Linguistic Gap Analysis: Matthew 1–28 (English → Romanian)

Curriculum: Matthew 1–28 Core passage (theological anchor, not scope): Matthew 5:1–12 Language authority: Romans baseline (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md) Builds on: analysis/08_core_glossary.md, assets/bible_term_registry.json (Matthew extension)

This document executes Phase 1 Step 8: it maps the Romanian lexical resources available for each of the nine curriculum doctrines, identifies missing vocabulary and crowded semantic neighborhoods requiring “fencing” (explicit boundary-setting so one sense does not silently absorb another), records transliteration-versus-paraphrase decisions, and ranks the curriculum’s highest-risk ambiguities. Coverage spans all 28 chapters of Matthew; chapters contributing no new lexical gaps are noted explicitly rather than omitted.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Romanian Terms	Weaknesses / Gaps	Recommended Strategy
Kingdom of Heaven	împărăția cerurilor; împărăția lui Dumnezeu; domnie; stăpânire	”Cerurilor” pulls toward an afterlife-destination reading in ordinary speech; “domnie/stăpânire” are lexically available but carry no established scriptural weight and would break with ~2000 years of Romanian Bible-translation tradition if substituted.	Use “împărăția cerurilor” for Matthew’s periphrasis (~32 occurrences) and “împărăția lui Dumnezeu” only where the Greek itself varies (6:33; 12:28; 19:24; 21:31,43); a standing translator note must state the two are the same reality, since Matthew’s audience will otherwise experience “cerurilor” as a narrower, more distant category than “lui Dumnezeu.”
Jesus as Promised Messiah and Son of David	Mesia; Hristos; Fiul lui David; Unsul (literal “the Anointed One”)	“Hristos” has fully lexicalized into a proper name in ordinary Romanian usage, losing its titular “Anointed One” force for most readers; “Unsul” is technically available but archaic/unused and would read as unfamiliar; “Fiul lui David” requires 2 Samuel 7 background absent from general catechesis.	Maintain the baseline dual-track: “Hristos” as name-title in narrative flow, “Mesia” wherever explicit OT-messianic expectation is the point (per Section A/B of the core glossary). Gloss “Hristos” = “Unsul lui Dumnezeu” once, at 1:1, to recover the etymological force for the whole curriculum. Supply Davidic-covenant background note at every “Fiul lui David” occurrence (1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9,15).
Fulfillment of Old Testament Prophecy	a împlini; prorocie; “ca să se împlinească ce s-a spus prin prorocul…"	"A împlini” in everyday Romanian primarily means “to complete/finish a task,” risking a mechanical predict-then-match reading rather than Matthew’s “bring to full, intended, escalated expression” sense.	Retain “a împlini” (non-negotiable per Section B); attach an explanatory teaching note at the first fulfillment-formula occurrence (1:22) establishing the fuller sense, then render the recurring formula identically at every subsequent instance (2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 27:9) so students recognize the pattern rather than treating each as an isolated proof-text.
The Authority of Jesus’ Teaching	putere; autoritate; stăpânire; drept	”Putere” is already assigned in the baseline to δύναμις (“puterea lui Dumnezeu”); Romanian Bible tradition has historically used the same word for ἐξουσία, erasing Matthew’s own distinction between raw might and rightful, delegated jurisdiction — a genuine lexical gap, not merely a stylistic choice. “Stăpânire” imports political/dominion overtones foreign to the teaching-authority sense of 7:29.	Reserve “autoritate” for ἐξουσία wherever the distinction is doctrinally load-bearing (7:29; 9:6,8; 10:1; 21:23-27; 28:18), fenced explicitly against “putere” through consistent glossary discipline across every lesson and worker in Phase 2.
Righteousness Exceeding the Pharisees	dreptate; neprihănire (Cornilescu-tradition alternative); sfințenie	”Dreptate” must simultaneously carry Romans’ forensic-declarative sense and Matthew’s ethical-conduct sense (5:6,10,20; 6:1,33), risking students concluding the two Gospels contradict each other on whether righteousness is given or achieved. “Neprihănire” is a markedly Protestant/Cornilescu-tradition word largely absent from the Orthodox Synodal text; introducing it here would break consistency with the Romans baseline and confuse the Orthodox-majority audience.	Reuse baseline “dreptate” exactly (non-negotiable); attach a mandatory contextual translator note at every Matthean occurrence distinguishing the ethical-conduct sense from Romans’ forensic sense, framed as declared righteousness producing righteous living rather than being replaced by it.
The Church and Church Discipline	Biserică; adunare; obște; a lega și a dezlega	”Biserică” carries the Orthodox exclusivist institutional-continuity connotation already flagged in the baseline. “Adunare” (assembly) reads as a specifically Evangelical/free-church term and risks a sectarian, anti-Orthodox coloring if substituted. Most seriously: “a lega și a dezlega” (bind and loose, 16:19; 18:18) is not merely unfamiliar vocabulary but collides with an existing Orthodox liturgical formula — the priest’s sacramental absolution in the Taina Spovedaniei is popularly described using cognate “a lega și a dezlega” language — compounding the doctrine’s already-flagged collision with the Catholic papal-primacy proof-text reading.	Retain “Biserică.” For “a lega și a dezlega,” do not attempt to avoid the existing liturgical resonance (it cannot be erased); instead provide an explicit teaching note naming all three readings side by side — congregational/apostolic discipline (this curriculum’s primary reading of 18:15-20), sacramental absolution (the Orthodox devotional association the term will evoke), and papal primacy (the Catholic historical claim) — without adjudicating between them beyond what Matthew’s text itself states. Mandatory human theologian review at every occurrence.
The Great Commission	a face ucenici; a converti; a boteza; misiune	”A converti” narrows μαθητεύω to a single decision-event, losing the ongoing, formational “teaching them to obey” component of 28:20; Romanian has no single verb equivalent to English “disciple [someone],” forcing periphrasis throughout. “Misiune” carries the baseline’s flagged national-identity sensitivity (Evangelical “evanghelizare” perceived as proselytism away from the national Church).	Retain “a face ucenici” (Section B); always translate 28:19-20 as a two-part unit (baptize + teach to obey), never truncating to the baptismal clause alone; prefer proclamation/witness framing over “misiune” language per the baseline’s existing guidance.
Judgment and the End of the Age	sfârșitul veacului; sfârșitul lumii; judecata de apoi; iad; gheenă; chin veșnic	”Sfârșitul lumii” (end of the world) is the far more common popular Romanian idiom for eschatological events and will likely intrude on students’ mental model even where the text itself says “sfârșitul veacului,” softening Matthew’s age-transition sense into apocalyptic annihilation. “Iad” flattens Matthew’s own γέεννα/ᾅδης distinction into one word. The parallel εἰς κόλασιν αἰώνιον / εἰς ζωὴν αἰώνιον construction (25:46) risks asymmetric softening if translators unconsciously intensify one clause and soften the other.	Render “sfârșitul veacului” identically at every occurrence (13:39-40,49; 24:3; 28:20) with a standing note distinguishing it from popular “sfârșitul lumii.” Use “gheenă” (not generic “iad”) wherever the Hades/Gehenna distinction is doctrinally load-bearing. Render 25:46 with the identical modifier “veșnic(ă)” in both clauses without variation.
Discipleship and the Cost of Following Jesus	ucenic; ucenicie; cruce; jertfă; lepădare de sine; răsplată / plată	”Răsplată/plată” risks a merit-earning misreading already flagged in Section B. “Cruce” carries strong Orthodox devotional/veneration associations that can eclipse the call to costly, willing self-denial (10:38; 16:24). “Lepădare de sine” risks narrowing toward specifically monastic ascetic practice (post, asceză), paralleling the baseline’s “chemare monahală” collision.	Retain established terms; pair every “cruce” occurrence with explicit self-denial framing rather than devotional framing alone; attach the baseline-style standing note distinguishing gracious, Father-given reward from earned wages at every μισθός occurrence (5:12,46; 6:1-18; 10:41-42).

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (concepts requiring construction, not simple lookup)

These are cases where Romanian has no single existing lexical item that carries the full doctrinal freight of the source concept; a compound phrase, periphrasis, or mandatory explanatory note must do the work a single word cannot.

Concept	Gap	Construction Strategy
ἐξουσία distinct from δύναμις	No native Romanian pair mirrors this Greek lexical distinction; tradition has used “putere” for both.	Coin/dedicate “autoritate” specifically for ἐξουσία at load-bearing loci (7:29; 9:6,8; 21:23-27; 28:18); document as a deliberate departure from historical translation habit, not an error.
μαθητεύω (to make disciples, ongoing formation)	No single Romanian verb for “to disciple [someone].”	Always render as the phrase “a face ucenici,” and require the accompanying “învățându-i să păzească” (teaching them to obey, 28:20) to appear in the same teaching unit, never separated.
Rabbinic “bind and loose” idiom (16:19; 18:18)	No native Romanian idiom independently conveys “declare forbidden/permitted”; the closest available phrase already belongs to a different sacramental domain (see §2.2).	Construct via full explanatory teaching note rather than relying on the phrase’s surface meaning to communicate the first-century idiom on its own.
λύτρον as substitutionary ransom “for many” (20:28)	“Răscumpărare” exists but does not on its own convey the substitutionary “in the place of many” nuance central to the atonement claim.	Pair the term with an explicit note on substitution every occurrence; mandatory theologian review, consistent with the baseline’s atonement-language escalation rule.
τὸ βδέλυγμα τῆς ἐρημώσεως, “abomination of desolation” (24:15)	No native Romanian concept corresponds to this specific Danielic referent (a sacrilegious temple desecration).	Retain “urâciunea pustiirii” but require Daniel 9:27/11:31/12:11 background material in the same lesson; do not allow open-ended contemporary end-times speculation to fill the gap.
τάλαντα as a currency/weight unit (25:14-30)	Modern Romanian “talent” has fully shifted to mean innate ability, erasing the parable’s original stewardship-of-entrusted-resources sense.	Retain transliterated “talanți” (not “talente”) and require an explicit note establishing the original monetary sense before any application is drawn.
βλασφημία εἰς τὸ Πνεῦμα as a settled, malicious rejection (12:31-32)	Ordinary Romanian “hulă” register sounds distant/liturgical, risking either trivialization or, conversely, unwarranted anxiety among scrupulous learners who mistake momentary doubt for this sin.	Retain “hula împotriva Duhului Sfânt” with a mandatory pastoral note distinguishing deliberate, settled rejection from doubt, grief, or a single sinful outburst.

2.2 Crowded Semantic Neighborhoods (existing terms needing explicit fencing)

These are cases where the chosen Romanian term is not missing but overloaded — it already carries a strong competing sense in Orthodox devotional or general cultural usage that risks silently displacing Matthew’s intended sense.

Term	Competing Sense Already Present in Romanian	Fencing Strategy
sfinți	Canonized figures venerated through icons, relics, akathists	Reuse baseline Critical-tier handling; standing note at every occurrence (esp. 27:52) that this is a corporate, all-deceased-believers designation, not canonized veneration.
chemare / a chema	Chemare monahală — a call to monastic life	Standing note wherever kingdom-invitation language occurs (4:19-22; 9:9; 22:14) that the call addresses every believer, not a specialized religious vocation.
taină / tainele	Sfintele Taine — the seven sacraments	At 13:11 (“mysteries of the kingdom”), explicit note that this is revealed teaching/insight disclosed to disciples, not a reference to sacramental mystery.
putere / autoritate	Putere already assigned to δύναμις in the baseline	See §1 above (Authority doctrine); consistent glossary discipline required across all Phase 2 workers.
dreptate	Forensic-declarative sense from Romans baseline	See §1 above (Righteousness doctrine); mandatory contextual note at every Matthean occurrence.
a lega și a dezlega	Sacramental confession-absolution formula (Taina Spovedaniei); Catholic papal-primacy proof-text	See §1 above (Church Discipline doctrine); the single highest-complexity fencing task in this curriculum.
fericiți	Colloquial “happy,” a subjective emotional state	Standing note at 5:3-11 (core passage) that this is God’s objective pronouncement of favor/flourishing on a status, not a feeling.
săraci cu duhul	Colloquial idiom for “dim-witted / foolish”	Mandatory clarifying note at every occurrence (5:3); do not allow the idiom collision to pass silently, since it sits in the curriculum’s core passage.
iad / gheenă	Popular flattening of Hades and Gehenna into one word	Use “gheenă” specifically wherever the Greek distinguishes γέεννα from ᾅδης; flag every occurrence (5:22,29-30; 10:28; 18:9; 23:15,33).
talanți	Modern sense: innate skill/ability	See §2.1 above; explicit note required before any application of the parable is drawn (25:14-30).
răsplată / plată	Wages earned by labor, a merit framework	Standing note distinguishing gracious, Father-given reward from earned wages at every occurrence (5:12,46; 6:1-18; 10:41-42).
pocăință / a se pocăi	Taina Pocăinței — the sacrament of confession	Note that Matthew’s usage (3:2; 4:17; 11:20-21; 12:41) is the fuller NT sense of ongoing reoriented mind and life, not the sacramental rite alone.
cruce	Devotional/liturgical veneration object (Crucea, Înălțarea Sfintei Cruci)	Pair every discipleship occurrence (10:38; 16:24) with explicit self-denial framing so the devotional resonance supports rather than replaces the cost-of-following teaching.
desăvârșiți	Legalistic “flawless performance” misreading	Note the positive Orthodox theosis-trajectory resonance (asset) while explicitly ruling out a sinless-performance standard (5:48; 19:21).
misiune	Evangelical “evanghelizare,” perceived as proselytism against national Orthodox identity	Prefer proclamation/witness framing over “misiune” per baseline guidance; flag for native speaker review wherever evangelism framing appears (10:5-15; 28:19).
Biserică	Exclusivist institutional-continuity claim	Reuse baseline handling; distinguish the local, gathered-congregation sense (18:17,20) from the exclusivist claim at every elevated-risk locus.

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3. Transliteration vs. Paraphrase Decisions

Term (source)	Decision	Rationale
Ἐμμανουήλ (Immanuel)	Transliterate — “Emanuel”	Already established convention; carries the direct deity-of-Christ claim and forms the 1:23/28:20 inclusio, which requires the same recognizable form at both ends.
Ὡσαννά (Hosanna)	Transliterate — “Osana”	Consistent with the baseline’s existing convention for retained Semitic/liturgical exclamations (Avva, Amin, Aliluia); paraphrase (“Mântuiește, rugăm!”) would destroy the acclamation’s recognizability at the Triumphal Entry (21:9,15).
קָרְבָּן (Corban, 15:5)	Transliterate + gloss — “corban” with the phrase “dar afierosit lui Dumnezeu”	The term is Jesus’ own quotation of a technical legal category the Pharisees used to evade the commandment; paraphrasing away the technical term would obscure the specific abuse being criticized.
Βεελζεβούλ (Beelzebul, 12:24,27)	Transliterate — “Beelzebul”	Proper name of a demonic figure; low ambiguity risk, standard across Romanian Bible traditions.
Γολγοθᾶ (Golgotha, 27:33)	Transliterate + retain Matthew’s own gloss — “Golgota,” with “locul căpățânii” as Matthew already supplies	Matthew glosses the term himself in Greek; the Romanian translation should preserve this built-in explanatory apparatus rather than either dropping the transliteration or dropping the gloss.
τάλαντα (talents, 25:14-30)	Transliterate — “talanți” (not “talente”)	Paraphrasing as “bani”/“monede mari” would strip the parable’s recognizable vocabulary and its connection to the wider Christian teaching tradition on this text; transliteration paired with a mandatory explanatory note (see §2.1) is preferred over either a bare transliteration (risking the modern “talent=skill” collision) or a full paraphrase (risking unrecognizability).
παρουσία (parousia, 24:3,27,37,39)	Paraphrase — “venirea (Fiului Omului),” not the theological loanword “parusia”	Although “parusia” exists as a technical loanword in Romanian academic theology, the curriculum’s stated reading-level target (secondary-school proficiency) favors the transparent paraphrase “venirea,” which is immediately intelligible without prior technical training; the loanword may be noted in translator commentary for advanced/seminary-track material.
γέεννα (Gehenna) vs. ᾅδης (Hades)	Hybrid — transliterate/retain “gheenă” as a distinct term from generic “iad”	Neither a full transliteration (“ghena,” unfamiliar) nor a full paraphrase (collapsing into “iad”) alone preserves Matthew’s own distinction; “gheenă” is already attested in Romanian biblical vocabulary and should be actively preferred over “iad” wherever the distinction matters (see §2.2).
Χριστός as name vs. title	Dual-track, not a single decision	See doctrine matrix §1: “Hristos” (established name-title, effectively a transliteration-turned-name) for narrative use; “Mesia” (semi-transliterated title) reserved for explicit OT-messianic-expectation contexts. Both anchor to the same baseline messiah doctrine entry.
μαθητεύσατε (Great Commission verb)	Paraphrase, not transliteration — “a face ucenici”	No Greek-derived loanword exists or would be intelligible; full periphrasis is required and must consistently include both the baptismal and teaching-obedience components (28:19-20).

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined weight of doctrinal centrality, collision severity with existing Orthodox devotional/doctrinal categories, and frequency across the whole book.

1. Keys of the Kingdom / Bind and Loose (16:19; 18:18) — triple collision: Catholic papal-primacy proof-text, Orthodox sacramental confession-absolution formula, and disputed authority-locus (Peter alone vs. apostles vs. gathered church). Highest-complexity item in the curriculum; mandatory theologian review every occurrence.
2. “Poor in Spirit” (5:3) — sits in the curriculum’s own core passage; established rendering “săraci cu duhul” collides with a live colloquial idiom for “dim-witted.”
3. Blood of the Covenant / Eucharistic Words (26:26-28) — direct collision with Orthodox real-presence Eucharistic theology (Sfânta Împărtășanie); highest-stakes single passage for sacramental doctrine.
4. Eternal Punishment / Eternal Life parallel construction (25:46) — risk of unconsciously softening the condemnation clause while preserving full force in the life clause, or vice versa.
5. Unique Sonship of Christ vs. plural adoptive “sons of God” (throughout, esp. 3:17; 5:9; 16:16; 26:63-64) — the same Greek root (υἱός) used for two categorically different referents; conflation would blur Chalcedonian Christology.
6. Ransom (20:28) — substitutionary atonement claim requiring theologian-level precision; a foundational text for later doctrinal instruction on the cross.
7. Authority vs. Power (ἐξουσία vs. δύναμις; 7:29; 9:6,8; 21:23-27; 28:18) — a genuine, pre-existing lexical gap in Romanian Bible tradition itself, not merely a translator’s choice; risk of silently collapsing two distinct claims into one.
8. “Saints” corporate sense at 27:52 — the baseline’s Romans 1:7 collision recurs mid-narrative in an unexpected location (resurrected OT believers), where reviewers may be less primed to catch it than in an epistolary greeting.
9. Righteousness’s dual sense (forensic vs. ethical-conduct, 5:6-6:33) — risk that students moving between the Romans and Matthew curricula conclude the two Gospels disagree about whether righteousness is given or achieved.
10. Gehenna/Hades flattening (“iad” vs. “gheenă,” multiple loci) — a distinction the source text maintains that standard Romanian vocabulary erases by default.
11. Chemare/calling and monastic-vocation collision (4:19-22; 9:9; 22:14) — recurs at every discipleship-invitation scene across the Gospel, not a single-verse risk.
12. Talents’ semantic drift (25:14-30) — high risk of the entire parable being re-moralized around “use your natural gifts” rather than “be faithful with what is entrusted before the Master’s return.”
13. Kingdom of Heaven vs. afterlife-heaven collapse (~32 occurrences) — the single most frequent term in the Gospel, meaning even a small per-occurrence drift compounds across the whole curriculum.
14. Tradition of the Elders vs. Holy Tradition/Sfânta Tradiție (15:2-9) — risk that Jesus’ critique of a specific human legal tradition is heard as a wholesale critique of Orthodox Holy Tradition as a doctrinal category.
15. Fulfillment formula reduced to mechanical prediction-matching (recurring quotations, 1:22 and throughout) — undergirds Matthew’s most distinctive theological argument; a shallow rendering here weakens the entire Fulfillment of Prophecy doctrine, not just isolated verses.

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5. Full-Book Chapter Coverage Sweep

Per the full-book coverage mandate, every chapter of Matthew has been reviewed for lexical gaps beyond those already catalogued in the core glossary. Chapters contributing no new gap-analysis items beyond doctrines already covered above are marked “Reviewed — no new gaps.”

Ch.	Key Content	Gap-Analysis Status
1	Genealogy; virgin birth; naming of Jesus (“save his people from their sins”); Immanuel	Contributes: Immanuel (§3), virgin (crowded neighborhood, Marian devotion — see core glossary), salvation naming.
2	Magi; Herod; flight to Egypt; fulfillment quotations (Hosea, Jeremiah, “Nazarene”)	Contributes: fulfillment-formula pattern (§1, §4 rank 15) established here for the first of many recurrences.
3	John the Baptist; repentance; baptism; Trinitarian voice; kingdom “at hand”	Contributes: repent/baptize crowded-neighborhood risk (§2.2, Taina Pocăinței/Spovedaniei).
4	Temptation; calling of first disciples; “gospel of the kingdom” compound	Reviewed — reinforces kingdom-of-heaven and calling entries already logged; no new gap category.
5	Beatitudes (core passage); fulfill law not abolish; antitheses; righteousness	Contributes: poor in spirit (§4 rank 2), fericiți (§2.2), sons of God plural vs. singular (§4 rank 5), righteousness dual-sense (§4 rank 9).
6	Lord’s Prayer; hypocrisy warnings; providence; seek first the kingdom	Contributes: reward/misthos crowded neighborhood (§2.2) first appears here.
7	Golden Rule; false prophets by fruit; authority of Jesus’ teaching (7:29)	Contributes: authority vs. power gap (§1, §4 rank 7) established at its programmatic locus.
8–9	Miracle cycle; centurion’s faith; forgiveness of sins/authority (9:6); calling of Matthew	Reviewed — reinforces authority and faith entries already logged; introduces “little faith” sub-category already covered in the core glossary.
10	Commissioning the Twelve; mission instructions; not peace but a sword; cross; reward	Reviewed — reinforces apostle, authority, cross, and reward entries already logged.
11	John’s doubt; woes to unrepentant cities; Father-Son mutual knowledge (11:27)	Contributes: “woe” as prophetic-judgment genre (already logged in core glossary); high-Christology 11:27 flagged for theologian awareness though not a new lexical item.
12	Sabbath controversies; Beelzebul; blasphemy against the Holy Spirit; sign of Jonah	Contributes: blasphemy against the Holy Spirit gap (§2.1).
13	Kingdom parables; mysteries of the kingdom; end of the age (embedded in Wheat/Tares)	Contributes: mysteries of the kingdom / taină collision (§2.2); end of the age term introduced here ahead of ch. 24.
14	John’s death; feeding the 5,000; walking on water; “truly you are the Son of God”	Reviewed — reinforces Son of God and little-faith entries already logged.
15	Tradition of the elders; Canaanite woman’s faith; feeding the 4,000	Contributes: tradition of the elders vs. Sfânta Tradiție collision (§4 rank 14).
16	Peter’s confession; church foundation; keys of the kingdom; first Passion prediction	Contributes: keys of the kingdom / bind-loose (§4 rank 1), the single highest-risk item in this analysis.
17	Transfiguration; second Passion prediction	Reviewed — positive doctrinal asset already logged (Feast of the Transfiguration); no new gap.
18	Church discipline procedure; binding/loosing repeated; unforgiving servant	Contributes: church discipline as restorative process (already logged); reinforces bind-loose collision from ch. 16.
19	Divorce/covenant teaching; rich young ruler; “perfect”; rewards	Reviewed — reinforces covenant, perfect, and reward entries already logged.
20	Laborers in the vineyard (grace vs. wages); ransom saying (20:28)	Contributes: ransom (§4 rank 6), and the laborers parable itself sharpens the reward/merit fencing task from ch. 6.
21	Triumphal entry; Hosanna; cleansing the temple; authority questioned; cornerstone	Contributes: Hosanna transliteration decision (§3); cornerstone term (already logged in core glossary); authority-questioned scene reinforces §1/§4 rank 7.
22	Many called few chosen; resurrection question; greatest commandment; David’s Lord	Reviewed — reinforces election/calling and resurrection entries; sharpens Son of David/Lord paradox already logged as a deity-of-Christ asset.
23	Woes to scribes and Pharisees	Reviewed — reinforces woe and scribes-and-Pharisees entries already logged; no new lexical category.
24	Olivet Discourse I: abomination of desolation; great tribulation; parousia; end of the age	Contributes: abomination of desolation (§2.1), parousia paraphrase decision (§3), “sfârșitul veacului” vs. “sfârșitul lumii” popular-idiom risk (§1, §4 rank 13 reinforced).
25	Ten virgins; talents; sheep and goats; eternal punishment/eternal life	Contributes: talents semantic drift (§2.1, §4 rank 12), eternal punishment/life parallel construction (§4 rank 4).
26	Last Supper/Eucharistic words; Gethsemane; Sanhedrin trial; blasphemy charge	Contributes: blood of the covenant/Eucharistic words (§4 rank 3).
27	Trial; crucifixion; mockery (“Son of God”); resurrection of the saints (27:52)	Contributes: saints corporate sense at an unexpected mid-narrative locus (§4 rank 8).
28	Resurrection; Great Commission; Trinitarian baptismal formula; Immanuel inclusio	Contributes: Great Commission construction (§2.1), authority at its climactic locus (28:18, §1/§4 rank 7 concluded), Immanuel inclusio closing the loop opened in ch. 1.

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6. Summary for Phase 2 Handoff

• All Section A/B terms from analysis/08_core_glossary.md and all entries in the Matthew extension of assets/bible_term_registry.json remain authoritative and are presupposed by this analysis; this document adds strategy, fencing, and ranking on top of that vocabulary, not new terms.
• The five items ranked 1–5 in §4, plus the Eucharistic words and Great Commission entries, should receive priority attention when constructing the Phase 2 AI translation requirements update (Step 12) and the doctrine risk registry update (Step 7/11) for Matthew.
• No chapter of Matthew was found to be doctrinally or lexically inert; even chapters marked “Reviewed — no new gaps” reinforce load-bearing terms established elsewhere and must not be treated as lower-priority for translation quality review.