Semantic Analysis — Matthew (English → Polish)

Purpose

This document analyzes the entire book of Matthew in the original Koine Greek for the purpose of building the Polish (destination language) translation requirements for the Matthew curriculum. It anchors on Matthew 5:1–12 (the Beatitudes) as the core theological passage, treated verse-by-verse, and then surveys every chapter of Matthew, 1–28, for load-bearing theological vocabulary.

Governing rule: any term already recorded in the baseline Romans translation_memory.json MUST be reused with its exact recorded Polish rendering. Such terms are marked (TM reuse) below. New terms unique to Matthew are proposed here for the first time and are carried into 08_core_glossary.md for registry inclusion.

Fields provided per load-bearing term: Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Polish rendering & risk tier.

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PART 1 — Core Passage: Matthew 5:1–12 (The Beatitudes)

Matthew 5:1

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning in context	Polish rendering & risk
ὄρος	oros	mountain, hill	any elevated landform; also symbolic “the mountain” evoking Sinai	”mountain,” “hillside”	Matthew frames Jesus as a new Moses delivering authoritative teaching from a mountain — deliberate Sinai typology.	góra — Medium risk. Note for teaching: the Sinai echo (new Torah-giver) must be surfaced explicitly; “góra” alone carries no automatic typological signal in Polish.
μαθηταί	mathētai	learners, students	disciples in the full sense of committed followers, not merely pupils of a rabbi	”disciples,” “followers”	The immediate audience of the Sermon is the committed community, not the crowds generally (though 7:28 shows crowds overhearing).	uczniowie — Medium risk. Polish “uczeń” easily narrows to a school/catechesis pupil; must be paired with the full weight of costly personal following developed later (see ch. 4, 10, 16, 19). New Matthew-specific glossary entry: disciple.

Matthew 5:2

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἐδίδασκεν	edidasken	he was teaching	ongoing, authoritative instruction (imperfect tense = sustained action)	“taught,” “began to teach”	Introduces the discourse as authoritative teaching (cf. 7:28-29, “not as their scribes”), a plank of the “Authority of Jesus’ Teaching” doctrine.	nauczał — Medium risk. Must retain the authoritative, not merely informational, register; connects to new entry exousia/władza developed at 7:29 and ch.28.

Matthew 5:3

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
μακάριοι	makarioi	blessed, fortunate, flourishing	divine favor/commendation, not mere emotional happiness or luck	”blessed,” “happy,” “fortunate”	A pronouncement of God’s commendation on those the world does not consider fortunate; eschatological reversal, not a self-help formula for felt happiness.	błogosławieni — High risk. Polish colloquial religious culture sometimes drifts toward reading “błogosławiony” as ritual/priestly blessing (e.g., of objects, homes) rather than God’s own verdict of favor on a person’s status; must be anchored to God’s commendation, not a formula pronounced by a religious functionary.
πτωχοὶ τῷ πνεύματι	ptōchoi tō pneumati	poor in spirit/destitute in spirit	spiritual bankruptcy/utter dependence on God, not literal material poverty nor false modesty	”poor in spirit,” “those who know their spiritual need”	Recognition of one’s spiritual destitution apart from God — the opposite of Pharisaic self-sufficiency (cf. Righteousness Exceeding the Pharisees doctrine).	ubodzy w duchu — High risk. Risk of collapsing into literal material poverty (liberation-theology-style misreading) or into false humility as a virtue achieved by effort; must be taught as desperate reliance on grace, echoing baseline grace/łaska.
βασιλεία τῶν οὐρανῶν	basileia tōn ouranōn	kingdom/reign of the heavens	God’s present-and-coming sovereign reign; Matthew’s preferred synonym for “kingdom of God"	"kingdom of heaven,” “kingdom of God” (Matthew uses both)	Central Matthean theme: God’s reign breaking into history now (already) and consummated at the end of the age (not yet). NEW entry — see Part 2, ch. 3, and glossary.	królestwo niebieskie — High risk (see full treatment under Matthew 3 below; cross-reference baseline kingdom_of_god → królestwo Boże, Medium).

Matthew 5:4

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
πενθοῦντες	penthountes	those mourning	grief over sin, loss, or the brokenness of the world	”those who mourn”	Godly grief (cf. 2 Cor. 7:10 concept) over sin and the fallenness of the present age, which God himself will reverse.	płaczący — Low-Medium risk. Standard vocabulary; ensure not narrowed to bereavement alone.
παρακληθήσονται	paraklēthēsontai	they will be comforted/consoled	future divine comfort, consolation, encouragement	”shall be comforted,” “will be comforted”	Passive voice implies God as the unstated agent — divine, not merely human, comfort.	będą pocieszeni — Low risk. Standard.

Matthew 5:5

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
πραεῖς	praeis	gentle, meek	strength under God’s control, not weakness or passivity	”meek,” “gentle,” “humble”	Echoes Psalm 37:11; a disposition of trust that leaves vindication to God rather than seizing it by force.	cisi — Medium risk. Polish “cisi” (the quiet/gentle) can sound like passivity or timidity rather than restrained strength; teaching note required.
κληρονομήσουσιν τὴν γῆν	klēronomēsousin tēn gēn	will inherit the earth/land	eschatological inheritance of the renewed creation, echoing OT land-promise language	”inherit the earth/land”	Connects to the wider inheritance theme (cf. baseline adoption → usynowienie) — heirs of God’s coming kingdom, not present territorial conquest.	odziedziczą ziemię — Medium risk. Guard against nationalist/territorial misreadings; this is eschatological inheritance, not a claim about any earthly nation.

Matthew 5:6

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην	peinōntes kai dipsōntes tēn dikaiosynēn	hungering and thirsting for righteousness	intense, desperate longing for right-relatedness to God and right conduct	”hunger and thirst for righteousness”	δικαιοσύνη here carries Matthew’s characteristic ethical-practical sense (right living, kingdom-conduct) rather than Paul’s forensic-imputed sense (baseline imputed_righteousness) — see Part 2, ch. 5-6 discussion.	głodni i spragnieni sprawiedliwości — Critical risk. Same Polish word sprawiedliwość must carry Matthew’s ethical/kingdom-life sense here without being flattened into either (a) the forensic Romans sense alone, or (b) merit-earned righteousness through religious performance. Requires an explicit translator/teaching note distinguishing the two valid biblical registers of the same term.

Matthew 5:7

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἐλεήμονες	eleēmones	merciful ones	showing compassion/mercy that acts, not mere pity	”merciful”	Mercy shown to others as the pattern that reflects (and will receive) God’s own mercy.	miłosierni — Low risk. Strong positive resonance in Polish Catholic devotional culture (Divine Mercy devotion, Św. Faustyna); ensure the beatitude’s call to active mercy toward others is not eclipsed by devotional focus on receiving mercy alone.
ἐλεηθήσονται	eleēthēsontai	will be shown mercy	future passive; divine mercy as reciprocal outcome	”shall receive mercy,” “will be shown mercy”	God’s mercy toward the merciful — not a merit transaction, but a kingdom pattern of reciprocity flowing from grace already received.	dozna(ją) miłosierdzia — Medium risk. Must not be read as mercy earned by the act of showing mercy (works-merit framing); connect to baseline grace note on merit-cooperation risk.

Matthew 5:8

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
καθαροὶ τῇ καρδίᾳ	katharoi tē kardia	clean/pure in heart	inward moral and motivational purity, not ritual cleanliness	”pure in heart,” “clean of heart”	Contrasts with external ritual purity emphasized by Pharisaic tradition (cf. ch. 15, 23) — the heart, not ritual observance, is the locus of purity before God.	czystego serca — Medium risk. Risk of narrowing to ritual/liturgical purity categories familiar from Catholic sacramental practice (e.g., confession before Communion) rather than the comprehensive inward orientation Jesus describes.
ὄψονται τὸν Θεόν	opsontai ton Theon	will see God	eschatological, unmediated vision of God; beatific fellowship	”shall see God,” “will see God”	The eschatological hope of unmediated communion with God — the goal of the whole gospel narrative.	ujrzą Boga — Medium risk. Standard; resonates with the Catholic devotional concept of the beatific vision (wizja uszczęśliwiająca), which can be a helpful bridge if taught accurately as future hope grounded in Christ, not automatic reward for ritual merit.

Matthew 5:9

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
εἰρηνοποιοί	eirēnopoioi	peace-makers	active reconcilers, not passive peace-keepers or conflict-avoiders	”peacemakers”	Compound of baseline peace (εἰρήνη → pokój) + “-maker”; kingdom people actively pursue reconciliation, reflecting God’s own reconciling work (cf. baseline peace_with_god).	czyniący pokój — Medium risk. Distinguish from mere conflict-avoidance (“spokojni,” “unikający konfliktów”); this is active reconciling labor.
υἱοὶ Θεοῦ κληθήσονται	huioi Theou klēthēsontai	will be called sons of God	recognized/designated as God’s children; relational sonship of all believers	”children of God,” “sons of God”	Must be distinguished from the unique, eternal son_of_god (Syn Boży) title reserved for Christ alone (baseline note, Critical); here it is the adoptive sonship also described at baseline adoption (usynowienie).	synami Bożymi — Critical risk (by association). Must never blur with the capitalized Syn Boży title for Christ; use the plural/lower-case relational sense consistently, cross-referencing baseline son_of_god and adoption.

Matthew 5:10

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
δεδιωγμένοι ἕνεκεν δικαιοσύνης	dediōgmenoi heneken dikaiosynēs	having been persecuted for the sake of righteousness	suffering specifically because of righteous, kingdom-aligned living	”persecuted for righteousness’ sake”	Introduces the “Discipleship and the Cost of Following Jesus” doctrine at its outset: righteous kingdom-living provokes hostility, not automatic social approval.	prześladowani z powodu sprawiedliwości — High risk. Same sprawiedliwość ambiguity as 5:6; also must not be softened into generic suffering-for-any-cause language — this is suffering specifically for Christ-shaped righteousness.

Matthew 5:11

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ὀνειδίσωσιν…διώξωσιν…εἴπωσιν πᾶν πονηρὸν…ψευδόμενοι ἕνεκεν ἐμοῦ	oneidisōsin…diōxōsin…eipōsin pan ponēron…pseudomenoi heneken emou	revile…persecute…say every evil thing falsely…for my sake	insult, hostility, slander, specifically because of allegiance to Jesus personally	”revile,” “persecute,” “falsely say all kinds of evil against you because of me”	The persecution is Christ-centered, not generic — “for my sake” (ἕνεκεν ἐμοῦ) personalizes v.10’s “for righteousness” as ultimately allegiance to Christ himself.	z mego powodu — Critical risk. Must retain the explicit Christ-centered ground of the suffering (allegiance to Jesus personally), not merely “for a good cause” or Polish national-religious identity/suffering (cf. baseline christian_identity_in_christ Critical note on the “Polak-katolik” collision — identity/suffering must be located in Christ, not in inherited Catholic-national heritage).

Matthew 5:12

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
χαίρετε καὶ ἀγαλλιᾶσθε	chairete kai agalliasthe	rejoice and exult/be glad	full, exuberant joy, not stoic resignation	”rejoice and be glad,” “rejoice and be exceedingly glad”	Joy in the midst of persecution, grounded in eschatological reward, not denial of suffering’s reality.	radujcie się i weselcie — Low-Medium risk. Standard.
μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς	misthos hymōn polys en tois ouranois	your reward [is] great in the heavens	eschatological, God-given recompense, not wages earned by merit	”great reward in heaven”	Reward language must not collapse into a merit-earning transaction (cf. baseline grace risk on merit-cooperation); it is God’s gracious response to faithful, Spirit-enabled endurance.	wielka jest wasza zapłata w niebie — High risk. μισθός recurs across Matthew (6:1-6, 10:41-42, 20:8) as a load-bearing term; see new glossary entry misthos/zapłata/nagroda.
προφῆται	prophētai	prophets	God’s spokespersons under the old covenant	”prophets”	Connects the disciples’ suffering to the OT prophetic pattern — continuity of God’s redemptive story (Fulfillment of OT Prophecy doctrine).	prorocy — (TM reuse) Low risk, baseline prophet → prorok/prorocy.

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PART 2 — Chapter-by-Chapter Analysis, Matthew 1–28

Matthew 1 — Genealogy, Virgin Birth, Naming of Jesus

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
βίβλος γενέσεως	biblos geneseōs	book of origin/genealogy	genealogical record; echoes Genesis 5:1 LXX, framing Jesus as inaugurating a new creation-history	”genealogy,” “record of the genealogy”	Frames the whole Gospel as a new beginning parallel to Genesis.	rodowód — Low risk.
υἱὸς Δαβίδ	huios Dabid	son of David	royal, Davidic-covenant descent and messianic title	”son of David”	Establishes Jesus’ legal/royal right to the Davidic throne — foundational to “Jesus as the Promised Messiah and Son of David” doctrine. NEW entry.	Syn Dawida — Critical risk. Cross-reference baseline david (Low) and messiah (Critical); the title itself, not just the name, must be preserved as a messianic claim, not mere genealogical trivia.
Χριστός	Christos	Anointed One	title/name; the Greek equivalent of Hebrew Mashiach	”Christ,” “Messiah”	Used here as part of the formal name “Jesus Christ” (1:1, 1:16, 1:18) — the reader must recognize this as title, not surname.	Chrystus — Critical risk. NEW entry, distinct lexical form from baseline messiah (Mesjasz); note both are valid renderings of Χριστός depending on context — “Mesjasz” when the text unpacks the title explicitly (as at 1:16), “Chrystus” when functioning as part of the established name “Jezus Chrystus.” Both must retain full messianic force; never treat “Chrystus” as a mere surname.
παρθένος	parthenos	virgin	one who has not had sexual relations; here specifically Mary’s virginal conception	”virgin”	Fulfillment citation (Isa. 7:14) grounding the doctrine of the virgin birth and the Incarnation.	dziewica — High risk. Standard, but must be firmly anchored to the miraculous virginal conception, not read merely as a moral-purity compliment.
Ἐμμανουήλ…μεθ’ ἡμῶν ὁ Θεός	Emmanouēl…meth’ hēmōn ho Theos	Emmanuel…God with us	divine name signifying God’s personal presence among his people	”Immanuel, God with us”	Explicitly identifies Jesus as God’s personal presence — undergirds Deity of Christ; forms an inclusio with 28:20 (“I am with you always”).	Emmanuel…Bóg z nami — Critical risk. Must retain the full ontological claim (God himself present), not soften into merely “God is on our side” sentiment.
πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου	plērōthē to rhēthen hypo Kyriou dia tou prophētou	that it might be fulfilled which was spoken by the Lord through the prophet	formal fulfillment-citation formula, used ~12 times through Matthew	”that it might be fulfilled,” “to fulfill what was spoken”	Matthew’s signature theological argument: Jesus’ life fulfills the OT storyline exactly. Foundational to “Fulfillment of Old Testament Prophecy” doctrine. NEW entry.	aby się wypełniło, co powiedział Pan przez proroka — High risk. Requires readers to have (or be given) OT background (baseline fulfillment_of_prophecy doctrine, Medium — elevated to High for Matthew given the formula’s structural centrality, occurring 1:22, 2:15, 2:17, 2:23, 4:14, 8:17, 12:17, 13:35, 21:4, 27:9).
σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	sōsei ton laon autou apo tōn hamartiōn autōn	he will save his people from their sins	deliverance from the guilt/power of sin, embedded in the meaning of the name “Jesus” (Yeshua, “YHWH saves”)	“he will save his people from their sins”	Directly ties the name “Jesus” to the mission of salvation from sin — anchors baseline salvation and sin terms at the very outset of the Gospel.	(TM reuse) zbawienie/grzech — Critical (baseline). Note: salvation here is explicitly from sin, guarding against the baseline-flagged risk of “zbawienie” being assumed automatic through national/cultural Catholic belonging.

Matthew 2 — The Magi, Herod, Flight to Egypt

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
μάγοι	magoi	magi, wise men/astrologers	Eastern scholar-astrologers, not necessarily “kings” (a later legendary addition)	“wise men,” “magi”	Gentile outsiders recognize and honor the Jewish Messiah — early hint of the gospel’s universal scope (cf. baseline universal_scope_of_gospel).	mędrcy — Low-Medium risk. Popular piety (nativity scenes, szopka) often calls them “trzej królowie” (three kings) — a legendary title not in the text; teaching note recommended to avoid conflating tradition with text.
προσκυνέω	proskyneō	to bow down, do homage, worship	ranges from formal court homage to a superior to full religious worship of deity, depending on context	”worship,” “bow down to,” “pay homage”	At 2:11 ambiguous between royal homage and worship; the term recurs with increasing clarity toward unambiguous worship of the risen/divine Christ (14:33, 28:9, 28:17). NEW entry — context-sensitive across Matthew, similar to baseline called.	pokłonić się / oddać hołd / uwielbić — High risk. Context-dependent; flag every occurrence for review to confirm whether homage or worship is intended, per baseline’s ambiguity-handling protocol.
πληρωθῇ	plērōthē	fulfilled	(see Matt 1)	“fulfilled,” “this was to fulfill”	Three further fulfillment citations here (Micah 5:2, Hosea 11:1, Jeremiah 31:15) reinforce the Fulfillment doctrine across diverse OT genres (prophecy, historical narrative, lament).	(TM reuse pattern) see ch. 1 entry — High risk.

Matthew 3 — John the Baptist, Repentance, Baptism of Jesus

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
μετανοεῖτε	metanoeite	repent! change your mind/direction	a whole-person reorientation of mind, will, and life toward God — not mere remorse or a single ritual act	”repent,” “turn back,” “change your hearts”	John’s and Jesus’ (4:17) inaugural call. Foundational and load-bearing across the whole book. NEW entry.	nawracajcie się — Critical risk. EXPLICITLY REJECT “czyńcie pokutę” as the primary rendering: in Polish Catholic usage “pokuta” strongly denotes the ritual penance assigned within the Sacrament of Reconciliation (confession), risking collapse of Jesus’ call to total life-reorientation into a single sacramental act. “Nawrócenie/nawracać się” (turning, conversion) is the preferred rendering, matching the modern Biblia Tysiąclecia text and avoiding the sacramental-narrowing risk.
βασιλεία τῶν οὐρανῶν ἤγγικεν	basileia tōn ouranōn ēngiken	the kingdom of the heavens has drawn near	God’s reign is imminent/breaking in — both spatial “near” and temporal “at hand"	"kingdom of heaven is at hand/near”	First appearance (3:2) of Matthew’s signature phrase, repeated ~32 times through the book. Central to “The Kingdom of Heaven” doctrine. NEW entry.	królestwo niebieskie jest bliskie/nadeszło — High risk. Distinguish clearly from baseline kingdom_of_god (królestwo Boże, Medium) — the two Greek phrases (βασιλεία τῶν οὐρανῶν / βασιλεία τοῦ θεοῦ) are synonymous in Matthew’s usage (compare 19:23-24), not two different kingdoms. Primary Polish risk: “niebo” (heaven) in popular piety denotes chiefly the post-mortem destination (“pójść do nieba”), which can obscure the present, in-breaking, this-worldly dimension of God’s reign Jesus proclaims. Teaching note required at every occurrence.
καρπὸν ἄξιον τῆς μετανοίας	karpon axion tēs metanoias	fruit worthy of repentance	visible life-change evidencing genuine inward turning, not the repentance itself	”fruit that shows repentance,” “fruit worthy of repentance”	Genuine repentance produces observable moral fruit — anticipates ch. 7’s “by their fruits” and ch. 21’s fig-tree/vineyard imagery.	owoc godny nawrócenia — Medium risk. Connects to metanoia entry above; guards against reducing repentance to an inward feeling with no life change.
Φαρισαῖοι καὶ Σαδδουκαῖοι	Pharisaioi kai Saddoukaioi	Pharisees and Sadducees	two distinct Second Temple Jewish religious-political parties; Pharisees emphasized oral tradition and rigorous law-observance, Sadducees the priestly-aristocratic establishment	”Pharisees and Sadducees”	Establishes recurring antagonist groups central to “Righteousness Exceeding the Pharisees” doctrine.	Faryzeusze i Saduceusze — Low risk (proper-noun transliterations, standard across Polish Bible tradition).
Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός	Houtos estin ho Huios mou ho agapētos	This is my Son, the beloved	divine declaration of unique, beloved Sonship, echoing Ps. 2:7 and Isa. 42:1	”This is my beloved Son”	Trinitarian theophany at Jesus’ baptism — Father, Son, and Spirit (as dove) present together; foundational Deity/Sonship of Christ text.	(TM reuse) Syn Boży-adjacent — Critical (baseline son_of_god, father, holy_spirit). Repeated at 17:5 (Transfiguration).

Matthew 4 — Temptation, Call of the First Disciples

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
πειράζω / πειρασμός	peirazō / peirasmos	to test, try; testing/temptation	ranges from neutral “testing” to morally-loaded “temptation to sin"	"tempt,” “test,” “temptation”	The devil’s testing of Jesus recapitulates and reverses Israel’s wilderness failures (each of Jesus’ replies cites Deuteronomy) — Jesus as the obedient, true Israel/Son.	wystawiać na próbę / kusić — Medium risk. Same root recurs in the Lord’s Prayer (6:13, “lead us not into temptation”) — ensure consistent rendering across the book.
ὁ διάβολος	ho diabolos	the slanderer, the devil	personal, malevolent spiritual adversary, not an impersonal principle of evil	”the devil,” “the tempter,” “Satan”	A real, personal opponent of God’s kingdom — sets up the cosmic-conflict backdrop for the whole Gospel.	diabeł — Low-Medium risk. Standard.
ἁλιεῖς ἀνθρώπων	halieis anthrōpōn	fishers of men	metaphor for the disciples’ new vocation: gathering people into the kingdom	”fishers of men,” “fish for people”	The call to discipleship is inseparably a call to mission — anticipates the Great Commission (ch. 28).	rybacy ludzi — Low-Medium risk. Standard idiom, well established in Polish Bible tradition.
ἀκολουθέω	akoloutheō	to follow, go after	literal physical following; theologically, committed, costly personal allegiance to Jesus	”follow,” “followed him”	The foundational verb of discipleship throughout Matthew (4:20, 22; 8:19, 22-23; 9:9; 10:38; 16:24; 19:21, 27-28). NEW entry.	iść za [Jezusem] / pójść za Nim — High risk. Central to “Discipleship and the Cost of Following Jesus” doctrine; must not flatten into passive admiration or intellectual assent — this is active, costly, life-reordering allegiance.
Εὐαγγέλιον τῆς βασιλείας	Euangelion tēs basileias	gospel of the kingdom	the specific proclamation that God’s reign has arrived in Jesus	”gospel of the kingdom,” “good news of the kingdom”	Combines baseline gospel (Ewangelia) with the new kingdom_of_heaven term — Matthew’s programmatic summary phrase for Jesus’ whole ministry (4:23, 9:35, 24:14).	Ewangelia królestwa — High risk. Compounds two Critical/High baseline-and-new risks; must not narrow “Ewangelia” to the four Gospel books (per baseline note) nor “królestwo” to an afterlife destination (per ch. 3 note above).

Matthew 5 (beyond the core passage, vv. 13–48) — Salt/Light, Law Fulfilled, Antitheses

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἅλας τῆς γῆς / φῶς τοῦ κόσμου	halas tēs gēs / phōs tou kosmou	salt of the earth / light of the world	metaphors for the disciples’ preserving and illuminating influence in the world	”salt of the earth,” “light of the world”	Disciples’ visible, world-facing identity flowing from kingdom-life, not private piety.	sól ziemi / światło świata — Medium risk. Both phrases have become fully secularized Polish idioms (praise for an admirable person, divorced from discipleship) — teaching note required to recover the specific kingdom-mission sense.
πληρῶσαι τὸν νόμον	plērōsai ton nomon	to fulfill the Law	complete/bring to intended fullness, not abolish	”fulfill the law”	Jesus does not abolish but fulfills and fully reveals the intent of the Mosaic Law — foundational to “The Authority of Jesus’ Teaching” and “Fulfillment of OT Prophecy” doctrines.	wypełnić Prawo — High risk. Cross-reference baseline law (Prawo, High); must not be read as either (a) abolition of the Law’s moral substance or (b) mere reaffirmation of legal code unchanged.
ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων	ean mē perisseusē hē dikaiosynē hymōn pleion tōn grammateōn kai Pharisaiōn	unless your righteousness exceeds that of the scribes and Pharisees	a righteousness of inward heart-transformation exceeding external legal compliance	”unless your righteousness surpasses…”	Thesis statement of “Righteousness Exceeding the Pharisees” doctrine.	sprawiedliwość…większa niż uczonych w Piśmie i faryzeuszów — Critical risk. Same term-collision as 5:6/5:10 above: sprawiedliwość must be taught here as heart-level, kingdom-shaped righteousness that exceeds external religious performance — a direct critique of merit-and-observance religion, resonant with (not contradictory to) baseline’s Critical warning on righteousness.
τέλειοι	teleioi	complete, mature, whole	wholeness/maturity of covenant loyalty, not sinless moral perfectionism	”perfect,” “complete,” “whole” (5:48)	“Be perfect as your heavenly Father is perfect” — a call to comprehensive Godlike love (5:44-48 context), not flawless performance.	doskonali — High risk. Risk of works-righteousness misreading (achievable moral perfectionism); must be anchored to the preceding call to indiscriminate love, and read alongside grace.

Matthew 6 — Prayer, Fasting, Treasure, the Father’s Care

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ὑποκριταί	hypokritai	hypocrites, actors/pretenders	those performing religious devotion for human approval rather than sincere devotion to God	”hypocrites”	Repeated critique (6:2, 5, 16) of performative piety — directly relevant to Righteousness Exceeding the Pharisees.	obłudnicy — Medium risk. Established Biblia Tysiąclecia rendering; keep consistent with ch. 15 and ch. 23 usage.
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς	Pater hēmōn ho en tois ouranois	Our Father who is in the heavens	intimate, relational address to God as Father of the covenant community	”Our Father in heaven”	The Lord’s Prayer — the paradigm prayer of kingdom disciples; connects baseline father (Ojciec, Critical) to corporate, not merely individual, sonship.	(TM reuse) Ojcze nasz, któryś jest w niebie — Critical (baseline father). Use the historic, universally known Polish liturgical wording for pastoral resonance.
ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν	aphes hēmin ta opheilēmata hēmōn	forgive us our debts	sins conceived of as a debt owed to God, requiring release	”forgive us our debts/trespasses”	Forgiveness modeled reciprocally on human forgiveness (6:14-15) — connects to baseline sin (grzech) via debt-metaphor.	odpuść nam nasze winy — Medium-High risk. Standard ecumenical wording; ensure “winy” (guilt/debts) is not read as merely social offenses divorced from standing before God.
θησαυρός…μαμωνᾷ	thēsauros…mamōna	treasure…mammon (wealth personified)	ultimate allegiance and trust, competing with God for supreme loyalty	”treasure,” “mammon,” “money”	Wealth as a rival master to God — direct challenge to divided loyalty, relevant to Discipleship and the Cost of Following Jesus.	skarb…mamona — Medium risk. “Mamona” is transliterated and standard.

Matthew 7 — Judging Others, the Narrow Gate, True and False Disciples

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
μὴ κρίνετε	mē krinete	do not judge	censorious, hypocritical condemnation of others, not all moral discernment (cf. v.6, 15-20 which require discernment)	“judge not,” “do not judge”	Warns against hypocritical condemnation while the rest of the chapter requires careful discernment of true/false teachers and fruit — a real semantic-range tension requiring careful handling.	nie sądźcie — Medium risk. Widely known Polish idiom (“nie sądźcie, abyście nie byli sądzeni”) risks flattening into a blanket “never evaluate anything” reading, contradicted by the chapter’s own call to discern false prophets by their fruit.
ψευδοπροφῆται…καρποί	pseudoprophētai…karpoi	false prophets…fruits	counterfeit spiritual teachers identified by the observable outcome/character of their lives and teaching	”false prophets,” “by their fruits”	Connects to prophet/prophecy baseline terms (Low) — but here warns of false prophetic claimants, relevant also to ch. 24’s end-times false prophets.	fałszywi prorocy…owoce — Medium risk.
Κύριε, Κύριε	Kyrie, Kyrie	Lord, Lord	emphatic repeated address; here a warning that verbal confession without obedience is insufficient	”Lord, Lord”	Anticipates 10:9’s “Jesus is Lord” confession theme (baseline lord, Critical) — mere verbal lordship-confession without doing the Father’s will does not save.	(TM reuse) Pan, Panie — Critical (baseline lord). Must be read alongside baseline’s Romans 10:9 requirement — confession and obedience are inseparable, not two competing soteriologies.
ἐπὶ τὴν πέτραν	epi tēn petran	on the rock	a firm, stable foundation of obedient response to Jesus’ words	”on the rock”	The wise builder obeys Jesus’ teaching — foreshadows the πέτρα wordplay of 16:18 (Peter/rock), though a distinct referent (obedience to Jesus’ words, not Peter).	na skale — Medium risk. Note for reviewers: do not conflate this foundation-image with 16:18’s Peter/church wordplay; they are related but distinct uses of πέτρα.

Matthew 8 — Healing Miracles, the Centurion’s Faith, “Son of Man,” Storm Stilled

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
υἱὸς τοῦ ἀνθρώπου	huios tou anthrōpou	son of man	Jesus’ preferred self-designation; draws on Daniel 7:13-14’s exalted heavenly figure receiving everlasting dominion, while also carrying overtones of humble humanity	”Son of Man”	First occurrence (8:20). Combines humility (homelessness, suffering) with the exalted authority to come — central Christological title distinct from, and complementary to, “Son of God.” NEW entry.	Syn Człowieczy — Critical risk. Polish readers may hear only “a human being,” losing the Daniel 7 exaltation-and-authority overtone; conversely, must not be collapsed into “Son of God” and thereby lose its distinct emphasis on Jesus’ identification with humble, suffering humanity. Recurs constantly through the book (9:6, 10:23, 12:8, 16:13, 16:27-28, 17:9, 17:22, 19:28, 20:18, 20:28, 24:27-44, 25:31, 26:2, 26:24, 26:45, 26:64).
ὀλιγόπιστοι	oligopistoi	little-faiths, ones of little faith	compound: “little” + baseline faith (πίστις)	“you of little faith,” “why are you so afraid, you have so little faith”	First occurrence (8:26). Faith that is genuine but immature/inconsistent — different from unbelief.	małej wiary — High risk. Cross-reference baseline faith (wiara, Critical); must not be read as condemnation of unbelief but as gentle correction of wavering faith — a pastoral distinction.
πίστις (ἑκατοντάρχου)	pistis (hekatontarchou)	faith (of the centurion)	personal trust in Jesus’ authority/word, exercised by a Gentile outsider	”such great faith,” “I have not found such faith”	The centurion — a Gentile, a symbol of Roman authority — models exemplary faith, prefiguring the gospel’s reach to the nations.	(TM reuse) wiara — Critical (baseline faith).

Matthew 9 — Calling of Matthew, Forgiveness of Sins, New Wine, the Harvest

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἀφέωνταί σου αἱ ἁμαρτίαι	apheōntai sou hai hamartiai	your sins are forgiven	authoritative divine forgiveness, pronounced directly by Jesus	”your sins are forgiven”	Jesus claims the divine prerogative to forgive sins directly (9:2-6) — a direct claim to divine authority (Deity of Christ; Authority of Jesus’ Teaching).	(TM reuse) grzechy…odpuszczone — Critical (baseline sin). Note: Jesus forgives directly and immediately here, without ritual/sacramental mediation — relevant background for later teaching on ch. 16/18 “binding and loosing.”
τελῶναι καὶ ἁμαρτωλοί	telōnai kai hamartōloi	tax collectors and sinners	socially and religiously despised outsiders, Jesus’ table companions	”tax collectors and sinners”	Jesus’ scandalous table fellowship with social/religious outcasts — enacts the gospel’s reach to the unrighteous, apart from merit.	celnicy i grzesznicy — Medium risk.
θερισμὸς…ἐργάτας	therismos…ergatas	harvest…workers	mission imagery: abundant spiritual need and the call for laborers	”the harvest is plentiful…laborers”	Introduces the missionary urgency that becomes explicit in ch. 10 and culminates in ch. 28’s Great Commission.	żniwo…robotnicy — Medium risk.

Matthew 10 — Commissioning of the Twelve, Cost of Discipleship

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἐξουσία	exousia	authority, delegated power	legitimate, derived authority to act on behalf of another; distinct from raw force (δύναμις/power)	“authority,” “power”	Jesus delegates his own authority to the Twelve for ministry (10:1) — first explicit transfer of Jesus’ authority to followers, developing “The Authority of Jesus’ Teaching” doctrine toward its ch. 28 climax. NEW entry.	władza — High risk. Central term for the Authority doctrine; risk of conflating Jesus’-derived apostolic authority with later institutional/hierarchical ecclesial authority claims, or conversely diminishing it to mere personal charisma. Recurs 7:29, 9:6, 9:8, 21:23-27, 28:18.
πρόβατα ἀπολωλότα οἴκου Ἰσραήλ	probata apolōlota oikou Israēl	lost sheep of the house of Israel	the immediate, initial scope of the Twelve’s mission (contrast with the post-resurrection universal scope of ch. 28)	“lost sheep of the house of Israel”	Establishes salvation-historical sequencing: mission to Israel first, then (ch. 28) to all nations — not a permanent restriction.	owce zaginione z domu Izraela — Medium risk. Must be taught in sequence with ch. 28, not as a permanent ethnic limitation on the gospel.
ὁ ἆρας τὸν σταυρὸν αὐτοῦ / ἀκολουθεῖ ὀπίσω μου	ho aras ton stauron autou / akolouthei opisō mou	he who takes up his cross…follows after me	radical, potentially fatal, self-denying allegiance to Jesus	”take up his cross and follow me”	First occurrence of the cross-bearing discipleship saying (also 16:24) — the definitive statement of “Discipleship and the Cost of Following Jesus.” NEW entry.	weźmie swój krzyż i idzie za Mną — Critical risk. In Polish culture, “nosić swój krzyż” (“to bear one’s cross”) has become a fully secularized idiom for “to endure any life burden or hardship” (illness, difficult marriage, poverty), entirely detached from Christ. This is a direct and pervasive idiom-collision risk: the saying must be taught as costly, Christ-specific allegiance risking death for his sake — not generic fatalistic endurance of misfortune.
ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	ho apolesas tēn psychēn autou heneken emou heurēsei autēn	he who loses his life for my sake will find it	ψυχή ranges between “life” (this-worldly existence) and “soul” (the inner/eternal self) — Matthew’s usage (BT: “życie”) favors holistic life, not a body/soul dualism	”whoever loses his life for my sake will find it”	Paradox at the heart of discipleship: self-preservation is self-loss; self-surrender to Christ is true life.	kto straci swoje życie z mego powodu, odnajdzie je — High risk. Prefer życie (life) over duszę (soul) to avoid a Platonic soul/body dualism reading disconnected from Matthew’s holistic sense; note the strong Polish Catholic afterlife/soul framework as a risk of misdirecting this toward “saving one’s soul” abstractly rather than whole-life allegiance to Christ now.

Matthew 11 — John the Baptist’s Question, Woes, “Come to Me”

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἡ βασιλεία τῶν οὐρανῶν βιάζεται	hē basileia tōn ouranōn biazetai	the kingdom of heaven suffers violence / advances forcefully	genuinely ambiguous verb form (middle or passive voice both grammatically possible) — either the kingdom is forcibly opposed, or it forcefully breaks in	”the kingdom of heaven has suffered violence,” “the kingdom of heaven is forcefully advancing”	A genuinely disputed exegetical crux (11:12); flagged per baseline ambiguity-handling protocol.	królestwo niebios doznaje gwałtu / z gwałtownością wznosi się — High risk. AMBIGUITY FLAG: record both candidate renderings in the segment cache; select based on immediate context (John’s imprisonment) but flag for theologian review given the doctrinal weight of “The Kingdom of Heaven.”
κοπιῶντες καὶ πεφορτισμένοι…ζυγός μου χρηστός	kopiōntes kai pephortismenoi…zygos mou chrēstos	weary and burdened…my yoke is kind/good	those exhausted by legalistic religious burden; Jesus’ “yoke” (a rabbinic metaphor for a teacher’s instruction) as restful rather than crushing	”weary and burdened…my yoke is easy”	Contrasts Jesus’ authoritative teaching with the burdensome legal tradition of the scribes/Pharisees — Authority of Jesus’ Teaching and Righteousness Exceeding the Pharisees converge here.	utrudzeni i obciążeni…moje jarzmo jest lekkie — Medium risk.

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

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
Κύριος…τοῦ σαββάτου	Kyrios…tou sabbatou	Lord…of the Sabbath	supreme authority even over the Law’s most sacred institution	”Lord of the Sabbath”	Direct claim to divine authority over the Mosaic Law itself — combines baseline lord (Critical) with the Authority doctrine.	(TM reuse) Pan szabatu — Critical (baseline lord).
βλασφημία εἰς τὸ Πνεῦμα [τὸ Ἅγιον]	blasphēmia eis to Pneuma [to Hagion]	blasphemy against the [Holy] Spirit	a specific, unforgivable sin: willful, hardened attribution of the Spirit’s works to Satan	”blasphemy against the Holy Spirit,” “unforgivable sin”	One of Scripture’s most pastorally sensitive statements — must be taught with great care to avoid inducing false despair in troubled consciences.	bluźnierstwo przeciw Duchowi Świętemu — Critical risk. Requires explicit pastoral note (as in the baseline’s approach to other Critical terms): genuine repentant fear of having committed this sin is itself evidence one has not; must not be taught in a way that produces unwarranted spiritual despair.
σημεῖον Ἰωνᾶ	sēmeion Iōna	sign of Jonah	typological pointer: Jonah’s three days in the fish prefigure Jesus’ three days in the grave	”sign of Jonah”	Ties Fulfillment of OT typology to the Resurrection doctrine.	znak Jonasza — Medium-High risk. Requires OT narrative background (Jonah) many readers may lack.

Matthew 13 — Parables of the Kingdom

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
παραβολή	parabolē	parable, comparison set alongside	an extended figurative teaching form, both revealing to the receptive and concealing from the resistant (13:10-15)	“parable”	Jesus’ primary teaching form for kingdom truths — connects Authority of Jesus’ Teaching to the Kingdom of Heaven doctrine.	przypowieść — Low-Medium risk. Standard.
μυστήρια τῆς βασιλείας τῶν οὐρανῶν	mystēria tēs basileias tōn ouranōn	mysteries of the kingdom of the heavens	previously hidden, now-revealed truths about God’s inaugurated-but-not-yet-consummated reign	”mysteries/secrets of the kingdom of heaven”	Ties directly into the Kingdom of Heaven doctrine’s “already/not yet” tension — several parables (weeds, mustard seed, leaven, net) teach this tension explicitly.	tajemnice królestwa niebieskiego — High risk. Cross-reference kingdom_of_heaven (ch. 3); “tajemnica” in Polish Catholic usage also denotes sacramental mystery (tajemnice wiary), a generally compatible but distinct sense worth noting.
συντέλεια τοῦ αἰῶνος	synteleia tou aiōnos	the completion/end of the age	the culmination of the present evil age, followed by the age to come — not annihilation of the cosmos	”the end of the age,” “the end of the world”	First occurrence (13:39-40, weeds parable); central to “Judgment and the End of the Age” doctrine. NEW entry.	koniec świata — High risk. Standard Biblia Tysiąclecia rendering, but Polish colloquial usage of “koniec świata” (used for any disaster, pop-culture apocalypse films, hyperbolic complaints — “to nie koniec świata,” “to jest koniec świata”) risks trivializing or sensationalizing the specific, sober eschatological claim: the consummation of the present age, followed by the age to come, not cosmic annihilation.

Matthew 14 — Beheading of John, Feeding of the Five Thousand, Walking on Water

No major new theological vocabulary is introduced. This chapter reuses and reinforces: ὀλιγόπιστος / małej wiary (established ch. 8), faith/wiara (baseline, Critical), and son_of_god/Syn Boży (14:33, disciples’ confession — baseline, Critical). Note for teaching: 14:33’s worship-confession (“Truly you are the Son of God”) is the first unambiguous post-Sermon confession of Jesus’ full divine Sonship by the disciples, marking narrative progression rather than introducing new vocabulary.

Matthew 15 — Tradition vs. Command of God, the Canaanite Woman

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἡ παράδοσις τῶν πρεσβυτέρων	hē paradosis tōn presbyterōn	the tradition of the elders	human, rabbinic oral tradition that had, in Jesus’ critique, come to nullify God’s actual command	”the tradition of the elders”	Jesus sharply distinguishes human religious tradition from the actual command of God (15:3, 6, 9) — directly relevant to Authority of Jesus’ Teaching and Righteousness Exceeding the Pharisees. NEW entry.	tradycja przodków / starszych — Critical risk. MUST be explicitly distinguished from the capitalized Sacred Tradition (Tradycja) of Catholic theology, which is held as co-authoritative with Scripture. This passage critiques a specific human, rabbinic tradition that supplanted God’s command — it must not be taught or received as a general biblical argument against the concept of church Tradition as such, nor may this distinction be flattened to avoid the passage’s genuine force. Requires a careful, explicit teaching note in every occurrence.
ὃ κοινοῖ τὸν ἄνθρωπον	ho koinoi ton anthrōpon	that which defiles the person	moral/inward defilement (words, thoughts, motives) as opposed to ritual/external impurity	”what defiles a person”	Relocates true impurity from external/ritual categories to the heart — connects to 5:8’s “pure in heart.”	to, co czyni człowieka nieczystym — Medium risk.

Matthew 16 — Peter’s Confession, the Church, the Keys, Foretelling the Cross

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
Σὺ εἶ ὁ Χριστὸς, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος	Sy ei ho Christos, ho Huios tou Theou tou zōntos	You are the Christ, the Son of the living God	full, exclusive confession of Jesus’ unique messianic identity and divine Sonship	”You are the Christ, the Son of the living God”	Peter’s confession is the narrative and theological hinge of Matthew — combines Messianic Promise, Deity of Christ, and Sonship of Christ doctrines in one sentence.	(TM reuse) Ty jesteś Mesjasz [Chrystus], Syn Boga żywego — Critical (baseline messiah, son_of_god). Both Polish renderings of Χριστός (Mesjasz/Chrystus, per ch. 1 note) are defensible here; prefer Mesjasz to make the title explicit, following BT precedent, but “Chrystus” is not incorrect.
σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν	sy ei Petros, kai epi tautē tē petra oikodomēsō mou tēn ekklēsian	you are Peter, and on this rock I will build my church	wordplay between Πέτρος (Peter) and πέτρα (rock); the referent of “this rock” (Peter personally, Peter’s confession, or Christ himself) is exegetically disputed across Christian traditions	”you are Peter, and on this rock I will build my church”	MAJOR DENOMINATIONAL COLLISION POINT. This verse is the foundational proof-text for the Roman Catholic doctrine of Petrine primacy and papal succession — a doctrine of central importance in Polish Catholic identity and reinforced by the historical significance of the Polish pope, John Paul II. Protestant tradition typically reads “this rock” as Peter’s confession of Christ (v.16) or Christ himself, not an office transmitted to successors.	Ty jesteś Piotr [Skała], i na tej skale zbuduję Kościół mój — Critical risk. The curriculum must present the text’s own wordplay and range of legitimate historic interpretation without either (a) silently assuming the papal-succession reading as the only correct one, or (b) suppressing the wordplay to avoid the debate. NEW entry church_on_the_rock. Human theologian review mandatory for every occurrence.
δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν…ὃ ἐὰν δήσῃς…ὃ ἐὰν λύσῃς	dōsō soi tas kleidas tēs basileias tōn ouranōn…ho ean dēsēs…ho ean lysēs	I will give you the keys of the kingdom of heaven…whatever you bind…whatever you loose	authoritative, delegated power of declaration/administration (a rabbinic idiom for authoritative teaching-decisions), not necessarily a literal physical key or an exclusively sacramental-confessional power	”keys of the kingdom…bind…loose”	MAJOR COLLISION POINT: directly underlies the papal “power of the keys” (władza kluczy) symbolized on the Vatican coat of arms, and is also invoked (alongside 18:18) for the Catholic Sacrament of Reconciliation’s sacramental absolution. NEW entries keys_of_the_kingdom, bind_and_loose.	klucze królestwa niebieskiego…zwiążesz…rozwiążesz — Critical risk. Must not default to either (a) an exclusively institutional-papal reading, or (b) an exclusively individual-sacramental-confession reading, as the only possible sense; the curriculum should present “binding and loosing” primarily as authoritative teaching/community-discipline (as ch. 18 applies it congregationally) while acknowledging its historic role in Catholic doctrine. Human theologian review mandatory.
ἆραι τὸν σταυρὸν αὐτοῦ / ἀπαρνησάσθω ἑαυτόν	arai ton stauron autou / aparnēsasthō heauton	take up his cross / deny himself	(see ch. 10 entry on cross-bearing); ἀπαρνέομαι = renounce, disown	”take up his cross…deny himself”	Second occurrence of the cross-bearing saying (16:24), now explicitly following Jesus’ first passion prediction — cost of discipleship tied directly to Jesus’ own suffering, not generic hardship.	(TM cross-reference ch. 10) weźmie swój krzyż…zaprze się samego siebie — Critical (see ch. 10 note).

Matthew 17 — Transfiguration, Faith and the Mustard Seed, Temple Tax

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
μετεμορφώθη	metemorphōthē	he was transformed/transfigured	a visible, glorious change of outward appearance revealing inner divine reality, not a metaphorical “personal transformation"	"he was transfigured”	Reveals Jesus’ hidden divine glory (δόξα, baseline glory) to the inner circle — Deity of Christ confirmed by a second theophany (“This is my beloved Son,” echoing 3:17).	przemienił się — Medium risk (positive cultural resonance: Przemienienie Pańskie, Aug. 6, is an established feast in the Polish liturgical calendar — helpful anchor, but ensure the historical, once-for-all event is not reduced to a devotional feast-day theme only).
ἀπιστία	apistia	unbelief, faithlessness	the negation of baseline faith (πίστις)	“unbelief,” “lack of faith”	Contrasted with the mustard-seed faith Jesus commends — even small, genuine faith accomplishes what unbelief cannot.	niewiara — Medium risk.

Matthew 18 — Church Discipline, Forgiveness, the Lost Sheep

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
σκανδαλίσῃ…τῶν μικρῶν	skandalisē…tōn mikrōn	causes to stumble…of the little ones	leading a vulnerable believer into sin or away from faith	”causes one of these little ones to stumble”	Grave warning against damaging the faith of the vulnerable — humility and childlikeness as kingdom values.	prowadzić do zgorszenia / do grzechu…maluczkich — Medium risk.
ἐὰν ἁμαρτήσῃ εἰς σὲ ὁ ἀδελφός σου…ἔλεγξον αὐτὸν…ἐὰν δὲ παρακούσῃ…εἰπὲ τῇ ἐκκλησίᾳ	ean hamartēsē eis se ho adelphos sou…elegxon auton…ean de parakousē…eipe tē ekklēsia	if your brother sins against you…point out his fault…if he refuses to listen…tell it to the church	a structured, escalating, congregational process of restorative confrontation, culminating in the gathered church’s involvement	”if your brother sins against you…”	The founding text of “The Church and Church Discipline” doctrine: correction and restoration are the responsibility of the gathered community of believers, not exclusively a clergy-administered sacramental process. NEW entry church_discipline.	jeśli twój brat zgrzeszy przeciw tobie…wskaż mu jego błąd…jeśli…cię nie usłucha, powiedz Kościołowi/wspólnocie — Critical risk. In Polish Catholic ecclesiology, correction of sin is chiefly channeled through the individual, priest-mediated Sacrament of Reconciliation; this text’s congregational, non-clerical discipline process is a significant structural collision requiring explicit teaching. Cross-reference baseline church (kościół, Medium — distinguishing local congregation from capital-K institution) — here render ekklēsia as the local gathered community exercising this responsibility.
ἐὰν δήσητε…λύσητε	ean dēsēte…lysēte	if you bind…loose	(see ch. 16 note); here explicitly applied to the congregation’s corporate discipline decision, not an individual office alone	”whatever you bind…loose”	Confirms that the “binding and loosing” authority of ch. 16 is exercised corporately by the gathered church community in a discipline context, not solely by a single office-holder.	(TM cross-reference ch. 16) — Critical.
οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν	hou gar eisin dyo ē treis synēgmenoi eis to emon onoma, ekei eimi en mesō autōn	for where two or three are gathered in my name, there I am in their midst	Christ’s promised presence with the gathered community, specifically in this chapter’s discipline context	”where two or three are gathered in my name”	Frequently quoted as a stand-alone comfort-verse for any small gathering; its original context is specifically the weighty, sober business of church discipline.	gdzie dwaj albo trzej zebrani są w imię moje, tam jestem pośród nich — Medium risk. Note for teaching: preserve the original disciplinary context alongside its broader devotional application; do not let the verse’s popular devotional use erase its structural role in this chapter’s argument.
ἑβδομηκοντάκις ἑπτά	hebdomēkontakis hepta	seventy times seven (or “seventy-seven”)	genuine textual/grammatical ambiguity: either 77 or 490 (70×7), echoing Genesis 4:24	”seventy times seven,” “seventy-seven times”	Either way, the point is limitless forgiveness — the numerical ambiguity does not affect the doctrinal point but should be flagged per baseline’s ambiguity protocol.	siedemdziesiąt siedem razy / siedemdziesiąt razy siedem — Medium risk. AMBIGUITY FLAG: record both candidate renderings; either is defensible, but consistency across the curriculum is required.

Matthew 19 — Divorce, Children, the Rich Young Man

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἀπολύσῃ τὴν γυναῖκα αὐτοῦ…εἰ μὴ ἐπὶ πορνείᾳ	apolysē tēn gynaika autou…ei mē epi porneia	divorce his wife…except for sexual immorality	πορνεία’s precise reference (adultery specifically, or broader sexual sin, or a betrothal-related technicality) is exegetically debated and carries major pastoral consequence	”divorce…except for sexual immorality/marital unfaithfulness”	MAJOR PASTORAL AND DOCTRINAL COLLISION POINT. Roman Catholic doctrine holds sacramental marriage strictly indissoluble (addressing hardship cases instead through annulment, which operates on a different theological basis — the absence of a valid marriage from the outset — rather than the dissolution of a valid one); many Protestant traditions read this exception clause as permitting divorce (and often remarriage) in cases of sexual immorality. NEW entry divorce_exception_clause.	oddalić żonę…z powodu nierządu (porneia) — Critical risk. The curriculum must present the text’s own wording and the range of major Christian traditions’ historic readings without silently resolving the debate in either direction; flag every occurrence for human theologian review given the pastoral weight for a divorced/remarried or annulment-seeking audience.
τέλειος	teleios	complete, whole, mature	(see 5:48); here linked to costly, total-life discipleship (19:21, “if you want to be perfect…sell…follow me”)	“perfect,” “complete”	Connects Righteousness Exceeding the Pharisees and Discipleship/Cost of Following Jesus doctrines: total, undivided allegiance, not merely rule-keeping.	(TM cross-reference ch. 5) doskonały — High risk (see 5:48 note).
παλιγγενεσία	palingenesia	regeneration, new genesis, renewal	cosmic, eschatological renewal of all things at the consummation of the age (Matthew’s specific referent here — distinct from the individual “new birth” sense the same Greek word carries elsewhere in the NT, e.g. Titus 3:5)	“the renewal of all things,” “the regeneration”	Ties Judgment/End of the Age doctrine to the promised reward for costly discipleship (19:28-29). NEW entry.	odnowienie [wszystkiego] — High risk. Flag the semantic-range ambiguity: this is cosmic/eschatological renewal, not individual conversion-regeneration; do not conflate with a “born again” personal-salvation reading.

Matthew 20 — Laborers in the Vineyard, the Ransom Saying

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
μισθός	misthos	wages, pay, reward	ranges from literal daily wages (parable’s surface level) to eschatological reward (5:12, 6:1-6)	“wages,” “reward”	The vineyard parable subverts merit-based wage-expectations with God’s sovereign generosity — grace, not strict proportional merit, governs kingdom reward (cf. baseline grace).	(TM cross-reference 5:12) zapłata/nagroda — High risk.
δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν	dounai tēn psychēn autou lytron anti pollōn	to give his life [as] a ransom in place of many	a costly, substitutionary payment securing release/liberation for others, at the cost of the payer’s own life	”to give his life as a ransom for many”	The single clearest atonement statement in Matthew (20:28) — Jesus’ death as a costly, substitutionary payment on behalf of others. NEW entry ransom, Critical — distinct Greek term from the atonement vocabulary already established in the baseline Romans package (which uses ἱλαστήριον/ἀπολύτρωσις-family language, not λύτρον).	oddać swoje życie na okup za wielu — Critical risk. Must preserve the costly, substitutionary, “in place of” (ἀντί) force; must not be flattened into a vague “helped many” or “served many” reading, nor over-literalized into a payment transacted with Satan (an ancient but rejected “ransom theory” extreme).

Matthew 21 — Triumphal Entry, Temple Cleansing, the Rejected Stone

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ὡσαννά…εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου	hōsanna…eulogēmenos ho erchomenos en onomati Kyriou	Hosanna…blessed is he who comes in the name of the Lord	Hebrew acclamation (“save now/we pray”), applied here as royal-messianic welcome, citing Ps. 118	”Hosanna…blessed is he who comes in the name of the Lord”	Public, royal-messianic acclamation of Jesus as the coming one — connects Messianic Promise and Son of David doctrines to public confession.	Hosanna…błogosławiony, który przychodzi w imię Pańskie — Medium risk. “Hosanna” is transliterated and already liturgically familiar in Polish (Sanctus of the Mass); positive resonance, low comprehension risk.
οἶκος προσευχῆς…σπήλαιον λῃστῶν	oikos proseuchēs…spēlaion lēstōn	house of prayer…den/cave of robbers	the Temple’s proper purpose (prayer/worship) corrupted by exploitative commercial practice	”house of prayer…den of robbers”	Jesus’ authoritative act of judgment on corrupted worship — Authority of Jesus’ Teaching enacted, not merely spoken.	dom modlitwy…jaskinia zbójców — Low-Medium risk.
λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας	lithon hon apedokimasan hoi oikodomountes, houtos egenēthē eis kephalēn gōnias	the stone which the builders rejected has become the head of the corner	messianic typology (Ps. 118:22): Jesus, rejected by Israel’s leaders, becomes the foundational cornerstone of the new building (the church)	“the stone the builders rejected has become the cornerstone”	Ties Fulfillment of OT Prophecy to both the rejection/crucifixion and the founding of the church.	kamień odrzucony przez budujących stał się kamieniem węgielnym — Medium-High risk. Requires OT background (Ps. 118) many readers may lack, per baseline’s fulfillment-doctrine note.

Matthew 22 — Wedding Feast, Render to Caesar, the Greatest Commandment, Whose Son Is the Christ?

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
πολλοὶ…κλητοί, ὀλίγοι δὲ ἐκλεκτοί	polloi…klētoi, oligoi de eklektoi	many are called, but few are chosen	invitation extended broadly; the elect/chosen constitute a distinct, narrower category	”many are called, but few are chosen”	Directly reuses baseline called/calling (powołany/powołanie, High/Critical) and election (wybranie, High) in a single verse — the parable’s warning against presuming on the invitation without genuine, garment-appropriate response.	(TM reuse) wielu jest powołanych, lecz mało wybranych — Critical (baseline election, calling). Must not collapse “powołanie” here into the culturally dominant Polish sense of a call to priesthood/religious life (baseline Critical warning); this is God’s universal gospel invitation contrasted with the narrower company of the truly responsive.
Ἀπόδοτε…τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ	Apodote…ta Kaisaros Kaisari kai ta tou Theou tō Theō	render…the things of Caesar to Caesar and the things of God to God	proper, distinct spheres of obligation to civil authority and to God, without collapsing one into the other	”render to Caesar what is Caesar’s, and to God what is God’s”	Foundational text for church-state relations; already a fully secularized Polish idiom (“co cesarskie, cesarzowi”), risking loss of its original force regarding ultimate allegiance to God.	oddajcie Cezarowi, co jest Cezara, a Bogu, co jest Bożego — Medium-High risk. Note the idiom-secularization risk (parallel to “sól ziemi,” “swój krzyż”) — recover the specific point that civil obligation never overrides supreme allegiance to God.
ἀγαπήσεις Κύριον τὸν Θεόν σου…ἀγαπήσεις τὸν πλησίον σου	agapēseis Kyrion ton Theon sou…agapēseis ton plēsion sou	you shall love the Lord your God…you shall love your neighbor	the two greatest commandments, summarizing the whole Law and Prophets	”love the Lord your God…love your neighbor”	Ties the whole Law (baseline law, High) to its intended ethical center — connects Righteousness Exceeding the Pharisees (heart-motivated love, not mere rule-keeping) to the Authority of Jesus’ Teaching.	będziesz miłował Pana, Boga swego…będziesz miłował swego bliźniego — Medium risk. Standard, well-known text.

Matthew 23 — Woes on the Scribes and Pharisees

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ὅστις…ὑψώσει ἑαυτὸν ταπεινωθήσεται	hostis…hypsōsei heauton tapeinōthēsetai	whoever exalts himself will be humbled	reversal principle: self-exaltation invites divine humbling; self-humbling invites divine exaltation	”whoever exalts himself will be humbled”	Direct critique of religious status-seeking — culminating indictment relevant to Righteousness Exceeding the Pharisees.	kto się wywyższa, będzie uniżony — Low-Medium risk.
τάφοι κεκονιαμένοι	taphoi kekoniamenoi	whitewashed tombs	outwardly attractive/pure appearance concealing inward corruption/death	”whitewashed tombs”	The starkest image in Matthew of the gap between external religious performance and inward reality — ties directly to hypocrites/obłudnicy (ch. 6).	grobowce pobielane — Medium risk.

Matthew 24 — The Olivet Discourse: Signs, Tribulation, the Coming of the Son of Man

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου	hē parousia tou Huiou tou anthrōpou	the arrival/presence/coming of the Son of Man	a technical term (originally denoting a royal/official state visit) for Christ’s future, visible, glorious return	”the coming of the Son of Man,” “the Parousia”	Central term for “Judgment and the End of the Age” doctrine; describes a definite, future, visible event, not merely a spiritual or “already fulfilled” reality. NEW entry.	przyjście Syna Człowieczego — High risk. The transliterated technical term “paruzja” exists in Polish theological register but is not accessible to general readers; “przyjście” (coming) is preferred for readability, provided the specific, future, visible-return sense is not diluted into a vague symbolic “presence.”
θλῖψις μεγάλη	thlipsis megalē	great tribulation/affliction	intense, unprecedented distress preceding the end	”great tribulation”	Combines Judgment/End of the Age with the Discipleship/Cost of Following doctrine — believers are warned to expect, not be surprised by, severe hardship.	wielki ucisk — Medium risk.
ψευδόχριστοι καὶ ψευδοπροφῆται	pseudochristoi kai pseudoprophētai	false christs/messiahs and false prophets	counterfeit claimants to messianic identity or prophetic authority, deceiving many	”false christs and false prophets”	Directly ties to Messianic Promise doctrine’s exclusivity claim (baseline messiah, Critical) — warns against rival claimants.	fałszywi mesjasze i fałszywi prorocy — High risk (by association with baseline messiah).
γρηγορεῖτε…ἀγρυπνεῖτε	grēgoreite…agrypneite	be watchful, stay awake	vigilant readiness, moral and spiritual alertness, not literal sleeplessness	”watch,” “keep awake,” “be alert”	The Discourse’s central ethical exhortation: readiness for an unknown-timing return.	czuwajcie — Medium risk. Positive cultural resonance (Polish Catholic czuwanie vigil tradition, e.g. Jasna Góra all-night prayer vigils) may aid comprehension but risks narrowing the command to a specific ritual practice rather than a whole-life posture of readiness.

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

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
τάλαντα	talanta	talents (a large unit of currency)	entrusted resources/responsibilities for which an accounting will be required	”talents”	Faithful stewardship of what is entrusted, evaluated at Christ’s return — ties Discipleship/Cost of Following to Judgment/End of the Age.	talenty — Medium risk. Modern Polish “talent” (as in English) has drifted to mean an innate personal ability/skill, a meaning derived from but distinct from this parable’s currency-and-stewardship sense; risk of anachronistic backward reading (natural gifting) displacing the parable’s actual point (entrusted responsibility with accountability).
πρόβατα…ἐρίφια	probata…eriphia	sheep…goats	final separation of humanity into two eternal destinies, based on evidenced (not merely professed) response to Christ, seen in treatment of “the least of these"	"sheep…goats”	The Gospel’s climactic judgment scene — foundational text for “Judgment and the End of the Age.”	owce…kozły — Critical risk.
κόλασιν αἰώνιον…ζωὴν αἰώνιον	kolasin aiōnion…zōēn aiōnion	eternal punishment…eternal life	the same adjective (αἰώνιος) modifies both destinies symmetrically — deliberately parallel, equally definite and unending	”eternal punishment…eternal life”	The starkest statement in Matthew of the two eternal destinies; the grammatical parallelism itself carries doctrinal weight (the eternality of one destiny cannot be affirmed while quietly softening the other).	kara wieczna…życie wieczne — Critical risk. Must preserve the full symmetrical force of “eternal” applied to both; risk of pastoral softening (affirming eternal life confidently while hedging on eternal punishment) that the grammar of the text itself does not support.

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

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
τοῦτό ἐστιν τὸ σῶμά μου…τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης, τὸ…ἐκχυννόμενον…εἰς ἄφεσιν ἁμαρτιῶν	touto estin to sōma mou…touto estin to haima mou tēs diathēkēs, to…ekchynnomenon…eis aphesin hamartiōn	this is my body…this is my blood of the covenant, poured out…for the forgiveness of sins	institution of the Lord’s Supper; the precise nature of Christ’s presence in the elements (“is” — literal identity, symbolic representation, or sacramental real presence) is among Christian history’s most significant points of doctrinal division	”this is my body…this is my blood of the covenant…for the forgiveness of sins”	MAJOR DENOMINATIONAL COLLISION POINT. This text underlies the Catholic doctrine of the Eucharist and transubstantiation (the Mass as the central act of Polish Catholic worship) as well as the range of Protestant memorial/spiritual-presence views. Also directly reuses baseline covenant (przymierze, High) and sin (grzech, Medium). NEW entry words_of_institution.	To jest Ciało moje…To jest Krew moja Przymierza…na odpuszczenie grzechów — Critical risk. The curriculum must present the institution narrative accurately and without either presupposing or foreclosing a particular denominational doctrine of the Eucharist; teach the text’s own words and covenantal/atonement significance, flagging the wider doctrinal debate for pastoral sensitivity given the Mass’s central place in Polish religious life. Human theologian review mandatory.
ἀγρυπνεῖτε καὶ προσεύχεσθε	agrypneite kai proseuchesthe	stay awake and pray	(see ch. 24 grēgoreite); here applied personally to the disciples in Gethsemane	”watch and pray”	Personalizes ch. 24’s eschatological vigilance into immediate, personal spiritual discipline in the face of testing.	(TM cross-reference ch. 24) czuwajcie i módlcie się — Medium risk.

Matthew 27 — Crucifixion, Death, Burial

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
σταυρωθῆναι	staurōthēnai	to be crucified	Roman execution by nailing/binding to a cross — the historical event underlying the metaphorical cross-bearing sayings of ch. 10, 16	”to be crucified,” “crucify him”	The historical event grounding all the metaphorical discipleship “cross” language earlier in the book — must be taught as a real, brutal execution, not merely a symbol.	(TM cross-reference ch. 10, 16) ukrzyżowany — Critical (see ch. 10 note on krzyż idiom-drift risk).
τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη…εἰς δύο	to katapetasma tou naou eschisthē…eis dyo	the veil/curtain of the temple was torn…in two	the barrier separating the Holy of Holies (God’s dwelling) from the rest of the temple is destroyed at the moment of Jesus’ death	”the curtain of the temple was torn in two”	Symbolizes direct access to God opened through Christ’s death — a significant but often under-taught theological detail relevant to the Great Commission’s universal reach and to the whole book’s Emmanuel (“God with us”) theme.	zasłona przybytku rozdarła się na dwoje — High risk. Under-taught detail; requires an explicit note connecting it to the doctrine of direct access to God through Christ’s death.

Matthew 28 — Resurrection and the Great Commission

Greek	Translit.	Literal meaning	Semantic range	Eng. variants	Theological meaning	Polish rendering & risk
ἠγέρθη	ēgerthē	he was raised/he has risen	(see baseline resurrection)	“he has risen,” “he is risen”	The narrative and theological climax: bodily, historical resurrection, vindicating every prior Christological claim in the book.	(TM reuse) zmartwychwstał — Critical (baseline resurrection).
ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς	edothē moi pasa exousia en ouranō kai epi [tēs] gēs	all authority in heaven and on earth has been given to me	universal, cosmic authority — the climax of the Authority of Jesus’ Teaching doctrine, and the ground on which the Commission is issued	”all authority in heaven and on earth has been given to me”	Grounds the Great Commission entirely in Christ’s own universal authority, not the church’s independent initiative.	(TM cross-reference ch. 10) dana Mi jest wszelka władza w niebie i na ziemi — Critical risk (cf. exousia/władza, ch. 10, High — elevated to Critical here as the term’s climactic, foundational occurrence).
πορευθέντες…μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν	poreuthentes…mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou Hagiou Pneumatos, didaskontes autous tērein panta hosa eneteilamēn hymin	going…make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to keep all that I commanded you	the full, structured Great Commission: an active, transformative verb (μαθητεύω, “make disciples,” not merely “inform/teach about”) followed by baptism and ongoing obedience-training	”go…make disciples of all nations, baptizing…teaching them to obey”	The founding text of “The Great Commission” doctrine, and the Gospel’s structural resolution: mission scope widens from “lost sheep of Israel” (ch. 10) to “all nations.” Combines baseline holy_spirit, father with the new disciple and baptism terms, and with baseline’s gentiles/poganie rejected-connotation note (ἔθνη here is the neutral, positive “nations/peoples,” never poganie). NEW entry great_commission.	idźcie…czyńcie uczniami wszystkie narody, chrzcząc je w imię Ojca i Syna, i Ducha Świętego, ucząc je zachowywać wszystko, co wam przekazałem — Critical risk. (1) Render ἔθνη as narody (“nations/peoples”), never poganie (“pagans”) — per baseline’s own note on this exact ambiguity. (2) Czynić uczniami (“make disciples”) must convey active, transformative discipleship-formation, not passive informing; must not be narrowed to a specialized missionary-clergy task (cf. baseline mission note on avoiding narrow/colonial framing). (3) The baptismal Trinitarian formula directly reuses baseline father, holy_spirit (both Critical) plus Syn (Son); must retain full Trinitarian precision. (4) Sequence matters: disciple-making and ongoing obedience-teaching frame baptism — baptism must not be presented as an isolated, automatically salvific rite (cf. baseline’s Critical warning on salvation and sacramental-automatic readings).
ἐγὼ μεθ’ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος	egō meth’ hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos	I am with you all the days, until the completion of the age	Christ’s abiding presence with his disciples, forming a deliberate inclusio with 1:23’s “Emmanuel…God with us"	"I am with you always, to the end of the age”	Closes the Gospel by returning to its opening claim: God is personally present with his people in Christ — grounding both mission and endurance until the consummation.	(TM cross-reference ch. 1, ch. 13) Ja jestem z wami przez wszystkie dni, aż do skończenia świata/wieku — High risk. Cross-reference synteleia tou aiōnos/koniec świata (ch. 13, High) for the same idiom-trivialization risk.

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Summary Notes for Phase 1 Step 2 and Beyond

• New Matthew-specific terms proposed above (e.g., kingdom_of_heaven, son_of_man, metanoia, exousia, church_on_the_rock, keys_of_the_kingdom, bind_and_loose, church_discipline, cross_bearing, ransom, synteleia_tou_aionos, parousia, great_commission, words_of_institution, paradosis_ton_presbyteron, porneia_exception_clause, palingenesia) require formal registry entries — see 08_core_glossary.md.
• All baseline Romans TM terms recurring in Matthew (marked (TM reuse) above) must be enforced with their exact recorded Polish renderings; no deviation is proposed anywhere in this analysis.
• Five collision points are flagged as carrying denomination-specific doctrinal weight requiring mandatory human theologian review at every occurrence: Matthew 16:18 (Peter/rock/church), Matthew 16:19 and 18:18 (keys/binding-loosing), Matthew 19:9 (divorce exception clause), Matthew 26:26-28 (words of institution/Eucharist), and Matthew 3:2/4:17 (μετάνοια, repentance vs. sacramental penance).