Semantic Analysis: Matthew 1–28 (Koine Greek → Romanian)

Source language: English (working from Koine Greek original) Destination language: Romanian Curriculum: Matthew 1–28 Core passage: Matthew 5:1–12 (the Beatitudes)

Methodology and Governing Rules

1. Every term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json is reused exactly as recorded (e.g., jesus→“Iisus”, god→“Dumnezeu”, righteousness→“dreptate”, faith→“credință”, church→“Biserică”, kingdom_of_god→“împărăția lui Dumnezeu”, messiah→“Mesia”, resurrection→“înviere”). These are marked [BASELINE] below and are not re-argued, only re-contextualized for Matthew.
2. New terms required by Matthew’s distinctive vocabulary (Kingdom of Heaven, Son of Man, Son of David, keys of the kingdom, Gehenna, etc.) are analyzed fresh and assigned a risk tier using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.
3. Citation format follows the baseline convention: “Matei 3:2” (not “Matthew 3:2”), per Romanian Orthodox Synodal Bible book-naming conventions.
4. Register follows the baseline standard: Orthodox Synodal Bible wording for the core devotional/theological vocabulary (audience is Orthodox-majority), with Cornilescu-tradition variants noted where they diverge meaningfully.
5. The core passage (Matt 5:1–12) receives full verse-by-verse treatment. Every other chapter of the whole book (Matthew 1–28) receives a chapter-level table of its load-bearing theological terms. Chapters that introduce no new theological vocabulary beyond what has already been analyzed say so explicitly.

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

Matei 5:1

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ὄχλους	ochlous	crowds, multitudes	undifferentiated masses, sometimes with a note of spiritual need/harassment (cf. 9:36)	“crowds,” “multitudes”	The crowds set the public stage; Jesus deliberately withdraws from them to teach the μαθηταί, establishing that the Sermon is disciple-formation, not mere crowd address.	”mulțimi” — Low risk, standard.
ὄρος	oros	mountain, hill	a specific unnamed hill in Galilee; carries typological resonance with Sinai (Moses as lawgiver on the mountain)	“mountain,” “hillside”	Sets up Jesus as the new/greater Moses delivering authoritative teaching — feeds directly into the “Authority of Jesus’ Teaching” doctrine developed through the whole Sermon and confirmed at 7:28-29.	”munte” — Medium risk: Romanian readers should be alerted via teaching note to the Moses/Sinai typology, which is not self-evident from the word alone.
μαθηταὶ	mathētai	learners, students, disciples	in the NT, committed followers who live with and learn from a teacher, not merely intellectual students	”disciples”	The addressed audience of the Sermon — establishes “Discipleship and the Cost of Following Jesus” as the frame for chs. 5-7.	”ucenici” — Low risk; standard, established rendering.

Matei 5:2

Greek: καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων·

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ἐδίδασκεν	edidasken	was teaching	imperfect tense — ongoing, authoritative instruction, distinct from casual conversation	”taught,” “began to teach”	Introduces Jesus in his primary Matthean role as authoritative Teacher (cf. 7:29’s “as one having authority, and not as their scribes”).	“învăța” — Low risk; standard verb, but flag for cross-reference with the “authority” (ἐξουσία) term at 7:29, since the doctrine of Jesus’ teaching authority spans the whole Sermon.

Matei 5:3

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
Μακάριοι	Makarioi	blessed, fortunate, flourishing	a state of divine favor/flourishing pronounced by God, not a subjective feeling of happiness	”blessed,” “happy” (weaker), “fortunate”	Each beatitude is a pronouncement of God’s eschatological favor resting on those who appear, by worldly standards, least favored. This is the literary key to the whole passage.	”fericiți” — Medium risk. Established Orthodox Synodal and Cornilescu rendering alike (“Fericiți…”). Risk: modern colloquial Romanian “fericit” strongly connotes subjective emotional happiness; teaching must clarify this is a divine pronouncement of blessing/favor upon a status, not a psychological state.
πτωχοὶ τῷ πνεύματι	ptōchoi tō pneumati	poor in spirit; utterly destitute (not merely “needy”) with respect to the spirit	πτωχός denotes beggarly, total destitution (stronger than πένης, “poor but working”); “in spirit” locates the poverty in one’s posture before God — spiritual bankruptcy/humility, not economic poverty and not low IQ	”poor in spirit,” “spiritually poor,” “humble before God”	Recognition of complete spiritual bankruptcy apart from God, the necessary starting posture for entering the kingdom. Sets the tone for the entire list: kingdom citizens are marked by dependence, not achievement.	”săraci cu duhul” — CRITICAL risk, requires an explicit teaching note. This is the established Orthodox Synodal and Cornilescu rendering, so it cannot be replaced. However, in contemporary colloquial Romanian, “sărac cu duhul” is a common idiom meaning intellectually dim-witted or foolish — a mild insult. Without a clarifying teaching note, hearers may unconsciously import this idiomatic, pejorative sense rather than the biblical sense of humble spiritual dependence on God. This is a genuine false-friend collision between the fixed liturgical/biblical phrase and everyday colloquial usage and must be flagged in every occurrence of this phrase in curriculum materials.
βασιλεία τῶν οὐρανῶν	basileia tōn ouranōn	kingdom of the heavens	Matthew’s distinctive periphrasis (used ~32 times, vs. “kingdom of God” only ~5 times) reflecting Jewish reverential avoidance of God’s name; refers to the same reign of God as “kingdom of God” elsewhere in the NT, not a separate or exclusively post-mortem/heavenly realm	”kingdom of heaven,” “reign of heaven,” “heavenly kingdom”	God’s present-and-coming sovereign reign, inaugurated in Jesus’ ministry and consummated at his return. Central organizing doctrine of the whole Gospel (“Kingdom of Heaven”).	“împărăția cerurilor” — HIGH risk. Must be explicitly taught as synonymous with the baseline kingdom_of_god→“împărăția lui Dumnezeu” (Medium risk in the Romans package), not a distinct or lesser kingdom. Risk: Romanian “ceruri” easily collapses into “heaven” as a post-mortem destination, encouraging readers to hear this as “you’ll go to heaven when you die” rather than “you belong to God’s present and coming reign.” Require a standing translator note wherever “împărăția cerurilor” occurs.

Matei 5:4

Greek: μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
πενθοῦντες	penthountes	those mourning	grief, especially over loss, sin, or the brokenness of the world (not restricted to bereavement)	“those who mourn,” “the sorrowful”	Mourning over sin and the fallen state of the world, which God himself will personally comfort.	”cei ce plâng” — Low risk; standard, established phrase.
παρακληθήσονται	paraklēthēsontai	will be comforted, will be called alongside	root shared with παράκλητος (“Comforter/Advocate,” used of the Spirit in John); a personal, active consolation, not passive fading of grief	”will be comforted”	Divine, personal comfort — an eschatological reversal promise.	”se vor mângâia” — Low risk; standard.

Matei 5:5

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
πραεῖς	praeis	gentle, meek	strength held under control, not weakness or passivity; the same word used of Jesus himself in 11:29 and 21:5	”meek,” “gentle,” “humble”	Echoes Psalm 37:11; describes a disposition modeled by Jesus himself, not timidity.	”blânzi” — Medium risk: Romanian “blând” can sound close to “weak/passive” in ordinary usage; teaching note should clarify this is disciplined strength/gentleness, following Jesus’ own self-description at 11:29.
κληρονομήσουσι τὴν γῆν	klēronomēsousi tēn gēn	will inherit the land/earth	echoes the covenant land-inheritance language of the Torah and Ps 37:11; γῆ ranges from “land” (the promised land) to “earth” (the whole created order)	“inherit the earth,” “inherit the land”	Extends the covenant land-promise motif into a universal, eschatological inheritance for kingdom citizens.	”vor moșteni pământul” — Medium risk; connects to covenant (Legământ, High risk in baseline) — worth a brief OT-background note so the inheritance language is not read as merely “won’t be landless” in a modern secular sense.

Matei 5:6

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
πεινῶντες καὶ διψῶντες	peinōntes kai dipsōntes	hungering and thirsting	visceral, urgent physical appetite used metaphorically for intense spiritual longing	”hunger and thirst”	Total, consuming desire for righteousness, not casual interest.	”flămânzesc și însetează” — Low risk; standard, vivid, well understood.
δικαιοσύνην	dikaiosynēn	righteousness	[BASELINE righteousness→“dreptate”, Critical] — in Matthew this term functions more often in the ethical-practice sense (righteous conduct/character that marks kingdom life, cf. 5:20, 6:1, 6:33) than in Paul’s forensic-declarative sense (Romans 3-5)	“righteousness,” “justice,” “right living”	Both a present hunger for personal righteous conduct and an eschatological longing for God’s justice to be established.	”dreptate” — HIGH risk, note required. Reuse the baseline term exactly, but add a translator note distinguishing Matthew’s frequent ethical/conduct sense from Paul’s forensic-declarative sense so students do not conclude Matthew teaches righteousness-by-effort in tension with Romans’ righteousness-by-faith; both senses must be held together (God-given righteous standing → produces the hungered-for righteous living).
χορτασθήσονται	chortasthēsontai	will be filled, satisfied	originally of feeding livestock to fullness; here, complete divine satisfaction	”will be filled,” “will be satisfied”	Assurance that this hunger will be definitively, not merely partially, satisfied by God.	”se vor sătura” — Low risk; standard.

Matei 5:7

Greek: μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ἐλεήμονες	eleēmones	merciful, full of mercy	active compassion expressed in concrete acts toward those in need or fault	”merciful,” “compassionate”	Kingdom citizens who have received mercy extend it to others — anticipates 18:21-35 (the unforgiving servant).	“milostivi” — Medium risk: connect to grace (har, Critical in baseline) so mercy is taught as flowing from received grace, not as a merit-earning virtue that secures God’s favor.
ἐλεηθήσονται	eleēthēsontai	will be shown mercy	divine passive — God himself is the implied agent	”will be shown mercy,” “will obtain mercy”	Reciprocal principle rooted in God’s own character, not a strict tit-for-tat transaction.	”se vor milui” — Medium risk; ensure teaching does not imply mercy is earned by being merciful (works-merit collision with grace, already Critical in baseline).

Matei 5:8

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
καθαροὶ τῇ καρδίᾳ	katharoi tē kardia	clean/pure in heart	undivided moral and spiritual integrity, not ritual purity	”pure in heart,” “clean of heart”	Integrity of inner devotion to God, not external ritual cleanliness — a major Sermon theme (cf. 6:1-18, 23:25-28).	“curați cu inima” — Medium risk: guard against a ritual-purity reading (parallel to the baseline’s caution on holy/sfânt avoiding ritual-purity-only readings); this is moral/relational, not ceremonial, purity.
τὸν θεὸν ὄψονται	ton theon opsontai	will see God	the beatific vision — direct, unmediated sight of God, a climactic eschatological hope (cf. Rev 22:4)	“will see God”	The ultimate reward of the kingdom: unmediated communion with God — resonates strongly with the Orthodox theological category of theosis as the goal of the Christian life.	”vor vedea pe Dumnezeu” — Medium risk (asset): this phrase resonates naturally with Orthodox theosis theology (union with God as the goal of salvation); ensure the note affirms rather than downplays this resonance while keeping the concrete, personal “seeing” of Matthew’s text intact.

Matei 5:9

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
εἰρηνοποιοί	eirēnopoioi	peacemakers	active reconcilers, not merely peace-lovers or conflict-avoiders	”peacemakers”	Connects to peace→“pace” [BASELINE, Medium] — active reconciling work reflecting God’s own reconciling character.	”făcătorii de pace” — Low-Medium risk; ensure the active, reconciling sense (not passive conflict-avoidance) is taught.
υἱοὶ θεοῦ κληθήσονται	huioi theou klēthēsontai	will be called sons of God	corporate, adoptive sonship of believers	”children of God,” “sons of God”	Adoptive sonship — must be carefully distinguished from the unique, eternal son_of_god→“Fiul lui Dumnezeu” [BASELINE, Critical] applied to Christ alone.	”fiii lui Dumnezeu” — HIGH risk, note required. Distinguish plural, adoptive “fiii lui Dumnezeu” (believers, connects to baseline adoption→“înfiere,” Medium) from the unique singular “Fiul lui Dumnezeu” (Christ, Critical) — same underlying Greek root but categorically different referents; conflating them is a serious christological risk.

Matei 5:10

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
δεδιωγμένοι	dediōgmenoi	those who have been persecuted	perfect passive participle — an ongoing, settled state of suffering opposition	”persecuted,” “those who are persecuted”	Introduces the cost-of-discipleship theme fully developed in ch. 10 (“Discipleship and the Cost of Following Jesus”).	“prigoniți” — Medium risk; standard Orthodox/Cornilescu rendering; connect explicitly to the discipleship-cost doctrine developed later in the book.
ἕνεκεν δικαιοσύνης	heneken dikaiosynēs	for the sake of righteousness	persecution specifically because of righteous, kingdom-shaped living/allegiance	”for righteousness’ sake”	Reuses dikaiosynē in its ethical-conduct sense (see v.6 note) — suffering results from visible kingdom character.	”pentru dreptate” — High risk (same note as v.6: ethical-conduct sense of “dreptate”).

Matei 5:11

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ὀνειδίσωσιν	oneidisōsin	revile, insult, reproach	public shaming/insult, an honor-shame category	”revile,” “insult”	Shifts from third-person to direct second-person address, personalizing the cost of discipleship for the hearers.	”vă vor ocărî” — Low-Medium risk; standard.
ἕνεκεν ἐμοῦ	heneken emou	for my sake, because of me	direct, personal identification with Jesus as the cause of suffering, replacing the more general “for righteousness’ sake” of v.10	”for my sake,” “on my account”	The decisive Christological turn: suffering “for righteousness” (v.10) becomes explicitly suffering “for me” (Jesus) — righteousness and allegiance to Christ are inseparable.	”din pricina Mea” — High risk, doctrinally important: teaching note should highlight that Matthew here identifies righteous suffering directly with allegiance to Jesus personally, not merely to an abstract moral cause — central to “Discipleship and the Cost of Following Jesus.”

Matei 5:12

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

Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
χαίρετε καὶ ἀγαλλιᾶσθε	chairete kai agalliasthe	rejoice and be exceedingly glad	ἀγαλλιάω intensifies χαίρω — exultant, overflowing joy, often used of eschatological/worship contexts	”rejoice and be glad”	Persecution is met not with resignation but with active, eschatologically-grounded joy.	”bucurați-vă și vă veseliți” — Low risk; standard.
ὁ μισθὸς ὑμῶν πολὺς	ho misthos hymōn polys	your reward [is] great	μισθός is literally “wage/pay” — commercial/transactional root, though used metaphorically of God’s gracious reward	”reward,” “recompense”	Raises the grace-versus-merit tension: God’s “reward” language must not be read as wages earned, but as a gracious response consistent with grace→“har” [BASELINE, Critical].	“plata voastră multă” — High risk. The established Orthodox Synodal rendering “plata” literally means “wage/payment,” which risks reinforcing a merit-based, works-earn-salvation reading. Requires a standing translator note distinguishing this gracious, Father-given reward from wages earned by labor — the same grace/merit tension flagged for grace and election in the baseline.
τοὺς προφήτας τοὺς πρὸ ὑμῶν	tous prophētas tous pro hymōn	the prophets who were before you	places persecuted disciples in continuity with the OT prophetic line	”the prophets who were before you”	Connects discipleship suffering to the whole redemptive-historical pattern of prophetic rejection — reinforces “Fulfillment of Old Testament Prophecy” as a live, ongoing pattern, not only a past event.	”prorocii cei dinainte de voi” — Low risk; reuses baseline prophet→“proroc.”

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PART B — Chapter-by-Chapter Analysis, Matthew 1–28 (Whole Book)

Note: Chapter 5’s remaining verses (13-48) are covered under “Matei 5 (continued)” below, since 5:1-12 received full verse-by-verse treatment above.

Matei 1 — Genealogy and Birth of Jesus

Term	Original (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
Χριστός	Χριστός	Christos	Anointed One	title, functioning increasingly as a proper name in the NT	”Christ,” “Messiah”	Sets Jesus’ identity as the promised Anointed King from the opening word of the Gospel.	”Hristos” — reuse baseline messiah concept; note that Matthew’s narrative text overwhelmingly uses “Hristos” (as a name-title) rather than “Mesia,” while “Mesia” (baseline term) is reserved for explicit OT-messianic-expectation contexts. Critical — see glossary.
υἱὸς Δαυίδ	υἱοῦ Δαυίδ	huios Dauid	son of David	royal, messianic descent claim rooted in 2 Sam 7’s Davidic covenant	”son of David”	Opens the Gospel’s genealogical proof that Jesus is the promised royal Messiah — feeds directly into “Jesus as the Promised Messiah and Son of David."	"Fiul lui David” — High risk, new term; see glossary entry.
Ἐμμανουήλ	Ἐμμανουήλ	Emmanouēl	God with us	Hebrew name from Isaiah 7:14, applied directly to Jesus	”Immanuel”	Explicit divine-presence claim about the incarnate Christ; grounds “Fulfillment of Old Testament Prophecy” and the deity of Christ.	”Emanuel” — Critical; see glossary.
παρθένος	παρθένος	parthenos	virgin	a young woman who has not had sexual relations; the LXX term Matthew cites from Isaiah 7:14	”virgin,” “young woman” (a disputed alternative in some non-Christian readings of the Hebrew almah)	Establishes the miraculous, sinless entry of the Son of God into human history via the Holy Spirit.	”fecioară” — High risk (asset and risk); see glossary — strong positive resonance with Orthodox Marian devotion (Theotokos), but must keep the immediate Christological point (miraculous incarnation) primary.
σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν	—	sōsei ton laon autou apo tōn hamartiōn autōn	he will save his people from their sins	σῴζω, “save” [BASELINE salvation→“mântuire”, Critical]	“he will save his people from their sins”	Names the very purpose of the incarnation as salvation from sin — establishes the soteriological thesis of the whole Gospel from its first chapter.	”el va mântui pe poporul Său de păcatele lor” — reuse baseline terms salvation and sin exactly; Critical.

Matei 2 — The Magi, the Flight to Egypt

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
προσεκύνησαν	προσεκύνησαν	prosekynēsan	they worshiped, prostrated themselves	ranges from respectful bowing before royalty to full religious worship; context (Magi before the newborn King) indicates worship, not mere courtesy	”worshiped,” “paid homage,” “bowed down”	Gentile magi worshiping the infant Jesus previews the Gospel’s universal scope, anticipating the Great Commission (28:19).	“s-au închinat” — Medium risk: Romanian “s-au închinat” can read as mere reverential bowing; teaching note should clarify the narrative intends worship due to a divine king, connecting to lord→“Domnul” [BASELINE, Critical].
ἵνα πληρωθῇ τὸ ῥηθὲν	—	hina plērōthē to rhēthen	so that what was spoken might be fulfilled	Matthew’s recurring “fulfillment formula” (used ~10 times through the Gospel)	“that it might be fulfilled,” “to fulfill what was spoken”	Establishes the programmatic pattern for “Fulfillment of Old Testament Prophecy” repeated throughout Matthew.	”ca să se împlinească ceea ce s-a spus” — introduces fulfill, High risk; see glossary; this formula recurs at 1:22, 2:15, 2:17, 2:23, 4:14, 8:17, 12:17, 13:35, 21:4, 27:9 and should be rendered identically each time for consistency.

Matei 3 — John the Baptist, Baptism of Jesus

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
μετανοεῖτε	μετανοεῖτε	metanoeite	repent, change your mind	a decisive reorientation of mind and life toward God, not mere remorse or a single sacramental act	”repent,” “turn back”	John’s and Jesus’ shared opening summons (3:2, 4:17); foundational to entering the kingdom of heaven.	”pociți-vă” — High risk; see glossary — risk of narrowing to the Orthodox sacrament of confession (Taina Pocăinței) alone rather than the fuller NT sense of ongoing transformation of mind and direction.
βαπτίζω	ἐβάπτιζεν	ebaptizen	to baptize, immerse	ritual washing signifying repentance (John’s baptism) or, later, incorporation into Christ (Christian baptism, cf. 28:19)	“baptize”	John’s baptism of repentance prepares for, and is explicitly distinguished from, Spirit-and-fire baptism by the Messiah (3:11).	“a boteza” — Medium risk here (High at 28:19); see glossary.
βασιλεία τῶν οὐρανῶν ἤγγικεν	—	basileia tōn ouranōn ēngiken	the kingdom of heaven has drawn near	ἐγγίζω, “has come near” — imminent, breaking-in nearness, not merely future	”the kingdom of heaven is at hand/has come near”	The Gospel’s programmatic announcement (3:2, repeated 4:17, 10:7) — reuses kingdom_of_heaven (High, see 5:3 above).	“s-a apropiat împărăția cerurilor” — High risk, same as v.5:3 note.
Πνεῦμα Θεοῦ…ὡς περιστερὰν…Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός	—	—	Spirit of God descending as a dove; This is my beloved Son	Trinitarian theophany — Father speaking, Spirit descending, Son standing in the water	”Spirit of God descending like a dove…This is my beloved Son”	First explicit Trinitarian manifestation in the Gospel; grounds the deity and unique sonship of Christ at his baptism (parallel to Rom’s son_of_god, Critical).	Reuse baseline holy_spirit→“Duhul Sfânt,” father (implied “voice from heaven”), and son_of_god→“Fiul…Meu cel iubit” — all Critical; render “Acesta este Fiul Meu Cel iubit” consistently across all three Synoptic baptism/transfiguration accounts.

Matei 4 — Temptation, Beginning of Galilean Ministry

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
πειρασθῆναι ὑπὸ τοῦ διαβόλου	—	peirasthēnai hypo tou diabolou	to be tempted by the devil	πειράζω ranges from “test” (neutral/positive, God testing faith) to “tempt” (solicit to sin); here the devil’s intent is solicitation to sin, though the Spirit’s intent (leading Jesus there) is testing/proving	”tempted,” “tested”	Jesus as the obedient Son/true Israel succeeding where Israel failed in the wilderness — grounds his qualification to inaugurate the kingdom and fulfill righteousness.	”ispitit de diavolul” — Medium risk: ensure the dual sense (divine testing vs. satanic temptation) is taught so “ispită” isn’t read as God tempting Jesus to sin (cf. James 1:13 tension, worth a brief note).
ἀκολούθει μοι / ἀκολούθησαν αὐτῷ	—	akolouthei moi / ēkolouthēsan autō	follow me / they followed him	committed, life-reorienting discipleship, not casual accompaniment	”follow me”	The call to discipleship begins here (4:19-22) — “Discipleship and the Cost of Following Jesus” doctrine formally launches.	”urmați-Mă” / “au urmat” — Medium risk; ensure teaching distinguishes this committed following from casual curiosity.
τὸ εὐαγγέλιον τῆς βασιλείας	—	to euangelion tēs basileias	the gospel of the kingdom	combines [BASELINE gospel→“evanghelie”, High] with kingdom_of_heaven	”the gospel of the kingdom”	Matthew’s signature phrase (4:23, 9:35, 24:14) uniting the Kingdom of Heaven doctrine with the Gospel doctrine.	”evanghelia împărăției” — High risk (compound of two High-risk terms); render identically at all three occurrences.

Matei 5 (continued, vv. 13-48) — Salt and Light; Fulfilling the Law; the Antitheses

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
πληρῶσαι	πληρῶσαι	plērōsai	to fulfill	to bring to full/intended expression, not to annul; contrasted directly with καταλῦσαι (“to abolish/destroy”)	“fulfill”	Jesus’ relationship to the Law and Prophets (5:17) — he fulfills, rather than abolishes, grounding both “Fulfillment of Old Testament Prophecy” and “Righteousness Exceeding the Pharisees."	"a împlini” — High risk; same term family as fulfill above; central proof text for the doctrine, requires careful teaching that fulfillment intensifies rather than cancels the Law’s moral demand.
περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων	—	perisseusē hē dikaiosynē hymōn pleion tōn grammateōn kai Pharisaiōn	your righteousness must exceed [that] of the scribes and Pharisees	δικαιοσύνη (see 5:6 note) in its ethical/conduct sense; the Pharisees’ righteousness was largely external/behavioral conformity	”your righteousness must surpass that of the scribes and Pharisees”	The Sermon’s thesis statement for “Righteousness Exceeding the Pharisees” — kingdom righteousness must reach the heart, not merely external compliance.	”dreptatea voastră să întreacă pe a cărturarilor și a fariseilor” — Critical, direct proof-text of a named curriculum doctrine; must reuse dreptate exactly and carry the ethical-conduct note from 5:6.
γραμματεῖς καὶ Φαρισαῖοι	—	grammateis kai Pharisaioi	scribes and Pharisees	Jewish religious teaching/legal-interpretive class contemporary with Jesus	”scribes and Pharisees”	Recurring foil throughout Matthew (chs. 5, 9, 12, 15, 23) for externalized, hypocritical religion versus kingdom righteousness of the heart.	”cărturari și farisei” — Medium risk; teaching note should stress this critiques externalism/hypocrisy as a spiritual danger for any tradition, not an ethnic or historic-Jewish polemic — avoid any reading that collides with contemporary Jewish-Christian relations sensitivities.
ἠκούσατε ὅτι ἐρρέθη…ἐγὼ δὲ λέγω ὑμῖν	—	ēkousate hoti errethē…egō de legō hymin	you have heard it was said…but I say to you	Jesus’ repeated antithetical formula (5:21-48) asserting his own authoritative interpretive voice alongside/over the Law	”you have heard that it was said…but I say to you”	Direct display of “The Authority of Jesus’ Teaching” — Jesus speaks with an authority co-equal to, or greater than, the Torah’s own authority.	”ați auzit că s-a zis…iar Eu vă spun” — High risk: must be rendered consistently across all six antitheses (murder/anger, adultery/lust, divorce, oaths, retaliation, love of enemies); flag as key evidence for the “Authority of Jesus’ Teaching” doctrine.
τέλειοι	τέλειοι	teleioi	perfect, complete, mature	wholeness/completeness of character, not flawless sinlessness in the modern sense	”perfect,” “complete,” “mature”	The Sermon’s climactic ethical goal (5:48), echoing God’s own character.	”desăvârșiți” — Medium risk (asset): resonates well with the Orthodox theological trajectory of theosis/growth toward Christlikeness; avoid a legalistic “flawless performance” misreading.

Matei 6 — Piety, the Lord’s Prayer, Anxiety

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ὑποκριταί	ὑποκριταί	hypokritai	hypocrites, actors	originally stage actors wearing masks; morally, those performing piety for human approval rather than sincere devotion	”hypocrites”	Recurring critique (6:2,5,16; ch. 23) of performative religion, directly serving “Righteousness Exceeding the Pharisees."	"fățarnici” — Medium risk; standard term, but pair consistently with the externalism critique of ch. 5 and ch. 23.
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς…ἐλθέτω ἡ βασιλεία σου	—	Pater hēmōn…elthetō hē basileia sou	Our Father…your kingdom come	combines [BASELINE father→“Tată”, Critical] with kingdom_of_heaven/kingdom_of_god petition	”Our Father…your kingdom come”	The Lord’s Prayer models kingdom-centered, filial prayer — central catechetical text in both Orthodox and Evangelical practice.	”Tatăl nostru…vie împărăția Ta” — Critical; this is among the most liturgically fixed texts in Romanian (recited daily in Orthodox practice); use the established liturgical wording exactly, not a fresh translation.
ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν	—	aphes hēmin ta opheilēmata hēmōn	forgive us our debts	ὀφείλημα, “debt,” used metaphorically for moral/sin-debt; the parallel in Luke 11:4 uses ἁμαρτίας (“sins”) directly	”forgive us our debts / our sins / our trespasses”	Frames forgiveness of sin in debt-cancellation imagery, reinforced by 6:14-15’s reciprocity warning.	”ne iartă nouă greșelile noastre” — standard Orthodox liturgical wording (using “greșeli,” not a literal “datorii”); Medium-High risk: note the shift from the literal “debts” of the Greek to the established liturgical “greșeli” (“wrongs/trespasses”) — theologically compatible but worth flagging for translators comparing directly to Greek.
θησαυρίζετε…θησαυροὺς ἐν οὐρανῷ	—	thēsaurizete…thēsaurous en ouranō	store up…treasures in heaven	contrasts perishable earthly wealth with imperishable heavenly reward	”store up treasures in heaven”	Reframes value and priority around the kingdom rather than earthly security — connects to reward/plată risk noted at 5:12.	”comori în cer” — Low-Medium risk.
μὴ μεριμνᾶτε	—	mē merimnate	do not be anxious	worried, divided preoccupation, distinguished from prudent forethought	”do not worry,” “do not be anxious”	Trust in the Father’s providential care as the antidote to anxiety — connects to [BASELINE providence→“pronia lui Dumnezeu”, Medium].	“nu vă îngrijorați” — Low-Medium risk; reuse baseline providence framing rather than a fatalistic “soartă” note.

Matei 7 — Judging, the Narrow Gate, True and False Disciples

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
στενῆς πύλης	στενῆς πύλης	stenēs pylēs	narrow gate	a constricted, deliberately-entered way contrasted with the easy, popular “wide gate"	"narrow gate,” “strait gate”	Discipleship demands a deliberate, costly choice — reinforces “Discipleship and the Cost of Following Jesus."	"poarta cea strâmtă” — Low risk; standard, established phrase.
ψευδοπροφῆται	ψευδοπροφῆται	pseudoprophētai	false prophets	those who falsely claim divine authorization, identifiable “by their fruits"	"false prophets”	Warns disciples to test claims of spiritual authority by observable fruit/character, not by charisma or claims alone.	”proroci mincinoși” — Low risk; reuses baseline prophet.
ἐξουσίαν ἔχων	—	exousian echōn	having authority	ἐξουσία — rightful, delegated authority/jurisdiction, distinct from δύναμις (“raw power/might,” [BASELINE power_of_god→“puterea lui Dumnezeu”])	“authority,” “one who had authority”	The Sermon’s climactic narrator’s comment (7:28-29): Jesus taught with inherent, divine authority, unlike the scribes who merely cited precedent — the capstone proof text for “The Authority of Jesus’ Teaching."	"autoritate/putere” — HIGH risk, genuine lexical-gap concern. Romanian Bible tradition typically renders ἐξουσία with the same word (“putere”) already used for δύναμις (raw power/might), risking collapse of two distinct Greek concepts into one Romanian word. Recommend distinguishing “autoritate” (rightful jurisdiction, ἐξουσία) from “putere” (might/ability, δύναμις, already reserved for power_of_god in the baseline) wherever the distinction is doctrinally load-bearing (7:29, 9:6, 21:23-27, 28:18).

Matei 8 — Healing Miracles, the Centurion’s Faith

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
τοσαύτην πίστιν	—	tosautēn pistin	such great faith	[BASELINE faith→“credință”, High] intensified — a Gentile’s faith exceeding that found “in Israel"	"such great faith,” “so great a faith”	Faith, not ethnicity, is the decisive category for kingdom inclusion — anticipates the Gentile mission and “Great Commission."	"atâta credință” — reuse baseline faith exactly; High risk retained.
ὁ υἱὸς τοῦ ἀνθρώπου	ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	the Son of Man	Jesus’ favorite self-designation (first use here, 8:20); draws on Daniel 7:13-14’s exalted, authoritative heavenly figure receiving everlasting dominion, while simultaneously emphasizing genuine, often humble, humanity (“nowhere to lay his head”)	“Son of Man”	Holds together Christ’s humility/humanity and his coming divine authority as eschatological judge — recurs constantly through the Gospel (9:6, 12:8, 16:27-28, 24:30, 25:31, 26:64).	”Fiul Omului” — HIGH risk; see glossary — must not be flattened to mean merely “a human being”; the Danielic overtone of divine authority and end-time judgment must be taught alongside the humility emphasis.

Matei 9 — Forgiveness of Sins, Calling of Matthew, New Wine

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ἀφίενται σου αἱ ἁμαρτίαι	—	aphientai sou hai hamartiai	your sins are forgiven	ἀφίημι, “release, send away, forgive"	"your sins are forgiven”	Jesus claims divine prerogative to forgive sins directly (9:2-6), provoking the charge of blasphemy — direct evidence of his deity and authority.	”ți se iartă păcatele” — Critical; connects directly to sin→“păcat” [BASELINE] and the deity-of-Christ doctrine; ensure the note on divine authority to forgive (not merely priestly pronouncement) is preserved.
τελῶναι καὶ ἁμαρτωλοί	—	telōnai kai hamartōloi	tax collectors and sinners	socially and religiously marginalized/ostracized groups in first-century Judea	”tax collectors and sinners”	Jesus’ association with social outcasts models the kingdom’s inclusive, mercy-driven scope — “I desire mercy, not sacrifice” (9:13).	“vameși și păcătoși” — Low-Medium risk; standard.
νέον οἶνον εἰς ἀσκοὺς καινούς	—	neon oinon eis askous kainous	new wine into new wineskins	metaphor for the incompatibility of the inbreaking kingdom’s newness with old religious forms	”new wine into new wineskins”	Signals that Jesus’ kingdom ministry represents genuine newness, not a patch on the old covenant system — connects to “Fulfillment of Old Testament Prophecy” (fulfillment as newness, not mere continuation).	“vin nou în burdufuri noi” — Low risk; standard, vivid imagery.

Matei 10 — Commissioning and Sending of the Twelve

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
δώδεκα ἀποστόλων	—	dōdeka apostolōn	twelve apostles	[BASELINE apostle→“apostol”, Low] with the specific number twelve, symbolically recapitulating the twelve tribes of Israel	”twelve apostles”	Establishes the founding missionary structure that anticipates the Great Commission (28:16-20) and the Church (16:18, 18:17).	“cei doisprezece apostoli” — reuse baseline term exactly.
οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν	—	ouk ēlthon balein eirēnēn alla machairan	I did not come to bring peace but a sword	paradoxical statement: Jesus’ mission brings ultimate peace with God [BASELINE peace→“pace”, Medium] but provokes real division among people in the meantime	”not peace but a sword”	Prepares disciples for the real relational cost of following Christ — central proof text for “Discipleship and the Cost of Following Jesus."	"n-am venit să aduc pace, ci sabie” — High risk: must be taught alongside, not in contradiction to, peace with God (Medium in baseline); this is relational/social division, not a negation of the gospel of peace with God.
ὃς…ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν	—	hos apolesei tēn psychēn autou heneken emou heurēsei autēn	whoever loses his life for my sake will find it	ψυχή ranges from “soul” to “life” in the fullest sense (self, identity)	“whoever loses his life for my sake will find it”	The paradox of self-denial as the path to true life — core discipleship-cost doctrine, echoed at 16:25.	”cine își va pierde viața pentru Mine, o va afla” — High risk; central discipleship-cost text; render consistently with the parallel at 16:25.

Matei 11 — John the Baptist’s Question; Jesus’ Rest

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ζυγός μου χρηστός	—	zygos mou chrēstos	my yoke is easy/good	metaphor from rabbinic idiom of “taking on the yoke of Torah”; Jesus offers his own yoke as easy/well-fitting, not the burdensome legal yoke of contemporary teaching	”my yoke is easy”	Contrasts kingdom discipleship under Christ’s teaching authority with the burdensome legalism critiqued throughout the Gospel — links “Authority of Jesus’ Teaching” with genuine rest.	”jugul Meu e bun (ușor)” — Medium risk; requires the rabbinic “yoke of Torah” background note to land properly.
πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ	—	praus eimi kai tapeinos tē kardia	I am gentle and lowly in heart	reuses πραΰς from 5:5 (meekness) plus ταπεινός, “humble/lowly"	"gentle and lowly in heart”	Jesus’ own self-description models the very beatitude virtues he pronounces blessed (5:5) — direct intertextual link within Matthew.	”blând și smerit cu inima” — Medium risk; connect explicitly to 5:5’s “blânzi” for internal consistency.

Matei 12 — Sabbath Controversies; the Unpardonable Sin; the Sign of Jonah

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
κύριος…τοῦ σαββάτου	—	kyrios…tou sabbatou	Lord of the Sabbath	[BASELINE lord→“Domnul”, Critical] asserted over the Sabbath institution itself	”Lord of the Sabbath”	A direct claim to divine authority over Torah institutions — reinforces both “Authority of Jesus’ Teaching” and the Lordship/deity of Christ.	”Domn și al sâmbetei” — Critical; reuse baseline lord exactly.
βλασφημία εἰς τὸ Πνεῦμα	—	blasphēmia eis to Pneuma	blasphemy against the Spirit	the unforgivable sin — a deliberate, settled rejection attributing the Spirit’s work to Satan, not a momentary doubt or single sinful act	”blasphemy against the Holy Spirit,” “the unpardonable sin”	A severe warning within the judgment/end-of-age theological framework; requires careful, non-alarmist pastoral framing.	”hula împotriva Duhului Sfânt” — High risk; requires a pastoral teaching note distinguishing this settled, malicious rejection from ordinary doubt, guilt, or a single blasphemous outburst, to avoid unwarranted spiritual anxiety among learners.
τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου	—	to sēmeion Iōna tou prophētou	the sign of Jonah the prophet	typological sign pointing forward to Christ’s three days in the tomb before resurrection	”the sign of Jonah”	Directly ties OT typology to the coming resurrection — reinforces “Fulfillment of Old Testament Prophecy."	"semnul lui Iona prorocul” — Medium risk; reuse baseline prophet.

Matei 13 — Parables of the Kingdom

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
παραβολαῖς	παραβολαῖς	parabolais	parables	extended figurative comparisons/stories conveying spiritual truth, deliberately veiling meaning from the unreceptive (13:10-15)	“parables”	Matthew’s central chapter of Kingdom-of-Heaven teaching; the primary literary vehicle for the whole “Kingdom of Heaven” doctrine (mustard seed, leaven, hidden treasure, pearl, net, wheat and tares, sower).	“pilde” — Low risk; standard, established rendering.
μυστήρια τῆς βασιλείας τῶν οὐρανῶν	—	mystēria tēs basileias tōn ouranōn	mysteries of the kingdom of heaven	μυστήριον — a previously hidden truth now disclosed by revelation, not an esoteric secret reserved for an elite	”mysteries of the kingdom of heaven”	The kingdom’s true nature (gradual growth, mixed presence of good and evil until judgment, surpassing value) is disclosed specifically to disciples through Jesus’ teaching.	”tainele împărăției cerurilor” — Medium-High risk: Romanian “taină” also denotes the seven sacraments (Sfintele Taine) in Orthodox theology; teaching note should clarify this is revealed truth/insight into the kingdom, not a reference to sacramental mystery, to avoid unintended conflation.
συντέλεια τοῦ αἰῶνος	—	synteleia tou aiōnos	the end/completion of the age	the consummation transitioning from the present age to the age to come, not the annihilation of the physical world	”the end of the age”	First occurrence of the phrase central to “Judgment and the End of the Age,” recurring at 24:3 and 28:20.	”sfârșitul veacului” — High risk; see glossary — must be distinguished from “sfârșitul lumii” (end of the world/physical creation), which risks a different, more apocalyptic-annihilationist connotation than the Greek age-transition sense.
κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων	—	klauthmos kai ho brygmos tōn odontōn	weeping and gnashing of teeth	vivid idiom for final, conscious anguish and rage at exclusion from the kingdom, recurring through the judgment parables (8:12, 13:42,50, 22:13, 24:51, 25:30)	“weeping and gnashing of teeth”	Recurring formula for final judgment’s reality and severity — central to “Judgment and the End of the Age."	"plângere și scrâșnire a dinților” — High risk; render identically at every occurrence for consistency; requires sober, non-sensationalized pastoral framing.

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

No major new theological terms; reinforces existing vocabulary.

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ἀληθῶς Θεοῦ Υἱὸς εἶ	—	alēthōs Theou Huios ei	truly you are the Son of God	[BASELINE son_of_god→“Fiul lui Dumnezeu”, Critical] confessed by the disciples after the sea-walking miracle	”truly you are the Son of God”	An early confession anticipating Peter’s fuller confession at 16:16 — reinforces the deity/sonship of Christ doctrine mid-Gospel.	”cu adevărat Tu ești Fiul lui Dumnezeu” — reuse baseline exactly; Critical.
ὀλιγόπιστε	ὀλιγόπιστε	oligopiste	O one of little faith	compound of ὀλίγος (“little”) + πίστις [BASELINE faith] — a rebuke for wavering, not absent, faith	”O you of little faith”	Peter’s wavering on the water models the disciples’ recurring struggle to trust fully — a pastoral, encouraging-yet-corrective category distinct from unbelief.	”puțin credinciosule” — Medium risk; ensure this is taught as a rebuke of wavering faith, not condemnation as an unbeliever — recurs at 6:30, 8:26, 16:8.

Matei 15 — Tradition of the Elders; the Canaanite Woman

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
τὴν παράδοσιν τῶν πρεσβυτέρων	—	tēn paradosin tōn presbyterōn	the tradition of the elders	orally transmitted legal rulings supplementing the written Torah, elevated by the Pharisees to equal or greater authority than Scripture itself	”the tradition of the elders”	Jesus critiques elevating human tradition above God’s actual command (15:3-9) — directly relevant to “Righteousness Exceeding the Pharisees” and “The Authority of Jesus’ Teaching."	"datina bătrânilor” — Medium-High risk: in an Orthodox-majority context where Sfânta Tradiție (Holy Tradition) is a jointly authoritative doctrinal category alongside Scripture (already flagged in the baseline’s inspiration_of_scripture doctrine), this critique of merely human tradition must be carefully distinguished from a wholesale critique of Holy Tradition as such — Jesus condemns tradition that nullifies God’s Word, not tradition per se.
ἐκ τῆς καρδίας ἐξέρχεται	—	ek tēs kardias exerchetai	out of the heart proceeds	source of moral defilement is internal (the heart), not external/ritual (unwashed hands, food)	“out of the heart come…”	Locates true impurity/righteousness in the inner person — reinforces the whole Sermon’s inward-versus-external contrast.	”din inimă ies…” — Medium risk; connects to καθαροὶ τῇ καρδίᾳ at 5:8.

Matei 16 — Peter’s Confession; the Church; the First Passion Prediction

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος	—	Sy ei ho Christos ho Huios tou Theou tou zōntos	You are the Christ, the Son of the living God	combines [BASELINE messiah/Christ] with [BASELINE son_of_god, Critical] in Peter’s climactic confession	”You are the Christ, the Son of the living God”	The Gospel’s theological center of gravity — the full identity of Jesus as promised Messiah and divine Son confessed for the first time by a disciple.	”Tu ești Hristosul, Fiul lui Dumnezeu Celui viu” — Critical; render exactly and consistently at every parallel confession (26:63-64, 27:54).
οἰκοδομήσω μου τὴν ἐκκλησίαν	—	oikodomēsō mou tēn ekklēsian	I will build my church	[BASELINE church→“Biserică”, Medium] — its very first NT occurrence, spoken by Jesus himself as founder	”I will build my church”	Founds “The Church and Church Discipline” doctrine; the Church is built by Christ on the confession of his identity, not merely a human institution.	”voi zidi Biserica Mea” — Elevated to High/Critical risk in this specific verse beyond the baseline’s general Medium rating for church, because this verse (together with the “keys” saying immediately following) is the central proof text in the historic Catholic-Orthodox dispute over Petrine/papal primacy — a live doctrinal fault line in Romania given its significant Greek/Roman-Catholic minority alongside the Orthodox majority. Requires an explicit theologian-reviewed note presenting Peter’s confession, not Peter’s person per se, as the foundation, without either affirming papal primacy or dismissively erasing Peter’s real apostolic role.
δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν…ὃ ἐὰν δήσῃς…ὃ ἐὰν λύσῃς	—	dōsō soi tas kleidas…ho ean dēsēs…ho ean lysēs	I will give you the keys…whatever you bind…whatever you loose	κλείς, “key” (authority to admit/exclude, cf. Isa 22:22); δέω/λύω, “bind/loose” — rabbinic idiom for authoritative teaching/declaring forbidden or permitted, later applied to church discipline at 18:18	”keys of the kingdom,” “bind and loose”	Grants delegated teaching/discipline authority — foundational text for “The Church and Church Discipline,” but historically the central proof text for papal primacy claims.	”cheile împărăției cerurilor,” “a lega,” “a dezlega” — CRITICAL risk, human theologian review mandatory for every occurrence. This is one of the most doctrinally contested texts in all of Christendom for a Romanian audience: it is the classic Catholic proof-text for papal primacy (a doctrine Orthodox theology firmly rejects), while Orthodox and Evangelical readings differ from each other as well regarding whether authority is given to Peter personally, to Peter as representative of all the apostles/church, or to the whole church’s ministry of discipline (cf. 18:18, where the same “bind/loose” language is given to “two or three gathered,” not Peter alone). Must be translated precisely and flagged for theologian review with all three readings noted, without silently adjudicating the dispute.
σταυρὸν αὐτοῦ	—	stauron autou	his cross	instrument of Roman execution; metaphorically, the willing acceptance of shame, suffering, and self-denial in following Jesus	”take up his cross”	Central discipleship-cost text (16:24) — “if anyone would come after me, let him deny himself and take up his cross."	"crucea sa” — Medium risk (asset): the cross carries deep, positive devotional resonance in Orthodox piety (veneration of the Cross); ensure the teaching keeps the call to costly self-denial primary, not only devotional/liturgical veneration.

Matei 17 — The Transfiguration

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
μετεμορφώθη	μετεμορφώθη	metemorphōthē	he was transfigured, transformed	radical, visible change of form revealing hidden divine glory	”was transfigured”	A foretaste of Christ’s coming glory and, in Orthodox theology, a key text for theosis (believers are to be transformed/glorified by beholding Christ’s glory, cf. 2 Cor 3:18).	“s-a schimbat la față” — Medium risk (major asset): the Transfiguration is one of the Twelve Great Feasts of the Orthodox liturgical calendar (“Schimbarea la Față”); this is a strong point of doctrinal and devotional convergence — leverage it while keeping Matthew’s specific point (divine glory confirming the Son’s identity before the passion) central.
Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός…αὐτοῦ ἀκούετε	—	Houtos estin ho Huios mou ho agapētos…autou akouete	This is my beloved Son…listen to him	repeats the baptismal formula (3:17) with the added command “listen to him"	"This is my beloved Son…listen to him”	Confirms both Christ’s unique divine sonship [BASELINE, Critical] and his supreme teaching authority over Moses (Law) and Elijah (Prophets) who appear beside him — direct convergence of “Sonship of Christ” and “Authority of Jesus’ Teaching” doctrines.	”Acesta este Fiul Meu Cel iubit…ascultați-L” — Critical; render identically to the 3:17 baptismal formula.

Matei 18 — Church Discipline, Forgiveness

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
σκανδαλίσῃ	σκανδαλίσῃ	skandalisē	causes to stumble/sin	leads another into sin or spiritual ruin, often the vulnerable/“little ones"	"causes…to sin/stumble”	Grounds the severe warnings against causing others’ spiritual downfall (18:6-9), foundational to pastoral care within “The Church and Church Discipline."	"va sminti” — Medium risk; standard Orthodox theological term (“sminteală”).
ἔλεγξον αὐτὸν…ἐὰν δὲ μὴ ἀκούσῃ…εἰπὲ τῇ ἐκκλησίᾳ	—	elenxon auton…ean de mē akousē…eipe tē ekklēsia	rebuke him…if he will not listen…tell it to the church	staged, redemptive process: private confrontation, small-group witness, then the gathered church [BASELINE church, Medium]	“tell it to the church”	The Gospel’s most explicit procedural text for “The Church and Church Discipline” — restorative, not merely punitive, in intent (18:15, “you have gained your brother”).	“spune Bisericii” — High risk; must be presented as a redemptive, restorative process aimed at reconciliation (v.15’s “gained your brother”), and its “bind and loose” conclusion (18:18) should be cross-referenced with 16:19 with the same theologian-review flag, since it clarifies that binding/loosing authority is exercised by the gathered church community, not by a single figure alone.
οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν	—	hou gar eisin dyo ē treis synēgmenoi eis to emon onoma, ekei eimi en mesō autōn	where two or three are gathered in my name, there am I among them	promises Christ’s real presence with even the smallest gathered assembly	”where two or three are gathered in my name”	Grounds the doctrine of Christ’s ongoing presence with his gathered people — relevant to church doctrine without requiring a large or formal institutional setting.	”unde sunt doi sau trei adunați în numele Meu, acolo sunt și Eu în mijlocul lor” — Medium risk.
ἕως ἑβδομηκοντάκις ἑπτά	—	heōs hebdomēkontakis hepta	up to seventy times seven	idiom for limitless, uncounted forgiveness (echoing Gen 4:24’s escalation of vengeance, now reversed into escalation of mercy)	“seventy times seven,” “seventy-seven times”	Grounds unlimited interpersonal forgiveness as a direct outflow of having received God’s own forgiveness (the following parable of the unforgiving servant).	“de șaptezeci de ori câte șapte” — Low-Medium risk; ensure the idiom of limitlessness (not a literal count of 490) is taught.

Matei 19 — Divorce, Children, the Rich Young Man

No major new theological terms beyond what has been analyzed; deepens existing categories.

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω	—	ho oun ho Theos synezeuxen, anthrōpos mē chorizetō	what God has joined together, let not man separate	grounds marriage in God’s own creative joining, not merely social contract	”what God has joined together, let no one separate”	Marriage as a divinely instituted covenant bond, connecting to [BASELINE covenant→“legământ”, High].	“ce a împreunat Dumnezeu, omul să nu despartă” — Medium-High risk; connects to baseline covenant framework.
παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστιν, παρὰ δὲ Θεῷ πάντα δυνατά	—	para anthrōpois touto adynaton estin, para de Theō panta dynata	with man this is impossible, but with God all things are possible	grounds salvation entirely in divine power/grace, not human achievement (in response to “who then can be saved?”)	“with man this is impossible, but with God all things are possible”	Direct reinforcement of grace→“har” [BASELINE, Critical] and salvation→“mântuire” [BASELINE, Critical] — salvation exceeds human capacity and depends on divine initiative.	”la oameni lucrul acesta e cu neputință, dar la Dumnezeu toate sunt cu putință” — Critical, connects to grace/salvation doctrines.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν	—	dounai tēn psychēn autou lytron anti pollōn	to give his life a ransom for many	λύτρον — the price paid to redeem/release a slave or captive; ἀντί, “in the place of, instead of,” substitutionary force	”to give his life as a ransom for many”	Key atonement text in Matthew, articulating the substitutionary purpose of Christ’s death — parallel weight to Romans 3:25’s propitiation language, already flagged Critical/escalation-required in the baseline.	”să-Și dea sufletul preț de răscumpărare pentru mulți” — Critical, atonement-doctrine text requiring mandatory human theologian review, consistent with the baseline’s escalation rule for atonement/propitiation language.
μέγας γενέσθαι…ἔσται ὑμῶν διάκονος	—	megas genesthai…estai hymōn diakonos	to become great…must be your servant	inverts worldly greatness with servanthood, modeled on Jesus himself (v.28, “the Son of Man came not to be served but to serve”)	“whoever would be great among you must be your servant”	Direct ethical outworking of kingdom values — connects “Kingdom of Heaven” and “Discipleship” doctrines to servant leadership.	”cel ce vrea să fie mare între voi să vă fie slugă” — Medium-High risk; central discipleship-ethics text.

Matei 21 — Triumphal Entry, Cleansing the Temple, Parables of Judgment

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
Ὡσαννὰ τῷ υἱῷ Δαυίδ	—	Hōsanna tō huiō Dauid	Hosanna to the Son of David	Ὡσαννά, a transliterated Hebrew acclamation (“save, we pray/save now,” from Ps 118:25), directed here as a messianic royal acclamation	”Hosanna to the Son of David”	Public, messianic acclamation of Jesus as the promised royal Son of David entering Jerusalem — direct fulfillment of Zechariah 9:9 (quoted at 21:5).	”Osana, Fiul lui David” — High risk; reuse son_of_david from ch.1 and see glossary for hosanna; must be presented as genuine messianic recognition, not merely a festive greeting.
σπήλαιον λῃστῶν	—	spēlaion lēstōn	a den/cave of robbers	quotes Jer 7:11; indicts the temple’s corruption of its intended purpose as “a house of prayer"	"a den of robbers”	Jesus’ authoritative act of temple-cleansing enacts prophetic judgment on corrupted worship — connects “Authority of Jesus’ Teaching” with prophetic fulfillment.	”peșteră de tâlhari” — Medium risk; standard.
κεφαλὴν γωνίας	—	kephalēn gōnias	the head of the corner, cornerstone	quotes Ps 118:22; the rejected stone that becomes the foundational/capstone element	”the cornerstone,” “the head of the corner”	Christ, rejected by Israel’s religious leaders, becomes the foundation of the new believing community — links rejection, resurrection-vindication, and the Church’s foundation.	”capul unghiului” — Medium risk; new term, add to glossary.
ἀρθήσεται ἀφ᾿ ὑμῶν ἡ βασιλεία τοῦ Θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς	—	arthēsetai aph’ hymōn hē basileia tou Theou kai dothēsetai ethnei poiounti tous karpous autēs	the kingdom of God will be taken from you and given to a nation producing its fruits	rare Matthean use of “kingdom of God” [BASELINE kingdom_of_god, Medium] rather than “kingdom of heaven,” in a judgment context against unfruitful religious leadership	”the kingdom of God will be taken from you…”	Warns that kingdom privilege is not an ethnic/institutional guarantee but is realized among those who bear its fruit — relevant to “Judgment and the End of the Age” and universality of the gospel.	”împărăția lui Dumnezeu se va lua de la voi” — reuse baseline kingdom_of_god exactly; High risk given the judgment context; must not be read as ethnic/national supersessionism but as a warning about fruitless religious leadership generally.

Matei 22 — The Wedding Feast, Render to Caesar, the Greatest Commandment

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί	—	polloi gar eisin klētoi, oligoi de eklektoi	many are called, but few are chosen	combines [BASELINE called→“chemat”, High] with [BASELINE election→“alegere”, High]	“many are called, but few are chosen”	Distinguishes the general invitation to the kingdom from a smaller number who genuinely respond/persevere — a delicate text in the calling/election tension already flagged Critical/High in the baseline.	”mulți sunt chemați, dar puțini aleși” — High risk; reuse both baseline terms exactly; note the same Orthodox-synergism-versus-Reformed-monergism tension flagged for election in the baseline applies here.
ἀγαπήσεις Κύριον τὸν Θεόν σου…καὶ τὸν πλησίον σου ὡς σεαυτόν	—	agapēseis Kyrion ton Theon sou…kai ton plēsion sou hōs seauton	you shall love the Lord your God…and your neighbor as yourself	the “greatest commandment,” summarizing the whole Law and Prophets in twofold love	”love the Lord your God…and your neighbor as yourself”	Provides the ethical center of gravity for “Righteousness Exceeding the Pharisees” — love, not external ritual compliance, fulfills the Law.	”să iubești pe Domnul Dumnezeul tău…și pe aproapele tău ca pe tine însuți” — Medium-High risk; reuse baseline lord/god; standard, well-known liturgical text.

Matei 23 — Woes to the Scribes and Pharisees

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί	—	Ouai hymin, grammateis kai Pharisaioi, hypokritai	Woe to you, scribes and Pharisees, hypocrites	οὐαί, a prophetic pronouncement of judgment/lament (not merely an insult)	“Woe to you…”	The Gospel’s most sustained denunciation of externalized religion — climactic development of “Righteousness Exceeding the Pharisees."	"Vai vouă, cărturari și farisei fățarnici” — High risk; the prophetic “woe” genre should be preserved (judgment pronouncement, not casual insult); reuse hypocrite term from ch.6.
ἀποδεκατοῦτε τὸ ἡδύοσμον…καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν	—	apodekatoute to hēdyosmon…kai aphēkate ta barytera tou nomou, tēn krisin kai to eleos kai tēn pistin	you tithe mint…and have neglected the weightier matters of the law: justice, mercy, and faith	contrasts meticulous minor ritual observance with neglect of the Law’s central ethical demands	”you have neglected the weightier matters of the law: justice, mercy, and faith”	Names justice, mercy, and faith (reusing [BASELINE faith]) as the Law’s true “weight,” directly serving “Righteousness Exceeding the Pharisees."	"ați lăsat cele mai grele lucruri din lege: judecata, mila și credința” — High risk; central proof text for the named curriculum doctrine.
τάφοις κεκονιαμένοις	—	taphois kekoniamenois	whitewashed tombs	outwardly beautiful, inwardly full of decay/death — a vivid image of hypocrisy	”whitewashed tombs”	Sharpens the inside/outside contrast that runs throughout the Sermon and the whole Gospel.	”morminte văruite” — Low-Medium risk; standard, vivid imagery.

Matei 24 — The Olivet Discourse: Signs of the End

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
τὸ βδέλυγμα τῆς ἐρημώσεως	—	to bdelygma tēs erēmōseōs	the abomination of desolation	quotes Daniel 9:27/11:31/12:11; a specific, sacrilegious desecration of the temple/holy place signaling severe judgment	”the abomination of desolation”	A specific apocalyptic sign requiring Danielic OT background; part of “Judgment and the End of the Age."	"urâciunea pustiirii” — Medium-High risk; requires OT (Daniel) background note to be intelligible; avoid vague or sensationalized end-times speculation not warranted by the text.
θλῖψις μεγάλη	θλῖψις μεγάλη	thlipsis megalē	great tribulation	intense, unprecedented distress preceding the end	”great tribulation”	Describes an intensity of eschatological suffering — part of “Judgment and the End of the Age” framework.	”necaz mare” — Medium risk; standard.
ἡ παρουσία τοῦ Υἱοῦ τοῦ ἀνθρώπου	—	hē parousia tou Huiou tou anthrōpou	the coming/arrival of the Son of Man	παρουσία — a technical term for a ruler’s official, visible arrival/presence; reuses Son of Man from ch.8	”the coming of the Son of Man”	The visible, public, glorious return of Christ as end-time judge — central to “Judgment and the End of the Age."	"venirea Fiului Omului” — High risk; must be taught as a visible, personal, public event, not a vague “spiritual” or purely symbolic coming; reuse Fiul Omului from ch.8 exactly.
περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν	—	peri de tēs hēmeras ekeinēs kai hōras oudeis oiden	but concerning that day and hour no one knows	explicit disclaimer against date-setting for the Second Coming	”no one knows the day or hour”	Guards against speculative date-setting, redirecting toward watchful readiness rather than calculation — important pastoral caution within “Judgment and the End of the Age."	"de ziua și ceasul acela nu știe nimeni” — High risk (pastoral caution); flag explicitly against any curriculum material implying date-setting speculation.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
τάλαντα	τάλαντα	talanta	talents (a very large unit of currency/weight)	a specific, large monetary sum in the parable’s original sense, distinct from the modern English/Romanian sense of “talent” as innate ability	”talents”	The parable teaches faithful stewardship of what the Master entrusts, awaiting his return — relevant to both discipleship and judgment doctrines.	”talanți” — Medium-High risk, semantic-shift concern: modern Romanian “talent,” like modern English “talent,” has shifted to mean an innate skill/ability. The parable’s original point (stewardship of entrusted resources, not natural ability) risks being lost or moralized into “use your natural gifts” self-help teaching rather than “be faithful with what the Master has entrusted to you before his return.” Requires an explicit teaching note.
κάθηται ἐπὶ θρόνου δόξης αὐτοῦ…καὶ ἀφορίσει αὐτοὺς ἀπ᾿ ἀλλήλων	—	kathētai epi thronou doxēs autou…kai aphorisei autous ap’ allēlōn	he will sit on his glorious throne…and will separate them one from another	judgment scene combining [BASELINE glory→“slavă”, Medium] with a final, definitive separation	”he will sit on his throne of glory…and separate them”	The climactic judgment scene of Matthew’s Gospel — the Son of Man as universal judge, reinforcing “Judgment and the End of the Age."	"va ședea pe scaunul slavei Sale…și-i va despărți pe unii de alții” — High risk; reuse baseline glory exactly.
κόλασιν αἰώνιον…ζωὴν αἰώνιον	—	kolasin aiōnion…zōēn aiōnion	eternal punishment…eternal life	αἰώνιος — “eternal, age-long,” parallel construction implying the same durational quality applies to both punishment and life (a key textual anchor in debates about the eternality of judgment)	“eternal punishment…eternal life”	The Gospel’s starkest final statement on ultimate destinies — a Critical text for “Judgment and the End of the Age,” requiring careful, sober, non-sensationalized teaching.	”pedeapsă veșnică…viață veșnică” — Critical; requires mandatory human theologian review; the parallel grammatical structure (both described by the same word αἰώνιος) should be preserved rather than softened in only one clause.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
τοῦτό ἐστιν τὸ σῶμά μου…τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν	—	touto estin to sōma mou…touto gar estin to haima mou tēs diathēkēs to peri pollōn ekchynnomenon eis aphesin hamartiōn	this is my body…this is my blood of the covenant, poured out for many for the forgiveness of sins	combines σῶμα (“body”), αἷμα (“blood”), [BASELINE covenant→“legământ”, High], and [BASELINE sin→“păcat”] in the institution of the Lord’s Supper	”this is my body…this is my blood of the covenant, poured out for many for the forgiveness of sins”	The institution of the Eucharist/Lord’s Supper — one of the most doctrinally sensitive texts in the entire Gospel for a Romanian audience.	”acesta este trupul Meu…acesta este sângele Meu, al legământului, care pentru mulți se varsă spre iertarea păcatelor” — CRITICAL, mandatory human theologian review for every occurrence. Orthodox theology holds a real-presence, sacramental understanding of the Eucharist (Sfânta Împărtășanie) as central to the Church’s entire sacramental life, while various Evangelical/Protestant traditions hold memorial or varying real-presence views. This curriculum must present Matthew’s own covenantal, sacrificial, forgiveness-of-sins language faithfully without either flatly asserting or flatly denying either tradition’s sacramental theology beyond what the text itself states.
παρεδίδοτο	παρεδίδοτο	paredidoto	was betrayed/handed over	παραδίδωμι — “hand over, deliver up, betray”; used both of Judas’s betrayal and (elsewhere in the NT) of the Father’s own giving over of the Son — theologically loaded verb	”was betrayed,” “was handed over”	Judas’s betrayal is set within, not outside, God’s sovereign redemptive plan (cf. 26:24, “as it is written of him”).	“a fost vândut/dat” — Medium-High risk; the same verb underlies both human treachery and divine redemptive purpose — a note on providence (pronia lui Dumnezeu, Medium in baseline) may help hold both together without excusing Judas’s culpability.
οὐχ ὡς ἐγὼ θέλω ἀλλ᾿ ὡς σύ	—	ouch hōs egō thelō all’ hōs sy	not as I will, but as you [will]	Gethsemane prayer of submission to the Father’s will amid genuine human anguish	”not as I will, but as you will”	Models perfect submission to the Father even in extremity — reinforces the genuine humanity of Christ within his unique Sonship.	”nu cum voiesc Eu, ci cum voiești Tu” — High risk; connects to son_of_god/humanity-of-Christ doctrines.

Matei 27 — Crucifixion and Death of Jesus

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
Ἠλὶ Ἠλὶ λεμὰ σαβαχθανί…Θεέ μου, Θεέ μου, ἱνατί με ἐγκατέλιπες	—	Ēli Ēli lema sabachthani…Thee mou, Thee mou, hinati me enkatelipes	My God, my God, why have you forsaken me	Aramaic cry quoting Psalm 22:1, retained untranslated in the Greek text before Matthew’s own Greek translation	”My God, my God, why have you forsaken me?”	The depth of Christ’s atoning suffering, bearing the weight of sin’s separation — connects to ransom/atonement doctrine (20:28) and requires careful, non-flattening pastoral treatment.	”Eli, Eli, lama sabactani…Dumnezeul Meu, Dumnezeul Meu, pentru ce M-ai părăsit?” — Critical; preserve the Aramaic transliteration alongside the Greek translation, as Matthew himself does, per the established transliteration convention for retained Semitic phrases (cf. baseline’s treatment of “Avva”).
τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη	—	to katapetasma tou naou eschisthē	the veil of the temple was torn	the curtain separating the Holy of Holies, torn at the moment of Jesus’ death	”the veil of the temple was torn in two”	Symbolizes direct, unmediated access to God opened through Christ’s death — theologically rich but requires OT temple-background explanation.	”catapeteasma templului s-a rupt” — Medium-High risk; “catapeteasmă” is itself an established Orthodox liturgical-architectural term (the iconostasis veil/curtain); ensure the historical Jerusalem temple referent is not confused with the Orthodox church iconostasis, even though the etymological connection can be a helpful teaching bridge if handled carefully.
ἀληθῶς Θεοῦ Υἱὸς ἦν οὗτος	—	alēthōs Theou Huios ēn houtos	truly this was the Son of God	[BASELINE son_of_god, Critical] confessed by a Gentile Roman centurion at the cross	”truly this was the Son of God”	A Gentile’s confession at the cross anticipates the Gospel’s universal scope, reinforcing both the deity of Christ and the coming Great Commission.	”cu adevărat, Acesta era Fiul lui Dumnezeu” — reuse baseline exactly; Critical.

Matei 28 — Resurrection and the Great Commission

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Romanian Rendering & Risk
ἠγέρθη	ἠγέρθη	ēgerthē	he has been raised	[BASELINE resurrection→“înviere”, Critical] — divine passive, God the Father raising the Son	”he has risen,” “he has been raised”	The climactic vindication of every prior christological claim in the Gospel — the historical, bodily resurrection, matching the baseline’s note that this is a doctrinal asset given its centrality to Romanian Orthodox liturgical life (“Hristos a înviat!”).	“a înviat” — reuse baseline exactly; Critical; leverage the existing cultural-liturgical resonance while ensuring bodily, historical precision is taught, not vague spiritual renewal.
ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς	—	edothē moi pasa exousia en ouranō kai epi tēs gēs	all authority in heaven and on earth has been given to me	ἐξουσία (see 7:29 note) at its maximal, cosmic extent — total, universal authority	”all authority in heaven and on earth has been given to me”	The theological ground for the Great Commission — universal authority precedes and empowers universal mission.	”Mi s-a dat toată puterea (autoritatea) în cer și pe pământ” — Critical; reuse the exousia/authority distinction flagged at 7:29; this is the single most important occurrence of ἐξουσία in the Gospel and the direct basis for “The Great Commission” doctrine.
μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος	—	mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou Hagiou Pneumatos	make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit	μαθητεύω, “make disciples of” (verb form of μαθητής, ch.5); [BASELINE gentiles→“neamuri”] here as “all nations/peoples,” baptize, and the full Trinitarian name-formula uniting [BASELINE father, son_of_god, holy_spirit, all Critical]	“make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”	The Great Commission’s core mandate — the single most important missional text in the Gospel, and the founding text for the whole “Great Commission” doctrine.	”faceți ucenici din toate neamurile, botezându-i în numele Tatălui și al Fiului și al Sfântului Duh” — Critical. This is, notably, a doctrinal asset rather than a purely a risk: the simple triadic formula (naming Father, Son, and Spirit without addressing the filioque procession question the baseline flags elsewhere) aligns cleanly with both Orthodox and Western baptismal practice and requires no special adjudication; the primary risk is ensuring “faceți ucenici” is not flattened into mere “convert/win converts” language but retains the full, ongoing, formational sense of μαθητεύω (making committed, teaching, obeying disciples, per the following clause).
διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν	—	didaskontes autous tērein panta hosa eneteilamēn hymin	teaching them to observe all that I have commanded you	continues the Commission’s mandate with ongoing, comprehensive obedience-training, not one-time conversion alone	”teaching them to observe all that I have commanded you”	Ties the Great Commission directly back to the entirety of Jesus’ own authoritative teaching throughout the Gospel (especially the Sermon on the Mount) — the Commission is to reproduce disciples who obey everything Jesus taught.	”învățându-i să păzească tot ce v-am poruncit” — High risk; reinforce the connection to “The Authority of Jesus’ Teaching” doctrine — the Commission’s content is defined by Jesus’ own prior teaching in the Gospel, not a separate curriculum.
ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος	—	egō meth’ hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos	I am with you always, to the end of the age	reuses synteleia tou aiōnos from 13:39-40/24:3 [High, see ch.13] as the Gospel’s closing bookend	”I am with you always, to the end of the age”	Closes the Gospel with the same Immanuel (“God with us,” 1:23) promise that opened it, now extended to the whole Church’s mission until the consummation — ties together “Kingdom of Heaven,” “Great Commission,” and “Judgment and the End of the Age” doctrines in one closing verse.	”Eu sunt cu voi în toate zilele, până la sfârșitul veacului” — High risk; reuse sfârșitul veacului exactly as established at 13:39; note the deliberate inclusio with Immanuel (1:23) for teaching purposes.

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Summary of New (Non-Baseline) Terms Requiring Glossary Entries

Kingdom of Heaven, Son of David, Son of Man, Blessed/Beatitude, Poor in Spirit, Repent, Baptize (Great-Commission sense), Immanuel, Virgin (Matthean use), Fulfill, Authority (exousia, distinguished from dynamis), Hypocrite, Scribes and Pharisees, Tradition of the Elders, Perfect (teleios), Reward (misthos), Cross (discipleship sense), Ransom, Blood of the Covenant / Eucharistic words, Keys of the Kingdom / Bind and Loose, Church Discipline procedure, Gehenna/Hell, Eternal Punishment / Eternal Life, End of the Age, Great Tribulation, Parousia / Coming of the Son of Man, Great Commission (make disciples formula), Transfiguration, Cornerstone, Hosanna, Woe, Talents (stewardship parable), Mysteries of the Kingdom. See 08_core_glossary.md for the full risk-tiered entries.