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

Methodology and Scope

This document analyzes the entire book of Matthew in the original Koine Greek, chapter by chapter, first to last, per PRD Phase 1 Step 1. 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 theological terms with the same analytical fields: Original / Transliteration / Literal Meaning / Semantic Range / English Variants / Contextual Theological Meaning / Kurdish Rendering & Risk.

Baseline reuse rule: Any term already recorded in the Romans translation_memory.json MUST be reused exactly as recorded there. Such terms are marked [REUSED FROM ROMANS TM] below, with the recorded Kurdish rendering repeated for traceability. New terms required for Matthew’s distinctive vocabulary (Kingdom of Heaven, Son of Man, discipleship, repentance, baptism, Gehenna, ransom, etc.) are marked [NEW FOR MATTHEW] and assigned a risk tier using the same Critical/High/Medium/Low framework as doctrine_risk_registry.json.

Risk tiers follow the baseline definitions exactly:

• Critical — mistranslation destroys essential doctrine; human theologian review required for every occurrence.
• High — significant theological confusion/syncretism risk; human theologian review required.
• Medium — reduces clarity but preserves essential meaning; native speaker review recommended.
• Low — minor imprecision; automated review sufficient.

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CORE PASSAGE: Matthew 5:1–12 (The Beatitudes)

Matthew 5:1

Field	Content
Original	ὄρος (oros); μαθηταί (mathētai)
Transliteration	oros; mathētai
Literal Meaning	”mountain/hill”; “learners/students”
Semantic Range	oros = any elevated terrain, from hill to mountain; in Matthew’s narrative structure, deliberately evokes Sinai typology (Jesus as the new Moses giving Torah from a mountain). mathētēs = one who learns by attaching himself to a teacher, broader than a modern “student” — implies ongoing personal allegiance.
English Variants	”mountain,” “hillside” / “disciples,” “students,” “followers”
Contextual Theological Meaning	The setting frames the Sermon on the Mount as the authoritative, Moses-like giving of kingdom instruction — not a leisure teaching but a formal proclamation to the gathered community of committed followers, distinct from the wider crowds mentioned in 4:25.
Kurdish Rendering & Risk	çiya (mountain) — Low risk, standard vocabulary. Şagirt [NEW FOR MATTHEW] for μαθητής — see full entry under Matthew 4 below. High risk: see discipleship note (Şagirt risks assimilation to the Sufi murîd/pîr master-disciple bond; must be anchored as all believers following Christ corporately, not an elite apprenticeship to a single spiritual master).

Matthew 5:2

Field	Content
Original	ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν (anoixas to stoma autou edidasken)
Transliteration	anoixas to stoma autou edidasken
Literal Meaning	”having opened his mouth, he was teaching”
Semantic Range	A solemn Hebraic idiom (cf. Job 3:1) introducing weighty, authoritative pronouncement, not casual conversation.
English Variants	”he began to teach them, saying” / “he opened his mouth and taught them”
Contextual Theological Meaning	Signals that what follows carries the full weight of divine teaching authority (cf. Matthew 7:29, “as one having authority”).
Kurdish Rendering & Risk	dev vekir û hîn kirin — Low-Medium risk; must preserve the formal, authoritative register rather than reading as ordinary casual speech.

Matthew 5:3

Field	Content
Original	μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν
Transliteration	makarioi hoi ptōchoi tō pneumati, hoti autōn estin hē basileia tōn ouranōn
Literal Meaning	”blessed/fortunate the poor in the spirit, because theirs is the kingdom of the heavens”
Semantic Range	makarios = a state of divine favor/flourishing, distinct from ordinary happiness (eudaimonia) which depends on circumstance; ptōchos = utterly destitute, not merely modestly poor (distinct from penēs, the working poor); pneuma here = the human spirit, one’s inner disposition of need before God. basileia tōn ouranōn = Matthew’s distinctive circumlocution for God’s kingdom, avoiding direct use of the divine name out of Jewish reverence.
English Variants	”blessed,” “happy,” “fortunate” / “poor in spirit,” “spiritually poor,” “humble” / “kingdom of heaven,” “kingdom of God”
Contextual Theological Meaning	Opens the Sermon by declaring that God’s favor rests on those who recognize total spiritual bankruptcy before God — the opposite of self-sufficient religious achievement — and that such persons already possess membership in God’s reign.
Kurdish Rendering & Risk	Xwezî [NEW FOR MATTHEW] for μακάριος — an established Kurdish idiomatic construction (“Xwezî li…”, “how fortunate is…”) used for beatitude-style blessing. High risk: bext (fate/fortune), the root shared by common near-synonyms (bextewar), carries fatalistic overtones documented in the baseline’s Providence entry; must be anchored as God’s specific favor, not impersonal luck or destiny. — Belengaz di giyanê xwe de [NEW FOR MATTHEW] for πτωχοὶ τῷ πνεύματι. Critical risk: the more obvious Kurdish word for “poor/destitute person,” feqîr, is the very word used in Kurdish Sufi culture for a dervish — a mendicant seeking mystical self-annihilation (fana) as a path of spiritual advancement, resonant with the baseline’s documented “keramet” and “pîr” collisions. Using feqîr risks turning this beatitude into an endorsement of Sufi ascetic practice as a spiritual path. Belengaz (native word for “destitute/wretched,” without the Sufi technical loading) plus explicit di giyanê xwe de (“in his own spirit”) qualifier is required. — Padîşahiya Ezmên [NEW FOR MATTHEW] for βασιλεία τῶν οὐρανῶν — see full entry under Matthew 3 below. Critical risk, inheriting and compounding the baseline’s Kingdom of God/nationalist-statehood risk.

Matthew 5:4

Field	Content
Original	μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται
Transliteration	makarioi hoi penthountes, hoti autoi paraklēthēsontai
Literal Meaning	”blessed those mourning, because they will be comforted”
Semantic Range	pentheō = to grieve or lament, often used of mourning the dead or mourning over sin; parakaleō = to call alongside, to comfort/console (root of the Holy Spirit’s title Paraklētos, “Comforter/Advocate,” used elsewhere in the NT).
English Variants	”mourn,” “grieve,” “lament” / “comforted,” “consoled”
Contextual Theological Meaning	Promises future divine consolation — ultimately eschatological — to those who grieve, particularly over sin and the brokenness of the world, not merely personal loss.
Kurdish Rendering & Risk	şîn girtin (to mourn) — Medium risk; Kurdish funerary mourning customs (organized lament, dirge) are culturally vivid and may narrow the sense toward literal bereavement only; teaching should broaden to include mourning over sin and the world’s brokenness. teselî bidin / were teselî kirin (comforted) — Low-Medium risk; worth noting the thematic link to the Holy Spirit’s comforting role, though Paraklētos itself does not occur in Matthew.

Matthew 5:5

Field	Content
Original	μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν
Transliteration	makarioi hoi praeis, hoti autoi klēronomēsousin tēn gēn
Literal Meaning	”blessed the gentle/meek, because they will inherit the earth/land”
Semantic Range	praus = strength under control, not weakness — a disposition of humble, non-retaliatory gentleness (used of Jesus himself in Matt 11:29, 21:5); klēronomeō = to receive as an heir, a legal-familial inheritance term; gē = can mean the whole earth or a specific land/territory, depending on context (echoing Psalm 37:11).
English Variants	”meek,” “gentle,” “humble” / “inherit the earth,” “possess the land”
Contextual Theological Meaning	Promises that the humble, non-self-asserting posture — not worldly strength or conquest — will ultimately receive the renewed creation as their inheritance.
Kurdish Rendering & Risk	dilnizm [NEW FOR MATTHEW] for πραΰς — a native compound (“low/humble of heart”), avoiding the Arabic-loan helîm (which doubles as one of the 99 names of Allah, el-Helîm, “The Forbearing”). Medium risk: must be distinguished from passivity or weakness. — erdê wek mîras wergirtin [NEW FOR MATTHEW] for κληρονομήσουσιν τὴν γῆν. High risk: given the Kurds’ century-long, deeply emotional national aspiration for a homeland/territory (already flagged as a Critical risk zone for “Kingdom of God” in the baseline), “inheriting the land/earth” is a live candidate for being heard as a promise of Kurdish territorial statehood rather than the eschatological renewal of all creation. Must be anchored explicitly to the whole redeemed creation, not a specific homeland.

Matthew 5:6

Field	Content
Original	μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται
Transliteration	makarioi hoi peinōntes kai dipsōntes tēn dikaiosynēn, hoti autoi chortasthēsontai
Literal Meaning	”blessed those hungering and thirsting for righteousness, because they will be filled”
Semantic Range	peinaō/dipsaō = literal bodily hunger/thirst, used metaphorically for intense longing; dikaiosynē [REUSED FROM ROMANS TM: Adalet] here denotes lived, practical righteousness/right conduct before God, not (as in Romans) the forensic status of being declared righteous; chortazō = to be filled/satisfied, originally of feeding animals, extended to full satisfaction.
English Variants	”hunger and thirst for righteousness” / “righteousness,” “justice,” “right living”
Contextual Theological Meaning	Commends an intense, all-consuming desire for godly living and for justice to prevail, with the promise of ultimate divine satisfaction of that longing.
Kurdish Rendering & Risk	Adalet [REUSED FROM ROMANS TM] — High risk carried over from Romans, with an added nuance specific to Matthew: here Adalet must be understood in its ethical-behavioral sense (hungering to live rightly and see justice done) rather than the forensic “declared righteous” sense central to Romans 3–4. Translators must not collapse the two senses; a translator’s note distinguishing “positional” vs. “practical” righteousness is recommended at first occurrence in Matthew. birçî bûn / tî bûn — Low risk, standard vocabulary.

Matthew 5:7

Field	Content
Original	μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται
Transliteration	makarioi hoi eleēmones, hoti autoi eleēthēsontai
Literal Meaning	”blessed the merciful, because they will be shown mercy”
Semantic Range	eleēmōn/eleos = compassionate action toward those in need or distress, covenantal mercy modeled on God’s own character.
English Variants	”merciful” / “mercy,” “compassion”
Contextual Theological Meaning	Ties the reception of God’s mercy to the practice of showing mercy to others — mercy given becomes evidence, not cause, of mercy received.
Kurdish Rendering & Risk	dilovan / dilovanî [NEW FOR MATTHEW] — Medium risk: this is the same semantic territory as the Islamic divine attributes Rehman/Rahîm (Merciful/Compassionate), invoked at the start of every Quranic chapter (Bismillah). This is largely a genuine cultural asset (as with “kerem”/grace and “aştî”/peace in the baseline) but must be anchored specifically to Christ’s example and to the gospel-shaped mercy taught in this passage, not left as generic devotional overlap.

Matthew 5:8

Field	Content
Original	μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται
Transliteration	makarioi hoi katharoi tē kardia, hoti autoi ton theon opsontai
Literal Meaning	”blessed the pure in heart, because they will see God”
Semantic Range	katharos = clean/pure, spanning both ritual purity and moral integrity; kardia = the seat of will, thought, and moral character, not merely emotion; horaō (see) = direct perception, here the eschatological beatific vision.
English Variants	”pure in heart,” “clean of heart” / “will see God,” “will behold God”
Contextual Theological Meaning	Promises unmediated relational access to God’s presence to those whose inner moral character — not merely outward conformity — is undivided and sincere.
Kurdish Rendering & Risk	dilpak [NEW FOR MATTHEW] — Medium-High risk: the root pak (“clean”) is the same root the baseline explicitly rejected for Sanctification (“Pakkirin,” rejected for implying ritual cleanliness rather than the Spirit’s moral transformation). Here the compound with dil (heart) sufficiently narrows the sense to moral/inner purity, but translators must actively guard against a ritual-washing reading (cf. Islamic wudu/ghusl). dê Xwedê bibînin (will see God) — Medium risk; mainstream Sunni (particularly Ash’ari) theology does affirm a literal vision of God in Paradise, a point of genuine overlap that can be used as a bridge, while still anchoring the promise to purity of heart secured through Christ, not ritual merit.

Matthew 5:9

Field	Content
Original	μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται
Transliteration	makarioi hoi eirēnopoioi, hoti autoi huioi theou klēthēsontai
Literal Meaning	”blessed the peacemakers, because they will be called sons of God”
Semantic Range	eirēnopoios = one who actively makes/creates peace (not merely a peaceful person); huioi theou = “sons of God,” a covenant-family status term extended here to all who exhibit this Christlike character.
English Variants	”peacemakers” / “sons of God,” “children of God”
Contextual Theological Meaning	Promises that active peacemaking will be publicly recognized as evidence of belonging to God’s family — a status grounded in Christlike character, distinct from Christ’s own unique, eternal Sonship.
Kurdish Rendering & Risk	Aştîçêker [NEW FOR MATTHEW, compound of REUSED Aştî] — Medium risk carried over from the baseline’s Peace entry: aştî’s association with real, hard-won regional peace processes (e.g., the Kurdish-Turkish peace process) is a genuine communicative asset, but the specifically gospel-shaped, cross-bearing character of biblical peacemaking must be made explicit, distinct from political conflict resolution. — Zarokên Xwedê [NEW FOR MATTHEW, distinct from REUSED Kurê Xwedê] for υἱοὶ θεοῦ (plural, believers). Critical risk: this term sits directly adjacent to two Critical baseline doctrines — Sonship of Christ and Adoption. Translators MUST use zarok (“child,” gender-neutral, adoptive-family register) for believers’ derivative sonship here, and reserve Kur (“Son,” masculine, ontological) exclusively for Christ’s unique Sonship (Kurê Xwedê), so that Matthew 5:9’s promise is never confused with Christ’s own eternal, unrepeatable divine Sonship.

Matthew 5:10

Field	Content
Original	μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν
Transliteration	makarioi hoi dediōgmenoi heneken dikaiosynēs, hoti autōn estin hē basileia tōn ouranōn
Literal Meaning	”blessed those having been persecuted on account of righteousness, because theirs is the kingdom of the heavens”
Semantic Range	diōkō = to pursue/persecute, often to the point of harm or expulsion; ties persecution specifically to dikaiosynē (righteous living), not persecution in general.
English Variants	”persecuted for righteousness’ sake”
Contextual Theological Meaning	Closes the Beatitudes by returning to the Kingdom promise of v.3, framing it as an inclusio, and grounds present suffering for godly living in the certainty of Kingdom membership.
Kurdish Rendering & Risk	çewisandin / zilm/zulm kirin [NEW FOR MATTHEW] — High risk, but of a different character than the doctrinal collisions elsewhere in this glossary: this term carries acute, lived, real-world resonance for Kurdish-speaking believers, given documented cross-border political and religious repression across the four states Kurdish spans (cf. the baseline’s Mission to the Nations and Evangelism entries on differing safety environments). Teaching on this verse should be calibrated with pastoral sensitivity to the audience’s specific political/legal context.

Matthew 5:11

Field	Content
Original	ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ’ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ
Transliteration	oneidisōsin hymas kai diōxōsin kai eipōsin pan ponēron kath’ hymōn pseudomenoi heneken emou
Literal Meaning	”they revile you and persecute you and say every evil thing against you, lying, on account of me”
Semantic Range	oneidizō = to insult/reproach publicly; pseudomai = to speak falsely; heneken emou (“on my account”) shifts the ground of blessing from righteousness in general (v.10) to allegiance to Christ specifically.
English Variants	”revile,” “insult,” “mock” / “on my account,” “because of me”
Contextual Theological Meaning	Sharpens v.10: the ultimate ground of blessed suffering is not abstract righteousness but personal loyalty to Jesus himself — a direct claim on the disciple’s allegiance.
Kurdish Rendering & Risk	heqaret kirin (revile) — Low-Medium risk, standard vocabulary. li ser navê min (on my account/because of me) — High risk by association: this phrase anchors suffering specifically to confession of Christ, intersecting with the same safety-sensitivity noted at v.10 and with the baseline’s Evangelism entry.

Matthew 5:12

Field	Content
Original	χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν
Transliteration	chairete kai agalliasthe, hoti ho misthos hymōn polys en tois ouranois; houtōs gar ediōxan tous prophētas tous pro hymōn
Literal Meaning	”rejoice and exult, because your reward is great in the heavens; for thus they persecuted the prophets before you”
Semantic Range	chairō/agalliaō = joy intensifying into exultant celebration; misthos = wages/reward, a commercial-transactional term repurposed for divine, gracious recompense; prophētēs [REUSED FROM ROMANS TM: Pêxember] links the disciples’ suffering to the whole biblical prophetic tradition.
English Variants	”rejoice and be glad” / “reward,” “recompense” / “prophets”
Contextual Theological Meaning	Commands active joy (not mere endurance) in persecution, grounded in eschatological reward and continuity with the persecuted prophets of Israel’s history.
Kurdish Rendering & Risk	kêfxweş bûn / dilşad bûn (rejoice) — Low risk. Xelata Ezmanî [NEW FOR MATTHEW] for μισθός. Medium-High risk: misthos’s commercial “wages” root creates a genuine tension with the baseline’s insistence (Grace, Imputed Righteousness) that salvation is never earned; this reward language must be taught as a gracious divine gift responding to faithfulness, never as salvation-by-merit. Pêxember [REUSED FROM ROMANS TM] — inherits the baseline’s “finality of prophethood” caution (khatam al-anbiya); pairing with fuller biblical-historical framing is recommended.

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Chapter-by-Chapter Study: Matthew 1–28

Matthew 1 — Genealogy, Virgin Birth, Naming of Jesus

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
son of David	υἱὸς Δαυίδ	huios Dauid	”son of David”	Royal-messianic title claiming Davidic covenant lineage	”Son of David”	Establishes Jesus’ legal claim to David’s throne from the opening verse	Kurê Dawid [NEW FOR MATTHEW, reuses REUSED Dawid] — Critical/High risk: directly invokes the baseline’s Davidic Covenant and Messianic Promise doctrines (both High/Critical); Dawid is a positively-regarded Quranic prophet-king, but without the covenant-heir typology, so this background must be taught explicitly, not assumed.
son of Abraham	υἱὸς Ἀβραάμ	huios Abraam	”son of Abraham”	Covenantal lineage from the patriarch	”Son of Abraham”	Roots Jesus in the Abrahamic covenant promise to bless all nations	Kurê Îbrahîm [NEW FOR MATTHEW, reuses established proper name Îbrahîm] — Medium risk (asset): Îbrahîm/Ibrahim is a deeply and positively revered Quranic patriarch; genuine common ground, though the specific covenant-promise content must still be taught.
virgin	παρθένος	parthenos	”virgin, unmarried young woman”	Sexual purity/virginity, applied to Mary’s conception of Jesus	”virgin”	Fulfills Isaiah 7:14; grounds the miraculous, sinless origin of Christ’s human nature	Keçika Bakîre [NEW FOR MATTHEW] — Medium risk (asset): the Quran itself affirms Mary’s virginity and the miraculous birth of Isa (Q 19:20-22), a genuine point of agreement; care is needed so hearers do not assume the full Quranic account, which denies the Incarnation and Sonship this birth signifies (see baseline Incarnation, Sonship of Christ entries).
Immanuel	Ἐμμανουήλ	Emmanouēl	”God with us”	A theophoric name asserting the presence of God in the child	”Immanuel,” “God with us”	States the Incarnation’s meaning directly: God himself has come to dwell among his people	Îmanûêl [NEW FOR MATTHEW, transliterated] — Critical risk: directly asserts the Incarnation, a doctrine already flagged Critical in the baseline for its collision with tawhid and its inverted risk of over-assimilation into Yazidi divine-manifestation belief; every occurrence requires explicit anchoring as unique and unrepeatable.
Jesus (name meaning)	Ἰησοῦς … σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	Iēsous … sōsei ton laon autou apo tōn hamartiōn autōn	”YHWH saves … he will save his people from their sins”	The Hebrew name Yeshua built on the verb “to save,” here explained by Matthew as a direct prophecy of the mission of salvation	”Jesus,” “he shall save his people from their sins”	Announces from the very naming of Jesus that his mission is to save from sin specifically, not political deliverance	Îsa [REUSED FROM ROMANS TM] paired with Rizgarî [REUSED FROM ROMANS TM]. Critical risk carried directly from the baseline: this verse is the single clearest place in Matthew to anchor Rizgarî to personal deliverance from sin, precisely against the Kurdish nationalist-liberation resonance the baseline documents; strongly recommend a translator’s note here.
holy spirit	πνεῦμα ἅγιον	pneuma hagion	”holy spirit”	The agent of the virginal conception	”Holy Spirit”	Affirms the divine, non-human origin of Christ’s conception	Ruhê Pîroz [REUSED FROM ROMANS TM] — Critical risk as recorded in baseline (Jibril/Gabriel identification in mainstream tafsir); here specifically must not be read as implying ordinary human paternity substitution.

Matthew 2 — The Magi, Herod, Flight to Egypt

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
worship	προσκυνέω	proskyneō	”to prostrate, do obeisance”	Ranges from respectful bowing to a human superior, to full religious worship of deity	”worship,” “bow down,” “pay homage”	The Magi’s proskyneō of the infant Jesus (2:2, 2:11) is Matthew’s first instance of a recurring pattern: worship offered directly to Jesus throughout the Gospel	Perizîn [NEW FOR MATTHEW] — Critical risk: parallel in force to the baseline’s Lordship of Christ entry. In mainstream Islamic theology, worship (ibadah) is due to Allah alone; worship offered to any created being is shirk. Every occurrence of proskyneō directed at Jesus in Matthew must be flagged for theologian review as an implicit deity claim, not softened to mere “showing respect.”
King of the Jews	βασιλεὺς τῶν Ἰουδαίων	basileus tōn Ioudaiōn	”king of the Jews”	A political-messianic royal title	”King of the Jews”	Introduces the royal/messianic claim that will recur at the trial and crucifixion (ch. 27), bracketing Jesus’ life with kingship language	Padîşahê Cihûyan [NEW FOR MATTHEW] — High risk: intersects with Messianic Promise (Critical in baseline) and with Kurdish political sensitivity around kingship/statehood language generally; must be taught as a title Pilate and the soldiers intended mockingly but which Matthew presents as ironically true.
fulfilled	πληρόω	plēroō	”to fill up, complete”	To bring a prior prophetic word to its intended completion	”fulfilled,” “so that it might be fulfilled”	Matthew 2 contains three fulfillment-formula quotations (2:15, 2:17-18, 2:23), part of the Gospel’s dominant pattern of over ten such formulas	hate bicihanîn / pêk hat [NEW FOR MATTHEW] — High risk, directly inheriting the baseline’s Fulfillment of Prophecy entry: the Islamic doctrine of naskh (abrogation), whereby later revelation supersedes earlier revelation, runs counter to Matthew’s claim that Jesus completes rather than replaces the Hebrew Scriptures; this distinction must be taught explicitly at every fulfillment formula.

Matthew 3 — John the Baptist, Repentance, Baptism, Kingdom Announced

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
kingdom of heaven	βασιλεία τῶν οὐρανῶν	basileia tōn ouranōn	”kingdom of the heavens”	Matthew’s characteristic circumlocution (used ~32 times, vs. “kingdom of God” elsewhere in the NT) for God’s reign, avoiding direct use of the divine name out of Jewish reverence	”kingdom of heaven,” “kingdom of God”	First proclaimed by John (3:2) and then by Jesus (4:17) as “at hand” — God’s promised reign is now breaking into history	Padîşahiya Ezmên [NEW FOR MATTHEW] — Critical risk, inheriting and intensifying the baseline’s Kingdom of God entry (already Critical there for Kurdish statehood-aspiration reasons). Two additional Matthew-specific cautions: (1) it must be taught as theologically identical in referent to “Kingdom of God” (Padîşahiya Xwedê) elsewhere in the curriculum, with the “heaven” substitution explained as reverential circumlocution, not a different or lesser kingdom; (2) “ezman” (heaven/sky) must not collapse into a merely post-mortem paradise destination (cf. Islamic Jannah), since Matthew presents the kingdom as also a present, in-breaking reality.
repentance / repent	μετάνοια / μετανοέω	metanoia / metanoeō	”a change of mind” / “to change one’s mind”	A fundamental reorientation of the whole person — mind, will, and direction of life — toward God, not mere regret or ritual	”repent,” “repentance,” “turn,” “turn away from sin”	John’s and Jesus’ opening message (3:2, 4:17); the necessary human response that prepares for and accompanies entry into the kingdom	Tobe / Tobe kirin [NEW FOR MATTHEW] — Critical risk: tobe is a direct Arabic-loan cognate of the Islamic concept of tawbah, a well-developed legal-devotional category in Islam involving specific conditions (regret, cessation, resolve, restitution) by which God’s forgiveness is obtained. Using tobe risks importing a works-conditioned, human-initiated framework onto what the NT presents as a Spirit-enabled reorientation that flows from and toward grace, not a transaction that earns forgiveness. Must be taught carefully alongside Faith and Grace entries; strongly recommend explicit doctrinal footnoting at first occurrence.
baptism / baptize	βάπτισμα / βαπτίζω	baptisma / baptizō	”immersion, dipping”	Ritual washing/immersion in water; in John’s usage, an outward sign of repentance; in Christian usage, incorporation into Christ	”baptism,” “baptize”	John’s baptism of repentance (3:6, 11) anticipates the greater baptism “with the Holy Spirit and fire” that Jesus will bring (3:11)	Imad / Imad kirin [NEW FOR MATTHEW — provisional; confirm against established Kurdish Bible tradition in Phase 2] — High risk: risk of assimilation to Islamic ritual ablution (wudu, ghusl), which are repeated, works-oriented purification rites, rather than the NT’s once-for-all identification with Christ’s death and resurrection (cf. baseline’s rejection of “Pakkirin” for Sanctification on similar grounds). Also note internal distinction required between John’s preparatory water baptism and Spirit-baptism (3:11) — do not flatten into a single undifferentiated ritual.
beloved Son	ὁ υἱός μου ὁ ἀγαπητός	ho huios mou ho agapētos	”my beloved son”	The Father’s direct heavenly declaration over Jesus at his baptism	”my beloved Son,” “my Son, whom I love”	The Father’s voice publicly declares Jesus’ unique divine Sonship at the outset of his ministry, echoed again at the Transfiguration (17:5)	Kurê Xwedê yê hezkirî [REUSED FROM ROMANS TM base term Kurê Xwedê] — Critical risk as recorded in the baseline Sonship of Christ entry; here reinforced by the Father’s own direct testimony, which should be highlighted as uniquely authoritative confirmation.

Matthew 4 — Temptation, Call of the First Disciples

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
tempted	πειράζω	peirazō	”to test, tempt, put to the proof”	Can mean either a hostile enticement to sin or a legitimate testing of character	”tempted,” “tested”	The devil tests Jesus’ obedience and identity as Son of God in the wilderness, recalling and reversing Israel’s wilderness failures	ceribandin — Low-Medium risk, standard vocabulary; context must clarify this is the devil’s hostile testing, not God’s refining testing (cf. Abraham/Ibrahim’s testing in Genesis 22, a shared narrative with the Quran’s Ibrahim account, offering a possible teaching bridge).
devil	διάβολος	diabolos	”slanderer, accuser”	The personal, malevolent spiritual adversary of God and humanity	”devil,” “Satan,” “the tempter”	Presented as a real personal being who directly confronts Jesus, not a mere metaphor for inner struggle	Îblîs / Şeytan [NEW FOR MATTHEW] — Medium risk: both terms are shared with regional Islamic vocabulary for the same figure (Iblis/Shaytan), a genuine point of common ground requiring little adjustment, though Christian teaching on the devil’s ultimate defeat through Christ’s death and resurrection (distinct from the Islamic narrative) should be made explicit in context.
follow (me)	ἀκολουθέω	akoloutheō	”to follow, accompany, go after”	Physical accompaniment extended to committed personal allegiance and imitation	”follow,” “come after”	Jesus’ call to Peter, Andrew, James, and John (4:19-22) — the foundational discipleship-call pattern repeated throughout Matthew	şopandin / li pey çûn [NEW FOR MATTHEW] — High risk, paired with Şagirt (disciple) below: must be taught as costly, total, immediate allegiance to Christ personally, distinct from generic admiration or intellectual assent (cf. baseline’s Faith entry on personal trust vs. creedal assent).
disciple	μαθητής	mathētēs	”learner, student, apprentice”	One who attaches himself to a teacher for ongoing instruction and formation, not a one-time student	”disciple,” “follower,” “student”	The identity Jesus creates for his followers throughout the Gospel, foundational to the Great Commission’s climactic command (28:19)	Şagirt [NEW FOR MATTHEW] — High risk: this common Kurdish/Persian-origin word for “apprentice” is also used of the Sufi murîd’s bond to a pîr (spiritual master), a structurally significant and socially prominent relationship documented at length in the baseline (Saints, Grace entries). Biblical discipleship must be taught as the shared calling of all believers to follow Christ directly, not a hierarchical apprenticeship mediated through a venerated human master.

Matthew 5 (beyond the Beatitudes, vv. 13–48) — Salt and Light, Law, Higher Righteousness

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
fulfill (the Law)	πληρόω…νόμον	plēroō…nomon	”to fill up/complete the law”	Jesus’ stated relationship to the Mosaic Law: not abolition but completion	”fulfill the Law,” “not abolish but fulfill”	Grounds the whole Sermon’s ethical demand in Jesus’ authority to complete, not overturn, the Mosaic Law	Şerîeta Mûsa [REUSED FROM ROMANS TM] paired with pêk anîn (fulfill). Critical risk carried directly from baseline: must retain the explicit “of Moses” qualifier to avoid conflation with Islamic sharia generally, and must clarify Jesus completes/fulfills rather than abrogates (again intersecting with the naskh caution above).
righteousness exceeding the Pharisees	περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων	perisseusē hē dikaiosynē hymōn pleion tōn grammateōn kai Pharisaiōn	”your righteousness abound more than the scribes and Pharisees”	Righteousness that exceeds external legal compliance, reaching the heart’s intent (5:21-48’s “you have heard…but I say to you” pattern)	“righteousness exceeding the Pharisees”	States the curriculum’s own named doctrine directly: kingdom righteousness is a matter of transformed heart-motive, not superior rule-keeping	Adalet [REUSED FROM ROMANS TM] — High risk, requiring careful glossing: this is the behavioral-ethical sense of the term (as at 5:6), and the whole point of the passage is that this righteousness cannot be achieved by more rigorous external law-keeping — a real risk of readers assimilating this to competitive piety common in regional religious culture (e.g., meticulous fiqh observance); must be taught as flowing from the transforming Kerem/Îman relationship, not as a new, harder rulebook.
perfect	τέλειος	teleios	”complete, mature, whole”	Wholeness/completeness of character, not sinless moral perfectionism in the modern sense	”perfect,” “complete,” “mature”	Caps the antitheses (5:48) with the call to reflect the Father’s own complete, impartial love	temam / bêkêmasî [NEW FOR MATTHEW] — Medium risk: must avoid a legalistic-perfectionism reading; “be perfect as your heavenly Father is perfect” points toward wholehearted, Christlike love, not flawless performance.

Matthew 6 — The Lord’s Prayer, Treasures, Anxiety

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
Our Father	Πάτερ ἡμῶν	Pater hēmōn	”our Father”	The model address for prayer, establishing intimate covenant relationship	”Our Father”	Grounds all Christian prayer in the Father’s personal, relational nature, taught directly by Jesus	Bavê me [REUSED FROM ROMANS TM base term Bav] — Critical risk as recorded in baseline (tawhid-anthropomorphism objection to Father-language); here reinforced by its programmatic, model-prayer status, making it especially important to anchor correctly from the outset of catechesis.
hallowed be your name	ἁγιασθήτω τὸ ὄνομά σου	hagiasthētō to onoma sou	”let your name be sanctified/regarded as holy”	A petition that God’s name be honored and revered as holy	”hallowed be thy name”	Opens the prayer’s priorities with reverence for God’s holiness before any human need	Bila navê te pîroz be [uses REUSED Pîroz] — Medium risk as recorded in baseline; standard, well-attested vocabulary.
daily bread	τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον	ton arton hēmōn ton epiousion	”our bread for today/the coming day” (a rare, debated Greek term)	Simple, sufficient daily provision, trusting God’s ongoing care	”daily bread,” “bread for today”	Teaches dependent trust in God’s provision as an act of faith, not anxious self-provision	nanê me yê rojane — Low risk, standard vocabulary.
forgive us our debts	ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν	aphes hēmin ta opheilēmata hēmōn	”release/forgive us our debts”	Sin conceived as a debt owed to God, forgiveness as its cancellation	”forgive us our debts/trespasses/sins”	Ties receiving God’s forgiveness directly to a life that forgives others (6:14-15)	guneh [REUSED FROM ROMANS TM] paired with lêbihûrtin/efû kirin (forgive) — High risk carried over from baseline’s Sin entry (shared fitrah/innate-purity assumption); here specifically the debt-metaphor of sin should be preserved rather than diluted into vague “mistakes.”
mammon	μαμωνᾶς	mamōnas	”wealth, money” (Aramaic loanword)	Personified material wealth as a rival master/god	”mammon,” “money,” “wealth”	Declares wealth a spiritual rival to God for ultimate allegiance — “you cannot serve God and mammon”	mal-mulk / dinya [NEW FOR MATTHEW] — Low-Medium risk; the personification (wealth as a rival “master”) should be preserved rather than reduced to generic financial advice.

Matthew 7 — Judging, the Narrow Gate, Authority

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
authority	ἐξουσία	exousia	”right, authority, delegated power”	The legitimate right to act/command, as distinct from mere raw force (dynamis)	“authority,” “power”	Closes the Sermon: the crowds are astonished because Jesus teaches “as one having authority, and not as their scribes” (7:29) — the curriculum’s own “Authority of Jesus’ Teaching” doctrine	desthilatî [NEW FOR MATTHEW] — High risk: this is the standard Kurdish word for governmental/political authority as well as spiritual authority, resonant with the heavily politically-loaded Kurdish environment (nationalism, statehood aspiration, four differing state jurisdictions). Jesus’ unique divine-teaching authority must be clearly distinguished from merely human political or institutional authority (cf. baseline’s caution on Romans 13 government passages).
false prophets	ψευδοπροφῆται	pseudoprophētai	”false prophets”	Those who claim divine authorization falsely, known by their fruit	”false prophets”	Warns disciples to test claims to prophetic authority by moral fruit, not mere claims or wonders	Pêxemberê Derew [NEW FOR MATTHEW, uses REUSED Pêxember] — Medium-High risk: inherits the baseline’s finality-of-prophethood caution; the concept of testing prophetic claims by fruit, rather than by claimed authority, offers a constructive teaching point that does not directly compete with, but should be carefully distinguished from, the Islamic khatam al-anbiya framework.
narrow gate	στενὴ πύλη	stenē pylē	”narrow gate/door”	The difficult, less-traveled way that leads to life, contrasted with the easy, crowded way to destruction	”narrow gate,” “narrow way”	Frames discipleship as a decisive, minority choice against the crowd	deriyê teng — Low-Medium risk, standard image-based vocabulary.

Matthew 8 — Healings, Faith of the Centurion, Authority over Nature

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
faith	πίστις	pistis	”trust, faith, reliance”	Personal, confident trust that acts on the word of the one trusted	”faith,” “such great faith”	The centurion’s faith (8:10) becomes the paradigm example, exceeding what Jesus has found “in Israel” — anticipating Gentile inclusion	Îman [REUSED FROM ROMANS TM] — High risk as recorded in baseline; here specifically must be shown as active, particular trust in Jesus’ spoken authority, not creedal assent, and the passage’s Gentile-inclusion angle should be tied to the baseline’s Unity of Jews and Gentiles doctrine.
Son of Man (nowhere to lay his head)	ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	”the son of man”	Jesus’ most frequent self-designation in the Gospels; ranges from a simple idiom for “a human being” (cf. Ezekiel) to the exalted apocalyptic judge-figure of Daniel 7:13-14	”Son of Man”	Here (8:20) emphasizes voluntary homelessness/humility, the first of many Son of Man sayings spanning both humility and future glory	Kurê Mirov [NEW FOR MATTHEW] — Critical risk: this title’s full force spans BOTH Jesus’ voluntary human lowliness (as here) AND his end-time divine authority as judge (as in Matthew 24-25, 26:64); translators and teachers must not flatten it to merely “a human being” in ordinary Kurdish usage, losing the Daniel 7 exalted-judge resonance that Jewish hearers would have recognized. Require consistent rendering across all ~30 Matthean occurrences.

Matthew 9 — Forgiveness of Sins, Tax Collectors, New Wine

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
authority to forgive sins	ἐξουσίαν…ἀφιέναι ἁμαρτίας	exousian…aphienai hamartias	”authority to release/forgive sins”	The specific divine prerogative to forgive sin directly and immediately	”authority on earth to forgive sins”	Jesus explicitly claims, and demonstrates through healing, the divine authority to forgive sins directly — a claim the scribes rightly recognize as implying deity (“who can forgive sins but God alone?”, cf. Mark 2:7)	desthilatî ji bo lêbihûrtina guneh [uses NEW desthilatî, REUSED guneh] — Critical risk: this is a direct deity claim parallel in force to the baseline’s Lordship of Christ and Deity of Christ entries; must never be softened to “Jesus prayed for/pronounced God’s forgiveness” but taught as Jesus exercising forgiveness as his own divine prerogative.
tax collectors and sinners	τελῶναι καὶ ἁμαρτωλοί	telōnai kai hamartōloi	”tax collectors and sinners”	Social outcasts, collaborators, and the morally disreputable, with whom Jesus deliberately associates	”tax collectors and sinners”	Demonstrates the gospel’s reach to social and religious outcasts, foreshadowing the Great Commission’s universal scope	bacgir û gunehkar [uses REUSED guneh] — Medium risk; context should highlight Jesus’ deliberate, scandalous table-fellowship with the excluded.

Matthew 10 — The Twelve, Mission Discourse, Cost of Discipleship

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
apostle	ἀπόστολος	apostolos	”one sent”	Delegated authority to represent the sender	”apostle”	Names the Twelve as those specifically sent with Jesus’ delegated authority for the mission discourse	Şandî [REUSED FROM ROMANS TM] — Medium risk as recorded in baseline; native word avoiding the Rasul Allah collision.
not peace but a sword	οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν	ouk ēlthon balein eirēnēn alla machairan	”I did not come to bring peace but a sword”	A figurative statement of the social/familial division the gospel provokes, not a call to literal violence	”not peace but a sword”	Warns disciples that gospel allegiance will divide even families — directly relevant to the cost of discipleship in honor/shame, tribal-kinship-oriented Kurdish social contexts	ne aştî lê şûr [uses REUSED Aştî] — High risk: given aştî’s strongly positive political-peace-process resonance documented in the baseline, this verse’s deliberately jarring contrast must be handled carefully so as not to read as Jesus opposing peace itself; the point is the cost of allegiance to Christ within tribal/family (aşîret) loyalty structures, a distinctively significant social dynamic for the Kurdish audience.

Matthew 11 — John the Baptist’s Question, Jesus’ Yoke

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
the one who is to come	ὁ ἐρχόμενος	ho erchomenos	”the coming one”	A recognized messianic-expectation title	”the one who is to come,” “the Coming One”	John’s disciples ask whether Jesus is the promised Messiah, directly invoking Messianic Promise expectation	Yê ku were [NEW FOR MATTHEW] — Critical risk, directly tied to the baseline’s Messianic Promise entry; answered by Jesus’ own messianic-fulfillment evidence (11:4-5, echoing Isaiah).
my yoke is easy	ὁ ζυγός μου χρηστός	ho zygos mou chrēstos	”my yoke is good/kind”	A rabbinic image for submission to a teacher’s discipline/instruction	”my yoke is easy,” “take my yoke upon you”	Invites weary hearers into restful, life-giving submission to Christ’s teaching, contrasted implicitly with the burdensome legal interpretations of the Pharisees	nîrê min sivik e [NEW FOR MATTHEW] — Medium risk; the “yoke” (nîr) image is agriculturally familiar in Kurdish contexts and should transfer naturally; ensure the restfulness of Christ’s yoke is not confused with the “obedience of faith” caution already flagged Critical in the baseline (this is gracious rest, not submission-as-merit).

Matthew 12 — Sabbath Controversies, Blasphemy against the Spirit, Sign of Jonah

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
Lord of the Sabbath	κύριος τοῦ σαββάτου	kyrios tou sabbatou	”lord of the sabbath”	Claims supreme authority even over the Sabbath, a foundational Mosaic institution	”Lord of the Sabbath”	A direct claim to authority over the Law itself, implying an authority equal to the Lawgiver	Xudanê Şemiyê [uses REUSED Xudan] — Critical risk carried directly from the baseline’s Lordship of Christ entry; here specifically applied to authority over the Mosaic Law, reinforcing rather than softening the exclusive lordship claim.
blasphemy against the Holy Spirit	βλασφημία εἰς τὸ Πνεῦμα	blasphēmia eis to Pneuma	”blasphemy against the Spirit”	The unforgivable sin of attributing the Spirit’s clearly divine work to Satan	”blasphemy against the Holy Spirit,” “unforgivable sin”	A uniquely severe warning, presupposing the Holy Spirit’s full personal deity (parallel blasphemy against the Son is forgivable, against the Spirit is not)	Ruhê Pîroz [REUSED FROM ROMANS TM] paired with rexnekirina/heqaretkirina (blasphemy) — Critical risk: reinforces the baseline’s caution that the Spirit must be taught as a divine Person (not the created angel Jibril of mainstream tafsir), since the severity of this sin depends entirely on the Spirit’s full deity.
sign of Jonah	σημεῖον Ἰωνᾶ	sēmeion Iōna	”the sign of Jonah”	Jonah’s three days in the fish prefiguring Jesus’ three days in the grave before the resurrection	”sign of Jonah”	An explicit prophetic pointer to the Resurrection, already Critical in the baseline	Nîşana Yûnis [NEW FOR MATTHEW, Yûnis a shared Quranic prophet figure] — High risk (asset and caution both): Yunus/Jonah is a well-known, positively regarded Quranic prophet, offering a bridge, but the typological pointer to bodily Resurrection must be made explicit given the region’s Quranic crucifixion-denial.

Matthew 13 — Kingdom Parables

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
parable	παραβολή	parabolē	”a placing beside, comparison”	An extended figurative comparison teaching spiritual truth through everyday imagery	”parable,” “figure,” “story”	Jesus’ primary teaching method in this chapter for kingdom truths, deliberately both revealing and concealing (13:10-15)	mesele / gotina bi mînak [NEW FOR MATTHEW] — Low-Medium risk; parables are a broadly familiar teaching genre across the region’s religious traditions (including hadith literature), a generally safe communicative form.
mystery/mysteries	μυστήριον	mystērion	”a secret disclosed to the initiated”	Previously hidden divine truth now revealed to disciples through Christ, not an esoteric secret reserved for a spiritual elite	”mysteries of the kingdom”	Distinguishes those given understanding of kingdom truth (disciples) from those left in judicial blindness (13:11)	sira Padîşahiyê [uses NEW Padîşahiya Ezmên/Xwedê family] — Medium-High risk: “sir” (secret/mystery) could be misread through a Sufi esoteric-initiation lens (secret knowledge reserved for advanced spiritual adepts, paralleling the “keramet” collision already documented); must be taught as truth revealed openly to all who believe, not hidden gnosis for an elite.
kingdom parables (mustard seed, leaven, treasure, pearl)	βασιλεία τῶν οὐρανῶν (recurring)	basileia tōn ouranōn	see Matthew 3 entry	The kingdom’s small, hidden beginnings and surpassing final worth	”kingdom of heaven is like…”	Reinforces the Kingdom of Heaven doctrine’s already-Critical risk profile across a cluster of images	Padîşahiya Ezmên [as above] — Critical, consistency required across all parables in this chapter.

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

No new theological vocabulary requiring separate glossary entries; reuses Kurê Xwedê (14:33, “Truly you are the Son of God” — reinforces baseline Sonship of Christ, Critical), Îman (14:31, Peter’s “little faith,” ὀλιγόπιστος — a compound worth noting: “kêmîman,” Medium risk, useful for teaching assurance without presumption), and narrative material illustrating Jesus’ authority over nature already covered under Matthew 8’s Son of Man / authority entries.

Matthew 15 — Tradition vs. Commandment, the Canaanite Woman’s Faith

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
tradition of the elders	παράδοσις τῶν πρεσβυτέρων	paradosis tōn presbyterōn	”handed-down teaching of the elders”	Oral legal tradition supplementing/interpreting the written Law	”tradition of the elders”	Jesus contrasts merely human religious tradition with God’s actual commandment, a sharp critique of legalistic religious authority	kevneşopiya rihspiyan / kevneşopî [NEW FOR MATTHEW] — Medium-High risk: this critique of human religious tradition overriding divine command could be heard, positively or negatively, as commentary on regional religious authority structures generally (madhhab tradition, hadith-based legal reasoning); should be taught with care as an internal, historically specific critique, not a blanket dismissal of all religious tradition.
defile	κοινόω	koinoō	”to make common/unclean”	Ritual or moral defilement; Jesus relocates the source of defilement from external contact to the internal heart	”defile,” “make unclean”	Redefines uncleanness as a matter of the heart’s evil, not dietary/ritual contact — directly relevant to the Sanctification doctrine’s caution against ritual-purity misreadings	qirêj kirin [NEW FOR MATTHEW] — Medium risk: intersects with the baseline’s Sanctification entry (rejection of “Pakkirin” for implying ritual cleanliness); this passage itself argues against a ritual-purity framework, making it a valuable teaching text on that very point.

Matthew 16 — Peter’s Confession, the Church, Keys of the Kingdom

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
You are the Christ, the Son of the living God	σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος	sy ei ho Christos, ho huios tou theou tou zōntos	”you are the Anointed One, the son of the living God”	Peter’s climactic confession combining Messiah and unique divine Sonship titles	”You are the Christ, the Son of the living God”	The Gospel’s christological high-water mark, combining two Critical baseline doctrines in a single confession	Mesîh [REUSED FROM ROMANS TM] + Kurê Xwedê [REUSED FROM ROMANS TM] + Xwedayê Zindî [NEW FOR MATTHEW: “the living God”] — Critical risk, compounding both Critical baseline entries; Xwedayê Zindî itself is Medium risk, a point of partial overlap with the Islamic divine name Al-Hayy (“The Living”), usable as a bridge while the full confession’s uniqueness must still be anchored explicitly.
church	ἐκκλησία	ekklēsia	”assembly, called-out gathering”	The gathered community of believers, not a building	”church,” “assembly”	Jesus’ only recorded uses of ekklēsia in the Gospels occur in Matthew (16:18, 18:17); founds the church on the confession just made	Civata Mesîhî [REUSED FROM ROMANS TM, church-as-community sense] — High risk as recorded in baseline; note that Dêr (building) is inappropriate here, since this is the programmatic founding text for the gathered community, not a structure.
keys of the kingdom	κλεῖδας τῆς βασιλείας	kleidas tēs basileias	”keys of the kingdom”	A stewardship/authority image granting access-governing authority	”keys of the kingdom”	Grants delegated authority to Peter (and by extension the apostolic church) to declare/enact kingdom realities on earth	Mifteyên Padîşahiyê [NEW FOR MATTHEW, uses NEW Padîşahiya Ezmên] — High risk: historically debated (papal/hierarchical vs. broader apostolic/congregational readings); should be taught with awareness that Kurdish hearers may map this onto locally familiar religious-authority hierarchies (clerical, Sufi shaykh) unless explicitly clarified.
bind and loose	δήσῃς…λύσῃς	dēsēs…lysēs	”you shall bind…you shall loose”	A rabbinic idiom for authoritative declaration of what is/is not permitted, later applied to church discipline (ch. 18)	“bind and loose”	Grants the church real, Spirit-authorized authority in matters of doctrine and discipline	girêdan û vekirin [NEW FOR MATTHEW] — High risk: potential collision with Islamic jurisprudential authority concepts (fatwa-issuing authority) and with Sufi shaykh’s spiritual authority over a disciple’s soul; must be taught as corporate church authority exercised under Christ, not individual clerical power.
take up his cross	ἀράτω τὸν σταυρὸν αὐτοῦ	aratō ton stauron autou	”let him take up his cross”	A call to willing self-denial unto death in following Christ, using the imagery of a condemned man carrying his own execution beam	”take up his cross and follow me”	Defines the cost of discipleship directly in terms of the cross Jesus himself would bear	xaçê xwe hilgirin [NEW FOR MATTHEW, see full Xaç entry under ch. 27] — Critical risk: directly invokes the crucifixion, which the Quran denies occurred (4:157), already flagged Critical in the baseline’s Resurrection entry; this discipleship metaphor presupposes the historical reality of Christ’s literal crucifixion.

Matthew 17 — The Transfiguration

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
transfigured	μετεμορφώθη	metemorphōthē	”he was transformed”	A visible change in outward form revealing inner divine glory	”transfigured,” “transformed”	Momentarily unveils Christ’s divine glory to Peter, James, and John, confirmed again by the Father’s voice (“This is my beloved Son, listen to him”)	guherîn / veguherîn [NEW FOR MATTHEW] — High risk: care is needed that this is not read through the lens of Sufi mystical transformation/illumination experiences (a recognized devotional register in Kurdish Sufi poetry, per the baseline’s Glory entry) or the Yazidi doctrine of successive divine manifestation into human figures; this is Christ’s own true, hidden glory being unveiled once, not a repeatable mystical or manifestational event.

Matthew 18 — Greatest in the Kingdom, Lost Sheep, Church Discipline, Forgiveness

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
little ones	τῶν μικρῶν τούτων	tōn mikrōn toutōn	”these little ones”	Vulnerable, humble believers — the childlike, not necessarily literal children	”little ones”	Grounds kingdom greatness in humble, childlike dependence, and warns severely against causing such believers to stumble	yên biçûk — Low-Medium risk, standard vocabulary.
church discipline (if he refuses to listen, tell it to the church)	ἐὰν δὲ παρακούσῃ…εἰπὲ τῇ ἐκκλησίᾳ	ean de parakousē…eipe tē ekklēsia	”if he refuses to hear… tell the church”	A structured, escalating process (private, then witnesses, then the gathered church) for addressing sin within the community	”church discipline”	Establishes the curriculum’s own “Church and Church Discipline” doctrine directly, as a redemptive, restoration-oriented process, not punitive exclusion for its own sake	Civata Mesîhî [REUSED FROM ROMANS TM] paired with şermezarkirina dêrê / renginandina dêrê [NEW FOR MATTHEW: church discipline process] — High risk: given the baseline’s documented variation in religious-freedom environments across the four Kurdish-speaking states, teaching on formal, visible church discipline processes must be calibrated for contexts where open church gathering itself carries risk; the restorative, non-punitive intent must be emphasized to avoid confusion with tribal (aşîret) honor-based exclusion/shunning practices.
unforgiving servant / seventy times seven	ἑβδομηκοντάκις ἑπτά	hebdomēkontakis hepta	”seventy times seven”	Hyperbolic idiom for limitless forgiveness	”seventy times seven,” “unlimited forgiveness”	Grounds limitless human forgiveness in the incalculable divine forgiveness already received	heftê caran heft [NEW FOR MATTHEW] — Low-Medium risk, straightforward idiom; useful bridge given culturally significant themes of tribal reconciliation for blood feuds already noted in the baseline’s Intercession entry.

Matthew 19 — Divorce, Children, the Rich Young Ruler

No major new theological vocabulary beyond items already covered; reuses guneh (implicit in divorce teaching), continues Padîşahiya Ezmên (“kingdom of heaven belongs to such as these,” 19:14, and “for the sake of the kingdom of heaven,” 19:12 — Critical, consistency required). One noteworthy addition:

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
with God all things are possible	παρὰ δὲ θεῷ πάντα δυνατά	para de theō panta dynata	”but with God all things are possible”	Affirms God’s unique, unlimited power in the specific context of salvation being humanly impossible	”with God all things are possible”	Directly addresses the impossibility of self-achieved salvation (rich young ruler, 19:16-26), reinforcing salvation as God’s gracious work, not human achievement	Hêza Xwedê [REUSED FROM ROMANS TM] — Medium risk as recorded in baseline; here specifically applied to salvation’s impossibility apart from grace, a strong teaching bridge to the baseline’s Grace and Justification entries.

Matthew 20 — Laborers in the Vineyard, the Ransom Saying

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
laborers in the vineyard (parable of grace)	(parable content)	—	—	A parable illustrating that God’s generosity to late-arriving workers is not unjust, since none earn their wage by strict merit	”parable of the workers in the vineyard”	Directly illustrates the Grace doctrine already Critical/High in the baseline: God’s gracious generosity, not proportional human merit, determines reward	Kerem [REUSED FROM ROMANS TM] — High risk as recorded in baseline; this parable is an excellent teaching text for distinguishing grace from the Sufi keramet framework of merit-graded spiritual reward, since it explicitly rejects a merit-graded system.
ransom	λύτρον	lytron	”the price paid to redeem/release a captive or slave”	A substitutionary payment securing release, foundational atonement vocabulary	”ransom,” “give his life as a ransom for many”	Jesus interprets his own coming death as a substitutionary payment securing others’ release — the Gospel’s clearest atonement statement outside the Last Supper	Fîdî / Bihayê Fîdyeyê [NEW FOR MATTHEW] — Critical risk: intersects directly with the baseline’s Critical Justification/Imputed Righteousness cluster. Note that fîdye is also a specific Islamic legal-Quranic term (a ransom/compensation payment, e.g., for missed fasting or captives), offering a partial linguistic bridge for the payment-for-release concept, but the theological mechanism (Christ’s substitutionary death securing salvation by grace through faith, not a legal compensatory transaction) must be taught explicitly against any works/transaction framework.

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

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
Hosanna, Son of David	ὡσαννὰ τῷ υἱῷ Δαυίδ	hōsanna tō huiō Dauid	”save now/save, we pray, to the Son of David” (Aramaic-Hebrew loan)	A messianic acclamation combining a plea for salvation with the Davidic royal title	”Hosanna to the Son of David”	The crowds publicly, if imperfectly, acclaim Jesus with royal-messianic language at his entry into Jerusalem	Hosana [NEW FOR MATTHEW, transliterated] paired with Kurê Dawid [as in ch.1] — Critical risk, compounding Messianic Promise and Davidic Covenant entries; the acclamation’s proximity to Rizgarî (“save now”) should be handled with the same anchoring discipline as the baseline’s Salvation entry, given the risk of the crowd’s (and modern readers’) political-liberation misunderstanding of what kind of “saving” is meant.
den of robbers / house of prayer	οἶκος προσευχῆς…σπήλαιον λῃστῶν	oikos proseuchēs…spēlaion lēstōn	”house of prayer…cave of robbers”	Contrasts the temple’s intended purpose with its corrupted commercial misuse	”house of prayer,” “den of robbers/thieves”	Jesus’ prophetic temple-cleansing action, echoing Isaiah 56:7 and Jeremiah 7:11, asserting authority over Israel’s central religious institution	mala duayê / şikefta cerdewanan [NEW FOR MATTHEW] — Medium risk, largely descriptive; note the underlying claim to authority over the temple intersects with the Authority of Jesus’ Teaching doctrine.
the stone the builders rejected / cornerstone	λίθον ὃν ἀπεδοκίμασαν…εἰς κεφαλὴν γωνίας	lithon hon apedokimasan…eis kephalēn gōnias	”the stone which the builders rejected…became the head of the corner”	A messianic image (Psalm 118:22) of rejection followed by exaltation to supreme structural importance	”the stone the builders rejected has become the cornerstone”	Applied by Jesus directly to himself and his coming rejection and vindication by the religious leaders	kevirê ku avakaran red kir bû serê koşeyê [NEW FOR MATTHEW] — High risk, tied to Messianic Promise and Fulfillment of Prophecy; a strong teaching text for the rejection-then-vindication pattern central to the Passion narrative.

Matthew 22 — Wedding Feast Parable, Render unto Caesar, Greatest Commandment

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
render to Caesar what is Caesar’s, to God what is God’s	ἀπόδοτε…Καίσαρι…τῷ θεῷ	apodote…Kaisari…tō theō	”give back…to Caesar…to God”	Distinguishes legitimate civil obligation from ultimate, exclusive allegiance to God	”render unto Caesar”	Establishes a principled distinction between civic duty and ultimate religious allegiance — directly relevant given the four differing state jurisdictions Kurdish spans	bide Qeyser tiştê Qeyser e, bide Xwedê tiştê Xwedê ye [NEW FOR MATTHEW] — High risk: given the Kurdish audience’s lived experience across four states with differing degrees of religious freedom and political tension, this teaching on civil/divine allegiance carries acute pastoral and safety relevance; care is needed not to be heard as either blanket political quietism or coded resistance rhetoric.
greatest commandment	ἐντολὴ μεγάλη…ἀγαπήσεις	entolē megalē…agapēseis	”the great commandment…you shall love”	Summarizes the entire Law and Prophets in love of God and neighbor	”greatest commandment,” “love the Lord your God…love your neighbor”	Roots all ethical obedience in love, directly relevant to the Righteousness Exceeding the Pharisees doctrine	Şerîeta Mûsa [REUSED FROM ROMANS TM] + hezkirin (love, Medium risk, standard vocabulary) — teaches that the whole Mosaic Law is summarized in love, reinforcing (not replacing) the ch.5 “fulfill the Law” teaching.

Matthew 23 — Woes to the Scribes and Pharisees

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
hypocrites	ὑποκριταί	hypokritai	”stage actors, pretenders”	Those whose outward religious performance masks inward corruption	”hypocrites”	The dominant charge in Jesus’ seven woes against the scribes and Pharisees — outward religious show without inward reality	Durû [NEW FOR MATTHEW] — Medium risk: a good native compound (“two-faced”); should be taught carefully as Jesus’ critique of a specific religious posture, not as a blanket ethnic or communal caricature of any one group.
you shut the kingdom of heaven	κλείετε τὴν βασιλείαν τῶν οὐρανῶν	kleiete tēn basileian tōn ouranōn	”you shut the kingdom of heaven”	Charges religious leaders with actively obstructing others’ access to God’s kingdom through false teaching	”you shut the kingdom of heaven against people”	A severe warning about religious leadership’s capacity to obstruct rather than open access to God	Padîşahiya Ezmên [as above] — Critical, consistency required; this is a strong warning-text against religious gatekeeping.
whitewashed tombs	τάφοις κεκονιαμένοις	taphois kekoniamenois	”whitewashed graves”	Outwardly beautiful but inwardly full of corruption/death	”whitewashed tombs”	Vivid image for the hypocrisy theme, contrasting outward religious appearance with inward spiritual death	gorên spîkirî [NEW FOR MATTHEW] — Low-Medium risk, vivid but transparent image.

Matthew 24 — The Olivet Discourse: Signs of the End

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
end of the age	συντέλεια τοῦ αἰῶνος	synteleia tou aiōnos	”the completion/consummation of the age”	The culmination of the present era at Christ’s return	”end of the age,” “end of the world”	Frames the disciples’ question and Jesus’ entire discourse, directly establishing the curriculum’s “Judgment and the End of the Age” doctrine	Dawiya Dewranê [NEW FOR MATTHEW] — High risk: significant overlap with Islamic eschatology’s Yawm al-Qiyamah (Day of Resurrection/Judgment), a major shared framework across the region; genuine common ground exists, but the specific mechanism of judgment (through Christ, by grace received through faith, not a weighing of works) must be taught explicitly, following the same dual-response pattern already established for Messiah and Resurrection in the baseline.
coming of the Son of Man	ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου	hē parousia tou huiou tou anthrōpou	”the arrival/presence of the Son of Man”	Christ’s visible, glorious, sudden return, likened to lightning	”coming of the Son of Man,” “second coming”	The climactic future revelation of the Son of Man’s Daniel-7 exalted authority already anticipated in ch. 8, 16	Kurê Mirov [as above, NEW FOR MATTHEW] + hatina wî ya duyem [NEW FOR MATTHEW: “his second coming”] — Critical risk, consistent with the Son of Man entry’s caution; must retain the sense of sudden, visible, glorious return, not a hidden or repeatable event.
no one knows the day or hour	περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν	peri de tēs hēmeras ekeinēs kai hōras oudeis oiden	”concerning that day and hour no one knows”	Affirms the timing of Christ’s return is known to the Father alone	”no one knows the day or hour”	Counters date-setting speculation, calling instead for constant watchfulness	kes rojê û saetê nizane — Low-Medium risk, straightforward.

Matthew 25 — Ten Virgins, Talents, Sheep and Goats

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
eternal punishment / eternal life	κόλασιν αἰώνιον…ζωὴν αἰώνιον	kolasin aiōnion…zōēn aiōnion	”eternal punishment…eternal life”	The final, unending two-fold destiny at the last judgment	”eternal punishment,” “eternal life”	Climaxes the Olivet Discourse and the whole Judgment and End of Age doctrine with the sharpest possible statement of final, unending consequence	Ezabê Herheyî [NEW FOR MATTHEW] / Jiyana Herheyî [NEW FOR MATTHEW] — Critical risk: parallel to the baseline’s treatment of Gehenna (below); Islamic eschatology’s own eternal Paradise/Hell doctrine provides substantial common ground, but the specific ground of the verdict here (25:31-46, response to Christ himself, evidenced by mercy to “the least of these”) must be taught explicitly, distinct from a works-weighing (mizan) framework.
least of these	τῶν ἀδελφῶν μου τῶν ἐλαχίστων	tōn adelphōn mou tōn elachistōn	”the least of my brothers”	The vulnerable and needy, treated as representing Christ himself	”the least of these”	Grounds final judgment in practical mercy shown to the vulnerable, done as if to Christ himself	yên herî biçûk ji birayên min — Low-Medium risk, standard vocabulary; a strong point of connection to the baseline’s Mercy/Grace-adjacent vocabulary.

Matthew 26 — The Last Supper, Gethsemane, Betrayal, Trial

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
my blood of the covenant, poured out for many for the forgiveness of sins	τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν	to haima mou tēs diathēkēs to peri pollōn ekchynnomenon eis aphesin hamartiōn	”my blood of the covenant, poured out concerning many for release of sins”	Institutes the new covenant through Christ’s sacrificial, substitutionary death, echoing Exodus 24 covenant-blood and Jeremiah 31’s new covenant promise	”blood of the covenant,” “poured out for many for the forgiveness of sins”	The Gospel’s single clearest atonement-and-covenant statement, uniting the Ransom saying (ch. 20) with the New Covenant promise	Xwîna Peymanê [NEW FOR MATTHEW, uses REUSED Peyman] paired with guneh [REUSED] and lêbihûrtin (forgiveness) — Critical risk: this is the Gospel’s central atonement text and requires the same rigorous, non-negotiable anchoring given to Justification/Imputed Righteousness in the baseline; must never be softened to a merely commemorative meal or a symbolic covenant-renewal ceremony without the substitutionary, sin-forgiving blood-sacrifice content.
not as I will, but as you will	οὐχ ὡς ἐγὼ θέλω ἀλλ’ ὡς σύ	ouch hōs egō thelō all’ hōs sy	”not as I wish but as you [wish]“	Jesus’ Gethsemane submission of his human will to the Father’s will	”not my will but yours”	Displays the true, full humanity of Christ (genuine anguish, real human will) submitted to the Father, foundational to a right doctrine of the Incarnation	ne wek ku ez dixwazim, lê wek ku tu dixwazî — High risk, tied to the baseline’s Humanity of Christ and Incarnation entries: must affirm Christ’s genuine human anguish and will without implying any division or conflict within his single divine Person.
this is my body	τοῦτό ἐστιν τὸ σῶμά μου	touto estin to sōma mou	”this is my body”	Christ’s identification of the bread with his own body, given for the disciples	”this is my body”	Establishes the Lord’s Supper as a memorial and participation in Christ’s sacrificial death, a central church ordinance	ev laşê min e [NEW FOR MATTHEW] — High risk: historically debated across Christian traditions (memorial vs. real presence); at minimum requires anchoring to the sacrificial, once-for-all nature of Christ’s death, avoiding any reading that suggests repeated re-sacrifice.

Matthew 27 — Trial before Pilate, Crucifixion, Death, Burial

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
crucify / cross	σταυρόω / σταυρός	stauroō / stauros	”to crucify” / “cross, execution stake”	The specific Roman method of execution Jesus actually suffered	”crucify,” “cross,” “crucifixion”	The historical, physical reality of Christ’s death by crucifixion, foundational to the entire doctrine of atonement, resurrection, and the Gospel itself	Xaç / Xaçkirin [NEW FOR MATTHEW, established Kurdish Christian usage] — Critical risk: the single most direct point of confrontation with the Quran’s crucifixion-denial (Q 4:157), already flagged Critical in the baseline’s Resurrection entry; every occurrence in the Passion narrative requires explicit theological anchoring as a real, historical, bodily event, not an illusion or substitution.
truly this was the Son of God	ἀληθῶς θεοῦ υἱὸς ἦν οὗτος	alēthōs theou huios ēn houtos	”truly this one was God’s Son”	The Roman centurion’s climactic confession at the cross, from an outsider Gentile witness	”truly this was the Son of God”	A Gentile’s unexpected confirming testimony to Christ’s divine Sonship at the very moment of his death, bracketing Matthew’s Gospel with confessions of Sonship (cf. 3:17, 16:16)	Kurê Xwedê [REUSED FROM ROMANS TM] — Critical, consistency required; particularly powerful as testimony arising precisely from witnessing the crucifixion’s reality, reinforcing rather than undermining the doctrine.
the veil of the temple was torn in two	τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη	to katapetasma tou naou eschisthē	”the veil of the temple was torn”	The curtain separating the Holy of Holies, torn at the moment of Christ’s death	”the veil was torn in two”	Signals direct, opened access to God’s presence secured through Christ’s death, replacing the old sacrificial-mediation system	perdeya perestgehê hate qetandin [NEW FOR MATTHEW] — Medium-High risk: a rich teaching image for direct access to God through Christ (relevant to the baseline’s Intercession entry, which notes the region’s shafa’at-adjacent mediation expectations); should be taught as removing the need for ongoing human/institutional intercessory mediation.

Matthew 28 — The Resurrection and the Great Commission

Term	Original	Translit.	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Kurdish Rendering & Risk
he is risen	ἠγέρθη	ēgerthē	”he was raised”	The historical, bodily resurrection of Jesus from actual death	”he has risen,” “he is risen”	The Gospel’s climactic vindicating event, already Critical in the baseline’s Resurrection of Christ entry	Rabûn [REUSED FROM ROMANS TM] — Critical risk exactly as recorded in baseline, including the distinct Yazidi “kiras guhertin” (reincarnation/soul-transmigration) conflation risk in addition to the mainstream Sunni crucifixion-and-resurrection denial.
all authority in heaven and on earth has been given to me	ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς	edothē moi pasa exousia en ouranō kai epi gēs	”all authority was given to me in heaven and on earth”	Universal, cosmic, unrestricted authority granted to the risen Christ	”all authority in heaven and on earth”	Grounds the Great Commission in Christ’s total, universal sovereignty, resolving the Authority of Jesus’ Teaching doctrine at the highest possible pitch	desthilatî [NEW FOR MATTHEW, as ch.7] — Critical risk here specifically: this is the Gospel’s fullest authority claim, applied cosmically (not merely teaching authority); must be taught with full force, not softened into a merely earthly/political statement, especially given the term’s political-authority overtones in Kurdish usage.
make disciples of all nations	μαθητεύσατε πάντα τὰ ἔθνη	mathēteusate panta ta ethnē	”disciple all the nations”	The command to bring people of every nation into committed discipleship to Christ	”make disciples of all nations”	Establishes the curriculum’s own “Great Commission” doctrine directly, the capstone command of the entire Gospel	Şagirt [as ch. 4] + hemû miletan [uses concept parallel to REUSED Ne-cihû/Gentiles framework, but broader: “all nations/peoples,” including Jews] — Critical risk: combines the discipleship risk (Sufi murîd assimilation) with the baseline’s Mission to the Nations/Evangelism entries’ caution about differing safety environments across the four Kurdish-speaking states; also must be understood as broader than the Romans-specific Jew/Gentile (“ne-cihû”) contrast — “all nations” here includes every people without distinction.
baptizing them in the name of the Father and of the Son and of the Holy Spirit	βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος	baptizontes autous eis to onoma tou patros kai tou huiou kai tou hagiou pneumatos	”baptizing them into the name of the Father and the Son and the Holy Spirit”	The Trinitarian baptismal formula, naming Father, Son, and Spirit as a single “name” (singular ὄνομα) shared by three	”baptizing…in the name of the Father, and of the Son, and of the Holy Spirit”	The Gospel’s clearest Trinitarian formula, asserting the full, co-equal, undivided deity of Father, Son, and Spirit together	Bav [REUSED], Kurê Xwedê [REUSED, contextually “Kur”], Ruhê Pîroz [REUSED] combined in di navê Bav, Kur, û Ruhê Pîroz de — Critical risk of the highest order: this single formula compounds every major tawhid-collision already documented in the baseline (Father, Sonship, Holy Spirit as divine Person) into one Trinitarian statement; the singular “name” (navê, singular) shared by three must be preserved grammatically, not rendered as three separate names, to retain the doctrine of one God in three Persons.
I am with you always, to the end of the age	ἰδοὺ ἐγὼ μεθ’ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος	idou egō meth’ hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos	”behold, I am with you all the days until the completion of the age”	Christ’s abiding, personal presence with his disciples until the end of the age (see ch. 24’s synteleia)	“I am with you always, to the end of the age”	Closes the Gospel with the same “God with us” (Immanuel) promise that opened it in 1:23, forming a deliberate inclusio	Ez her û her digel we me, heta dawiya dewranê [uses NEW Dawiya Dewranê as ch. 24] — High risk: should be explicitly taught as bookending the Immanuel promise of 1:23, reinforcing rather than diluting the Incarnation’s “God with us” claim.

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This document, together with analysis/08_core_glossary.md, extends the baseline Romans Language Package for the Matthew curriculum. All Critical and High risk terms identified here must be loaded into Phase 2’s translation_memory.json and bible_term_registry.json updates before segment translation begins.