”)	virgins (bridesmaids); bridegroom	see ch.1 (παρθένος), ch.9 (νυμφίος)	“ten virgins… the bridegroom”	Continues the wedding/bridegroom eschatological imagery from ch.9, applied here to readiness for Christ’s parousia.	ಕನ್ಯೆಯರು / ಮದುಮಗ (reuse from ch.1, ch.9) — Medium risk, standard.
τάλαντα (talanta, “talents”)	a unit of monetary weight (not the English sense of “ability/talent,” though the English idiom derives from this parable)	a very large sum of money entrusted for investment/stewardship	”talents” (as a sum of money)	The Parable of the Talents grounds accountability for stewardship within Judgment and the End of the Age.	ತಲಾಂತು (talāntu, transliterated established Kannada Bible unit-term) — Low-Medium risk; note for translators that the English idiom “talent = ability” does NOT exist in the Greek/Kannada and should not be imported into teaching material, to avoid misreading the parable as merely about natural giftedness.
πρόβατα / ἐρίφια (probata/eriphia, “sheep/goats”)	sheep; young goats	agricultural separation image for final judgment	”sheep… goats”	The Sheep and Goats scene is Matthew’s most explicit final-judgment tableau, central to Judgment and the End of the Age.	ಕುರಿ / ಆಡು (kuri/āḍu) — Low risk, standard.
ἐλάχιστοι ἀδελφοί (elachistoi adelphoi, “least of these brothers”)	the least of these brothers	Christ’s identification with the vulnerable/needy; a much-debated referent (disciples specifically, or all in need)	“the least of these my brothers”	Judgment criteria hinge on concrete acts of mercy toward the vulnerable, echoing 5:7’s “blessed are the merciful.”	ಕಿರಿಯ ಸಹೋದರರು (kiriya sahōdararu) — Medium risk; ensure the connection back to 5:7’s ಕರುಣೆಯುಳ್ಳವರು is preserved in study materials.
κόλασιν αἰώνιον / ζωὴν αἰώνιον (kolasin aiōnion/zōēn aiōnion, “eternal punishment/eternal life”)	eternal punishment; eternal life	[NEW — Matthew, High risk, full entry in Core Glossary] αἰώνιος = pertaining to “the age (to come),” i.e., final and unending, not merely “a long time"	"eternal punishment… eternal life”	The Gospel’s starkest statement of the two eternal, final, non-cyclical destinies — must never be softened toward a temporary/purgatorial or reincarnation-adjacent reading.	ನಿತ್ಯ ಶಿಕ್ಷೆ / ನಿತ್ಯ ಜೀವ (nitya śikṣe/nitya jīva) — High risk; see Core Glossary.

Chapter 26 — The Last Supper, Gethsemane, Betrayal and Arrest

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
διαθήκη (diathēkē, “covenant”)	covenant	[REUSE — Romans baseline: ಒಡಂಬಡಿಕೆ, High risk]	“this is my blood of the covenant”	Institutes the New Covenant in Jesus’ own blood (26:28), directly tied to [REUSE — λύτρον ransom, ch.20] and to Fulfillment of Old Testament Prophecy (Jer 31:31-34 background).	Reuse ಒಡಂಬಡಿಕೆ exactly; Critical-adjacent risk given its atonement/covenant weight; flag for theologian review.
σῶμα / αἷμα (sōma/haima, “body/blood”)	body; blood	Eucharistic institution language	”this is my body… my blood”	Foundational sacramental text; must be handled with the same doctrinal care as the ransom saying (ch.20).	ಶರೀರ / ರಕ್ತ (śarīra/rakta) — High risk, standard vocabulary but doctrinally weighty context; flag for theologian review alongside covenant/ransom terms.
Γεθσημανί (Gethsēmani)	Gethsemane (place name, “oil press”)	site of Jesus’ agonized prayer before arrest	”Gethsemane”	Displays the full humanity of Christ in genuine anguish, without compromising his divine Sonship — relevant to humanity_of_christ (baseline doctrine, High risk).	ಗೆತ್ಸೆಮನೆ (transliterated) — Low risk, established proper name.
παραδίδωμι (paradidōmi, “betray/hand over”)	to hand over, deliver up, betray	can mean neutral “handing over” or treacherous “betrayal” depending on context	”betrayed,” “handed over,” “delivered up”	Judas’s betrayal (26:15-16) and God’s own sovereign “handing over” of the Son (cf. Rom 8:32, already baseline-adjacent) sit in tension — providence and human treachery together.	ಹಿಡಿದುಕೊಡು / ಒಪ್ಪಿಸು (hiḍidukoḍu/oppisu) — Medium-High risk; ensure both the treacherous-human and sovereign-divine dimensions are distinguishable in context, consistent with baseline’s providence caution against a fatalistic reading.
Χριστὸς ὁ υἱὸς τοῦ Θεοῦ (Christos ho huios tou Theou)	the Christ, the Son of God	the high priest’s formal interrogation (26:63) — Jesus’ own affirmative reply here triggers the blasphemy charge and death sentence	”Are you the Christ, the Son of God?”	The trial scene turns entirely on this Critical-risk christological confession (REUSE from ch.16/baseline) — Jesus is condemned precisely for affirming what the Gospel has shown to be true throughout.	Reuse ಮೆಸ್ಸೀಯ / ದೇವರ ಮಗ exactly; Critical risk, mandatory theologian review.

Chapter 27 — Crucifixion and Burial

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
σταυρόω (stauroō, “crucify”)	to crucify	[NEW — Matthew, Critical risk] the specific Roman execution method, distinct from the metaphorical “cross-bearing” of discipleship (ch.10, 16)	“crucify,” “crucified”	The literal historical event underlying the metaphor used throughout the Gospel for discipleship — must be kept distinct from, while theologically connected to, the discipleship metaphor.	ಶಿಲುಬೆಗೆ ಹಾಕು (śilubege hāku) — Critical risk (shares tier with resurrection/atonement doctrines); reuse ಶಿಲುಬೆ (established from ch.10/16) as the base noun; flag for mandatory theologian review given its centrality to the entire Passion narrative.
βασιλεὺς τῶν Ἰουδαίων (basileus tōn Ioudaiōn)	King of the Jews	see ch.2 entry; here the mocking inscription over the cross (27:37)	“King of the Jews” (inscription)	Completes the inclusio with 2:2 — the mocked “king” is, the Gospel insists, the true King, vindicated at the resurrection.	Reuse ಯೆಹೂದ್ಯರ ಅರಸ from ch.2 exactly for the literary inclusio to register in translation.
Ἠλί Ἠλί λεμὰ σαβαχθανί (Ēli Ēli lema sabachthani)	“My God, my God, why have you forsaken me?” (Aramaic, citing Ps 22:1)	Jesus’ cry of dereliction from the cross	”My God, my God, why have you forsaken me?”	Displays the full weight of Christ bearing sin’s judgment — must not be softened or explained away; theologically load-bearing for the doctrine of atonement underlying the ransom saying (ch.20) and grace doctrine.	Retain the transliterated Aramaic ಏಲೀ ಏಲೀ ಲಮಾ ಸಬಕ್ತಾನಿ with the Kannada gloss ನನ್ನ ದೇವರೇ, ನನ್ನ ದೇವರೇ, ಯಾಕೆ ನನ್ನನ್ನು ಕೈಬಿಟ್ಟಿರಿ? — reuse ದೇವರೇ exactly; Critical risk given atonement weight; theologian review mandatory.
καταπέτασμα (katapetasma, “the temple veil”)	the curtain/veil (of the Temple sanctuary)	the barrier separating the Holy of Holies from the rest of the Temple, torn “from top to bottom” at Jesus’ death (27:51)	“the curtain of the temple was torn in two”	Signals the removal of the barrier between God and his people — accomplished access, relevant background to salvation doctrine (baseline Critical risk).	ಪರದೆ (parade) — Low-Medium risk, standard; may pair with explanatory note on the Holy of Holies for readers with low OT literacy, per the baseline’s stated assumption of low OT narrative literacy in the target audience.

Chapter 28 — The Resurrection and the Great Commission

Term	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kannada Rendering & Risk
ἠγέρθη (ēgerthē, “he has been raised”) / ἀνάστασις (anastasis)	he was raised / resurrection	[REUSE — Romans baseline: ಪುನರುತ್ಥಾನ, Critical risk; NEVER ಪುನರ್ಜನ್ಮ]	“He has risen,” “he is not here, for he has risen”	The Gospel’s climactic historical claim — reuse baseline term and forbidden-substitution rule exactly.	Reuse ಪುನರುತ್ಥಾನ / ಎದ್ದನು exactly; Critical risk, mandatory theologian review.
προσκυνέω (proskyneō, “worship”)	see ch.2 entry	”they worshiped him” (28:9, 28:17)	Full, unqualified worship given to the risen Christ (contrast some who “doubted,” 28:17, honestly preserved rather than smoothed over) — the Gospel’s climactic christological confession in action rather than words.	Reuse ಆರಾಧಿಸು from ch.2; High-Critical risk given this is worship of the risen, glorified Christ specifically.
πᾶσα ἐξουσία (pasa exousia, “all authority”)	all authority, complete/total authority	[REUSE concept from ch.7/10: ಅಧಿಕಾರ, High risk], here in its most absolute, universal form (“in heaven and on earth”)	“all authority in heaven and on earth has been given to me”	The Great Commission’s foundation — universal, cosmic authority underlying the mandate that follows; the capstone statement of Authority of Jesus’ Teaching.	ಸಮಸ್ತ ಅಧಿಕಾರ (samasta adhikāra) — reuse ಅಧಿಕಾರ exactly with the intensifier ಸಮಸ್ತ (“all/complete”); Critical risk given its foundational role for the Great Commission doctrine.
μαθητεύσατε (mathēteusate, “make disciples”)	make disciples of, disciple	[NEW — Matthew, Critical risk, full entry in Core Glossary] the Great Commission’s central imperative verb, denominal from μαθητής (disciple)	“make disciples,” “go and make disciples”	The Church’s foundational, ongoing mandate — the specific curriculum doctrine The Great Commission.	ಶಿಷ್ಯರನ್ನಾಗಿ ಮಾಡಿರಿ (śiṣyarannāgi māḍiri) — reuse ಶಿಷ್ಯ (see Core Glossary); Critical risk given its programmatic, foundational role.
βαπτίζοντες (baptizontes, “baptizing”)	baptizing	[NEW — Matthew, Critical risk] see ch.3 entry on βάπτισμα/βαπτίζω	”baptizing them in the name of the Father and of the Son and of the Holy Spirit”	Christian baptism’s Trinitarian formula, distinct from and fulfilling John’s baptism of repentance (ch.3).	Reuse ದೀಕ್ಷಾಸ್ನಾನ/ಬಾಪ್ತಿಸ್ಮ from ch.3 with the mandatory Lingayat-dīkṣā distinguishing note; Critical risk, theologian review mandatory.
εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος	into/in the name of the Father and the Son and the Holy Spirit	the Trinitarian baptismal formula — [REUSE — Romans baseline: ತಂದೆ, ದೇವರ ಮಗ/ಪುತ್ರ, ಪವಿತ್ರಾತ್ಮ, all Critical risk]	“in the name of the Father and of the Son and of the Holy Spirit”	The New Testament’s clearest single-verse Trinitarian formula.	Reuse all three baseline terms exactly: ತಂದೆಯ, ಪುತ್ರನ, ಪವಿತ್ರಾತ್ಮನ ಹೆಸರಿನಲ್ಲಿ. Critical risk, mandatory theologian review.
διδάσκοντες τηρεῖν (didaskontes tērein, “teaching to observe”)	teaching [them] to keep/observe	ongoing instructional obedience to Christ’s commands, not one-time initiation alone	”teaching them to observe all that I have commanded you”	Ties the Great Commission to ongoing, lifelong Discipleship and the Cost of Following Jesus — discipleship is not concluded at baptism but continues in taught obedience.	ಆಚರಿಸಲು ಬೋಧಿಸಿರಿ (ācarisalu bōdhisiri) — Medium-High risk; ensure “observe” conveys obedient practice flowing from relationship/grace, not legalistic rule-keeping (same caution as obedience_of_faith, baseline High risk).
ἕως τῆς συντελείας τοῦ αἰῶνος (heōs tēs synteleias tou aiōnos, “to the end of the age”)	until the end/completion of the age	reuse of ch.13/ch.24’s key eschatological term, here as the Gospel’s final promise of Christ’s abiding presence	”I am with you always, to the end of the age”	Closes the Gospel with the same term that opened its central eschatological discourse — Christ’s presence spans the entire linear period until the final, singular consummation.	Reuse the Core Glossary “end of the age” rendering (ಕಾಲದ ಅಂತ್ಯ) exactly; Critical risk, same yuga-cycle caution as ch.13/24.

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Summary Table: New Term Count by Chapter

Chapters	New Terms Introduced	Reused Baseline Terms (sample)
1–2	γένεσις, υἱὸς Δαυίδ, παρθένος, Ἐμμανουήλ, μάγοι, προσκυνέω, πληρόω	Χριστός, σῴζω/ρಕ್ಷಣೆ, πνεῦμα ἅγιον
3–4	μετάνοια, βασιλεία τῶν οὐρανῶν, βάπτισμα, μαθητής, ἀκολουθέω, πειρασμός, διάβολος/σατανᾶς	πνεῦμα ἅγιον, υἱός/Son of God
5 (core + rest)	μακάριος + full Beatitudes term set (Part 1), δικαιοσύνη περισσεύσῃ, τέλειος	νόμος, δικαιοσύνη
6–7	ὑποκριτής, ἐπιούσιος, ὀφειλήματα, μαμωνᾶς, ψευδοπροφήτης, ἐξουσία	πάτερ, πειρασμός
8–9	λεπρός, ἑκατόνταρχος, τελώνης, νυμφίος	πίστις, ἁμαρτία
10–11	ἀπόστολοι (Matthean application), σταυρός, σκάνδαλον, ζυγός/ἀνάπαυσις	μισθός (concept)
12–13	βλασφημία εἰς τὸ Πνεῦμα, σημεῖον Ἰωνᾶ, Υἱὸς τοῦ ἀνθρώπου, παραβολή, συντέλεια τοῦ αἰῶνος	πνεῦμα ἅγιον, ἀνάστασις (foreshadow)
14–15	(none new — reviewed, reuses ch.1-13 terms) παράδοσις τῶν πρεσβυτέρων, κοινόω	πίστις
16–17	ἐκκλησία, κλεῖς τῆς βασιλείας, δέω/λύω, μεταμορφόω	Χριστός, υἱὸς Θεοῦ
18–19	(bind/loose applied), ἑβδομηκοντάκις ἑπτά, παλιγγενεσία	ἐκκλησία, ἀφίημι
20–21	λύτρον ἀντὶ πολλῶν, διακονέω, ὡσαννά, ἀκρογωνιαῖος λίθος	μισθός, πραΰς
22–23	ἔνδυμα γάμου, μεγάλη ἐντολή, φυλακτήρια	ἀνάστασις, δικαιοσύνη
24–25	παρουσία, θλῖψις, ψευδόχριστοι, τάλαντα, κόλασιν/ζωὴν αἰώνιον	συντέλεια τοῦ αἰῶνος, Υἱὸς τοῦ ἀνθρώπου
26–27	σταυρόω, καταπέτασμα, Ἠλί Ἠλί λεμὰ σαβαχθανί	διαθήκη, Χριστὸς ὁ υἱὸς τοῦ Θεοῦ
28	μαθητεύσατε, βαπτίζοντες (Trinitarian formula)	ἀνάστασις, πνεῦμα ἅγιον, ἐξουσία

Chapters 14 and 15 are explicitly confirmed reviewed with no major new theological vocabulary beyond the tradition/purity terms noted; all other chapters contribute new load-bearing vocabulary as tabulated above.

See analysis/08_core_glossary.md for the consolidated per-term glossary table with risk tiers across the entire book.