Semantic Analysis — Matthew (Injil Matius) 1–28

English → Malay | Phase 1, Step 1

Baseline dependency: This analysis assumes translation_memory.json and bible_term_registry.json from the Romans Language Package as the controlling authority. Every term already recorded there (Injil, Kasih kurnia, Iman, Kebenaran, Diperbenarkan, Keselamatan, Rasul, Dipanggil, Panggilan, Kudus, Orang kudus, Pengudusan, Pengangkatan sebagai anak, Kebangkitan, Tuhan, Anak Allah, Penjelmaan, Damai sejahtera, Karunia rohani, Kesyukuran, Persekutuan, Gereja, Kerajaan Allah, Hukum Taurat, Dosa, Bangsa bukan Yahudi, Kemuliaan, Ketaatan iman, Kuasa Allah, Kristus, Nabi, Nubuat, Perjanjian, Pilihan Allah, Perantaraan, Pemeliharaan Allah, Penyebaran Injil, Daud, Israel, Yesus, Allah, Roh Kudus, Bapa, Abba, Menasihati, Keturunan Daud, Kebenaran yang diperhitungkan) is reused EXACTLY below and is marked “(baseline reuse).” New terms required for Matthew’s distinct vocabulary and theology are analyzed in full and proposed for addition to translation memory in Step 2.

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PART A: CORE PASSAGE — Matthew 5:1-12 (The Beatitudes), Verse-by-Verse

Matthew 5:1

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

• μαθηταί (mathētai) — transliteration: ma-thay-TAI — literal meaning: “learners, those who follow a teacher’s instruction to imitate his life.” Semantic range: student/pupil (secular Greek); committed adherent of a rabbi (Jewish usage); in the Gospels, one who has left former life to follow Jesus exclusively. English variants: “disciples,” “students,” “followers.” Contextual theological meaning: the Sermon on the Mount is addressed primarily to committed followers, not the crowds generally — kingdom ethics are for kingdom citizens. Malay rendering: Murid [Risk: Medium]. Murid is the standard, well-understood Malay word for “student/disciple” (also used of a religious teacher’s followers, e.g., a guru’s murid), so it carries no major syncretism risk, but teaching material must clarify that biblical discipleship implies total allegiance and life-transformation, not mere intellectual apprenticeship.
• ὄρος (oros, “mountain”) — literal: a mountain/hill. Note only briefly here: the mountain setting deliberately evokes Moses receiving the Law at Sinai, positioning Jesus as the greater lawgiver. This typological resonance should be preserved in teaching notes rather than in the word choice itself (gunung, standard, Low risk).

Matthew 5:2

Greek: καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων

• ἐδίδασκεν (edidasken), from διδάσκω (didaskō) — transliteration: dee-DAS-koh — literal meaning: “to teach, instruct.” Semantic range: formal instruction, whether of a rabbi, philosopher, or the risen Christ’s own teaching authority (cf. 7:29; 28:20). English variants: “taught,” “was teaching.” Contextual theological meaning: Matthew consistently portrays Jesus teaching with unmediated, self-authenticating authority (“not as their scribes,” 7:29), unlike a scribe citing prior authorities. Malay rendering: Mengajar [Risk: Medium]. Standard verb, but every occurrence of Jesus “teaching” carries the freight of the doctrine of “The Authority of Jesus’ Teaching” (see doctrine registry below); this must be flagged wherever it appears alongside authority language.

Matthew 5:3

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

• μακάριοι (makarioi), from μακάριος (makarios) — transliteration: mah-KAH-ree-os — literal meaning: “blessed, fortunate, in a privileged state of favor.” Semantic range: in classical Greek, the flourishing state of the gods or those they favor; in the LXX and NT, the state of one who receives God’s favor and is aligned with his kingdom purposes, regardless of present circumstance. English variants: “blessed,” “happy,” “fortunate.” Contextual theological meaning: each Beatitude pronounces a present-tense declaration of divine favor on those the world does not consider fortunate — an eschatological reversal at the heart of kingdom ethics. Malay rendering: Berbahagialah [Risk: Medium]. This is the established Alkitab rendering for the Beatitudes. Risk: bahagia in everyday Malay usage denotes ordinary emotional happiness/contentment (kebahagiaan keluarga, “family happiness”), which risks flattening a paradoxical, eschatologically-loaded pronouncement of divine favor into a mere wish for good feelings. Teaching material must state explicitly that this is God’s verdict of favor, not a prediction of emotional ease.
• πτωχοὶ τῷ πνεύματι (“poor in spirit”) — πτωχός (ptōchos): utterly destitute, reduced to begging, not merely “poor” in a relative sense. τῷ πνεύματι (tō pneumati): dative of respect, “with respect to spirit.” Semantic range: a person with nothing to offer God, spiritually bankrupt and aware of it, as opposed to self-sufficient religious confidence. English variants: “poor in spirit,” “spiritually poor,” “humble before God.” Malay rendering: Miskin di hadapan Allah / miskin dalam roh [Risk: Medium-High]. Risk: readers may read this as literal material poverty (a real socioeconomic category in Malaysia) or as low self-worth, rather than as a confessed spiritual bankruptcy that has nothing to bring but total dependence on grace. This connects directly to the Kasih kurnia (grace) doctrine already flagged High risk in the baseline.
• βασιλεία τῶν οὐρανῶν (“kingdom of heaven”) — see the dedicated glossary entry below (new term, Kerajaan Syurga); flagged High risk.

Matthew 5:4

Greek: μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

• πενθοῦντες, from πενθέω (pentheō) — transliteration: pen-THEH-oh — literal meaning: to grieve, mourn (often used of mourning the dead, or lamenting sin/national calamity in the LXX prophetic tradition). Semantic range: grief over personal loss, and in prophetic usage, grief over sin and covenant unfaithfulness. Contextual theological meaning: likely encompasses both grief over sin and grief over the brokenness of a fallen world, which God himself will comfort. Malay rendering: Berdukacita [Risk: Low]. Standard grief vocabulary; low ambiguity, though teaching should specify this includes repentant grief over sin, not only bereavement.
• παρακληθήσονται, from παρακαλέω (parakaleō) — transliteration: pah-rah-kah-LEH-oh — literal meaning: “to call alongside,” hence “to comfort, console, encourage.” Note: this is the same root used for the Holy Spirit as Paraklētos elsewhere in the NT (not in Matthew, but relevant background). Malay rendering: Dihiburkan [Risk: Low]. Standard comfort vocabulary.

Matthew 5:5

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

• πραεῖς, from πραΰς (praus) — transliteration: prah-OOS — literal meaning: gentle, mild, not easily provoked; in classical usage, of a tamed animal or a controlled temperament — power under control, not weakness. Semantic range: humility and gentleness that does not grasp for status, contrasted with harsh self-assertion. English variants: “meek,” “gentle,” “humble.” Malay rendering: Lemah lembut [Risk: Medium]. Risk: lemah lembut can be heard as mere softness or passivity/weakness in Malay, missing the biblical sense of restrained strength and voluntary humility (cf. Jesus’ own self-description in Matthew 11:29, same root). Teaching notes should distinguish this from weakness or timidity.
• κληρονομήσουσιν, from κληρονομέω (klēronomeō) — literal meaning: “to inherit,” receive an allotted portion as an heir. Echoes Psalm 37:11. Malay rendering: Mewarisi [Risk: Low]. Standard inheritance vocabulary; connects naturally to the Pengangkatan sebagai anak (adoption) doctrine’s inheritance-rights emphasis already established in the baseline.

Matthew 5:6

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

• πεινῶντες καὶ διψῶντες (“hunger and thirst”) — πεινάω/διψάω, visceral physical need imagery applied metaphorically to intense spiritual longing. Semantic range: desperate, all-consuming desire, not casual interest. Malay rendering: Lapar dan dahaga [Risk: Low]. Standard, vivid, well-understood imagery.
• τὴν δικαιοσύνην (“righteousness”) — the same term as the baseline’s Kebenaran entry. Contextual theological meaning here: right standing with God AND right conduct flowing from it — Matthew uses dikaiosynē in a broader sense than Paul’s forensic-justification emphasis, encompassing both righteous status and righteous living (cf. Matthew 5:20, 6:33). Malay rendering: Kebenaran [Risk: Critical — baseline reuse]. CRITICAL per baseline: kebenaran ambiguously means “truth/correctness” as well as moral righteousness in everyday Malay. In Matthew this compounds further, since the term must carry BOTH the imputed-standing sense (as in Romans) and a lived-conduct sense (Matthew 5:20’s “righteousness exceeding the Pharisees”); the two senses must be distinguished explicitly in teaching material for each passage rather than assumed to be interchangeable.
• χορτασθήσονται, from χορτάζω (chortazō) — literal meaning: to feed to the full, satisfy hunger completely (originally of feeding animals fodder). Malay rendering: Dikenyangkan [Risk: Low].

Matthew 5:7

Greek: μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.

• ἐλεήμονες, from ἐλεήμων (eleēmōn) — transliteration: eh-leh-AY-mohn — literal meaning: merciful, showing compassionate practical care toward those in need or distress. Semantic range: active compassion expressed in deed, not mere sentiment. Malay rendering: Murah hati [Risk: Medium]. Murah hati (“generous/compassionate of heart”) is a native Malay compassion idiom rather than an Arabic loanword, which is preferable to any term built on the rahmat root (already flagged in the baseline’s grace entry as operating within a deeds-and-mercy Islamic judgment framework). Teaching should note this mercy is the fruit of having received grace, not a merit-earning transaction that secures reciprocal mercy from God.

Matthew 5:8

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

• καθαροὶ τῇ καρδίᾳ (“pure in heart”) — καθαρός (katharos): clean, unmixed, unadulterated (used of ritually clean objects, refined metals, and moral integrity). τῇ καρδίᾳ: “in/with respect to the heart,” the seat of will, intention, and moral character in Hebrew thought. Contextual theological meaning: undivided moral integrity and single-hearted devotion to God, not external ritual conformity. Malay rendering: Suci hati [Risk: High]. Risk: suci was explicitly rejected elsewhere in the baseline (for “holy”) because it carries ritual/ceremonial cleanliness connotations closer to wudu’ purity. Here, however, “purity of heart” is precisely an inward, moral-intentional purity that Malay Islamic vocabulary also discusses in terms of niat (sincerity of intention) in ritual prayer. The risk is that readers assimilate this Beatitude into a ritual-intention framework (correct niat validating an act of worship) rather than the gospel’s claim that the heart itself must be transformed by grace to become pure — an inward condition Scripture elsewhere teaches only God himself can produce. Requires explicit teaching distinguishing the two.
• ὄψονται τὸν θεόν (“shall see God”) — a startling, climactic promise (cf. Exodus 33:20, no one may see God’s face and live) reserved for consummated eschatological fellowship. Malay rendering: Akan melihat Allah [Risk: Medium]. Should be flagged for teaching alongside the Deity of Christ / eschatology doctrines: seeing God is the ultimate hope of consummated salvation, not a claim available through mystical practice in the present.

Matthew 5:9

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

• εἰρηνοποιοί (eirēnopoioi) — a compound of εἰρήνη (peace) + ποιέω (make/do): “peace-makers,” those who actively create reconciliation, not merely those who avoid conflict. Malay rendering: Pembawa damai [Risk: Medium]. Connects to the baseline’s Damai sejahtera (Medium risk) entry; teaching should specify this is active reconciling work flowing from having received peace with God, not passive conflict-avoidance.
• υἱοὶ θεοῦ κληθήσονται (“shall be called sons of God”) — note this is a DIFFERENT category from the baseline’s Critical Anak Allah (Son of God) entry, which is reserved exclusively for Christ’s unique, eternal, co-equal divine Sonship. Here the plural “sons of God” describes believers’ derivative, adoptive relationship — the same category as the baseline’s Pengangkatan sebagai anak (adoption) doctrine, not a claim of shared deity with Christ. Malay rendering: Akan disebut anak-anak Allah [Risk: High]. This distinction between Christ’s unique Sonship (Anak Allah, singular, Critical, ontological) and believers’ adoptive sonship (anak-anak Allah, plural, High, relational-legal) must be made explicit in every teaching context to avoid either diminishing Christ’s unique deity or implying literal divine offspring for believers, which tawhid forbids (cf. baseline father/adoption notes).

Matthew 5:10

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

• δεδιωγμένοι, from διώκω (diōkō) — literal meaning: to pursue, chase, persecute. Semantic range: hostile pursuit for the purpose of harm, ranging from social ostracism to physical violence and legal prosecution. Malay rendering: Dianiaya [Risk: High]. Beyond the ordinary translation risk, this term carries acute real-world pastoral and legal weight in the Malaysian context: converts from Islam and Malay-speaking Christians already navigate real social and legal consequences (apostasy-related enactments, family and community pressure) for identifying with Christ. This term must be flagged for human theologian review not only for accuracy but for pastoral framing, paralleling the baseline’s caution on evangelism/proselytizing content.
• ἕνεκεν δικαιοσύνης (“for righteousness’ sake”) — reuses Kebenaran (Critical, baseline reuse); here specifically conduct-righteousness that provokes opposition, not merely correct doctrine.

Matthew 5:11

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

• ὀνειδίσωσιν, from ὀνειδίζω (oneidizō) — literal meaning: to reproach, insult, revile, heap public shame upon. Malay rendering: Mencela [Risk: Low-Medium]. Standard shame/reproach vocabulary; connects to honor-shame dynamics already flagged for native-speaker (not theologian) review in the baseline’s Romans requirements — the same flag level is appropriate here.
• ἕνεκεν ἐμοῦ (“on my account/for my sake”) — the persecution’s cause has shifted from “for righteousness” (v.10) to explicitly “because of me [Jesus]” — a direct claim that allegiance to Jesus personally, not merely to abstract righteousness, is the litmus test of kingdom citizenship. Malay rendering: Kerana Aku [Risk: High]. This personalizes the cost-of-discipleship doctrine directly around Christ’s own person, reinforcing his unique claim to ultimate allegiance — a claim that in the Malaysian context intersects with Christian identity in Christ concerns already flagged High in the baseline (re: Malay ethnic-religious identity fusion).

Matthew 5:12

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

• χαίρετε καὶ ἀγαλλιᾶσθε (“rejoice and be glad”) — a double command combining ordinary joy (χαίρω) with exultant, often worship-related gladness (ἀγαλλιάω, frequent in LXX psalms of praise). Malay rendering: Bersukacitalah dan bergembiralah [Risk: Low].
• ὁ μισθὸς (“reward”) — literal meaning: wages, payment earned for labor or service (a commercial/economic term in secular Greek). Malay rendering: Upah [Risk: Medium]. Risk: upah’s ordinary meaning as “earned wages” risks implying that heavenly reward is a merit transaction, in tension with the Kasih kurnia (grace) doctrine’s insistence on unearned favor. Teaching material must clarify that this reward flows from grace-secured sonship and is God’s gracious response to faithfulness, not a wage owed for services rendered — the same distinction Paul makes in Romans 4:4-5, already flagged in the baseline.
• τοὺς προφήτας (“the prophets”) — reuses Nabi (baseline reuse, High risk per baseline notes on the shared Islamic prophet category); here specifically the OT prophets as Jesus’ predecessors in suffering rejection, establishing continuity between the OT prophetic pattern and NT discipleship suffering.

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PART B: CHAPTER-BY-CHAPTER STUDY, MATTHEW 1–28

Chapter 1 — Genealogy and Birth of Jesus

• υἱὸς Δαυίδ (“son of David”) — transliteration: hwee-OS dah-WEED — literal meaning: physical/dynastic descendant of David. Semantic range: here specifically the messianic title claiming Jesus as the promised heir to David’s throne (cf. 2 Samuel 7). English variants: “Son of David,” “David’s son.” Malay rendering: Anak Daud [Risk: High]. New term — distinct from, but closely tied to, the baseline’s Keturunan Daud (“seed of David,” Medium risk, used of physical lineage). Anak Daud functions in Matthew as a direct messianic title and address (used by petitioners crying out to Jesus, e.g. 9:27, 20:30, 21:9), carrying the full weight of Davidic Covenant fulfillment claims. Malay royal-lineage tradition (salasilah diraja) gives dynastic legitimacy claims cultural resonance, but readers need explicit teaching moving from an earthly dynastic-succession model to Jesus’ eternal messianic kingship.
• παρθένος (“virgin”) — literal meaning: a virgin, one who has not had sexual relations. Malay rendering: Anak dara / perawan [Risk: Critical]. New term. This is one of Matthew’s most theologically loaded terms for the Malay context: the Qur’an (19:16-22) affirms the virgin birth of Isa, giving this an unusual degree of surface resonance compared to most terms in this package. The Critical risk is NOT that Malay Muslim readers will reject the virgin birth outright, but that they may assimilate Matthew’s account into the Qur’anic framework (a miraculous prophetic birth alone) while missing Matthew’s actual theological point — that this birth is how the eternal Son takes on human nature (the Penjelmaan/Incarnation doctrine, already Critical in the baseline). Teaching must make the Incarnational purpose explicit, not assume the surface resonance is sufficient.
• Ἐμμανουήλ (“Immanuel,” “God with us”) — transliteration retained: Imanuel. Malay rendering: Imanuel (transliterated), glossed “Allah beserta kita” [Risk: Critical]. New term. This is a direct, explicit deity claim attached to the child’s name/identity at the outset of the Gospel — arguably Matthew’s most concentrated single statement of the Deity of Christ doctrine prior to 28:19-20. Must never be softened to “God’s representative is with us” or similar; the full “God with us” force must be preserved and taught, consistent with the baseline’s explicit prohibition on softening Anak Allah language.
• Ἰησοῦς (“Jesus”) — baseline reuse: Yesus (Critical). Note for teaching: Matthew explicitly glosses the name’s meaning (“he will save his people from their sins,” 1:21), directly tying the name to the Keselamatan (salvation) doctrine already Critical in the baseline.

Chapter 2 — The Magi, Herod, and Flight to Egypt

• μάγοι (“magi”) — literal meaning: originally a priestly/scholarly class in Persian/Babylonian society skilled in astrology and interpretation of celestial phenomena. English variants: “wise men,” “magi,” “astrologers.” Malay rendering: Orang bijak dari Timur [Risk: Medium]. New term. A direct transliteration risk exists: “Majusi” in Malay/Arabic-influenced usage specifically denotes Zoroastrians, a distinct religious category, and could confuse rather than clarify. “Orang bijak dari Timur” (wise men from the East) is preferred as a descriptive rendering consistent with several existing Malay translation traditions, avoiding the Majusi confusion.
• προσκυνέω (“worship/do homage”) — literal meaning: to bow down, prostrate oneself, kiss toward (a gesture of homage to a superior or deity). Malay rendering: Menyembah / sujud [Risk: Critical]. New term, recurring across the Gospel (2:11; 14:33; 28:9,17). This verb ranges in Greek usage from mere respectful obeisance to a human superior, up to full religious worship of deity — and Matthew deliberately uses it of the Magi bowing to the infant Jesus and later of the disciples worshiping the risen Christ. Critical risk: Islamic theology permits deep veneration of prophets but strictly forbids worship (ibadah, sujud in the cultic sense) directed to any created being; Matthew’s repeated depiction of proskynēsis toward Jesus is a direct, cumulative deity claim that must be preserved and explicitly taught, not diluted into a gesture of mere respect.
• πληρόω (“fulfilled”), fulfillment-citation formula — see dedicated entry under Chapter 4/Fulfillment doctrine below; first appears here (2:15, 17-18, 23).

Chapter 3 — John the Baptist, Repentance, and Jesus’ Baptism

• μετάνοια / μετανοέω (“repentance/repent”) — transliteration: meh-tah-NOI-ah — literal meaning: a change of mind leading to a change of direction/life; in the LXX and NT, a decisive turning from sin back to God. Malay rendering: Pertaubatan / bertaubat [Risk: High]. New term. Established Alkitab usage already employs bertaubat, sharing its root with the Arabic-derived Islamic term taubat — a major, formally taught Islamic concept (turning back to Allah in sorrow for sin, seeking his forgiving mercy). This Language Package follows established Alkitab precedent (as with Rasul and Nabi) rather than substituting an artificial alternative, but every occurrence requires explicit teaching that biblical metanoia in Matthew is inseparably tied to the imminent arrival of the Kerajaan Syurga (Kingdom of Heaven) in the person of Christ and to forgiveness secured through his atoning work — not a standalone act of turning that itself merits Allah’s mercy apart from a mediator.
• βάπτισμα / βαπτίζω (“baptism/baptize”) — literal meaning: to dip, immerse, plunge. Malay rendering: Baptisan / membaptis [Risk: Medium]. New term. Established, distinctly Christian Malay term with minimal direct Islamic-vocabulary overlap (distinct from ritual washing/wudu’), but should be clearly distinguished in teaching from ritual purification practices, since introductory readers may otherwise assume a parallel ritual-cleansing function rather than its meaning as a public identification with repentance and, ultimately, with Christ’s death and resurrection (developed later in the NT).
• ὁ ἀγαπητός (“the beloved [Son]”) — the Father’s voice at Jesus’ baptism (3:17): “This is my beloved Son, with whom I am well pleased.” Reuses baseline Anak Allah framework (Critical); ἀγαπητός itself: “beloved, dearly loved.” Malay rendering: Yang dikasihi [Risk: Critical, tied to Anak Allah]. This is one of the clearest Trinitarian moments in the Gospel — Father speaking, Son baptized, Spirit descending as a dove (3:16) — and should be flagged for explicit Trinity-doctrine teaching alongside 28:19.
• βασιλεία τῶν οὐρανῶν (“kingdom of heaven”) — first appears in Matthew at 3:2 (John’s proclamation) — see dedicated glossary entry (new term, High risk).

Chapter 4 — Temptation and Beginning of Galilean Ministry

• πειρασμός / πειράζω (“temptation/tempt”) — literal meaning: a test, trial; in this context, an enticement to sin, though the same root can mean a neutral “testing.” Malay rendering: Pencubaan / mencubai [Risk: Medium]. New term. Standard vocabulary, but relevant later in the Lord’s Prayer (6:13, “lead us not into pencubaan”), where pastoral clarity is needed that this is not God’s own tempting to sin (cf. James 1:13) but a prayer for deliverance from testing/trial.
• διάβολος (“devil”) / Σατανᾶς (“Satan”) — Malay rendering: Iblis / Syaitan [Risk: Medium]. New term. Unusually, this is a case of substantial cross-tradition resonance rather than collision: Iblis and Syaitan are themselves the standard Qur’anic names for the same adversarial figure. Risk is Medium rather than Low because the Qur’anic Iblis narrative (refusal to bow before Adam, Qur’an 2:34) differs materially from the Gospel temptation narrative’s specific content (three scriptural temptations testing Jesus’ identity and mission); readers should not assume the narratives are interchangeable even though the figure’s name is shared.
• πληρόω, fulfillment formula (“that it might be fulfilled”) — recurring across chs. 1-4 and throughout the Gospel (e.g., 1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9). Malay rendering: Supaya genaplah / digenapi [Risk: High]. New term/formula. Ties directly to the baseline’s Fulfillment of Prophecy doctrine (High risk): Matthew’s cumulative, converging argument that specific OT texts are historically and personally fulfilled in Jesus contrasts with a pattern (more familiar to many Malay-Muslim readers) of successive, largely self-contained prophets each restating a common core message rather than earlier revelation converging on and being completed by a single later figure. This formula recurs so often it functions as a structural marker of the whole Gospel and should be taught as a unit, not re-explained piecemeal.
• Calling of the first disciples (“fishers of men”) — reuses Dipanggil/Panggilan (baseline, High risk) for the effectual, sovereign nature of Jesus’ summons (“Follow me,” 4:19), and Murid (see 5:1 above).

Chapter 5 — see Core Passage (5:1-12) above. Remainder of the chapter (5:13-48):

• πληρῶσαι (“to fulfill” [the Law and Prophets], 5:17) — same root as the fulfillment formula above, here used programmatically: “I have not come to abolish the Law or the Prophets but to fulfill them.” Malay rendering: Menggenapi [Risk: Critical]. This single verse is one of the most doctrinally load-bearing in the Gospel: it establishes Jesus’ relationship to Hukum Taurat (baseline High-risk term) as fulfillment/completion, not abolition — but also not mere continuation as one more teacher elaborating the same law. This must be distinguished carefully from any framework (Islamic or otherwise) in which a later prophet simply reaffirms or restates prior revealed law; Jesus’ fulfillment claim includes escalating its ethical demand (5:21-48) while personally embodying and completing its righteous requirement.
• Righteousness exceeding the Pharisees/scribes (5:20) — reuses Kebenaran (Critical, baseline) plus new proper-noun categories: γραμματεῖς (“scribes”) — Malay: Ahli Taurat [Risk: Medium]; Φαρισαῖοι (“Pharisees”) — Malay: Orang Farisi [Risk: Medium]. These are historically specific 1st-century Jewish groups; risk is moderate rather than high because they are proper-noun historical categories, but teaching must prevent readers from mapping them onto contemporary Malaysian Islamic religious authorities (ulama, mufti) as a direct equivalence, since the doctrinal point is about the nature of righteousness itself, not a critique of a specific parallel institution.
• τέλειος (“perfect,” 5:48) — literal meaning: complete, mature, having reached its intended goal (not flawless perfectionism in the modern sense). Malay rendering: Sempurna [Risk: Medium]. Risk: sempurna in everyday Malay can suggest flawless performance-based perfectionism; must be taught as wholehearted, mature covenant love reflecting God’s own character, in the context of grace, not as an achievable moral standard earning standing before God (which would collide with the Kasih kurnia doctrine).

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

• ὑποκριτής (“hypocrite”) — literal meaning: originally a stage actor, one who performs a role; hence, one who feigns piety for an audience. Malay rendering: Munafik [Risk: Critical]. New term. Munafik is not a neutral borrowing here — it is a specific, weighty Qur’anic theological category (the “hypocrite” who outwardly professes Islam while inwardly disbelieving, condemned in the Qur’an as occupying the lowest level of Hell). Using munafik for Jesus’ rebuke of showy piety imports this entire, religiously freighted category rather than the Gospel’s narrower sense (performing righteousness for human applause). This requires explicit theological framing distinguishing Jesus’ usage from the Islamic doctrinal category, or consideration of an alternative descriptive rendering (e.g., “orang yang berpura-pura,” “one who pretends”) in especially sensitive teaching contexts — flagged for human theologian review before finalizing a single consistent rendering in Phase 2.
• The Lord’s Prayer (6:9-13) — multiple load-bearing phrases requiring verbatim-consistent rendering across all future curriculum documents per the baseline’s cross-document consistency principle: “hallowed be your name” (Malay: Dikuduskanlah nama-Mu, reusing Kudus, High baseline risk), “your kingdom come” (datanglah Kerajaan-Mu, reusing Kerajaan Allah baseline framework but note: some Malay traditions render this passage with Kerajaan-Mu generically rather than specifying Syurga or Allah — this ambiguity should be resolved and fixed in Phase 2 for consistency), “our daily bread,” “forgive us our debts” (ties to forgiveness, see ch.18), “lead us not into temptation” (reuses pencubaan above).
• μαμωνᾶς (“mammon,” 6:24) — an Aramaic loanword for wealth/property personified as a rival master. Malay rendering: Mamon [Risk: Low-Medium]. Retained as a transliterated proper-noun-like term, as in most Bible translation traditions; low ambiguity risk.
• “Seek first the kingdom of God (Allah) and his righteousness” (6:33) — notably, Matthew here uses βασιλεία τοῦ θεοῦ (“kingdom of God,” reusing the baseline Kerajaan Allah exactly) rather than his usual “kingdom of heaven” — one of only a handful of exceptions in the Gospel (see also 12:28; 19:24; 21:31,43). This exception should be flagged in Phase 2 as textually significant, not treated as a copy error, and confirms that Kerajaan Syurga and Kerajaan Allah are Matthew’s own synonymous expressions for the same reality (see Kerajaan Syurga glossary entry).

Chapter 7 — Judging, the Narrow Gate, False Prophets, Wise and Foolish Builders

• στενῆς πύλης (“narrow gate,” 7:13-14) — Malay rendering: Pintu yang sempit [Risk: Medium]. Standard imagery; teaching should tie this to the exclusivity claims already flagged Critical in the baseline (Lordship of Christ, universal scope of the gospel) — the narrow way is narrow specifically because it is found only through Christ.
• ψευδοπροφῆται (“false prophets,” 7:15) — reuses Nabi (baseline, High) with negation; Malay: nabi-nabi palsu [Risk: Medium].
• ἐξουσία (“authority,” 7:29) — see dedicated entry, ch.9/28 below; here specifically Jesus’ teaching authority, “not as their scribes.”

Chapter 8 — Healing Ministry, the Centurion’s Faith, the Son of Man

• Centurion’s faith (8:5-13) reuses Iman (baseline, High) — “I have not found such faith [pistis], not even in Israel,” and the striking universalist statement that “many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven [Kerajaan Syurga]” (8:11) — ties directly to the baseline’s Universal Scope of the Gospel doctrine (High risk).
• υἱὸς τοῦ ἀνθρώπου (“Son of Man,” 8:20 and throughout) — see dedicated entry below (new Critical term).

Chapter 9 — Authority to Forgive Sins, Calling of Matthew, New Wine

• ἐξουσίαν … ἀφιέναι ἁμαρτίας (“authority … to forgive sins,” 9:6) — literal meaning: the right/power to release, cancel a debt or offense. Malay rendering: Kuasa untuk mengampunkan dosa [Risk: Critical]. New term-combination. This is one of the Gospel’s most direct implicit deity claims: in Second Temple Jewish theology, only God could forgive sins directly (cf. the scribes’ reaction, “This man is blaspheming,” 9:3); Jesus’ claim to possess this authority personally, on earth, as the Son of Man, is a direct claim to divine prerogative and must be preserved and taught as such, not softened into a claim merely to relay or pronounce God’s forgiveness on his behalf.
• οἶνον νέον εἰς ἀσκοὺς καινούς (“new wine into new wineskins,” 9:17) — a metaphor for the incompatibility of the inbreaking kingdom reality with the old covenant’s containing structures. Malay rendering: Wain baru ke dalam kirim kulit baru [standard rendering: air anggur baru ke dalam kirim kulit yang baru] [Risk: Medium]. Ties to Fulfillment of Prophecy and Kingdom of Heaven doctrines — teach as continuity-with-newness, not replacement implying the OT’s illegitimacy.
• Harvest/laborers (9:37-38) — ties to Penyebaran Injil (baseline Mission term, High risk) and Mission to the Nations doctrine.

Chapter 10 — The Sending of the Twelve

• ἀπόστολοι (“apostles,” 10:2) — baseline reuse: Rasul (High risk; see baseline notes on the Islamic Rasul category).
• γέεννα (“Gehenna,” 10:28) — transliteration: GEH-en-nah — literal meaning: the Valley of Hinnom outside Jerusalem, historically associated with child sacrifice and used by Jesus as the image for final judgment/eternal destruction. English variants: “hell,” “Gehenna.” Malay rendering: Neraka [Risk: High]. New term. Neraka is the standard, widely shared Malay word for hell, used equally in Islamic contexts (neraka jahannam). This shared vocabulary is a real risk: Islamic eschatology teaches a detailed, deeds-weighted framework for neraka (multiple levels, possible eventual release for some sinners per various theological schools, intercession), which differs from the NT’s Christ-mediated judgment framework. Must be taught with explicit contrast, not assumed to carry identical content simply because the word is shared.
• σταυρόν (“cross,” 10:38, “take up his cross”) — see dedicated Critical entry under ch.16/27 below.
• ὁμολογήσει (“will confess/acknowledge,” 10:32) — ties directly to the baseline’s cross-document consistency rule for Romans 10:9’s confession language (“Yesus adalah Tuhan”); Malay: mengaku [Risk: High].

Chapter 11 — John the Baptist’s Question; the Easy Yoke

• ὁ ἐρχόμενος (“the one who is to come,” 11:3) — a recognized messianic-expectation phrase. Ties to Messianic Promise doctrine (Critical, baseline). Malay: Dia yang akan datang [Risk: High].
• ζυγός (“yoke,” 11:29-30) and ἀνάπαυσις (“rest,” 11:28-29) — Malay rendering: Kuk / kelegaan (rehat) [Risk: Medium]. Rabbinic idiom for the “yoke of the Law/Torah study”; Jesus offers his own yoke as “easy” and his burden “light” — a direct claim of authority over, and a gentler alternative to, the burden of legal observance, connecting to the Authority of Jesus’ Teaching doctrine.

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

• Σάββατον (“Sabbath”) — Malay rendering: Sabat [Risk: High]. New term. No direct Islamic-calendar parallel (Friday/Jumaat is not a Sabbath-rest equivalent theologically), but the chapter’s climax — “the Son of Man is lord [κύριος, baseline Tuhan, Critical] of the Sabbath” (12:8) — is a direct claim of divine authority over the Mosaic Law itself, tying Sabbath vocabulary tightly to the Lordship of Christ doctrine (Critical, baseline) and requiring theologian-level review wherever it recurs (also chs. 24, 28).
• βλασφημία εἰς τὸ Πνεῦμα (“blasphemy against the [Holy] Spirit,” 12:31-32) — Malay rendering: Hujat terhadap Roh Kudus [Risk: Critical]. New term/doctrine. Directly tied to the baseline’s Critical Roh Kudus entry; this unique, unforgivable-sin teaching must never be presented as a general warning against any and all sin, nor be conflated with the concept of shirk (the unforgivable sin in Islamic theology of associating partners with Allah) even though both traditions describe a category of unforgivable sin — the content and grounds differ substantially and must be taught with care, ideally flagged for theologian review given the doctrinal weight of “unforgivable.”
• τὸ σημεῖον Ἰωνᾶ (“the sign of Jonah,” 12:39-40) — ties to Resurrection of Christ doctrine (Critical, baseline): three days/nights typology pointing to a real death and resurrection, directly relevant to the Qur’an 4:157 denial already flagged in the baseline.

Chapter 13 — Parables of the Kingdom

• παραβολή (“parable”) — transliteration: pa-ra-vo-LAY — literal meaning: a placing-alongside, a comparison; an illustrative story disclosing (to some) and concealing (from others) kingdom truth (13:10-13). Malay rendering: Perumpamaan [Risk: Medium]. New term. Standard literary word in Malay for any illustrative story or proverb; teaching should clarify that Jesus’ parables function distinctively as a revelatory-and-judicial device tied to the hearer’s response to the kingdom, not merely as a generic moral-teaching technique.
• τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν (“the mysteries/secrets of the kingdom of heaven,” 13:11) — Malay rendering: Rahsia Kerajaan Syurga [Risk: High]. New term. Risk: rahsia (secret) resonates with the historic Malay Sufi devotional tradition’s own vocabulary of ilmu batin/rahsia (esoteric inner knowledge accessible only to initiates), a real substrate within Malay Islamic mysticism. Teaching must clarify that the kingdom’s “mystery” here is revealed truth now disclosed in Christ to all who receive him by faith, not privileged esoteric knowledge reserved for a spiritual elite.
• συντέλεια τοῦ αἰῶνος (“the end of the age,” 13:39-40,49) — see dedicated entry ch.24 below.
• κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων (“weeping and gnashing of teeth”) — recurring judgment formula (13:42,50; also 8:12; 22:13; 24:51; 25:30). Malay rendering: Tangisan dan kertak gigi [Risk: Medium]. Ties to Judgment and the End of the Age doctrine.

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

No major new theological vocabulary; reuses established terms. The disciples’ confession “Truly you are the Son of God” (14:33) reuses Anak Allah (baseline, Critical) with worship (προσκυνέω, see ch.2, Critical); the feeding miracle and walking on water reuse Kuasa Allah (baseline, High) for divine power displayed in Christ.

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

• παράδοσις (“tradition,” 15:2-3, “the tradition of the elders”) — Malay rendering: Tradisi orang tua-tua / adat turun-temurun [Risk: Medium]. New term. Care is needed: adat (custom/tradition) is a weighty word in Malay culture generally (adat resam, adat istiadat), and Jesus’ critique here is specifically that human tradition had been elevated above God’s actual commandment — this must not be misread as a wholesale critique of cultural custom as such.
• κοινόω (“to defile,” 15:11,18-20) — Malay rendering: Menajiskan / mencemarkan [Risk: Medium]. Jesus relocates defilement from external ritual (handwashing, food laws) to the internal condition of the heart — an important point of contrast with ritual-purity frameworks (ties to the Kudus vs. suci distinction already established in the baseline).
• The Canaanite woman’s faith (15:21-28) reuses Iman (baseline, High) and Bangsa bukan Yahudi (baseline, Medium) framework, foreshadowing the Gospel’s Gentile-inclusion trajectory.

Chapter 16 — Peter’s Confession; the Church; Taking Up the Cross

• Πέτρος … πέτρα (“Peter … rock,” 16:18) — a deliberate wordplay: Πέτρος (Petros, “Peter,” a proper name meaning “stone/rock”) and πέτρα (petra, “bedrock, massive rock formation”). Malay rendering: Petrus … batu karang [Risk: High]. New term. “On this batu karang I will build my ekklesia [Gereja, baseline reuse, Medium]” is a foundational statement for the Church and Church Discipline doctrine. Teaching must address the historic interpretive question (Peter himself, his confession, or Christ as the true foundation) without importing a Malaysian-specific religious-authority-succession framework by default; this is a genuinely disputed point across Christian traditions and should be flagged for human theologian guidance on how the curriculum wishes to present it.
• κλεῖδας τῆς βασιλείας τῶν οὐρανῶν (“keys of the kingdom of heaven,” 16:19), δήσῃς/λύσῃς (“bind/loose”) — see dedicated entry under ch.18 below (repeated there); Malay: kunci Kerajaan Syurga; mengikat/melepaskan [Risk: High].
• σταυρὸν (“cross,” 16:24, “take up his cross”) — see below, tied to ch.27’s Critical crucifixion entry; here used programmatically of the cost of discipleship. Malay rendering: Salib [Risk: Critical]. The cross as an instrument of Jesus’ own literal death is directly denied by the Qur’an (4:157); every occurrence of salib in Matthew — whether literal (ch.27) or metaphorical (discipleship demand, chs.10,16) — carries this Critical doctrinal freight and must be flagged for theologian review, since the metaphorical “take up your cross” only makes sense if Jesus’ own crucifixion was a real historical death.
• υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ (“Son of Man coming in glory,” 16:27-28) — ties Son of Man title (see ch.8 entry) directly to Kemuliaan (Glory, baseline High risk) and to eschatological judgment, reinforcing that this self-designation carries full divine authority despite its outwardly humble phrasing.

Chapter 17 — The Transfiguration

• μετεμορφώθη, from μεταμορφόω (“was transfigured,” 17:2) — literal meaning: to change form/appearance, to be transformed. Malay rendering: Berubah rupa [Risk: Medium]. New term. Must be distinguished carefully from the baseline’s Penjelmaan (Incarnation, Critical) entry and its associated Hindu-Buddhist “penjelmaan dewa” avatar-risk: transfiguration is a temporary, visible unveiling of Christ’s already-present divine glory to human witnesses, not a change of nature, a new incarnation-event, or a deity’s episodic appearance in a different form. It is the reverse conceptual direction from an avatar narrative (unveiling glory that was always there, not a deity taking on a new, different guise).
• The Father’s voice again: “This is my beloved Son… listen to him” (17:5) reuses ch.3’s ἀγαπητός entry (Critical, tied to Anak Allah); “listen to him” reinforces the Authority of Jesus’ Teaching doctrine.

Chapter 18 — Church Discipline and Forgiveness

• ἐκκλησία (“church,” 18:17, “tell it to the church”) — baseline reuse: Gereja (Medium risk). Here specifically the local congregation exercising a structured discipline process — ties directly to the new Church and Church Discipline doctrine (see glossary).
• δήσῃς … λύσῃς (“bind … loose,” 18:18) — literal meaning: legal/rabbinic terminology for authoritatively declaring an act forbidden (bound) or permitted (loosed), extended here to a congregation’s authority to declare someone’s sin retained or forgiven within the community. Malay rendering: Mengikat … melepaskan [Risk: High]. New term. Risk: this concept of a religious body issuing authoritative binding rulings has a structural parallel in Malaysia’s own state Islamic legal apparatus (fatwa rulings by religious authorities/mufti councils, discussed cautiously in the baseline’s Hukum Taurat/Syariah note). Teaching must clarify this is the local church’s Spirit-guided discipline process rooted in the gospel, not a parallel religious-legal jurisdiction comparable to Malaysia’s Syariah court system, to avoid unintended legal/political conflation.
• ἑβδομηκοντάκις ἑπτά (“seventy times seven” / “seventy-seven times,” 18:22) and ἄφεσις/ἀφίημι (“forgive/forgiveness”) — Malay rendering: Tujuh puluh kali tujuh; mengampuni [Risk: Medium]. Ties to the Kasih kurnia (grace) doctrine: the parable of the unforgiving servant (18:23-35) grounds limitless human forgiveness in having first received limitless divine forgiveness — the same grace-logic already established in the Romans baseline.

Chapter 19 — Divorce, Children, and the Rich Young Man

• εὐνοῦχοι … διὰ τὴν βασιλείαν τῶν οὐρανῶν (“eunuchs … for the sake of the kingdom of heaven,” 19:12) — ties to Kerajaan Syurga entry; a striking call to renunciation for kingdom purposes. Malay: sida-sida … kerana Kerajaan Syurga [Risk: Medium].
• ζωὴν αἰώνιον (“eternal life,” 19:16,29) — see dedicated entry under ch.25 below (Critical); first appears here.
• Rich young man/camel-eye-of-needle (19:16-26) reuses τέλειος (ch.5) and Kebenaran/Kasih kurnia framework: “with man this is impossible, but with God all things are possible” ties to Kuasa Allah (baseline, High) and Pemeliharaan Allah (baseline, High).

Chapter 20 — Laborers in the Vineyard; the Request of James and John; the Ransom

• λύτρον (“ransom,” 20:28, “to give his life as a ransom for many”) — transliteration: LOO-tron — literal meaning: the price paid to redeem/release a slave or captive. Semantic range: a substitutionary payment securing another’s freedom. Malay rendering: Tebusan [Risk: Critical]. New term/doctrine — Substitutionary Atonement. This is one of the most theologically concentrated single verses in the Gospel, directly grounding Jesus’ death as a costly, substitutionary payment securing others’ release from bondage (to sin/judgment). This has no adequate Islamic theological parallel (Islamic soteriology does not include a substitutionary atoning death) and must be preserved with full force, flagged for human theologian review wherever it recurs (cf. 26:28’s “poured out for many for the forgiveness of sins”).
• Anak Daud (ch.20:30-31, blind men’s cry “Son of David, have mercy on us!”) — reinforces the ch.1 messianic-title entry with a direct petitionary usage.

Chapter 21 — Triumphal Entry, Cleansing the Temple, the Wicked Tenants

• Ὡσαννά (“Hosanna,” 21:9) — a transliterated Hebrew/Aramaic acclamation (“save now/save, we pray”), by this point in Second Temple usage functioning as a shout of praise/welcome to a coming deliverer. Malay rendering: Hosana (retained transliteration) [Risk: Medium]. New term; standard across Bible translation traditions; teach as a messianic acclamation tying to Anak Daud.
• κεφαλὴν γωνίας (“the cornerstone,” 21:42, citing Psalm 118:22) — Malay rendering: Batu penjuru [Risk: Medium]. New term; ties to Fulfillment of Prophecy and the rejection-then-vindication pattern culminating in the resurrection.
• Note: 21:31 and 21:43 use βασιλεία τοῦ θεοῦ (“kingdom of God,” reusing baseline Kerajaan Allah exactly) rather than Matthew’s usual “kingdom of heaven” — confirming (with 6:33, 12:28, 19:24) that the two phrases are used interchangeably by Matthew himself. This should be explicitly taught to prevent readers from treating “Kerajaan Syurga” and “Kerajaan Allah” as denoting two different realities.

Chapter 22 — The Wedding Feast; Taxes to Caesar; the Greatest Commandment

• πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί (“many are called, but few are chosen,” 22:14) — directly reuses the baseline’s Dipanggil/Panggilan (called/calling, High) and Pilihan Allah (election, High) terms in combination. Malay rendering: Kerana ramai yang dipanggil, tetapi sedikit yang terpilih [Risk: High]. Must be taught consistently with the baseline’s Effectual Calling doctrine framework, avoiding any takdir-style fatalistic reading.
• Greatest commandment (love God, love neighbor, 22:37-40) reuses Hukum Taurat (baseline, High) as the framework being summarized, not replaced.
• 22:41-46 (whose son is the Christ; David calls him “Lord”) directly reuses Kristus (baseline, Critical) and Tuhan (baseline, Critical) together in a single Christological argument for the Messiah’s divine lordship exceeding mere Davidic descent — an important text for the Jesus as Promised Messiah doctrine.

Chapter 23 — Woes to the Scribes and Pharisees

• οὐαί (“woe,” sevenfold in this chapter) — a prophetic judgment-oracle exclamation. Malay rendering: Malangnya kamu / Celakalah kamu [Risk: Medium]. New term; standard prophetic-oracle vocabulary (cf. OT woe-oracles), reinforcing continuity with OT prophetic critique rather than introducing a novel category.
• Repeated ὑποκριταί (“hypocrites”) — see ch.6 Critical entry (Munafik); this chapter is the single densest concentration of the term in the Gospel and should be a primary flagged passage for the theologian-review decision on final rendering strategy.

Chapter 24 — The Olivet Discourse: Signs of the End

• τὸ βδέλυγμα τῆς ἐρημώσεως (“the abomination of desolation,” 24:15, citing Daniel) — Malay rendering: Kekejian yang membinasakan [Risk: Medium-High]. New term; requires OT (Danielic) background teaching; low direct Islamic-vocabulary collision but a genuinely obscure apocalyptic register for most readers.
• θλῖψις μεγάλη (“great tribulation,” 24:21) — Malay rendering: Kesengsaraan yang besar [Risk: Medium].
• παρουσία (“coming,” 24:3,27,37,39, “the sign of your coming and of the end of the age”) — transliteration: pa-roo-SEE-ah — literal meaning: presence, arrival, an official visit of a dignitary. Malay rendering: Kedatangan [Risk: Critical]. New term/doctrine — the Second Coming of Christ. Critical risk: mainstream Sunni Islamic eschatology in Malaysia formally teaches the future return of “Isa” (Jesus) near the end of days — but as a Muslim prophet who will defeat the Dajjal (Antichrist-figure), affirm Islam, marry, live a natural life, and die a normal death, explicitly NOT as the divine Son returning in glory to judge the world as its Lord. This is a direct, actively taught competing narrative, not merely an absence of a parallel concept, and must be flagged for human theologian review with explicit contrastive teaching wherever Matthew 24-25’s parousia material is addressed.
• συντέλεια τοῦ αἰῶνος (“the end of the age”) — Malay rendering: Akhir zaman [Risk: High]. New term. Akhir zaman is also standard vocabulary in Malaysian Islamic eschatological teaching (associated with the Imam Mahdi, the Dajjal, and Isa’s return); shared vocabulary risks importing this entire alternate eschatological framework wholesale onto Matthew’s own distinct account.

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

• τάλαντον (“talent,” a unit of currency, 25:14-30) — Malay rendering: Talenta [Risk: Medium]. New term. Talenta is already a common Malay loanword meaning “personal talent/ability/gift,” which risks readers hearing this parable as being about developing natural abilities in a generic self-improvement sense, rather than about faithful stewardship of gospel-entrusted responsibility pending the master’s [Christ’s] return.
• κόλασιν αἰώνιον (“eternal punishment,” 25:46) vs. ζωὴν αἰώνιον (“eternal life,” 25:46, same verse) — Malay rendering: Seksaan yang kekal / hidup yang kekal [Risk: Critical]. New term/doctrine, directly relevant to the Judgment and the End of the Age doctrine. The stark binary, final, and eternal nature of both destinies (with no intermediate purificatory process or later reprieve contemplated in the text) differs from more graduated frameworks discussed within some strands of Islamic eschatology; must be taught plainly and without softening, consistent with the baseline’s prohibition against softening doctrinal content generally.
• Sheep and goats judgment on the basis of treatment of “the least of these my brothers” (25:31-46) ties to Righteousness Exceeding the Pharisees and Discipleship doctrines: genuine faith produces visible fruit, though the judgment itself remains Christ’s own prerogative as universal King (25:31-34), reinforcing his divine authority.

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

• τὸ σῶμά μου … τὸ αἷμά μου τῆς διαθήκης (“my body … my blood of the covenant,” 26:26-28) — Malay rendering: Tubuhku … darahku, darah perjanjian [Risk: Critical]. New term-combination, reusing Perjanjian (baseline, Medium) in a heightened Critical context. This is among the most culturally sensitive phrases in the entire Gospel for a Malay-Muslim-background audience: Islamic dietary law (haram status of consuming blood, paralleling Jewish kosher law) creates a genuine, visceral cultural friction point around “drinking blood” language, historically also the source of ancient pagan slanders against early Christians. This must always be taught as a memorial/spiritual participation in Christ’s atoning death (per the receiving church’s own sacramental theology), never left to be misunderstood as literal instruction, and flagged for human theologian review given both its doctrinal (atonement, new covenant) and cultural-sensitivity weight.
• παραδίδωμι (“betray/hand over,” throughout, of Judas) — Malay rendering: Mengkhianati / menyerahkan [Risk: Medium].
• Trial before the Sanhedrin: “you will see the Son of Man seated at the right hand of Power [i.e., God], and coming on the clouds of heaven” (26:64) — combines Son of Man (Critical, see ch.8), Kemuliaan-adjacent glory-language, and a direct claim answered by the high priest as blasphemy (26:65) — the clearest single instance in the Gospel of Jesus’ own testimony under oath to his divine identity, essential for the Deity of Christ doctrine.

Chapter 27 — Trial Before Pilate, Crucifixion, Death

• σταυρόω (“to crucify”) — literal meaning: to fix to a cross, execute by crucifixion. Malay rendering: Menyalibkan / disalibkan [Risk: Critical]. New term, the historical-narrative center of the Resurrection of Christ doctrine’s Critical risk already flagged in the baseline: the Qur’an (4:157) explicitly denies that Jesus was killed or crucified, asserting instead that “it was made to appear so to them.” Matthew’s detailed, eyewitness-testimony-style crucifixion narrative (with named participants, specific procedural and geographic detail) stands in direct, irreducible conflict with this Qur’anic claim and must be taught as such, not smoothed over — the resurrection has no meaning apart from a real, historical death.
• Βασιλεὺς τῶν Ἰουδαίων (“King of the Jews,” the mocking inscription, 27:37) — Malay rendering: Raja orang Yahudi [Risk: High]. New term/title. Ties to Anak Daud/messianic kingship claims; requires pastoral sensitivity given contemporary geopolitical associations around Israel/Jewish identity already flagged Medium in the baseline’s israel entry — teach this strictly as a first-century messianic-kingship title, historically ironic in its mocking context, not as a contemporary political statement.
• Centurion’s confession, “Truly this was the Son of God” (27:54) — reuses Anak Allah (baseline, Critical), spoken remarkably by a Gentile Roman soldier, reinforcing the Universal Scope of the Gospel doctrine even at the cross.
• Temple curtain torn (27:51) — a significant access-to-God image, worth noting alongside 5:8’s “shall see God,” though not itself requiring a new glossary entry.

Chapter 28 — The Resurrection and the Great Commission

• ἠγέρθη (“he has risen,” 28:6) — baseline reuse: Kebangkitan (Critical); the angel’s direct announcement of a real, bodily, historical resurrection following the real death narrated in ch.27 — the two chapters must always be read/taught as a single unit given the baseline’s insistence on the death-then-resurrection sequence.
• πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς (“all authority in heaven and on earth,” 28:18) — Malay rendering: Segala kuasa di syurga dan di bumi [Risk: Critical]. New term-combination — the Gospel’s climactic authority claim, reusing Kuasa Allah (baseline, High) but escalated to totalizing, comprehensive divine authority claimed by Jesus himself as the risen Christ. This is a direct claim to share in God’s own universal sovereignty and must never be diluted to a delegated or representative authority.
• μαθητεύσατε πάντα τὰ ἔθνη (“make disciples of all nations,” 28:19) — Malay rendering: Jadikanlah segala bangsa murid-Ku [Risk: High]. New term-combination. Note: πάντα τὰ ἔθνη (“all nations/all ethnē”) here is broader and more inclusive than the baseline’s Bangsa bukan Yahudi (“Gentiles,” specifically non-Jewish peoples) — the Great Commission’s scope explicitly includes every people group without ethnic distinction, Jew and Gentile alike. This distinction must be made clear so “segala bangsa” (all nations/peoples) is not conflated with, or read as narrower than, the baseline’s Gentiles term. This doctrine (the Great Commission) intersects directly with the baseline’s flagged legal-safety concern around evangelism/proselytizing restrictions targeting Muslims under Malaysian state Islamic administration enactments, and must be routed to human theologian review for pastoral and legal-safety framing, consistent with the baseline’s existing evangelism doctrine note.
• βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος (“baptizing them in the name of the Father and of the Son and of the Holy Spirit,” 28:19) — Malay rendering: Membaptis mereka dengan nama Bapa, dan Anak, dan Roh Kudus [Risk: Critical]. New term-combination — the single most concentrated, explicit Trinitarian formula in the Gospel. Note the deliberate grammar: a single “name” (singular, ὄνομα/nama) shared by three distinct Persons (Father, Son, Holy Spirit) — a direct, formal statement of Trinitarian monotheism (one God, three Persons) that stands in the most direct possible collision with tawhid’s strict unitarian monotheism. This is arguably the single highest-stakes doctrinal formula in the entire Matthew curriculum and requires the most careful, explicit theological framing of any term in this analysis; mandatory human theologian review for every use.
• ἕως τῆς συντελείας τοῦ αἰῶνος (“to the end of the age,” 28:20) — reuses the ch.13/24 entry, bookending the Gospel with the same eschatological horizon, and ties to Jesus’ promised abiding presence (“I am with you always”) — an implicit echo of the ch.1 Imanuel (“God with us”) theme, closing the Gospel where it began.

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This document, together with 08_core_glossary.md, extends the Romans Language Package for the Matthew curriculum. All reused baseline terms retain their original risk tier and rationale unless a Matthew-specific escalation is explicitly noted above. New terms proposed here are provisional pending Phase 1 Step 2 consolidation into an updated translation_memory.json and bible_term_registry.json.