Semantic Analysis — Matthew (Full Book) | English → Portuguese

How to Read This Document

Every load-bearing term is presented with: Original (Koine Greek), Transliteration, Literal meaning, Semantic range, English variants (how English Bibles render it), Contextual theological meaning in Matthew, and Destination-language (Portuguese) rendering risk.

Terms already fixed in the baseline Romans translation_memory.json are marked [BASELINE — reuse exactly] and their recorded Portuguese rendering is carried forward unchanged; this analysis adds only the Matthew-specific contextual notes needed for Phase 2. New terms not in the baseline receive full fresh treatment and a proposed risk tier consistent with the baseline’s Critical/High/Medium/Low framework and its Brazilian-Catholic/Kardecist-Spiritist/Afro-Brazilian collision lens.

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

Matthew 5:1

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
crowds ὄχλοι ochloi ”crowds, multitudes”	common people, the masses, undifferentiated crowd (contrast with μαθηταί) crowds, multitudes	Sets the public backdrop; Jesus withdraws from the crowd to teach the inner circle, establishing the Sermon as instruction for disciples, overheard by the crowd.	multidões — Low risk; standard, unambiguous.
mountain ὄρος oros ”mountain, hill”	any elevated terrain; in Matthew’s narrative pattern, deliberately echoes Sinai mountain, mountainside	Matthew stages Jesus as the new Moses delivering the definitive ethical torah of the kingdom from a mountain — a literary/typological signal, not incidental geography.	monte — Medium risk; must not be flattened to a generic “morro” that loses the Sinai echo; catechetical note recommended rather than lexical change.
disciples μαθηταί mathētai ”learners, students”	apprentices bound to a teacher, sharing life and doctrine, not merely intellectual pupils disciples, followers	The addressees of the Sermon are the committed followers, not the crowd generally — grounds the Discipleship and Cost of Following Jesus doctrine threading through the whole book.	discípulos — Medium risk; must retain the sense of total apprenticeship/allegiance, not “students” in an academic sense. New Matthew-specific term (not in baseline).

Matthew 5:2

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
taught ἐδίδασκεν edidasken ”was teaching” (imperfect, ongoing action)	authoritative instruction, as opposed to casual remark taught, began to teach	Introduces the Authority of Jesus’ Teaching doctrine (confirmed explicitly in 7:28-29, “not as the scribes”); the imperfect signals sustained, deliberate discourse.	ensinava — Low risk; standard verb, but pair consistently with the ἐξουσία (“authority”) motif elsewhere in the book (see ch. 7, 21, 28).

Matthew 5:3

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
blessed μακάριοι makarioi ”happy, fortunate, blessed”	a state of divine favor and flourishing, not mere emotional happiness; used of God’s own blessedness in Greek ethical literature, repurposed by Jesus as a pronouncement of eschatological favor blessed, happy, fortunate	Not an exhortation (“be happy”) but a declarative pronouncement of God’s favor resting on those the world would consider unfortunate. This is the interpretive key for all eight beatitudes.	bem-aventurados (established Almeida-tradition rendering) — High risk. Must not be rendered with a term suggesting mere subjective happiness or worldly good fortune (“felizes” alone risks this); “bem-aventurados” preserves the declarative, eschatological register.
poor in spirit πτωχοὶ τῷ πνεύματι ptōchoi tō pneumati ”poor with respect to the spirit/breath”	economic destitution (πτωχός) transferred to the inner spiritual condition — utter spiritual bankruptcy and dependence on God, not literal material poverty alone, nor false humility poor in spirit, poor in spirit before God	Describes those who recognize they have no spiritual resources of their own and depend wholly on God for the kingdom — foundational contrast with self-generated righteousness/merit.	pobres em espírito — High risk. Must be carefully distinguished from any reading implying weak willpower or, in the Brazilian context, from “espírito” language associated with Kardecist/Umbanda discourse about spirits (weak or afflicted “espíritos”). Requires explicit note: this is humility and spiritual dependence before God, not a statement about disembodied spirits or mediumistic spiritual states.
kingdom of heaven βασιλεία τῶν οὐρανῶν basileia tōn ouranōn ”reign/rule of the heavens”	God’s sovereign reign, inaugurated in Christ, both present and future; Matthew’s preferred phrase (over “kingdom of God,” used by Mark/Luke) reflecting a Jewish-sensitive circumlocution for God’s name kingdom of heaven, kingdom of God (functionally equivalent in Matthew)	The central organizing concept of Matthew’s Gospel and of the Kingdom of Heaven doctrine: God’s present-and-coming reign, entered by those who are spiritually poor, not by merit or ethnicity.	reino dos céus — High risk (new term; parallel entry to baseline’s kingdom_of_god/“reino de Deus,” Medium risk in Romans). In Brazil this phrase risks assimilation into the Kardecist doctrine of hierarchical spiritual “planos” or “colônias espirituais” that spirits ascend through by merit across reincarnations. Must be taught as God’s singular sovereign reign inaugurated by Christ, entered by grace through faith, not a tier in a ladder of spiritual worlds. See Glossary for full doctrine entry.

Matthew 5:4

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
mourn πενθοῦντες penthountes ”those who grieve/mourn”	grief over loss, often used for mourning the dead; here extended to grief over sin and the brokenness of the world mourn, grieve	Those who grieve — over their own sin and the world’s fallenness — will be comforted; grief is not final but precedes divine consolation.	choram / pranteiam — Medium risk; standard vocabulary, ensure the object of mourning (sin/brokenness, not merely personal loss) is clear from surrounding catechesis.
comforted παρακληθήσονται paraklēthēsontai ”will be called alongside, comforted, consoled” (future passive — a divine passive, i.e., “God will comfort them”)	consolation, encouragement, the act of coming alongside one in distress comforted, consoled	The passive voice indicates God himself is the comforter; ties to Holy Spirit as Paraclete (same root) elsewhere in the NT, though that title is not used in Matthew.	serão consolados — Low-Medium risk; the passive form (“will be comforted”) should be retained to preserve the implicit divine agent.

Matthew 5:5

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
meek πραεῖς praeis ”gentle, mild, meek”	strength held under control, not weakness; used of Jesus himself (11:29, 21:5) and of Moses in the LXX meek, gentle, humble	Echoes Psalm 37:11; meekness is a posture of submitted strength before God, the opposite of the self-asserting power the world honors.	mansos — Medium risk; must not be rendered with a term implying passivity, weakness, or timidity; “manso” in Portuguese carries the right connotation of restrained strength if paired with teaching.
inherit κληρονομήσουσιν klēronomēsousin ”will inherit, receive as an allotted portion”	legal/covenantal inheritance language, receiving what belongs to one as heir, not something earned by labor inherit, will possess	Echoes the Abrahamic/Davidic land promises reinterpreted eschatologically; inheritance, not wages, is the category — grace-based reception, not merit.	herdarão — Medium risk; preserve inheritance-language contrast with earned reward; do not render as “conquistarão” (will conquer/earn), which would collapse the grace/merit distinction the baseline flags for grace and imputed_righteousness.
the earth τὴν γῆν tēn gēn ”the earth, the land”	can mean the whole earth (new creation) or, echoing Psalm 37, the promised land; Matthew likely intends the broader new-creation sense the earth, the land	Anticipates the renewed creation under Christ’s reign, not merely a future retreat to heaven.	a terra — Low risk; standard.

Matthew 5:6

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
hunger and thirst for righteousness πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην peinōntes kai dipsōntes tēn dikaiosynēn ”those hungering and thirsting for the righteousness”	urgent bodily need transferred to spiritual longing; δικαιοσύνη carries the full semantic weight established in the baseline hunger and thirst for righteousness	Blessed are those who ache for God’s own righteousness (both personal right-standing and the vindication of God’s justice in the world), not those content with partial or self-achieved morality.	justiça — [BASELINE — reuse exactly, Critical risk]. The pairing “hunger and thirst” (“têm fome e sede de justiça”) must retain the same Critical-risk safeguard already established: this is not righteousness achieved by moral effort (Pharisaic or, in Brazil, Kardecist merit accumulated across reincarnations) but a hunger satisfied only by God.
satisfied χορτασθήσονται chortasthēsontai ”will be fed to the full, satisfied” (originally used of feeding animals fodder)	complete satiation, full nourishment will be filled, will be satisfied	Divine passive again: God himself satisfies this hunger, anticipating the gospel’s answer in Christ.	serão saciados — Low risk; standard.

Matthew 5:7

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
merciful ἐλεήμονες eleēmones ”merciful, compassionate”	showing ἔλεος (mercy/pity) actively toward those in need or distress, not merely feeling pity merciful	Mercy shown is the evidence and fruit of mercy received, anticipating 9:13 and 18:21-35 (unlimited forgiveness); a reciprocal principle rather than a strict merit transaction.	misericordiosos — Medium risk; must be taught as fruit of grace received, not a merit-earning transaction (“if I am merciful, God owes me mercy”) which would drift toward a karmic reciprocity reading.
shown mercy ἐλεηθήσονται eleēthēsontai ”will be shown mercy” (divine passive)	receiving ἔλεος from God will receive mercy, will be shown mercy	God’s mercy answers human mercy, but the passive voice keeps God as the giver, not a cosmic ledger that automatically balances.	alcançarão misericórdia — Medium risk; avoid phrasing implying an automatic cosmic balance-sheet (a risk parallel to the Kardecist “lei de causa e efeito” flagged under providence in the baseline).

Matthew 5:8

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
pure in heart καθαροὶ τῇ καρδίᾳ katharoi tē kardia ”clean/pure with respect to the heart”	ritual and moral purity language (καθαρός) applied to the inner person (καρδία as the seat of will, intention, moral character in Hebraic thought) pure in heart	Anticipates 15:1-20 (what truly defiles) and 23:25-28 (external vs. internal purity); purity of heart, not ritual observance, is what enables the vision of God.	puros de coração — Medium risk; must not carry only ritual-purity connotations (paralleling the baseline’s caution for holy); this is inward moral integrity, God-given, not ceremonial cleanliness.
see God ὄψονται τὸν Θεόν opsontai ton Theon ”will see God”	direct visual/relational encounter with God — in OT terms an extraordinary, normally lethal privilege (Exodus 33:20) here promised as future blessing will see God	The eschatological hope of unmediated fellowship with God, made possible only through the purification Christ accomplishes — not human achievement of ritual perfection.	verão a Deus — [BASELINE component — “Deus,” Critical]. Standard rendering; risk resides in surrounding catechesis, not the lexeme itself.

Matthew 5:9

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
peacemakers εἰρηνοποιοί eirēnopoioi ”makers of peace”	active reconcilers, not merely peaceable or conflict-avoidant people peacemakers	Those who actively pursue reconciliation reflect the character of the God who reconciles (cf. Romans’ peace/“paz” entry — relational peace with God, extended here to peace among people).	pacificadores — Medium risk; distinguish from “pessoas pacíficas” (merely calm/non-confrontational); this is active reconciling work.
sons of God υἱοὶ Θεοῦ huioi Theou ”sons of God”	familial, relational identity as God’s children; in Matthew’s beatitude, a promised future title, not (as in Romans 8 or the baseline son_of_god entry) the unique eternal Sonship of Christ children of God, sons of God	Distinct from the baseline’s Critical son_of_god (Filho de Deus) entry, which is reserved for Christ’s unique divine Sonship. Here the plural, common-noun sense applies to redeemed humanity, parallel to the baseline’s adoption doctrine.	filhos de Deus — High risk. Must be kept terminologically distinct from the singular, capitalized “Filho de Deus” (Christ’s unique Sonship, Critical in the baseline). Use lowercase, plural “filhos de Deus” here, consistent with how the baseline already distinguishes believers’ adoptive sonship (Romans 8) from Christ’s unique Sonship.

Matthew 5:10

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
persecuted for righteousness δεδιωγμένοι ἕνεκεν δικαιοσύνης dediōgmenoi heneken dikaiosynēs ”those having been persecuted on account of righteousness” (perfect participle — a settled state resulting from past action)	active hostility/harassment endured because of righteous character or conduct persecuted for righteousness’ sake	Introduces the Cost of Following Jesus doctrine at the climax of the Beatitudes; righteousness (see 5:6) provokes opposition, not automatic reward, in the present age.	perseguidos por causa da justiça — High risk; reuses justiça (Critical, baseline) inside a costly-discipleship frame; must not soften “perseguidos” into general hardship untethered from righteous, Christ-shaped living.
kingdom of heaven βασιλεία τῶν οὐρανῶν basileia tōn ouranōn (see 5:3)	(see 5:3) kingdom of heaven	The beatitudes form an envelope structure (5:3, 5:10) bracketing the whole unit with the kingdom promise — persecution does not forfeit the kingdom but confirms belonging to it.	reino dos céus — High risk (see 5:3 entry; same rendering, same risk profile).

Matthew 5:11

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
revile ὀνειδίσωσιν oneidisōsin ”insult, revile, reproach”	verbal shaming, public insult revile, insult, mock	Moves from the general “persecuted” (v.10) to concrete social forms: verbal, active, false — grounding the doctrine in lived experience of the original audience and of persecuted believers since.	injuriarem — Low-Medium risk; standard.
persecute διώξωσιν diōxōsin ”pursue, persecute”	active hostile pursuit, harassment persecute	(see v.10) intensifies from verbal to active pursuit/harassment.	perseguirem — Medium risk (see v.10).
falsely, for my sake ψευδόμενοι ἕνεκεν ἐμοῦ pseudomenoi heneken emou ”lying, on account of me”	slander specifically tied to allegiance to Jesus, not persecution for wrongdoing falsely on my account, because of me	Critical qualifier: the blessing applies only to suffering that is (a) undeserved/false and (b) specifically for Christ’s sake — not all suffering is beatified, only Christ-centered suffering.	falsamente, por minha causa — High risk; the Christ-centered qualifier (“por minha causa”) must never be dropped or generalized to “por causa da justiça” alone, or the specifically Christological ground of the blessing is lost.

Matthew 5:12

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
rejoice, be glad χαίρετε καὶ ἀγαλλιᾶσθε chairete kai agalliasthe ”rejoice and exult greatly”	χαίρω = ordinary joy; ἀγαλλιάω = intense, often worship-related exultation — the pairing intensifies the command rejoice and be glad, be exceedingly glad	Commands active, even exuberant, response to persecution — not stoic endurance but eschatologically grounded exultation.	alegrai-vos e exultai — Medium risk; avoid a flattened single-verb rendering that loses the intensification.
reward μισθός misthos ”wages, pay, reward”	commercial term for wages earned by labor, repurposed for God’s gracious recompense reward, wage, recompense	High interpretive tension: μισθός is wage-language, yet the reward is “in heaven,” granted by grace to those who by definition (v.3-10) bring no merit of their own — the term must be read through the whole Sermon’s grace logic, not as strict earned payment.	recompensa — High risk. Must be carefully distinguished from a wage strictly earned by merit (which would collapse into the very grace/merit distinction the baseline flags Critically for grace and imputed_righteousness, and would also resonate with the Kardecist doctrine of merit accumulated across lives). Teaching note required wherever this term appears (also 5:46; 6:1-6,16-18; 10:41-42).
prophets προφῆται prophētai ”prophets”	God’s spokespersons; see baseline prophet entry prophets	Places the disciples’ suffering in continuity with the OT prophets, grounding the Fulfillment of Old Testament Prophecy doctrine already at the Sermon’s outset.	profetas — [BASELINE — reuse exactly, Low risk].

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PART B — WHOLE-BOOK CHAPTER-BY-CHAPTER SURVEY (Matthew 1-28)

Chapter 1 — Genealogy and Virgin Birth

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
Christ Χριστός Christos ”Anointed One”	Greek translation of Hebrew “Mashiach”; identical referent to baseline messiah Christ, Messiah, Anointed One	Matthew 1:1 opens the book with this title, framing the entire genealogy as proof of messianic legitimacy.	Cristo / Messias — [BASELINE — reuse exactly, Critical]. Use “Cristo” as proper-name-title per Almeida convention; “Messias” where the title’s OT-fulfillment sense is foregrounded (as in baseline messiah entry).
son of David υἱὸς Δαυίδ huios Dauid ”son of David”	royal-messianic title rooted in the Davidic covenant (2 Sam 7); distinct from ordinary genealogical descent Son of David	The genealogy (1:1-17) exists to establish this title legally and historically — central to the Jesus as the Promised Messiah and Son of David doctrine that structures the whole book.	filho de Davi — High risk (new title; extends baseline’s seed_of_david/“descendência de Davi,” Medium risk in Romans). Requires explicit teaching that this is a royal-messianic title, not incidental lineage; low OT/2 Samuel 7 literacy among Brazilian readers of all backgrounds makes this a comprehension risk as well as a doctrinal one.
virgin παρθένος parthenos ”virgin, unmarried young woman”	in context (1:23, citing Isaiah 7:14 LXX) specifically denotes sexual virginity, affirming miraculous conception virgin	Grounds the doctrine of Christ’s unique incarnation (already Critical in the baseline incarnation entry) in a specific, historically verifiable miraculous conception, not merely an unusual birth.	virgem — Critical risk. Directly supports the baseline’s Critical incarnation entry: must be taught as a unique, historical, miraculous, non-repeatable conception, sharply distinguished from any Kardecist or Umbanda framework of spiritual paternity, mediumistic conception narratives, or reincarnation.
Immanuel Ἐμμανουήλ Emmanouēl ”God with us” (Hebrew עִמָּנוּ אֵל)	a name/title asserting God’s personal, incarnate presence Immanuel, “God with us”	The most explicit incarnational title in Matthew 1; directly reinforces the baseline’s Critical incarnation entry with a proper name.	Emanuel — “Deus conosco” — Critical risk. Must always retain the explanatory gloss “Deus conosco” and must be taught alongside encarnação’s Critical safeguard: God himself, not a “highly evolved spirit,” has taken on flesh once, permanently, uniquely.
fulfilled πληρωθῇ (fulfillment formula) plērōthē ”might be fulfilled”	completion of what was spoken beforehand; Matthew’s signature formula (ἵνα πληρωθῇ, “that it might be fulfilled”) occurs ~16 times across the book fulfilled, so that it might be fulfilled	The first occurrence (1:22) of Matthew’s structuring fulfillment-formula, grounding the Fulfillment of Old Testament Prophecy doctrine; recurs in chs. 2, 4, 8, 12, 13, 21, 26, 27.	cumprir-se — High risk (new term; distinct from but related to baseline’s Medium-risk fulfillment_of_prophecy doctrine entry in Romans). Given Matthew’s structural reliance on this formula (16 occurrences), consistency across every occurrence is essential; must convey linear historical fulfillment, not cyclical recurrence or gradual “evolução espiritual” of a message across ages.
angel of the Lord ἄγγελος Κυρίου angelos Kyriou ”messenger of the Lord”	a genuine created being sent from God’s presence, not a departed human spirit angel of the Lord	Announces the incarnation to Joseph; establishes angelic messengers as a recurring narrative device (chs. 1, 2, 28).	anjo do Senhor — Medium risk; must be distinguished from Kardecist “espíritos guias” or Umbanda spirit guides/entities, which are departed human or ancestral spirits rather than a distinct created angelic order — same collision class already flagged for holy_spirit in the baseline.

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

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
worship προσκυνέω proskyneō ”to prostrate oneself, do homage, worship”	ranges from formal court homage to a human ruler up to religious worship of deity; context determines sense worship, bow down, pay homage	The magi’s act (2:11) functions ambiguously at first (royal homage) but Matthew’s narrative arc (culminating in 14:33; 28:9,17, where the risen Christ receives προσκυνέω unambiguously as deity) resolves it as true worship of the incarnate God.	adorar — High risk. Must be distinguished from veneration practices directed toward saints, orixás, or spirit guides in Brazilian popular religion and Afro-Brazilian traditions (parallel collision class to baseline’s holy_spirit note on Candomblé/Umbanda); worship belongs to Christ alone as God, not shared devotion among several venerable figures.
King of the Jews βασιλεὺς τῶν Ἰουδαίων basileus tōn Ioudaiōn ”king of the Jews”	a specific, exclusive royal-messianic claim (echoed ironically at the crucifixion, 27:37) King of the Jews	Frames Jesus’ kingship as a real, historical, and (to Herod) threatening political-messianic claim from birth to death, bracketing the whole Gospel.	Rei dos judeus — Medium risk; standard historical title, low ambiguity, but should be taught alongside kingdom_of_heaven/messiah to show the title’s fulfillment is not the political nationalism Herod feared.
fulfilled (quotation formula) πληρωθῇ plērōthē (see ch.1)	(see ch.1) fulfilled	Recurs three times in ch. 2 (Bethlehem/Micah 5:2; flight to Egypt/Hosea 11:1; Rachel weeping/Jeremiah 31:15), reinforcing the Fulfillment doctrine with geographically concrete OT citations.	cumprir-se — [see ch.1, High risk].

Chapter 3 — John the Baptist and the Baptism of Jesus

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
repent μετανοέω / μετάνοια metanoeō / metanoia ”to change one’s mind,” lit. “after-thought”	a decisive, God-oriented turning of the whole person — mind, will, and direction — not mere regret or gradual self-correction repent, turn, change one’s mind	John’s and Jesus’ (4:17) opening summons; the doorway into the kingdom message, requiring an immediate, decisive turn rather than incremental improvement.	arrepender-se / arrependimento — High risk (new term; parallels the collision logic already established for the baseline’s sanctification entry). Must be sharply distinguished from the Kardecist doctrine of “reforma íntima,” a gradual, self-directed moral improvement pursued across successive reincarnations; repentance in Matthew is a decisive turning enabled by the in-breaking kingdom, not a project of self-perfection spread across lifetimes.
baptize βαπτίζω baptizō ”to immerse, dip”	ritual immersion; John’s baptism signifies repentance, Christian baptism (28:19) signifies incorporation into Christ baptize	John’s baptism of repentance anticipates, but is explicitly distinguished from (3:11), Spirit-and-fire baptism that only the Messiah gives.	batizar — Medium risk; standard term, but the distinction between John’s preparatory water baptism and the Messiah’s Spirit-baptism must remain clear in surrounding teaching.
kingdom of heaven βασιλεία τῶν οὐρανῶν basileia tōn ouranōn (see 5:3)	(see 5:3) kingdom of heaven	First occurrence in the book (3:2), announced as “at hand” (ἤγγικεν) — inaugurated but not yet consummated.	reino dos céus — [see 5:3, High risk].
beloved Son ὁ υἱός μου ὁ ἀγαπητός ho huios mou ho agapētos ”my beloved son”	the Father’s direct declaration of unique divine Sonship, echoing Psalm 2:7 and Isaiah 42:1 my beloved Son, my Son whom I love	The Father’s voice at Jesus’ baptism (3:17) is the first of three such divine confirmations (also 17:5, transfiguration) of Christ’s unique Sonship — directly reinforces the baseline’s Critical son_of_god entry.	meu Filho amado — [BASELINE component — “Filho de Deus” register, Critical]. Must retain capitalized, singular “Filho,” never confused with the plural “filhos de Deus” applied to believers (see Matt 5:9 note).

Chapter 4 — Temptation and the Call of the First Disciples

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
tempted πειράζω peirazō ”to test, tempt, try”	can mean neutral testing or malicious temptation to sin, depending on the subject (God tests; the devil tempts) tempted, tested	The devil’s (ὁ διάβολος) threefold testing of Jesus in the wilderness (4:1-11), each answered by Scripture — establishes Jesus’ perfect obedience and authoritative use of the OT.	tentar — Medium risk; standard, but ensure “tentação” here is not softened into generic hardship.
devil / Satan διάβολος / Σατανᾶς diabolos / Satanas ”slanderer” / “adversary”	a personal, malevolent supernatural being opposed to God, not a metaphor for impersonal evil or an unenlightened spirit needing correction devil, Satan, the tempter	Establishes a real spiritual antagonist distinct from any Kardecist framework in which “evil spirits” are simply less-evolved or obsessive spirits capable of eventual moral progress and correction (cf. Kardecist “desobsessão” practice, relevant again at ch. 8, 12, 17 exorcism narratives).	diabo / Satanás — High risk. Must be taught as a real, personal, defeated-but-active spiritual enemy, distinct from the Kardecist category of “espíritos obsessores” (troubled or malicious but ultimately redeemable/evolving spirits) that Umbanda/Kardecist “desobsessão” rites address.
gospel of the kingdom εὐαγγέλιον τῆς βασιλείας euangelion tēs basileias ”good news of the kingdom”	the specific content of Jesus’ proclamation: God’s reign breaking in through him gospel of the kingdom	Combines baseline gospel (Critical/High) with the new kingdom_of_heaven term; Matthew’s characteristic phrase for the message Jesus and later the disciples proclaim (4:23; 9:35; 24:14).	evangelho do reino — High risk; combines two flagged terms. Must avoid the Kardecist “ethical-progress” reading of evangelho already flagged in the baseline while also carrying the Kingdom of Heaven risk noted above.
fishers of men ἁλιεῖς ἀνθρώπων halieis anthrōpōn ”fishers of people”	a vocational metaphor for gathering people into the kingdom through proclamation fishers of men, fishers of people	Calls the first disciples to a mission of gathering — an early seed of the Great Commission doctrine fulfilled at 28:19-20.	pescadores de homens — Low-Medium risk; standard idiom, retains well in Portuguese.

Chapter 5 (remainder, beyond 5:1-12) — Salt, Light, Law, and the Antitheses

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
fulfill (the Law) πληρῶσαι plērōsai ”to fulfill, bring to completion”	here of the Law and Prophets (5:17), distinct sense from the citation-formula use in chs. 1-2: bringing the OT to its intended completion, not abolishing it fulfill, complete	Jesus claims to fulfill, not abolish, the Law and Prophets — grounding both the Fulfillment of OT Prophecy doctrine and the Authority of Jesus’ Teaching doctrine; sets up the antitheses (“You have heard… but I say to you”).	cumprir — [see ch.1, High risk], applied here to a distinct but related sense (fulfilling the Law’s intent, not merely predicting an event). Requires a teaching note distinguishing this sense from the citation-formula sense.
righteousness exceeding the Pharisees περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων perisseusē hē dikaiosynē hymōn pleion tōn grammateōn kai Pharisaiōn ”your righteousness abound more than [that] of the scribes and Pharisees”	inward, heart-level righteousness exceeding external legal performance righteousness exceeding the Pharisees, greater righteousness	Directly states the Righteousness Exceeding the Pharisees doctrine: not a higher quantity of the same kind of external law-keeping but a qualitatively different, inward righteousness that only the kingdom produces.	justiça — [BASELINE reuse, Critical] embedded in a new doctrinal frame. Double collision risk in Brazil: must be distinguished both from Pharisaic external legalism (the text’s own contrast) and from the Kardecist notion of righteousness/merit accumulated through moral effort across reincarnations (baseline’s existing safeguard).
perfect τέλειος teleios ”complete, whole, mature”	can mean flawless moral perfection or, more contextually, wholeness/maturity of character reflecting God’s own completeness perfect, complete, mature	Matt 5:48, “Be perfect as your heavenly Father is perfect” — the climax of the antitheses; a call to God-reflecting wholeness of love (including for enemies), not flawless legal performance.	perfeito — Medium-High risk; must avoid implying an achievable moral perfectionism earned by effort (which would again risk collapsing into the Pharisaic/Kardecist merit patterns already flagged); frame as reflecting God’s character by grace-empowered love.

Chapter 6 — Piety, Prayer, and the Lord’s Prayer

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
hypocrite ὑποκριτής hypokritēs ”stage actor,” by extension “pretender”	one who performs piety for an audience rather than living it before God hypocrite	Recurring critique (6:2,5,16; also chs. 15, 23) of religious performance detached from inward reality — reinforces the Righteousness Exceeding the Pharisees doctrine.	hipócrita — Low-Medium risk; standard, culturally well understood.
Our Father… kingdom come Πάτερ ἡμῶν… ἐλθέτω ἡ βασιλεία σου Pater hēmōn… elthetō hē basileia sou ”Our Father… let your kingdom come”	the model prayer combining intimate address (Father) with the corporate hope of God’s reign arriving in fullness Our Father; your kingdom come	Fuses the baseline’s Critical father/“Pai” entry with the Kingdom of Heaven doctrine in the church’s paradigmatic prayer; “kingdom come” holds together the already-and-not-yet tension central to Matthew’s kingdom theology.	Pai nosso… venha o teu reino — High risk (combination of baseline Critical father term with the new High-risk kingdom_of_heaven/kingdom_of_god term). Established liturgical form (Almeida/Catholic convergence) should be retained verbatim for consistency across the curriculum.
daily bread / forgive us our debts τὸν ἄρτον… τὰ ὀφειλήματα ton arton… ta opheilēmata ”the bread… the debts”	provision language (bread) and a forgiveness metaphor drawn from financial debt, not karmic debt daily bread; forgive us our debts/trespasses/sins	”Debts” (ὀφειλήματα) forensic-financial metaphor for sin, forgiven by grace, conditions human forgiveness of others on having received divine forgiveness first.	pão… dívidas/pecados — Medium-High risk; the debt metaphor risks resonance with a karmic-debt reading (paying off moral debt across lifetimes, a Kardecist theme) unless taught as a metaphor for sin forgiven freely by God, not a ledger to be worked off.
kingdom of God and his righteousness τὴν βασιλείαν [τοῦ Θεοῦ] καὶ τὴν δικαιοσύνην αὐτοῦ tēn basileian [tou Theou] kai tēn dikaiosynēn autou ”the kingdom [of God] and his righteousness”	one of Matthew’s few uses of “kingdom of God” rather than “kingdom of heaven” (6:33) kingdom of God and his righteousness	Combines two Critical/High terms (kingdom_of_god, justiça) as the object of ultimate priority — “seek first” — over material anxiety.	reino [de Deus] e a sua justiça — High risk; ensure “reino de Deus” here (distinct Greek phrase from “reino dos céus” elsewhere) is recognized by readers as referring to the same reality, per Matthew’s interchangeable usage; do not introduce an artificial theological distinction between the two Portuguese phrases beyond the lexical difference.

Chapter 7 — Judging, the Golden Rule, and the Narrow Gate

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
false prophets ψευδοπροφῆται pseudoprophētai ”false prophets”	those falsely claiming God’s authority, known by their fruit rather than their claims false prophets	Warns against deceptive teachers “in sheep’s clothing” — relevant to a Brazilian religious landscape with many competing claims to spiritual authority (Kardecist mediums claiming prophetic/revelatory authority, prosperity-gospel teachers, folk-Catholic and Afro-Brazilian religious leaders).	falsos profetas — Medium-High risk; teaching context should note the discernment-by-fruit test (7:16-20) as the criterion, not mere doctrinal pedigree, while avoiding naming specific groups pejoratively in the translated text itself.
authority ἐξουσία exousia ”authority, right, power to act”	delegated or inherent right to act, distinct from mere δύναμις (raw power/ability, cf. baseline power_of_god) authority, power	7:29, “he taught… as one having authority, and not as their scribes” — the Sermon’s concluding verdict; grounds the Authority of Jesus’ Teaching doctrine and anticipates 21:23-27 and 28:18.	autoridade — High risk (new term; distinct from baseline’s power_of_god/“poder de Deus,” Medium risk). Must be kept terminologically distinct from “poder” in translation: ἐξουσία is the right/authorization to act, δύναμις is raw capability — both matter to Christology but must not be collapsed into one Portuguese word.
”Lord, Lord” — doing the Father’s will Κύριε, Κύριε… τὸ θέλημα τοῦ πατρός Kyrie, Kyrie… to thelēma tou patros ”Lord, Lord… the will of the father”	confessing lordship verbally without obedient submission ”Lord, Lord”; will of my Father	Directly anticipates Romans 10:9’s baseline Critical lord entry (“Jesus é o Senhor”) — Matthew 7:21-23 warns that verbal confession of lordship without obedience is insufficient, sharpening rather than contradicting the salvation-confession doctrine.	Senhor, Senhor… a vontade do meu Pai — [BASELINE — “Senhor,” Critical]. Reuse exactly; teaching note should clarify this passage assumes, rather than denies, that genuine confession of Christ’s lordship produces obedience — it does not teach a separate works-based salvation track.

Chapter 8 — Healing Miracles and the Centurion’s Faith

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
faith πίστις pistis (see baseline)	(see baseline) faith	The centurion’s faith (8:10, “I have not found such great faith in Israel”) models trust in Jesus’ authoritative word alone, without requiring his physical presence — reinforces both faith and exousia (authority, 8:9).	fé — [BASELINE — reuse exactly, High risk].
Son of Man ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou ”the son of man”	Jesus’ characteristic self-designation, drawing on Daniel 7:13-14’s exalted, authoritative, judging figure, while also emphasizing genuine humanity; not primarily a statement of mere humanness Son of Man	First occurrence (8:20) of Matthew’s most frequent Christological self-title (used ~30 times across the book, prominently again in chs. 9, 12, 16-17, 19-20, 24-26); holds together full humanity and transcendent, Daniel-7 divine authority in one title.	Filho do Homem — Critical risk (new term, parallel weight to baseline’s son_of_god/messiah entries). Must not be flattened to mean merely “a human being” nor read through the Kardecist lens of Jesus as simply “the most evolved spirit” temporarily wearing human flesh; this title asserts both genuine, permanent humanity and unique divine authority to judge and reign (cf. chs. 24-25 judgment scenes).
demons / unclean spirits δαιμόνια / πνεύματα ἀκάθαρτα daimonia / pneumata akatharta ”demons / unclean spirits”	real, personal, malevolent spiritual beings subject to Christ’s authority, cast out decisively and permanently demons, evil spirits, unclean spirits	The Gerasene demoniac narrative (8:28-34) portrays real exorcism by divine authority — distinct from any process of gradual “desobsessão” (ongoing mediumistic unbinding sessions) practiced in Kardecist and Umbanda contexts in Brazil.	demônios / espíritos imundos — High risk. Must be distinguished from the Kardecist/Umbanda category of “espíritos obsessores” addressed through repeated “desobsessão” sessions; Christ’s authority here is immediate, complete, and does not require ongoing mediumistic process.

Chapter 9 — Forgiveness of Sins, Matthew’s Call, and Mercy Not Sacrifice

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
authority to forgive sins ἐξουσίαν ἀφιέναι ἁμαρτίας exousian aphienai hamartias ”authority to forgive/release sins”	ἐξουσία (see ch.7) applied specifically to the divine prerogative of forgiving sin authority to forgive sins	9:6, controversial claim that provokes the “blasphemy” charge from onlookers (cf. Mark 2:7) — a direct assertion of divine prerogative, reinforcing the Deity of Christ doctrine inherited from Romans’ Christology entries.	autoridade para perdoar pecados — Critical risk; combines High-risk exousia with baseline’s sin/“pecado” (Medium) in a claim to a uniquely divine prerogative — must be taught with the same weight as the baseline’s deity-of-Christ safeguards.
mercy, not sacrifice ἔλεος… θυσίαν eleos… thysian ”mercy… sacrifice”	citation of Hosea 6:6; contrasts inward compassion with mere ritual performance mercy not sacrifice	9:13 (repeated 12:7); reinforces the Righteousness Exceeding the Pharisees doctrine by prioritizing mercy over cultic correctness.	misericórdia… sacrifício — Medium risk; standard vocabulary, low ambiguity beyond the surrounding doctrinal framing already covered under justiça/hypocrisy entries.
harvest / laborers θερισμός… ἐργάτας therismos… ergatas ”harvest… workers”	agricultural metaphor for the urgency and scale of gospel proclamation the harvest is plentiful but the laborers are few	9:37-38 seeds the Great Commission doctrine, developed fully at ch. 10 and 28.	seara… trabalhadores/obreiros — Low-Medium risk; standard missional idiom.

Chapter 10 — Sending Out the Twelve

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
apostles ἀπόστολοι apostoloi (see baseline)	(see baseline) apostles	10:2 names the Twelve as ἀπόστολοι for the first time in Matthew, given delegated authority (10:1, ἐξουσίαν) to heal and cast out demons — an extension of Christ’s own authority.	apóstolos — [BASELINE — reuse exactly, Low risk].
kingdom of heaven is at hand ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν ēngiken hē basileia tōn ouranōn ”the kingdom of heaven has drawn near”	the same inaugurated-but-not-consummated proclamation as 3:2 and 4:17 the kingdom of heaven is at hand/has come near	The Twelve are commissioned to proclaim the identical kingdom message John and Jesus proclaimed — establishing continuity of the Kingdom of Heaven doctrine’s proclamation across the book.	reino dos céus — [see 5:3, High risk].
take up his cross ἄρας τὸν σταυρὸν αὐτοῦ aras ton stauron autou ”having taken up his cross”	in first-century context, a literal instrument of Roman execution; here a metaphor for total, costly, public allegiance to Jesus even unto death take up his cross	10:38 (repeated 16:24), the Cost of Following Jesus doctrine’s defining image — discipleship as costly, potentially lethal allegiance, not a generic call to “bear burdens.”	tomar a sua cruz — High risk (new term). Must not be flattened into a metaphor for generic suffering, misfortune, or karmic burden being worked off across a lifetime (a resonance risk with Kardecist notions of suffering as debt-payment); this is willing, costly identification with the crucified Christ specifically.
lose his life / find it ἀπολέσει τὴν ψυχὴν αὐτοῦ… εὑρήσει αὐτήν apolesei tēn psychēn autou… heurēsei autēn ”will lose his soul/life… will find it”	ψυχή = the whole self/life, not merely the immortal soul in a Platonic or Kardecist sense of a pre-existent, evolving spirit lose his life, find his life	10:39 (repeated 16:25); paradox of self-denial as the path to true life — grounds the Cost of Following Jesus doctrine’s theological logic.	perder a sua vida… achá-la — High risk; ψυχή should not be rendered in a way that imports the Kardecist doctrine of the soul/spirit as a pre-existent, evolving entity passing through many bodies; render as “vida” (whole-life self), not “espírito,” to avoid this collision.

Chapter 11 — John the Baptist’s Question and Jesus’ Rest

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
come to me… rest δεῦτε πρός με… ἀνάπαυσιν deute pros me… anapausin ”come to me… rest”	an invitation to find relief/rest specifically in relationship with Jesus, not a generic call to inner peace achievable by technique come to me… rest	11:28-29, one of Matthew’s most pastorally warm passages; ties to baseline’s peace/“paz” (relational peace through Christ) rather than psychological calm achieved independently.	vinde a mim… descanso — Medium risk; ensure “descanso” is understood relationally (rest found in Christ specifically), not as a generic wellness/mindfulness concept increasingly marketed in Brazilian popular spirituality (including some Kardecist-adjacent self-help framing).
yoke ζυγός zygos ”yoke” (agricultural harness)	metaphor for a rule of life/discipleship, often used rabbinically for “the yoke of the Torah” yoke	11:29-30, “my yoke is easy” — Jesus offers his own authoritative teaching (Authority of Jesus’ Teaching doctrine) as a lighter, life-giving alternative to Pharisaic legal burden, without abandoning obedience altogether.	jugo — Medium risk; requires brief cultural/agricultural explanation for readers unfamiliar with the metaphor; low ambiguity once explained.

Chapter 12 — Sabbath Controversies and the Sign of Jonah

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
Lord of the Sabbath κύριος… τοῦ σαββάτου kyrios… tou sabbatou ”lord of the Sabbath”	claims direct authority over an institution given by God himself in the Law Lord of the Sabbath	12:8; combines baseline’s Critical lord entry with Sabbath law, asserting Christ’s authority even over Mosaic institutions — a strong Deity of Christ/Authority of Jesus’ Teaching claim.	Senhor do sábado — [BASELINE component — “Senhor,” Critical]. Reuse exactly; note the unusually strong claim being made (authority over the Law itself, not merely correct interpretation of it).
blasphemy against the Holy Spirit βλασφημία… τοῦ Πνεύματος blasphēmia… tou Pneumatos ”blasphemy against the Spirit”	a specific, deliberate, settled rejection of the Spirit’s testimony to Christ, not any casual misstatement about spiritual things the unforgivable sin, blasphemy against the Holy Spirit	12:31-32; combines baseline’s Critical holy_spirit entry with an unusually severe warning — must be taught carefully as describing a specific hardened rejection, not casual doubt or ordinary sin, to avoid causing needless spiritual anguish in pastoral use.	blasfêmia contra o Espírito Santo — [BASELINE component — “Espírito Santo,” Critical]. Requires a careful pastoral teaching note (not textual alteration) distinguishing this specific sin from ordinary doubt or sin, given the doctrine’s pastoral sensitivity.
sign of Jonah σημεῖον Ἰωνᾶ sēmeion Iōna ”sign of Jonah”	a typological prophecy: as Jonah was three days in the fish, so the Son of Man would be three days in the earth sign of Jonah	12:39-40; an explicit, self-given prophecy of the Resurrection of Christ (baseline Critical entry) before the event, reinforcing Fulfillment of OT Prophecy doctrine.	sinal de Jonas — High risk; requires the OT Jonah narrative as background and must clearly anticipate literal, bodily resurrection — never reincarnation — per the baseline’s absolute prohibition on that substitution.

Chapter 13 — Parables of the Kingdom

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
parable παραβολή parabolē ”a placing beside,” i.e., comparison, illustrative story	an accessible-yet-veiling teaching form, revealing truth to those with ears to hear and concealing it from the hard-hearted parable	Matthew 13 groups seven kingdom parables (sower, weeds, mustard seed, leaven, hidden treasure, pearl, net) as the primary teaching vehicle for the Kingdom of Heaven doctrine.	parábola — Low-Medium risk; standard term, low lexical ambiguity.
mysteries of the kingdom τὰ μυστήρια τῆς βασιλείας ta mystēria tēs basileias ”the mysteries of the kingdom”	previously hidden truths now disclosed by revelation in Christ, not a body of esoteric or initiatory secret knowledge available only to an elite the secrets/mysteries of the kingdom of heaven	13:11; describes the parables’ revelatory function for disciples versus the crowd’s incomprehension.	mistérios do reino — Medium-High risk. In the Brazilian context, “mistérios” risks resonance with esoteric, initiatory, or spiritist claims to hidden spiritual knowledge accessible only to initiates or mediums; must be taught as truth graciously revealed in Christ to all who receive him by faith, not privileged gnosis.
the kingdom of heaven is like ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν homoia estin hē basileia tōn ouranōn ”the kingdom of heaven is like”	Matthew’s recurring parabolic introduction formula (13:24,31,33,44,45,47; also 18:23, 20:1, 22:2, 25:1) the kingdom of heaven is like	The formula itself is a structural marker of Matthew’s Kingdom of Heaven doctrine, teaching its present, hidden, organically growing, and ultimately triumphant character through concrete images.	o reino dos céus é semelhante a — [see 5:3, High risk]; consistency of this exact formula across every parabolic occurrence is pedagogically important.

Chapter 14 — Feeding of the 5,000 and Walking on Water

No new theological vocabulary; reuses established terms: Filho do Homem/Filho de Deus confession pattern (14:33, “Truly you are the Son of God” — reuses baseline son_of_god, Critical), προσκυνέω/worship (see ch. 2, High risk), and πίστις/faith (see baseline, High risk; Peter’s “little faith” on the water, 14:31). Reviewed; no additions required to the glossary.

Chapter 15 — Tradition, Defilement, and the Canaanite Woman

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
what defiles κοινοῖ koinoi ”makes common/unclean”	what comes out of the heart (speech, moral corruption) defiles, not external ritual non-observance (unwashed hands) defiles, makes unclean	15:11-20; sharpens the Righteousness Exceeding the Pharisees doctrine by relocating true impurity to the heart, continuing the trajectory of 5:8 (“pure in heart”) and 23:25-28.	contamina/torna impuro — Medium risk; reinforces the same collision risk already flagged for “pure in heart” (5:8) regarding ritual- versus heart-purity.
great is your faith μεγάλη σου ἡ πίστις megalē sou hē pistis ”great is your faith”	commendation of persistent, humble trust in Jesus by a Gentile woman outside Israel’s covenant privileges great is your faith	15:28; anticipates the Universal Scope of the Gospel theme (already High-risk in the baseline’s Romans entry) by extending faith’s efficacy explicitly to a Gentile.	grande é a tua fé — [BASELINE — “fé,” reuse exactly, High risk].

Chapter 16 — Peter’s Confession, the Church, and the Cross

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
You are the Christ, the Son of the living God σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος sy ei ho Christos, ho huios tou Theou tou zōntos ”you are the Christ, the son of the living God”	Peter’s climactic confession, combining baseline’s Critical messiah and son_of_god entries in a single verse You are the Christ, the Son of the living God	16:16, the theological center of the book, structurally dividing Matthew’s narrative (public ministry before, the road to the cross after) — the definitive statement of the Jesus as the Promised Messiah and Son of David doctrine (extended here to explicit divine Sonship).	Tu és o Cristo, o Filho do Deus vivo — [BASELINE — “Cristo/Messias” and “Filho de Deus,” reuse exactly, Critical]. This confession, together with 5:1-12 and 28:19-20, should be treated as a fixed, cross-document-consistent rendering per the baseline’s “Theological Consistency Rules.”
on this rock I will build my church ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν epi tautē tē petra oikodomēsō mou tēn ekklēsian ”upon this rock I will build my church”	ἐκκλησία (see baseline church, Medium risk in Romans) here receives its foundational, programmatic statement in the Gospels I will build my church	16:18; the founding statement of the Church and Church Discipline doctrine and the single most historically contested verse in Catholic-Protestant polemics over papal primacy.	sobre esta pedra edificarei a minha igreja — Critical risk (elevates baseline church/“igreja,” Medium in Romans, to Critical here due to Matthew-specific freight). In Brazil’s majority-Catholic-heritage context, this verse is the classical proof-text for Petrine/papal primacy; the Portuguese rendering itself should remain neutral and literal (not resolve the historic exegetical debate through translation choices), but the curriculum’s teaching notes must address the collision explicitly rather than let the translation silently imply one tradition’s reading.
keys of the kingdom / bind and loose κλεῖδας τῆς βασιλείας… δήσῃς… λύσῃς kleidas tēs basileias… dēsēs… lysēs ”keys of the kingdom… you shall bind/loose”	rabbinic idiom for authoritative halakic judgment (declaring permitted/forbidden) transferred to apostolic/ecclesial authority to declare, forgive, and discipline keys of the kingdom, bind and loose	16:19 (repeated 18:18, applied to the gathered church); grounds both the Church and Church Discipline doctrine and popular piety around Peter’s “keys” (widespread in Brazilian Catholic iconography and folk piety).	as chaves do reino… ligar… desligar (or “atar… desatar”) — Critical risk. Two distinct collisions: (1) the Catholic Petrine-primacy reading noted above; (2) a striking Brazilian-specific lexical collision: “ligar”/“desligar” and “desobsessão”-adjacent binding/unbinding language are the everyday vocabulary of Kardecist and Umbanda “desobsessão” rites, in which mediums bind or release troubled spirits from a person. The Portuguese rendering must retain the historic Almeida-tradition vocabulary (“ligar/desligar” or “atar/desatar”) while requiring an explicit teaching note that this is apostolic/ecclesial authority to declare God’s forgiveness and discipline, not mediumistic spirit-binding.
take up his cross and follow me / deny himself ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι aratō ton stauron autou kai akoloutheitō moi ”let him take up his cross and follow me”	(see ch.10) restated at the narrative’s structural turning point toward Jerusalem take up his cross and follow me	16:24-25; restates the Cost of Following Jesus doctrine immediately after the confession and the first Passion prediction, tying costly discipleship directly to Christ’s own coming death.	tome a sua cruz e siga-me — [see ch.10, High risk].

Chapter 17 — The Transfiguration

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
This is my beloved Son; listen to him οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός… ἀκούετε αὐτοῦ houtos estin ho huios mou ho agapētos… akouete autou ”this is my beloved son… hear him”	the second of three divine confirmations of Christ’s Sonship (see ch.3), now with the explicit added command to heed his authoritative teaching This is my beloved Son… listen to him	17:5; combines the Sonship of Christ doctrine with the Authority of Jesus’ Teaching doctrine explicitly — the Father commands submission to Jesus’ words, echoing Moses (Deut 18:15) and reinforcing Jesus as the definitive prophet/teacher.	Este é o meu Filho amado… ouvi-o — [BASELINE component, Critical]; reuse “Filho de Deus” register exactly as in ch. 3.
transfigured μετεμορφώθη metemorphōthē ”was transformed/transfigured”	a temporary, visible manifestation of Christ’s inherent divine glory, not a change of substance or a spirit’s shift to a different body was transfigured, was transformed	17:2; a preview of the resurrected/glorified Christ, reinforcing the Deity of Christ doctrine and, by anticipation, the Resurrection of Christ doctrine.	transfigurou-se — High risk; must not be assimilated to any Kardecist notion of a spirit temporarily manifesting in a different “envoltório” (spiritual envelope) or changing bodies; this is a visible unveiling of Christ’s own permanent divine glory, not a shift between bodies or lives.

Chapter 18 — Church Discipline and Forgiveness

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
if your brother sins… tell it to the church ἐὰν… ἁμαρτήσῃ… εἰπὲ τῇ ἐκκλησίᾳ ean… hamartēsē… eipe tē ekklēsia ”if he sins… tell it to the church”	ἐκκλησία (baseline church) here functions specifically as a disciplinary/reconciling body with real, exercised authority over its members tell it to the church	18:15-17; the New Testament’s most explicit procedural text for the Church and Church Discipline doctrine, escalating from private confrontation to communal accountability.	dize-o à igreja — High risk (elevates baseline church/“igreja,” Medium in Romans, given the specific disciplinary-authority freight here). Teaching must clarify this describes a redemptive, reconciling process aimed at restoration (v.15, “gained your brother”), not punitive exclusion for its own sake.
bind and loose (repeated) δήσητε… λύσητε dēsēte… lysēte (see ch.16)	(see ch.16) bind and loose	18:18; explicitly reapplies the ch.16 authority to the gathered local church body (not Peter alone), broadening the Church and Church Discipline doctrine’s scope.	ligar… desligar — [see ch.16, Critical].
causes to stumble σκανδαλίσῃ skandalisē ”causes to stumble, trip up” (root of “scandal”)	leading another, especially a vulnerable believer (“little one”), into sin or loss of faith causes to sin, causes to stumble	18:6-9; grounds a severe warning about pastoral responsibility within the church community, relevant to Church Discipline doctrine’s pastoral dimension.	escandalizar/fazer tropeçar — Medium risk; standard, though the severity of the millstone warning (v.6) should not be softened in surrounding teaching.
where two or three are gathered in my name οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα hou gar eisin dyo ē treis synēgmenoi eis to emon onoma ”for where two or three are gathered in my name”	Christ’s promised presence with even the smallest gathered assembly acting in his authority (e.g., in discipline, 18:19-20) where two or three are gathered	18:20; a foundational text for the Church as a gathered body possessing Christ’s own authorizing presence, closely tied to the binding/loosing authority just described.	onde dois ou três estiverem reunidos em meu nome — Medium-High risk; ensure “reunidos em meu nome” is not read merely as a general promise of blessing on any gathering but understood in its disciplinary/authoritative context (vv. 15-20).

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

No new Critical/High-risk theological vocabulary beyond terms already treated; reuses kingdom_of_heaven (19:14, “for such is the kingdom of heaven”; 19:23-24, “kingdom of God/heaven”), eternal life (see ch.25 for full treatment), and baseline covenant/marriage theology background. Chapter reviewed; no new glossary entries required beyond a note that 19:24 uses “kingdom of God” (βασιλεία τοῦ Θεοῦ) rather than Matthew’s usual “kingdom of heaven,” consistent with the interchangeability already noted at 6:33.

Chapter 20 — Laborers in the Vineyard and the Ransom Saying

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
many called, few chosen πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοί polloi klētoi, oligoi de eklektoi ”many called, but few chosen/elect”	combines baseline’s called/“chamado” (Medium) and election/“eleição” (High) in a single saying many are called but few are chosen	20:16 (also 22:14); directly reuses two baseline terms in a challenging combination requiring the same care already documented for each individually.	muitos chamados, poucos escolhidos — [BASELINE — reuse exactly, High risk] for both component terms; teaching note should clarify this addresses the vineyard parable’s specific grace-versus-entitlement point (God’s freedom to be generous), not a statement about limited atonement scope.
to serve, not to be served / ransom διακονῆσαι… λύτρον diakonēsai… lytron ”to serve… a ransom/price of release”	λύτρον is the technical term for the price paid to free a slave or captive to serve, not to be served; a ransom for many	20:28; the Son of Man’s self-description as one who gives his life as a λύτρον — a direct, substitutionary atonement statement, parallel in weight to Romans 3:25’s propitiation language (flagged for mandatory theologian escalation in the baseline).	para servir… resgate — Critical risk (new term; no direct baseline equivalent, but parallel in doctrinal weight to the baseline’s escalation rule for atonement/propitiation language). Must convey a decisive, once-for-all price paid by Christ to secure freedom from sin’s bondage — sharply distinct from any notion of a debt gradually paid off by a spirit’s own moral effort across successive reincarnations, the same collision already flagged for salvation and grace in the baseline.

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

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
Hosanna to the Son of David Ὡσαννὰ τῷ υἱῷ Δαυίδ Hōsanna tō huiō Dauid ”save now/save, we pray, to the son of David”	a messianic acclamation drawing on Psalm 118, combining a plea for salvation with the Davidic-messianic title Hosanna to the Son of David	21:9; the crowd’s public, festival acclamation of Jesus’ messianic identity, directly invoking the Jesus as the Promised Messiah and Son of David doctrine at the narrative’s climax before the Passion.	Hosana ao Filho de Davi — [see ch.1, High risk]; “Hosana” itself is a standard transliterated liturgical term (Low risk) already familiar across Portuguese Christian traditions.
house of prayer οἶκος προσευχῆς oikos proseuchēs ”house of prayer”	citation of Isaiah 56:7; the temple’s God-intended purpose, contrasted with its corruption (“den of robbers,” citing Jeremiah 7:11) house of prayer	21:13; the temple-cleansing narrative, asserting Christ’s authority even over Israel’s central religious institution — extends the Authority of Jesus’ Teaching doctrine into cultic/institutional territory.	casa de oração — Low-Medium risk; standard.
the stone the builders rejected λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες lithon hon apedokimasan hoi oikodomountes ”the stone which the builders rejected”	citation of Psalm 118:22; Jesus as the rejected-yet-vindicated cornerstone the stone the builders rejected	21:42-44; a further Fulfillment of OT Prophecy citation, tied to the Parable of the Tenants’ warning that the kingdom will be given to a fruit-bearing people — relevant background for the Great Commission’s later inclusion of “all nations.”	a pedra que os construtores rejeitaram — Medium risk; standard, low ambiguity once the OT background (Psalm 118) is supplied.

Chapter 22 — The Wedding Feast, Caesar’s Coin, and the Greatest Commandment

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
greatest commandment ἐντολὴ μεγάλη entolē megalē ”great/greatest commandment”	citing Deuteronomy 6:5 and Leviticus 19:18 (love God, love neighbor) as the summary of the whole Law the greatest commandment	22:36-40; summarizes the Authority of Jesus’ Teaching and connects to the Righteousness Exceeding the Pharisees doctrine — love, not mere external legal precision, fulfills the Law’s intent (cf. 5:17-20).	o maior mandamento — Medium risk; standard, but must be taught alongside 5:17-20 as fulfillment, not replacement, of the Law.
whose son is he? / David calls him Lord τίνος υἱός ἐστιν… Δαυὶδ καλεῖ αὐτὸν κύριον tinos huios estin… Dauid kalei auton kyrion ”whose son is he… David calls him Lord”	citing Psalm 110:1 to argue the Messiah, though David’s son, is also David’s Lord — an implicit claim to divine status exceeding mere royal descent David calls him Lord	22:41-46; a direct scriptural argument for a claim that combines the baseline’s messiah, son_of_god, and lord entries — anticipating and resolving in advance any objection that “Son of David” implies merely human, this-worldly kingship.	Davi lhe chama Senhor — [BASELINE component — “Senhor,” Critical]; a key proof-text supporting the Jesus as the Promised Messiah and Son of David doctrine’s claim that Davidic sonship and full deity coexist in Christ.

Chapter 23 — Woes to the Scribes and Pharisees

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
woe to you οὐαί ὑμῖν ouai hymin ”woe to you”	a prophetic pronouncement of judgment, not merely an expression of pity woe to you	Structures the sevenfold indictment (23:13-29) of religious leaders whose external show masks internal corruption — the sharpest statement of the Righteousness Exceeding the Pharisees doctrine in the whole book.	ai de vós — Low-Medium risk; standard prophetic-judgment idiom, well established.
you shut the kingdom of heaven κλείετε τὴν βασιλείαν τῶν οὐρανῶν kleiete tēn basileian tōn ouranōn ”you shut the kingdom of heaven”	accuses religious leaders of obstructing others’ entry into the kingdom through their teaching and example you shut the kingdom of heaven against people	23:13; a severe indictment combining the Kingdom of Heaven doctrine with the Authority of Jesus’ Teaching doctrine’s negative counter-example — false religious authority actively blocks rather than opens the kingdom.	fechais o reino dos céus — [see 5:3, High risk].
call no one “father” πατέρα μὴ καλέσητε patera mē kalesēte ”call no one ‘father‘“	a rhetorical warning against elevating any human religious authority to God’s unique paternal status/title, in context (23:8-10) do not call anyone “father”	23:9; historically a point of tension with the widespread Catholic clerical title “Padre” (“Father”) in the Luso-Brazilian context.	não chameis a ninguém… pai — High risk; a well-known cross-tradition exegetical tension in Portuguese-speaking Catholic-heritage cultures, where “Padre” is the standard address for a priest. The translation itself must remain literal and accurate to the Greek; the doctrinal note (not the translation) should address that Jesus is warning against elevating any human teacher to God’s unique paternal authority, a caution relevant across all traditions rather than a specific polemic against one clerical title.

Chapter 24 — Signs of the End of the Age

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
end of the age συντέλεια τοῦ αἰῶνος synteleia tou aiōnos ”completion/consummation of the age”	the definitive, linear close of the present era, followed by Christ’s return and judgment — not a cyclical turning of ages or planetary/spiritual evolutionary epochs end of the age, end of the world	24:3 (also 13:39-40, 28:20); the temporal horizon for the Judgment and the End of the Age doctrine.	fim dos tempos / consumação do século — Critical risk (new term). Must be sharply distinguished from any cyclical-age cosmology, including the Kardecist doctrine of the earth (and humanity generally) undergoing successive spiritual “evolutionary” epochs across vast reincarnational timescales; Matthew presents a single, linear history moving toward one definitive, Christ-centered consummation.
coming (of the Son of Man) παρουσία parousia ”presence, arrival, coming” (a term used in the era for the arrival of an official/dignitary)	Christ’s future, visible, personal, glorious return — not a spirit’s periodic mediumistic “return”/apparition nor a symbolic “coming” of an idea or influence coming, arrival, advent	24:3,27,37,39; the technical term for Christ’s future personal return, central to the Judgment and the End of the Age doctrine and to Christian eschatological hope generally.	vinda / parusia — Critical risk. Must be distinguished from Kardecist claims of ongoing communication with, or “returns” of, the spirits of the dead via mediums (a mainstream, organized practice in Brazil, as already flagged for the baseline’s intercession entry) — Christ’s parousia is a singular, final, visible, bodily event, not a repeatable mediumistic phenomenon.
gospel preached to all nations κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον… ἐν ὅλῃ τῇ οἰκουμένῃ πᾶσιν τοῖς ἔθνεσιν kērychthēsetai touto to euangelion… en holē tē oikoumenē pasin tois ethnesin ”this gospel will be preached… to all nations”	combines baseline gospel (High/Critical) and gentiles/nations vocabulary in an explicit eschatological condition preceding the end the gospel will be preached to all nations, and then the end will come	24:14; directly links the Great Commission doctrine to the timing of the Judgment and the End of the Age doctrine — world evangelization is bound up with the consummation itself.	este evangelho será pregado… a todas as nações — [BASELINE component — “evangelho,” reuse exactly, High risk], combined here with the new synteleia/parousia Critical-risk terms.

Chapter 25 — Parables of Judgment; Eternal Life and Eternal Punishment

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
eternal punishment / eternal life κόλασιν αἰώνιον… ζωὴν αἰώνιον kolasin aiōnion… zōēn aiōnion ”eternal punishment… eternal life”	a final, unending, binary destiny — not a temporary corrective state within an ongoing process of reincarnational advancement eternal punishment; eternal life	25:46, the climactic verse of the sheep-and-goats judgment; the single most direct confrontation in Matthew between biblical eschatology and the Kardecist doctrine of ongoing reincarnational moral progress with no final, unalterable judgment.	castigo eterno… vida eterna — Critical risk (new term, but parallel in weight and collision-profile to the baseline’s Critical salvation and resurrection entries, both explicitly flagged against Kardecist reincarnation doctrine). Kardecism explicitly denies a final, eternal, unalterable judgment in favor of indefinite opportunities for spiritual advancement across future lives; this verse’s binary, final, “eternal” language must be preserved without softening into a temporary or corrective-only framing. Requires mandatory human theologian review at every occurrence.
well done, good and faithful servant εὖ, δοῦλε ἀγαθὲ καὶ πιστέ eu, doule agathe kai piste ”well [done], good and faithful slave”	commendation of a servant’s faithful stewardship, entering into the master’s joy well done, good and faithful servant	25:21,23 (Talents parable); reinforces the Cost of Following Jesus and stewardship themes without collapsing into a strict wages-for-merit framework (see 5:12’s misthos note on grace-shaped reward).	muito bem, servo bom e fiel — Medium risk; same grace/reward caution as flagged for misthos at 5:12.
inasmuch as you did it to the least of these ἐφ’ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων eph’ hoson epoiēsate heni toutōn tōn adelphōn mou tōn elachistōn ”insofar as you did it to one of these, my least brothers”	identifies Christ himself with the vulnerable/marginalized, such that treatment of them is treatment of him as you did it to the least of these	25:40; grounds ethical practice directly in union with Christ, relevant to both the Judgment and the End of the Age doctrine and practical discipleship ethics.	quanto fizestes a um destes meus pequeninos irmãos — Medium risk; standard, though “pequeninos” should retain the sense of social vulnerability, not merely physical smallness or childlikeness.

Chapter 26 — Last Supper, Gethsemane, and Arrest

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
this is my body / my blood of the covenant τοῦτό ἐστιν τὸ σῶμά μου… τὸ αἷμά μου τῆς διαθήκης touto estin to sōma mou… to haima mou tēs diathēkēs ”this is my body… my blood of the covenant”	institution of the Lord’s Supper, combining baseline covenant/“aliança” (High) with a new sacrificial-atonement statement (“blood… poured out for many for the forgiveness of sins,” 26:28) this is my body; my blood of the covenant	26:26-28; the sacramental/memorial center of Christian worship, directly grounding the atonement doctrine already flagged for mandatory theologian escalation in the baseline (paralleling Romans 3:25) and reinforcing the Great Commission’s later trinitarian and covenantal shape.	isto é o meu corpo… o meu sangue da aliança — Critical risk. “Aliança” reused per baseline; the sacrificial/atoning force (“derramado… para remissão dos pecados”) must be preserved without dilution, and — as with ransom (ch.20) — sharply distinguished from any notion of an ongoing, self-managed karmic debt paid off gradually rather than a decisive, once-for-all atoning act completed by Christ.
not my will, but yours οὐχ ὡς ἐγὼ θέλω ἀλλ’ ὡς σύ ouch hōs egō thelō all’ hōs sy ”not as I will but as you [will]“	Christ’s perfect submission to the Father’s will in Gethsemane, modeling ultimate discipleship costliness not my will, but yours be done	26:39,42; the emotional and theological climax of the Cost of Following Jesus doctrine, embodied by Christ himself before it is demanded of disciples.	não seja como eu quero, mas como tu queres — Medium-High risk; must retain the full weight of genuine human anguish and submission (avoiding a docetic flattening that would deny real human struggle in Christ, consistent with the baseline’s humanity_of_christ-adjacent concerns).

Chapter 27 — Crucifixion

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
My God, my God, why have you forsaken me? Θεέ μου, θεέ μου, ἱνατί με ἐγκατέλιπες Thee mou, thee mou, hinati me egkatelipes ”my God, my God, why have you left me behind/abandoned me?“	citation of Psalm 22:1; the depth of Christ’s God-forsakenness in bearing sin’s penalty My God, my God, why have you forsaken me?	27:46; the theological climax of the atonement, closely tied to the ransom (ch.20) and blood of the covenant (ch.26) themes — Christ genuinely bears judgment in the place of sinners.	Deus meu, Deus meu, por que me abandonaste? — Critical risk; must preserve the full weight of genuine dereliction (not a merely apparent or partial forsakenness), grounding substitutionary atonement without lapsing into a reading that would deny either Christ’s full deity or full humanity.
truly this was the Son of God ἀληθῶς Θεοῦ υἱὸς ἦν οὗτος alēthōs Theou huios ēn houtos ”truly this was God’s son”	the Roman centurion’s confession at the cross — a Gentile’s unexpected recognition of Christ’s divine Sonship truly this was the Son of God	27:54; ironically placed in a Gentile soldier’s mouth immediately after the crucifixion, anticipating the Great Commission’s turn to “all nations.”	verdadeiramente este era o Filho de Deus — [BASELINE — “Filho de Deus,” reuse exactly, Critical].
the veil of the temple was torn τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη to katapetasma tou naou eschisthē ”the curtain of the temple was torn”	the temple’s inner sanctum barrier torn at the moment of Christ’s death, signifying direct access to God’s presence now opened the curtain of the temple was torn in two	27:51; a vivid narrative sign that Christ’s atoning death accomplishes what the temple’s sacrificial system anticipated but could not itself achieve — reinforces the atonement doctrine.	o véu do templo se rasgou — Medium risk; standard, though the theological significance (access to God opened) should be made explicit in surrounding teaching, not left merely as narrative detail.

Chapter 28 — Resurrection and the Great Commission

Terms	Variants	Contextual Theological Meaning	Portuguese Rendering & Risk
he is not here, for he has risen οὐκ ἔστιν ὧδε, ἠγέρθη γάρ ouk estin hōde, ēgerthē gar ”he is not here, for he was raised”	ἐγείρω (raise) here functions as a near-synonym of ἀνάστασις (baseline resurrection), describing the identical bodily, historical, once-for-all event he has risen, he is risen	28:6; the narrative climax confirming the Resurrection of Christ doctrine already Critical in the baseline.	não está aqui, pois ressuscitou — [BASELINE — “ressurreição”/ressuscitar family, reuse exactly, Critical]. NEVER “reencarnou” or any reincarnation-adjacent verb; this is the single most important passage in the book for enforcing the baseline’s absolute prohibition.
all authority in heaven and on earth πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς pasa exousia en ouranō kai epi gēs ”all authority in heaven and on earth”	the fullest possible statement of ἐξουσία (see chs. 7, 9, 12), now unqualified and universal, given to the risen Christ all authority in heaven and on earth has been given to me	28:18; the ground and warrant for the Great Commission that follows immediately, and the climactic statement of the Authority of Jesus’ Teaching doctrine and Lordship of Christ doctrine together.	toda a autoridade no céu e na terra — [see ch.7 “autoridade,” High risk], here reaching Critical weight given its unqualified, universal scope and direct tie to the risen Christ’s lordship.
go therefore and make disciples of all nations, baptizing… teaching πορευθέντες… μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς… διδάσκοντες poreuthentes… mathēteusate panta ta ethnē, baptizontes autous… didaskontes ”having gone, make disciples of all the nations, baptizing them… teaching [them]“	the programmatic, trinitarian mission mandate combining disciple (ch.5), baptize (ch.3), teach/authority (chs.5,7), and panta ta ethnē (“all the nations,” broader than the baseline’s gentiles/“gentios,” here inclusive of every people group without ethnic restriction) go and make disciples of all nations, baptizing them… and teaching them	28:19-20; the single definitive statement of the Great Commission doctrine, the capstone toward which the whole book’s Christology, ecclesiology, and eschatology point.	ide, portanto, e fazei discípulos de todas as nações, batizando-os… ensinando-lhes — Critical risk (new composite term). “Todas as nações” (all the nations) should be preferred over reusing “gentios” here, since πάντα τὰ ἔθνη in this climactic missionary mandate is deliberately all-inclusive (encompassing Israel too), not the Jew/Gentile distinction the baseline’s gentiles entry addresses; using “gentios” here would wrongly narrow the Commission’s scope. Requires theologian review as the capstone verse of the whole curriculum.
in the name of the Father and of the Son and of the Holy Spirit εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος eis to onoma tou Patros kai tou Huiou kai tou Hagiou Pneumatos ”into the name of the Father and of the Son and of the Holy Spirit”	the New Testament’s clearest single-verse trinitarian formula, combining three baseline Critical terms (father, implicitly son_of_god, holy_spirit) under one singular “name” in the name of the Father and of the Son and of the Holy Spirit	28:19; the baptismal formula’s trinitarian structure asserts the full, co-equal, personal divinity of all three Persons under a single divine “name” (singular, not plural) — directly relevant to distinguishing the Holy Spirit from any impersonal force or the Son from a merely adoptive or evolved-spirit status.	em nome do Pai, e do Filho, e do Espírito Santo — [BASELINE — all three component terms, reuse exactly, Critical]. The singular “nome” (name, not “nomes”) should be preserved, reflecting the single divine essence shared by three Persons — a subtle but doctrinally important grammatical point worth a teaching note.
I am with you always ἐγὼ μεθ’ ὑμῶν εἰμι πάσας τὰς ἡμέρας egō meth’ hymōn eimi pasas tas hēmeras ”I am with you all the days”	echoes Immanuel (“God with us,” ch.1), bracketing the whole book with the promise of Christ’s abiding, personal presence I am with you always, to the end of the age	28:20; closes the book by returning to its opening incarnational theme (Immanuel), now extended as an ongoing promise to the church until the “end of the age” (συντέλεια τοῦ αἰῶνος, ch.24).	eu estou com vocês todos os dias — High risk; should be explicitly linked in teaching to the “Emanuel” theme of ch.1, forming a deliberate literary/theological envelope structure across the whole book that the translation and teaching notes should preserve and highlight.

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Summary of Full-Book Coverage

All 28 chapters of Matthew have been reviewed. Chapter 14 introduced no new load-bearing theological vocabulary and is explicitly noted as reviewed with reuse of existing terms (Son of God confession, worship, faith). Chapter 19 introduced no new Critical/High-risk vocabulary beyond terms already fully treated elsewhere, and is explicitly noted as reviewed with a minor usage note (kingdom of God/heaven interchangeability). Every other chapter contributed at least one new load-bearing term or a doctrinally significant reuse of a baseline term requiring Matthew-specific contextual notes.