Linguistic Gap Analysis: Matthew 1–28 (English → Kurdish / Kurmanji)

Purpose and Scope

This document executes PRD Phase 1 Step 8 for the Matthew curriculum. It identifies, across the entire book of Matthew, chapters 1–28, where Kurmanji Kurdish (Latin script, Hawar alphabet) has (a) genuine vocabulary gaps requiring new compounds or careful coinage, and (b) crowded semantic neighborhoods where existing, perfectly natural Kurdish words already carry strong competing associations — from mainstream Sunni Islam, from Sufi devotional culture, from Yazidi/Alevi/Yarsani minority traditions, or from Kurdish political-nationalist discourse — that risk distorting biblical meaning if left unfenced. It builds directly on the baseline Romans translation_memory.json/bible_term_registry.json (all established renderings reused exactly, never altered) and extends it for terms newly load-bearing in Matthew, particularly the core passage, the Beatitudes (Matthew 5:1–12).

This analysis is the linguistic foundation for the Core Glossary (08_core_glossary.md) and must be read alongside it; term-level detail already documented there is summarized here only as needed to support the gap analysis and risk ranking.

Method: Every chapter of Matthew was reviewed for (1) new theological vocabulary not already covered by the Romans baseline, (2) terms whose Matthew usage shifts meaning from their Romans baseline sense, and (3) terms intersecting the Kurdish culture-collision classes already documented in the baseline (tawhid/shirk, Sufi pîr-keramet-murîd structures, Yazidi manifestation/reincarnation doctrine, Kurdish tribal aşîret lineage and alliance customs, and Kurdish political-nationalist statehood/liberation vocabulary).

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1. Doctrine Vocabulary Matrix

For each of the nine curriculum doctrines, this matrix records the available Kurdish vocabulary, its weaknesses, and the recommended translation strategy.

Doctrine	Available Kurdish Term(s)	Weaknesses / Gaps	Recommended Strategy
The Kingdom of Heaven	Padîşahiya Ezmên (new circumlocution) / Padîşahiya Xwedê (baseline, reused)	Kurdish has no native way to distinguish reverential circumlocution (“of heaven,” avoiding the divine name) from a literal claim about a different or lesser kingdom located in the sky; “ezman” also risks narrowing to a post-mortem paradise destination (parallel to Jannah), losing Matthew’s present-and-in-breaking sense (3:2, 4:17, ch. 13). Separately, “padîşahî” itself is politically resonant vocabulary in a stateless nation with a century-long statehood aspiration.	Retain “Padîşahiya Ezmên” as the Matthew-specific rendering but require a standing translator’s note at first occurrence (3:2) and at every parable of the kingdom (ch. 13) explicitly equating it with “Padîşahiya Xwedê” and denying any territorial/statehood referent. Never omit the qualifier.
Jesus as the Promised Messiah and Son of David	Mesîh (baseline) + new titles Kurê Dawid, Dûndana Dawid, Padîşahê Cihûyan, Hosana	No single native gap; the risk is doctrinal loading already carried by “Mesîh” (Quranic al-Masih content) compounding with Dawid’s positive but incomplete Quranic profile (prophet-king, but no covenant-heir typology). “Kurê Dawid” risks being heard as mere royal-lineage praise rather than a fulfillment claim.	Always pair “Kurê Dawid” occurrences with explicit covenant-fulfillment framing (tie to baseline’s Davidic Covenant/Messianic Promise doctrines); never let the title stand as bare royal honorific.
Fulfillment of Old Testament Prophecy	Pêxemberî (baseline) + new verb pêk anîn / hate bicihanîn	Kurdish’s available verbs for “fulfill” are generic completion verbs with no built-in resistance to a naskh (abrogation)-style reading, where later revelation is understood to supersede and nullify earlier revelation rather than complete it.	Require an explanatory gloss at first occurrence (1:22) and periodically thereafter (over ten fulfillment-formula citations) distinguishing “pêk anîn” (bring to completion, retaining the prior text’s validity) from abrogation/replacement.
The Authority of Jesus’ Teaching	Desthilatî (new, but from common Kurdish political/administrative vocabulary)	“Desthilatî” is the everyday word for governmental, political, and administrative authority (highly salient given four differing state jurisdictions); no distinct native register exists for a purely divine teaching authority separate from earthly power structures.	Use “Desthilatî” but consistently qualify with explicit source-attribution (“desthilatiya ku ji Xwedê tê,” authority that comes from God) at first occurrence (7:29) and at the climactic 28:18, to prevent a merely political/administrative reading.
Righteousness Exceeding the Pharisees	Adalet (baseline, reused)	Baseline “Adalet” was selected and vetted for Romans’ forensic, declared-righteousness sense; Matthew 5:20 and 6:1 use the same Greek root (dikaiosynē) for lived, behavioral righteousness. Kurdish has no separate lexeme cleanly marking this shift, creating a real risk that “exceeding the Pharisees” is read as a call to more rigorous external law-observance — precisely the opposite of the Sermon’s point (interior transformation, not competitive piety).	Reuse “Adalet” (no substitute term is available or advisable, per glossary consistency rules) but mandate an explicit translator’s note at first Matthean occurrence (5:6) distinguishing the ethical-behavioral sense from the Romans forensic sense, and again at 5:20 clarifying the “exceeding” is qualitative (heart-level, grace-empowered) not quantitative (more rules kept).
The Church and Church Discipline	Dêr / Civata Mesîhî (baseline, reused) + new pêvajoya şermezarkirina di Civatê de, girêdan û vekirin, mifteyên padîşahiyê	Kurdish lacks a distinct vocabulary register for a redemptive, restoration-aimed communal discipline process, as opposed to the two most available native models: (1) tribal aşîret honor-based shunning, and (2) clerical/Sufi shaykh disciplinary authority. Both carry hierarchical or honor/shame connotations foreign to Matthew 18’s aim of restoration.	Construct the discipline process as an explicit multi-step description (“pêvajo,” process) rather than a single noun that could collapse into either native model; every occurrence must state the restorative goal explicitly and must be calibrated to the differing legal/social risk of open church gathering across the four host states.
The Great Commission	Peywira Mizgîniyê (baseline, reused) + new Şagirt Çêkirin ji Hemû Miletan, di navê Bav Kur û Ruhê Pîroz de, hemû desthilatî li ezman û li erdê	”Şagirt” (disciple-making) risks assimilation to the Sufi murîd-pîr apprenticeship model; “hemû miletan” (all nations/peoples) is broader than the baseline’s Jew/Gentile (“ne-cihû”) contrast and must not be narrowed back to it.	Retain the compound phrase in full (never abbreviate to just “Şagirt Çêkirin”); require the Trinitarian formula to preserve the singular “navê” (name, singular) grammatically to avoid a three-separate-names misreading.
Judgment and the End of the Age	Dawiya Dewranê (new), Cehenem (new, direct Islamic loanword), Jiyana Herheyî / Ezabê Herheyî (new)	Very high structural overlap with Islamic Yawm al-Qiyamah eschatology, which is a genuine asset for basic comprehension but risks importing the Islamic works-weighing (mizan) mechanism of judgment wholesale, replacing Matthew 25’s specific criterion (response to Christ, evidenced in mercy to “the least of these”). “Cehenem” specifically is the same lexical item as Islamic Jahannam.	Retain “Cehenem” (no viable native alternative exists and coining a novel term would create a worse, unfamiliar gap) but require the same rigorous doctrinal anchoring given to “Xwedê”/“Allah” in the baseline: explicit statement, near each occurrence, that final judgment in Matthew is rendered by Christ himself on the basis of response to him, not a separate weighing system.
Discipleship and the Cost of Following Jesus	Şagirt, şopandin/li pey çûn (new), xaçê xwe hilgirin (new)	“Şagirt” collides with the structurally significant, socially prominent Sufi murîd-pîr bond (hereditary spiritual master, shrine veneration — already flagged Critical/High in the baseline for “saints” and “grace”). “Take up his cross” presupposes the historicity of the crucifixion, directly denied by Quran 4:157.	Teach discipleship explicitly as the shared, direct calling of all believers to Christ personally, never mediated through a venerated human master; every “take up his cross” occurrence must be preceded, in teaching material, by explicit historical grounding of the crucifixion as a real, physical, non-illusory event.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (genuine lexical gaps requiring new compounds/coinage)

These are concepts for which Kurdish has no existing, ready-made single term and for which the Core Glossary has proposed a compound or descriptive rendering that must be locked as canonical before Phase 2 to avoid inconsistent ad hoc coinage across translators/workers.

Concept	Gap	Proposed Coinage	Note
Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου)	No Kurdish idiom carries both “ordinary human being” and “Daniel 7 exalted end-time judge” senses in one word.	Kurê Mirov	Must be used with total consistency across all ~30 occurrences (8:20 through 26:64) or the Daniel-7 judge resonance will be lost at the low-status occurrences and vice versa.
Kingdom of Heaven circumlocution	Kurdish has no established reverential circumlocution avoiding direct use of “Xwedê.”	Padîşahiya Ezmên	See Doctrine Matrix above; requires standing equivalence note to Padîşahiya Xwedê.
Binding and loosing (a rabbinic authority idiom)	No native Kurdish idiom for this specific declarative-authority concept exists outside borrowed religious-legal vocabulary.	Girêdan û Vekirin	Transparent literal compound; requires explicit teaching that this is corporate church authority under Christ, not individual clerical/fatwa-issuing power.
Keys of the kingdom (a stewardship/access image)	No native equivalent image exists independent of imported religious-authority imagery.	Mifteyên Padîşahiyê	Literal compound; flagged for the same clerical/Sufi-shaykh hierarchy misreading risk as binding and loosing.
Ransom / λύτρον (substitutionary release-price)	No native Kurdish word for this specific soteriological payment-for-release concept.	Fîdî / Bihayê Fîdyeyê	Nearest available lexical resource is the Arabic-derived Islamic legal term fidye (compensation payment); usable as a bridge but requires explicit correction of the works/transaction framework it otherwise implies.
Baptism / βάπτισμα (ritual water identification with Christ)	No settled, unambiguous native Kurdish Christian term independent of Islamic ablution vocabulary.	Imad / Imad kirin (provisional)	Flagged provisional pending confirmation against any existing published Kurdish Bible translation tradition in Phase 2; must not default to wudu/ghusl-adjacent vocabulary.
Poor in spirit (a paradoxical spiritual-destitution beatitude)	The one native word for “poor/destitute,” feqîr, is pre-occupied by Sufi dervish/mendicant technical usage.	Belengaz di giyanê xwe de	See §2.2 below; treated here as a coinage problem because the natural word is unusable and a substitute + explicit qualifier had to be constructed.
Church discipline process (18:15-20)	No single Kurdish noun captures a restorative, escalating, community-based disciplinary process distinct from tribal shunning or clerical censure.	Pêvajoya şermezarkirina di Civatê de	Constructed as a multi-word descriptive process rather than a single noun for exactly this reason.

2.2 Crowded Semantic Neighborhoods (existing terms needing explicit fencing)

These are cases where a perfectly natural, often unavoidable Kurdish word already carries strong competing associations that must be actively fenced off via context, qualifiers, or translator notes — the opposite problem from §2.1, since here the vocabulary exists but is dangerously over-full of prior meaning.

Kurdish Term	Concept	Competing Neighborhood	Fencing Strategy
Rizgarî	Salvation	Kurdish political-nationalist liberation vocabulary (Rizgariya Kurdistanê), used across all four host states for a century-long statehood struggle	Never leave unanchored (per baseline); Matthew 1:21 (“he will save his people from their sins”) is the single strongest available anchor in the whole book and should be used as the primary teaching text establishing personal, spiritual referent before the term recurs elsewhere.
Padîşahiya Ezmên / Padîşahiya Xwedê	Kingdom of Heaven/God	Same Kurdish statehood-aspiration vocabulary as above, intensified because “padîşahî” (kingdom/reign) is inherently political vocabulary	Explicit, repeated denial of territorial/statehood referent at every major kingdom-teaching passage (3:2, 4:17, ch. 13, 18:1-4, 23:13).
Erdê wek mîras wergirtin	Inherit the earth (5:5)	Same statehood/homeland-aspiration vocabulary; “mîras” (inheritance) plus “erd” (land/earth) is a highly charged combination for a stateless nation	Anchor explicitly to the renewed whole creation as the referent, never a specific homeland or territory.
Feqîr (rejected in favor of Belengaz)	Poor/destitute	Sufi dervish/mendicant technical term for one pursuing mystical self-annihilation (fana) as a path of spiritual advancement	Avoid entirely for “poor in spirit”; use Belengaz + explicit “di giyanê xwe de” qualifier instead.
Şagirt	Disciple	Sufi murîd’s structurally significant, socially prominent bond to a hereditary pîr (spiritual master, shrine veneration)	Teach explicitly as the shared calling of every believer to follow Christ directly and personally, never a hierarchical master-apprentice bond mediated through a venerated human figure.
Tobe / Tobe kirin	Repentance	Direct Arabic-loan cognate of Islamic tawbah, a developed legal-devotional category (regret, cessation, resolve, restitution) through which forgiveness is obtained by human effort	Require explicit doctrinal footnote at first occurrence (3:2) distinguishing Spirit-enabled reorientation flowing from grace from a merit-earning transaction.
Cehenem	Hell/Gehenna	Direct Quranic/Islamic loanword (Jahannam), carrying its own doctrinal furniture (works-weighing judgment mechanism)	Same rigorous anchoring discipline as “Xwedê”/“Allah” in the baseline; every occurrence paired with Christ-centered judgment criterion.
Desthilatî	Authority (of Jesus’ teaching)	Standard Kurdish word for governmental/political/administrative authority, acutely salient given four differing state jurisdictions and active nationalist discourse	Qualify explicitly as divinely-sourced authority at first and climactic occurrences (7:29, 28:18); never let it stand as a bare political-authority claim.
Xwezî	Blessed (5:3-11)	Shares a root region with “bext” (fate/fortune), carrying folk-fatalistic overtones already documented in the baseline’s Providence entry	Anchor as God’s specific, personal favor pronounced over kingdom character, not impersonal luck or destiny.
Aştî	Peace / Peacemakers (5:9; also 10:34)	Kurdish political peace-process vocabulary (e.g., the Kurdish-Turkish peace process) — a genuine asset here, but also creates tension at 10:34’s “not peace but a sword”	Use the positive resonance deliberately at 5:9 (peacemaking flows from the gospel, not mere conflict resolution) while explicitly reframing at 10:34 that Jesus is not opposing peace itself but naming the relational cost of allegiance to him within family/tribal structures.
Dilpak	Pure in heart (5:8)	Shares the root “pak” (clean) with the baseline’s explicitly rejected Sanctification term “Pakkirin” (ritual cleanliness, cf. Islamic wudu/ghusl)	The “dil” (heart) compound sufficiently narrows sense, but translators must still actively guard against a ritual-washing reading in surrounding teaching material.
Hilbijartin	Election (thematic, disciple-calling)	Modern standard Kurdish word for democratic elections (hilbijartinên giştî)	As in baseline: distinguish God’s sovereign choice from a vote or democratic process wherever election/calling themes surface in Matthew’s discipleship narratives.
Perizîn	Worship (of Jesus)	Not itself crowded, but its application to Jesus directly triggers the shirk prohibition central to regional Sunni theology	Flag every occurrence (2:2, 2:11, 8:2, 9:18, 14:33, 15:25, 20:20, 28:9, 28:17) for theologian review; never soften to “showing respect.”

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rendering	Rationale
Jesus	Transliteration (established)	Îsa	Settled, uncontroversial Kurdish Christian usage per baseline; content risk only, not form.
Christ/Messiah	Transliteration (established)	Mesîh	Baseline-established; retained for glossary consistency.
Immanuel	Transliteration + mandatory gloss	Îmanûêl	A proper name/title; transliterated per baseline transliteration standards for theological proper nouns, but “God with us” meaning must be glossed at first occurrence (1:23) since the transliterated form alone carries no semantic content for a Kurdish reader.
Hosanna	Transliteration (preserved, not translated)	Hosana	An acclamation, not a translatable concept; baseline precedent for preserving Aramaic/Hebrew liturgical exclamations (cf. “Aba,” “Amîn,” “Hallelûya”).
Abba	Transliteration (preserved, per baseline)	Aba	Already established in the baseline for Romans 8:15; the Father/child intimacy pattern recurs in Matthew’s Lord’s Prayer, reinforcing rather than requiring re-decision.
Son of Man / Son of David / Son of God / sons of God (believers)	Paraphrase/calque, NOT transliteration	Kurê Mirov / Kurê Dawid / Kurê Xwedê / Zarokên Xwedê	These are semantically load-bearing titles, not proper names; each requires a distinct, carefully chosen native compound, with strict lexical separation between “Kur” (Son, ontological, reserved for Christ) and “Zarok” (child, adoptive, used only of believers).
Kingdom of Heaven	Paraphrase (calque of a circumlocution)	Padîşahiya Ezmên	Transliterating “heaven” would produce a meaningless proper noun; the concept must be rendered descriptively and then explicitly equated with the baseline’s “Padîşahiya Xwedê.”
Law (Mosaic)	Paraphrase (compound, per baseline)	Şerîeta Mûsa	Never bare “Şerîet” (Islamic-law collision) or “Namûs” (honor-killing collision, per baseline); the explicit “of Moses” qualifier is mandatory, not optional.
Hell/Gehenna	Loanword retained (not a fresh transliteration of Greek geenna, but the existing Islamic-vocabulary loanword)	Cehenem	A borderline case: technically a “transliteration” of the shared Semitic root already naturalized into Kurdish via Islamic usage, not of the Greek. Retained because no viable native alternative exists and a novel coinage would be less intelligible, not because the loan is risk-free — see §2.2 fencing requirement.
Ransom	Loanword-adjacent (Arabic legal-Islamic term borrowed as bridge)	Fîdî / Bihayê Fîdyeyê	Chosen as a bridge term for intelligibility, with mandatory theological correction of the works-transaction framework it otherwise imports.
Baptism	Provisional transliteration (Aramaic/Syriac-tradition term), pending Phase 2 confirmation	Imad / Imad kirin	Flagged explicitly as provisional; must be checked against any existing published Kurdish Bible translation before being locked into translation memory.
Cross / Crucifixion	Native word, not transliteration	Xaç / Xaçkirin	Kurdish possesses an existing native/Syriac-heritage term for “cross,” reflecting the region’s ancient Assyrian/Chaldean/Syriac Christian presence (cf. baseline’s Church entry); preferred over any newly coined phrase.
Devil/Satan	Dual native/shared-Islamic vocabulary (not transliteration of Greek diabolos)	Îblîs / Şeytan	Both terms are already fully naturalized shared regional vocabulary; retained as-is per baseline precedent for shared vocabulary with distinct theological content to be taught in context.
Binding and loosing / Keys of the kingdom	Paraphrase (literal descriptive compound)	Girêdan û Vekirin / Mifteyên Padîşahiyê	No shorter idiom or loanword exists; literal compound preferred over a borrowed religious-authority term that would import unwanted clerical/Sufi associations.

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined doctrinal severity and likelihood of collision with an entrenched competing framework in the destination culture. Critical-tier items require mandatory human theologian review at every occurrence per the AI Translation Requirements escalation rules.

1. Kingdom of Heaven / Kingdom of God consistency (Critical) — Risk of being heard as validating Kurdish national statehood aspiration; compounded by the reverential-circumlocution ambiguity unique to Matthew’s “of heaven” phrasing. Affects ~32 occurrences across the entire book.
2. Son of Man flattening (Critical) — If rendered inconsistently or reduced to “a human being,” the Daniel 7 exalted-judge identification collapses across ~30 occurrences, undermining both the Incarnation/Humanity-of-Christ doctrine and the End-of-Age judgment doctrine simultaneously.
3. Worship of Jesus / Perizîn (Critical) — Every one of the nine occurrences (2:2 through 28:17) is an implicit deity claim colliding directly with shirk; softening to “showed respect” would silently erase the Deity of Christ doctrine.
4. Poor in spirit / Feqîr collision (Critical) — Core-passage risk (5:3): the one natural Kurdish word for “poor” is technically occupied by Sufi dervish/mendicant spiritual-elite vocabulary; a wrong choice here corrupts the very first Beatitude and, by structural position, colors the reading of all that follow.
5. Repentance / Tobe-tawbah collision (Critical) — Risk of importing a full works-conditioned Islamic legal-devotional framework (regret, cessation, resolve, restitution) onto the NT’s grace-flowing reorientation, at both John’s preaching (3:2) and Jesus’ own preaching (4:17), the Gospel’s programmatic opening calls.
6. Ransom / Fîdye transactional collision (Critical) — 20:28 risks being read through the Islamic fidye compensation-payment framework as a legal transaction one performs, rather than Christ’s unilateral substitutionary act received by grace.
7. Blood of the Covenant / institution words (Critical) — 26:26-28 is the Gospel’s single clearest atonement statement; softening to a merely commemorative or covenant-renewal meal without substitutionary, sin-forgiving content would gut the doctrine at its central textual anchor.
8. Hell/Gehenna as Cehenem (Critical) — The loanword’s pre-existing Islamic doctrinal furniture (works-weighing judgment mechanism) risks being imported wholesale in place of Matthew 25’s Christ-centered judgment criterion.
9. Inherit the earth / territorial statehood misreading (High) — Core-passage risk (5:5): parallel to the Kingdom-of-Heaven statehood risk but sharpened by the explicit “erd” (land) + “mîras” (inheritance) combination, live vocabulary in Kurdish nationalist discourse.
10. Baptism / Imad vs. ritual ablution (High) — Provisional term risk of assimilation to repeated, works-oriented wudu/ghusl purification rather than a once-for-all identification with Christ; also requires internal distinction between John’s water baptism and Spirit-baptism (3:11) not yet resolved.
11. Great Commission disciple-making / Şagirt-murîd collision (High) — 28:19’s culminating command risks being heard as commissioning a hierarchical Sufi-style master-apprentice structure rather than direct, universal discipleship to Christ.
12. Binding and loosing / Keys of the kingdom vs. clerical-Sufi authority (High) — 16:19, 18:18 risk being mapped onto locally familiar fatwa-issuing or shaykh-disciple authority structures rather than corporate church authority under Christ.
13. Righteousness exceeding the Pharisees / behavioral-forensic collapse (High) — Core-doctrine risk (5:20): reusing “Adalet” without an explicit sense-distinction note risks turning the passage into a call for more rigorous external law-keeping, the inverse of its meaning.
14. Church discipline vs. aşîret honor-shunning (High) — 18:15-20 risks being assimilated to tribal honor-based exclusion practices rather than taught as a redemptive, restoration-aimed process; further complicated by differing legal risk of open church gathering across the four host states.
15. “Not peace but a sword” vs. Aştî’s positive political resonance (High) — 10:34 risks being heard as Jesus opposing the deeply valued regional peace-process concept itself, rather than naming the relational cost of allegiance within family/tribal loyalty structures.

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5. Full-Book Chapter Coverage Log

Per the PRD full-coverage mandate, every chapter of Matthew was reviewed for linguistic gap contributions. Chapters not separately itemized in Sections 1–4 above are logged here as explicitly reviewed.

Chapter(s)	Contribution to This Analysis
1	Contributes: Son of Abraham, Son of David (1:1), virgin birth, Immanuel, Jesus/salvation-from-sin anchor (1:21) — see Doctrine Matrix and §3.
2	Contributes: King of the Jews, worship of Jesus (2:2, 2:11) — see §4 rank 3.
3	Contributes: repentance, baptism, Kingdom of Heaven’s first occurrence (3:2) — see §4 ranks 1, 5, 10.
4	Contributes: Kingdom of Heaven (4:17), devil/Satan, “follow me”/discipleship call vocabulary — see Doctrine Matrix.
5	Core passage. Contributes the full Beatitudes vocabulary set (blessed, poor in spirit, mourn/comforted, meek, inherit the earth, hunger/thirst for righteousness, merciful, pure in heart, peacemakers, sons of God, persecuted for righteousness, on my account, reward in heaven), plus “fulfill the Law” (5:17) and “righteousness exceeding the Pharisees” (5:20) — see Doctrine Matrix, §2.2, §4.
6	Contributes: hypocrites, mammon, Father/Lord’s Prayer address (6:9) — reviewed; no new gap beyond baseline “Bav” anchoring already noted.
7	Contributes: authority of teaching (7:29), narrow gate, false prophets — see Doctrine Matrix.
8	Contributes: Son of Man (8:20, first occurrence), centurion’s faith, worship of Jesus (8:2) — see §4 rank 2.
9	Contributes: authority to forgive sins (9:6), calling of Matthew, Son of Man (9:6), worship (9:18) — reviewed; deity-claim risk consistent with §4 rank 3.
10	Contributes: apostle (10:2), “not peace but a sword” (10:34), take up his cross (10:38), persecution/mission-safety vocabulary — see §4 rank 15.
11	Contributes: “the one who is to come” (11:3), messianic-fulfillment evidence — reviewed; reinforces Doctrine Matrix item 3 (Fulfillment of Prophecy).
12	Contributes: Lord of the Sabbath (12:8), blasphemy against the Holy Spirit (12:31-32), Son of Man (12:8, 12:40), sign of Jonah — reviewed; reinforces baseline Holy Spirit deity anchoring.
13	Contributes: mysteries of the kingdom, parable, end of the age (13:39-40, 49) — see Doctrine Matrix (Kingdom of Heaven) and §2.2.
14	Contributes: worship of Jesus (14:33) — reviewed; no new gap beyond §4 rank 3.
15	Contributes: tradition of the elders, defile/koinoō (15:11-20), worship (15:25) — reviewed; strong internal teaching text against ritual-purity misreading, reinforces “Dilpak” fencing in §2.2.
16	Contributes: Peter’s confession (living God, Messiah, Son of God), keys of the kingdom, binding and loosing, take up his cross (16:24) — see §4 ranks 12, and Christology cluster.
17	Contributes: Transfiguration (guherîn/veguherîn) — reviewed; High risk per Core Glossary Table 1, not independently re-ranked here as it does not reach top-15 severity relative to Critical items.
18	Contributes: church discipline process (18:15-20), binding and loosing (18:18), fellowship (“two or three gathered,” 18:20) — see §4 rank 14.
19	Contributes: power of God for salvation (19:26), eternal life (19:16, 29) — reviewed; reinforces Doctrine Matrix (Judgment/End of Age) and baseline Grace/Power-of-God entries.
20	Contributes: ransom (20:28), worship (20:20), parable of the vineyard workers (grace vs. merit) — see §4 rank 6.
21	Contributes: Hosanna, Son of David acclamation (21:9, 15), cornerstone (21:42) — see §3 transliteration decision and Doctrine Matrix.
22	Contributes: greatest commandment, render to Caesar/to God, Son of David question (22:42-45) — reviewed; reinforces Doctrine Matrix items 3 and 4.
23	Contributes: hypocrites (repeated), “you shut the kingdom of heaven” (23:13), Gehenna (23:15, 33) — reinforces §4 rank 8 and Doctrine Matrix (Kingdom of Heaven).
24	Contributes: end of the age (24:3), coming of the Son of Man (24:27, 30, 37-39) — see §4 rank 2 (Son of Man consistency across future/eschatological occurrences).
25	Contributes: eternal life/punishment (25:41, 46), least of these (25:40, 45) — see §4 rank 8 (judgment criterion).
26	Contributes: blood of the covenant, “this is my body,” Gethsemane submission, worship not applicable — see §4 rank 7.
27	Contributes: crucifixion, King of the Jews (mocking use), veil of the temple torn — reviewed; reinforces §4 rank 3 sibling doctrine (Humanity/Resurrection of Christ) and baseline Intercession entry.
28	Contributes: Resurrection, worship (28:9, 17), Great Commission, Trinitarian baptismal formula, all authority in heaven and on earth, Immanuel echoed (28:20) — see §4 ranks 1, 3, 11, and Doctrine Matrix (Great Commission).

All 28 chapters have been reviewed. No chapter was found to contribute zero theological vocabulary; Matthew’s density of teaching material (unlike some Romans chapters) means every chapter surfaces at least one item already logged above or fully covered by baseline reuse.

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6. Recommendations for Phase 2 Pre-Flight

1. Lock all §2.1 coinages (Kurê Mirov, Padîşahiya Ezmên, Girêdan û Vekirin, Mifteyên Padîşahiyê, Fîdî/Bihayê Fîdyeyê, Imad/Imad kirin [provisional], Belengaz di giyanê xwe de, Pêvajoya şermezarkirina di Civatê de) into an updated translation_memory.json before any segment translation begins.
2. Confirm the provisional baptism term (“Imad”) against any existing published Kurdish Bible translation tradition before locking; flag for theologian sign-off regardless of outcome.
3. Add every §2.2 crowded-neighborhood term to the AI Translation Requirements’ forbidden-substitution and mandatory-fencing lists (extending 12_ai_translation_requirements.md) so Phase 2 segment translation cannot silently drop the required qualifiers.
4. Prioritize the fifteen items in §4 for mandatory human theologian review routing in the updated doctrine_risk_registry.json, in the ranked order given.
5. At Phase 2 kickoff, brief all translation workers specifically on the “Kur” vs. “Zarok” lexical separation (Christ’s unique Sonship vs. believers’ adoptive sonship), given how frequently both concepts co-occur across Matthew’s Christological and discipleship material.

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This analysis must be merged into the Core Glossary (08_core_glossary.md) and the updated translation_memory.json/bible_term_registry.json before Phase 2 segment translation of the Matthew curriculum begins.