Semantic Analysis: The Gospel of Matthew

English → Telugu Language Package Extension | Full-Book Coverage

Curriculum: Matthew Core passage: Matthew 5:1–12 (The Beatitudes) Baseline dependency: This analysis extends the Romans (telugu) Language Package. Every term already recorded in translation_memory.json / bible_term_registry.json is reused exactly as recorded there; this document does not re-derive those renderings, only cites them where they recur in Matthew. New terms introduced by Matthew’s distinctive vocabulary (Kingdom of Heaven, Son of David, Son of Man, Gehenna, etc.) are analyzed fresh and proposed for addition to the glossary in 08_core_glossary.md.

Method: Koine Greek source text (NA28/UBS5 lexical basis) analyzed term-by-term. The core passage (5:1–12) receives verse-by-verse treatment. Every other chapter (1–28) receives a chapter section listing its load-bearing theological terms — i.e., terms carrying doctrinal weight or translation risk, not every noun. Chapters that introduce no new load-bearing vocabulary beyond what has already been analyzed state this explicitly.

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

Matthew 5:1–2 (Setting)

Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος… καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
μαθηταί	mathētai	learners, those who follow to learn	students; committed followers who imitate a teacher’s way of life, not merely intellectual pupils	disciples	The audience of the Sermon is defined as Jesus’ committed followers, not the crowd generally — the Beatitudes describe kingdom-community identity, not universal ethics	శిష్యులు (śiṣyulu). Risk: Medium. శిష్యుడు is also the standard Telugu word for a guru’s disciple in Hindu guru-śiṣya tradition. Context must make clear these are followers of Jesus’ unique authority (see ἐξουσία below), not one guru-disciple relationship among many.
ἐδίδασκεν	edidasken	he was teaching	authoritative instruction, not casual conversation	taught, was teaching	Introduces the Sermon on the Mount as authoritative teaching (see Authority of Jesus’ Teaching doctrine, developed fully at 7:28–29)	బోధించెను (bōdhin̄chenu). Risk: Low. Standard verb; theological weight carried by ἐξουσία term elsewhere, not this verb alone.

Matthew 5:3

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
μακάριος	makarios	blessed, fortunate, happy	God’s specific commendation/approval upon a state of life, not luck, chance, or circumstantial good fortune	blessed, happy, fortunate	Announces God’s approving verdict on those the world does not consider fortunate; opens each of the nine beatitude declarations	ధన్యులు (dhanyulu). Risk: High. Must NOT be rendered అదృష్టవంతులు (“lucky/fortunate by fate/chance”) — this would collapse into విధి/అదృష్టం (fate) framing this Language Package elsewhere flags as inappropriate for providence/election language. ధన్యులు is the established Telugu Bible term and correctly conveys divinely-declared blessedness.
πτωχοὶ τῷ πνεύματι	ptōchoi tō pneumati	poor in spirit / poor with respect to the spirit	economic destitution (πτωχός) applied metaphorically to one’s spiritual self-assessment; total dependence on God, not literal material poverty alone, nor false modesty	poor in spirit, humble in spirit	The kingdom belongs to those who recognize they have nothing to offer God and depend wholly on him — the opposite of Pharisaic self-sufficiency (cf. Righteousness Exceeding the Pharisees doctrine, ch. 5–6, 23)	ఆత్మలో దీనులు (ātmalō dīnulu). Risk: High. Established Telugu Bible rendering. Must not be softened to mere economic poverty (పేదవారు) nor moralized into general humility detached from utter dependence on God.
βασιλεία τῶν οὐρανῶν	basileia tōn ouranōn	kingdom of the heavens	Matthew’s characteristic phrase (used ~32 times) for God’s reign, functionally equivalent to “kingdom of God” (used only 4x in Matthew) via Jewish reverential circumlocution avoiding direct use of the divine name	kingdom of heaven, kingdom of God, God’s reign, heaven’s rule	God’s present-and-coming sovereign reign, inaugurated in Jesus’ ministry — the central organizing doctrine of Matthew (The Kingdom of Heaven doctrine)	పరలోకరాజ్యము (paralōka rājyamu). Risk: High — NEW TERM, see full note below.

Special note on Kingdom of Heaven vs. baseline Kingdom of God: The Romans baseline records kingdom_of_god → దేవుని రాజ్యం (Dēvuni Rājyam), used in Romans for God’s sovereign reign generally. Matthew’s distinctive phrase βασιλεία τῶν οὐρανῶν is theologically the same reign, referred to by reverential circumlocution (“heaven” standing in for God’s name, a Second Temple Jewish convention — cf. Luke’s parallel usage of “kingdom of God” for the same sayings). This curriculum introduces పరలోకరాజ్యము (paralōka rājyamu, “kingdom of the heavens”) as the primary Matthew rendering, reserving దేవుని రాజ్యం exactly for Matthew’s 4 rare direct occurrences of βασιλεία τοῦ θεοῦ (12:28; 19:24; 21:31; 21:43; cf. 6:33 textual variant). Risk: High. Two collision risks: (1) a reader could wrongly hear “heaven” as a location-only afterlife destination (a place one goes) rather than God’s active reign breaking into the present age; (2) పరలోకం could be flattened toward a generic afterlife-realm register shared with vague popular Telugu usage. Teaching materials must clarify: పరలోకరాజ్యము = God’s kingly reign, already breaking in through Jesus and consummated at his return — not merely “heaven where you go when you die.” Do not use మోక్షం-adjacent phrasing anywhere near this term (per baseline salvation prohibition).

Matthew 5:4

Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
πενθοῦντες	penthountes	those mourning	grief over loss, sin, or the brokenness of the world; can include grief over one’s own sin (cf. 2 Cor 7:10)	those who mourn	Godly sorrow — over sin, suffering, or the world’s brokenness — that God himself will address	దుఃఖపడువారు (duḥkhapaḍuvāru). Risk: Low. Standard established term; ensure the following clause’s comfort is understood as divine, not merely time healing grief.
παρακληθήσονται	paraklēthēsontai	they will be comforted / called alongside	future passive of παρακαλέω; divine comforting action, related root to baseline exhort (ప్రోత్సహించడం)	they shall be comforted	God himself, not circumstance, will comfort those who grieve — an eschatological promise, not merely psychological	ఆదరింపబడతారు (ādarimpabaḍatāru). Risk: Low. Passive voice should be preserved to keep God as the implied agent (divine passive).

Matthew 5:5

Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
πραεῖς	praeis	meek, gentle	strength held under control, not weakness; humility that does not demand its own rights, echoing Psalm 37:11	meek, gentle, humble	Citizens of the kingdom do not seize power or vindicate themselves by force, trusting God for their inheritance	సాత్వికులు (sātvikulu). Risk: Medium. Established Telugu term, but సాత్విక also names one of the three guṇas (sattva) in Hindu Samkhya/Ayurvedic philosophy, denoting a calm, pure disposition within a very different cosmological system. Teaching notes should clarify biblical meekness is relational trust in God’s justice, not the attainment of a philosophical temperament-quality.
κληρονομήσουσι	klēronomēsousi	they will inherit	receiving what belongs to one by right of relationship (heirship), not by achievement or seizure	shall inherit, will possess	Echoes inheritance/adoption theology (cf. baseline adoption దత్తపుత్రత్వం) — the meek receive the renewed earth as heirs, not conquerors	స్వాధీనం చేసుకుంటారు (svādhīnaṁ chesukuṇṭāru). Risk: Medium. Must retain the sense of a granted inheritance, not a self-achieved possession or conquest.

Matthew 5:6

Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
πεινῶντες καὶ διψῶντες	peinōntes kai dipsōntes	hungering and thirsting	intense, bodily-rooted longing, metaphorically applied to spiritual desire	hunger and thirst	Total, urgent longing for righteousness, not casual religious interest	ఆకలిదప్పులు గొనినవారు (ākalidappulu goninavāru). Risk: Low. Standard idiomatic construction; low collision risk.
δικαιοσύνη	dikaiosynē	righteousness	right standing/right conduct before God; in Matthew this carries BOTH the forensic sense (as in Romans) and a strong ethical-covenantal sense of doing God’s will	righteousness, justice, right living	The object of kingdom-hunger: right standing with God AND a life conformed to his will — directly feeds the Righteousness Exceeding the Pharisees doctrine at 5:20	నీతి (nīti). Risk: High — REUSE baseline exactly. Baseline Romans TM already locks నీతి for δικαιοσύνη; NEVER ధర్మం (cosmic duty). In Matthew this same word additionally carries an ethical-covenantal register (right living, cf. 5:20; 6:33) beyond the purely forensic sense emphasized in Romans — the Telugu term నీతి legitimately covers both senses and must not be swapped for a different word depending on register.
χορτασθήσονται	chortasthēsontai	they will be filled/satisfied	full satisfaction, originally of feeding animals fodder, extended to complete satiation	shall be satisfied, filled	God himself will fully satisfy this longing — an eschatological promise of complete satisfaction, not partial or self-achieved	తృప్తి పొందుతారు (tṛpti pondutāru). Risk: Low.

Matthew 5:7

Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ἐλεήμονες	eleēmones	merciful	active compassion shown toward those in misery or need, distinct from κρίσις (justice) and from χάρις (grace toward the undeserving in a legal/salvific sense)	merciful, compassionate	Kingdom citizens extend to others the same compassion God has extended to them; mercy shown becomes mercy received (cf. 18:21–35 unforgiving servant)	కనికరము గలవారు (kanikaramu galavāru). Risk: Medium — NEW TERM, distinct from baseline grace. Baseline κρίπ/χάρις (grace, unmerited favor) is కృప. Mercy (ἔλεος) toward suffering/need is a related but distinguishable concept — must not be collapsed into కృప nor confused with it; render mercy with కనికరం/కనికరము consistently across the curriculum, reserving కృప for grace.
ἐλεηθήσονται	eleēthēsontai	they will receive mercy	future passive; divine mercy given in return	shall receive mercy, shall be shown mercy	Reciprocal principle: God’s mercy toward the merciful, not merit-earning but a kingdom-community pattern	కనికరము పొందుతారు (kanikaramu pondutāru). Risk: Medium. Care must be taken in teaching not to imply merciful acts earn God’s mercy in a merit-transactional sense — mercy shown is a mark of already having received grace, not its cause.

Matthew 5:8

Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
καθαροὶ τῇ καρδίᾳ	katharoi tē kardia	pure/clean in heart	inward moral and motivational integrity, not ritual/ceremonial cleanness (contrast Pharisaic hand-washing, ch. 15)	pure in heart	Undivided, single-hearted devotion to God, free from hypocrisy — central to the Righteousness Exceeding the Pharisees doctrine developed in ch. 23	హృదయశుద్ధి గలవారు (hṛdayaśuddhi galavāru). Risk: Medium. Must be clearly distinguished from ritual/ceremonial purity concepts prevalent in regional religious practice (e.g., purificatory bathing, caste-purity categories) — this is inward moral singleness, addressed directly at 15:1–20 and 23:25–28.
τὸν Θεὸν ὄψονται	ton Theon opsontai	they will see God	direct beatific vision of God, ultimate eschatological privilege (cf. 1 John 3:2; Rev 22:4)	shall see God	The pure in heart are promised the ultimate reward of unmediated fellowship with God — assumes and reinforces δεῖ/God as personal, visible-to-the-pure Person, not an impersonal ultimate reality	దేవుని దర్శిస్తారు (Dēvuni darśistāru). Risk: High. దర్శించు/దర్శనం is widely used in Telugu for viewing a deity’s image/idol in Hindu temple worship (darshan). Here it must be understood as genuine eschatological, unmediated personal relationship with the one true God — reuse దేవుడు baseline exactly and ensure this is not read as devotional temple-darshan practice.

Matthew 5:9

Μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
εἰρηνοποιοί	eirēnopoioi	peace-makers	those who actively create reconciliation, not merely those who avoid conflict	peacemakers	Kingdom citizens actively work reconciliation between people, reflecting God’s own reconciling character (cf. baseline peace శాంతి)	సమాధానపరచువారు (samādhānaparachuvāru). Risk: Medium. Distinguish from baseline peace (శాంతి, relational peace with God through justification) — this compound conveys active peace-making activity, not the state of peace itself. Must not be reduced to conflict-avoidance or the inner tranquility (మనశ్శాంతి) the baseline already flags as a risk for peace.
υἱοὶ Θεοῦ κληθήσονται	huioi Theou klēthēsontai	will be called sons of God	future passive of καλέω (cf. baseline called); a declared, recognized filial status	shall be called children/sons of God	Ties directly to baseline called (పిలువబడిన) and the Adoption doctrine — peacemaking marks out those who are, and will be openly acknowledged as, God’s own children	దేవుని కుమారులు (Dēvuni Kumārulu) అని పిలువబడతారు — reuse baseline called పిలువబడిన/పిలుపు roots exactly. Risk: High. Note the plural కుమారులు (sons/children, general filial status of believers) must be kept visually and doctrinally distinct from the CRITICAL singular title దేవుని కుమారుడు (Dēvuni Kumāruḍu, the unique Sonship of Christ) reserved exclusively for Jesus per baseline son_of_god. Never use the Christ-exclusive singular title for believers’ derived, adoptive sonship.

Matthew 5:10

Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
δεδιωγμένοι	dediōgmenoi	having been persecuted	perfect passive participle — a settled state of having endured persecution, not merely a single incident	persecuted, those who have suffered persecution	Persecution “for righteousness’ sake” (i.e., for faithful covenant living, not for wrongdoing) is itself a kingdom-blessing marker, anticipating the extended treatment in 5:11–12 and the Discipleship and Cost of Following Jesus doctrine (10:16–39; 16:24–26)	హింసింపబడినవారు (hinsimpabaḍinavāru). Risk: Low. Standard term; theological weight carried by ἕνεκεν δικαιοσύνης qualifier, not this word alone.
ἕνεκεν δικαιοσύνης	heneken dikaiosynēs	for the sake of righteousness	causal qualifier restricting the blessing to persecution suffered specifically for faithful covenant/kingdom living, not persecution generally deserved for wrongdoing	for righteousness’ sake	Distinguishes righteous suffering from suffering as just consequence for sin — reuses baseline నీతి exactly	నీతి నిమిత్తము (nīti nimittamu). Risk: Medium. Reuse బేస్‌లైన్ నీతి term exactly; ensure the causal “for the sake of” preserves that this is suffering incurred because of righteous living, not merely suffering that happens to a righteous person.

Matthew 5:11–12

Μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ᾿ ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ. 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	Telugu rendering & risk
ὀνειδίσωσιν	oneidisōsin	they revile/insult	verbal abuse, public shaming — significant in an honor/shame cultural matrix	revile, insult, mock	Public shaming for allegiance to Christ is reframed as honor before God, inverting the surrounding culture’s honor calculus	నిందించిన (nindin̄china). Risk: Low. Flag for native-speaker review re: honor/shame dynamics per curriculum’s general cultural-metaphor review routing.
ἕνεκεν ἐμοῦ	heneken emou	for my sake / because of me	causal qualifier — persecution specifically because of allegiance to Jesus personally	for my sake, because of me	Direct, personal, Christ-centered cause of persecution — ties to the Discipleship and Confess/Deny doctrine (10:32–33)	నా నిమిత్తము (nā nimittamu). Risk: Medium. The referent “me” is Jesus himself — must be unambiguous that this is allegiance to the person of Christ, not to a religious system or teaching in the abstract.
μισθὸς…ἐν τοῖς οὐρανοῖς	misthos…en tois ouranois	reward…in the heavens	a gracious, promised recompense from God, not a wage earned by contractual labor	reward in heaven, heavenly reward	Kingdom citizens’ present suffering is met with God’s own gracious future reward — must not read as merit-earning wages that would contradict grace theology; the reward flows from God’s gracious character toward his own suffering people	ప్రతిఫలము పరలోకమందు (pratiphalamu paralōkamandu). Risk: Medium — flag alongside grace-merit passages. Reuses newly-introduced పరలోక root consistently with పరలోకరాజ్యము above. Teaching notes must clarify: this “reward” is gracious divine recompense to his own children, not a transactional wage that would contradict the baseline Grace doctrine’s works/merit contrast (cf. Romans 4:4–5, 11:5–6 pattern already flagged in the baseline requirements).
προφήτας τοὺς πρὸ ὑμῶν	prophētas tous pro hymōn	the prophets before you	the OT prophetic tradition, reused from baseline prophet	the prophets who were before you	Places the disciples’ persecution within the continuous line of God’s persecuted messengers — reinforces Fulfillment of OT Prophecy doctrine by anchoring the disciples’ present experience in the prophetic past	ప్రవక్తలు (pravaktalu) — reuse baseline prophet ప్రవక్త exactly, pluralized. Risk: Low.

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PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK (Matthew 1–28)

Chapter 1 — Genealogy, Virgin Birth, Immanuel

Term (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
βίβλος γενέσεως	biblos geneseōs	book of origin/genealogy	records of lineage; echoes Genesis LXX opening, framing Matthew as a “new beginning” narrative	genealogy, record of origin	Deliberately anchors Jesus within Israel’s covenant history from the first verse, tying directly to Fulfillment of OT Prophecy	వంశావళి గ్రంథము (vaṁśāvaḷi granthamu). Risk: Low.
υἱὸς Δαυίδ (1:1)	huios Dauid	son of David	messianic royal title claiming Davidic descent and covenant right to Israel’s throne	son of David	First words of the Gospel establish Jesus as the promised Davidic Messiah — programmatic for the whole book	దావీదు కుమారుడు (Dāvīdu Kumāruḍu). Risk: Critical — NEW TERM. Distinct from baseline seed_of_david (దావీదు వంశములో పుట్టినవాడు), which is Romans’ descriptive genealogical phrase. In Matthew, “Son of David” functions as a direct messianic title invoked repeatedly by petitioners (9:27; 15:22; 20:30–31; 21:9,15) — must consistently carry royal-messianic force, not merely biological descent. Both terms may coexist in the glossary; do not merge them.
παρθένος (1:23, citing Isa 7:14)	parthenos	virgin	a woman who has not had sexual relations; in this context, miraculous conception without a human father	virgin	Foundational to the Incarnation doctrine — Jesus’ conception is a unique divine act, not ordinary human generation	కన్యక (kanyaka). Risk: Critical. Established Telugu term; must be held firmly — any softening to “young woman” (as some modern non-doctrinal translations render Isa 7:14’s almah) would undermine the Incarnation and Deity of Christ doctrines already flagged Critical in the baseline.
Ἐμμανουήλ (1:23)	Emmanouēl	God with us	transliterated Hebrew proper name (עִמָּנוּ אֵל) carrying its own built-in theological gloss	Immanuel, “God with us”	Names the incarnate Christ’s identity directly: God himself present with his people — the theological center of the Incarnation doctrine	ఇమ్మానుయేలు (Immānuyēlu), గ్లాస్: “దేవుడు మనతో కూడా ఉన్నాడు” (Dēvuḍu manatō kūḍā unnāḍu). Risk: Critical. Must retain BOTH the transliterated name AND its translated meaning per the text’s own explanation (1:23b). Reuse baseline god దేవుడు exactly within the gloss. Never allow అవతారం anywhere near this term (per baseline Incarnation prohibition).
ἐκ Πνεύματος ἁγίου (1:18,20)	ek Pneumatos hagiou	of/from the Holy Spirit	the Spirit’s direct agency in the conception, without human paternal involvement	of/by the Holy Spirit	Same doctrinal content as the baseline holy_spirit/Incarnation entries — reused, not new	పరిశుద్ధాత్మ వలన (pariśuddhātma valana) — reuse baseline holy_spirit పరిశుద్ధాత్మ exactly. Risk: Critical (already established).
σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν (1:21)	sōsei ton laon autou apo tōn hamartiōn autōn	he will save his people from their sins	the etymological basis of the name “Jesus” (Ἰησοῦς ← Heb. Yehoshua, “YHWH saves”) applied directly to sin-deliverance	he will save his people from their sins	Grounds the meaning of Jesus’ own name in the Salvation doctrine — reuses baseline salvation/sin/jesus exactly	…తన ప్రజలను వారి పాపముల నుండి రక్షించును (tana prajalanu vāri pāpamula nuṇḍi rakshin̄chunu) — reuse baseline salvation రక్షణ and sin పాపం exactly. Risk: Critical (already established).

Chapter 2 — Magi, Worship, Fulfillment Formula, Egypt Typology

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
προσκυνέω (2:2,8,11)	proskyneō	to bow down, prostrate in homage	ranges from ordinary respectful obeisance to a superior, to exclusive worship reserved for deity, depending on the object	worship, bow down, pay homage	The Magi’s act toward the infant Jesus anticipates the worship due him alone as God’s Son — later occurrences (14:33; 28:9,17) intensify this into unambiguous divine worship	ఆరాధించు (ārādhin̄chu) / నమస్కారము చేయు (namaskāramu cheyu), context-dependent. Risk: High — NEW TERM. Telugu నమస్కారము is used broadly for respectful greeting of elders, teachers, and deity-images alike; ఆరాధించు carries the stronger sense of worship proper to deity alone. Contexts where worship of Jesus as God is in view (esp. 14:33; 28:9,17) MUST use ఆరాధించు, not the more generic నమస్కారము, to preserve exclusive-worship-of-God-alone theology against a devotional culture where obeisance to many figures/images is customary.
τὸ ῥηθὲν…πληρωθῇ (2:15,17,23)	to rhēthen…plērōthē	that which was spoken…might be fulfilled	Matthew’s recurring formula introducing direct OT fulfillment citations	that it might be fulfilled, in fulfillment of what was spoken	Establishes the programmatic Fulfillment of OT Prophecy doctrine — recurs at least 12 times across the Gospel	…నెరవేరుటకు (…neravēruṭaku) — reuses the doctrine_risk_registry’s ప్రవచన నెరవేర్పు root exactly. Risk: Medium (established doctrine, new formulaic occurrence).
βασιλεὺς τῶν Ἰουδαίων (2:2)	basileus tōn Ioudaiōn	king of the Jews	a political-sounding title with deep messianic freight, later ironically repeated at the crucifixion (27:11,29,37)	king of the Jews	Frames Jesus’ kingship as recognized even by Gentile astrologers from the outset, bracketing the Gospel with this title (birth to death)	యూదుల రాజు (Yūdula rāju). Risk: High — NEW TERM. Must retain the ironic dual force across the Gospel: sincere royal-messianic acclamation here, mocking accusation at 27:29,37 — the Telugu rendering itself is stable, but translators must not resolve the irony by softening either occurrence.

Chapter 3 — John the Baptist, Repentance, Kingdom at Hand, Baptism, Trinitarian Voice

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
μετανοεῖτε (3:2)	metanoeite	repent, change your mind	a complete reorientation of mind and life, not mere regret or ritual penance	repent, turn	John’s and Jesus’ shared opening message: a decisive turn toward God in light of the kingdom’s arrival	మారుమనస్సు పొందుడి (mārumanassu ponduḍi). Risk: Medium — NEW TERM. Established Telugu Christian term; must be distinguished from any notion of ritual penance (a payment/act that offsets sin) — this is a change of heart/mind, consistent with the baseline’s Grace doctrine emphasis on unmerited favor.
ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν (3:2)	ēngiken gar hē basileia tōn ouranōn	for the kingdom of heaven has drawn near	perfect tense — an event with continuing present effect; nearness in time/inauguration, not mere future prediction	the kingdom of heaven is at hand/near	The Kingdom of Heaven doctrine’s “already” dimension: God’s reign is imminently breaking in, not merely a distant future hope	పరలోకరాజ్యము సమీపించియున్నది (paralōka rājyamu samīpin̄chiyunnadi) — reuse ch. 5 term. Risk: High (reuse).
βαπτίζω / βάπτισμα (3:6,11,13–16)	baptizō / baptisma	to immerse/dip; immersion	ritual washing rite; John’s baptism specifically signifies repentance, Jesus’ later commissioned baptism (28:19) signifies incorporation into the triune name	baptize, baptism	John’s baptism of repentance anticipates but is explicitly distinguished from Spirit-and-fire baptism (3:11) and later the Great Commission’s baptism (28:19)	బాప్తిస్మము (bāptismamu) / బాప్తిస్మమిచ్చు (bāptismamichchu). Risk: Medium — NEW TERM. Established transliterated Telugu Christian term, distinguishing this rite clearly from Hindu ritual purificatory bathing (స్నానం) — must not be rendered స్నానం, which would suggest ceremonial cleansing rather than a unique Christian initiatory/repentance rite.
Πνεύματι ἁγίῳ καὶ πυρί (3:11)	Pneumati hagiō kai pyri	with the Holy Spirit and fire	the Coming One’s superior baptism: purifying/empowering (Spirit) and judging (fire)	with the Holy Spirit and fire	Sets up the contrast between John’s preparatory ministry and the Messiah’s superior, Spirit-empowering and judgment-bringing ministry	పరిశుద్ధాత్మ మరియు అగ్నితో (pariśuddhātma mariyu agnitō) — reuse baseline holy_spirit. Risk: High (reuse + new judgment-fire association).
Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός (3:17)	Houtos estin ho huios mou ho agapētos	This is my beloved Son	the Father’s direct heavenly voice at the baptism, declaring Jesus’ unique divine Sonship	this is my beloved Son	First of two direct heavenly declarations (also 17:5) of Jesus’ unique Sonship — reuses and reinforces baseline son_of_god Critical doctrine	ఇతడు నా ప్రియకుమారుడు (itaḍu nā priyakumāruḍu) — reuse baseline son_of_god దేవుని కుమారుడు root, adding ప్రియ (beloved). Risk: Critical (reuse, reinforced).
περιστερά (3:16)	peristera	dove	the visible form the Holy Spirit’s descent takes at the baptism	dove, in the form of a dove	A visible, Trinitarian theophany: Father speaks, Spirit descends, Son is baptized — a key text for later Trinitarian baptismal formula at 28:19	పావురము (pāvuramu). Risk: Low. Standard word; theological weight lies in the Trinitarian pattern, not the bird-image itself.

Chapter 4 — Temptation, Kingdom Preaching Begins, Call of Disciples

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
πειρασθῆναι ὑπὸ τοῦ διαβόλου (4:1)	peirasthēnai hypo tou diabolou	to be tempted by the devil	testing with intent to cause moral failure, distinct from divine testing that intends to prove/strengthen	tempted, tested	Jesus’ representative victory over temptation as the true, obedient Son and Israel — directly relevant to Discipleship and Cost of Following Jesus doctrine (his obedience models the disciple’s call)	శోధించబడుట (śōdhin̄chabaḍuṭa). Risk: Medium — NEW TERM. Established term; teaching notes should distinguish this from divine testing (δοκιμάζω, not used here) to avoid implying God tempts toward evil (cf. James 1:13).
διάβολος (4:1,5,8,11)	diabolos	slanderer, accuser	a personal, malevolent spiritual adversary, not an impersonal principle of evil	the devil, the tempter, Satan (used interchangeably in this passage with Σατανᾶς, 4:10)	A real, personal spiritual enemy opposing God’s kingdom purposes — foundational for later exorcism narratives (ch. 8–9, 12) and the Judgment doctrine’s final defeat of evil (25:41)	అపవాది (apavādi) / సాతాను (sātānu). Risk: High. Must convey a personal malevolent being under God’s ultimate sovereignty, not an impersonal principle of cosmic evil/negative energy, nor merged with generic regional spirit-categories (bhūta/preta).
μετανοεῖτε· ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν (4:17)	—	repent, for the kingdom of heaven has drawn near	Jesus’ own inaugural public message, verbatim identical to John’s (3:2)	Jesus began to preach, “Repent, for the kingdom of heaven is at hand”	Marks the formal beginning of Jesus’ kingdom-proclaiming ministry — reuses ch. 3 terms exactly	Reuse ch. 3 renderings exactly. Risk: High (reuse).
ἁλιεῖς ἀνθρώπων (4:19)	halieis anthrōpōn	fishers of men	a vocational metaphor transferring the disciples’ fishing trade into kingdom-gathering mission	fishers of men	The first discipleship call frames following Jesus as active participation in gathering people into the kingdom — an early anticipation of the Great Commission	మనుష్యులను పట్టు జాలరులు (manuṣyulanu paṭṭu jālarulu). Risk: Low.

Chapter 5 (remainder, 5:13–48) — Salt/Light, Law Fulfilled, Antitheses, Perfection

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ἅλας τῆς γῆς / φῶς τοῦ κόσμου (5:13–14)	halas tēs gēs / phōs tou kosmou	salt of the earth / light of the world	metaphors of preservative and revelatory influence disciples exercise in the world	salt of the earth, light of the world	Disciples’ visible, active influence flowing from kingdom identity — ties to Discipleship doctrine’s call to visible, costly faithfulness	భూమికి ఉప్పు / లోకమునకు వెలుగు (bhūmiki uppu / lōkamunaku veluḡu). Risk: Low.
οὐ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι (5:17)	ou ēlthon katalysai alla plērōsai	I did not come to abolish but to fulfill	Jesus’ relationship to νόμος and προφῆται is fulfillment, not abolition or mere continuation	I have not come to abolish…but to fulfill	Central hermeneutical claim of the Authority of Jesus’ Teaching doctrine: Jesus’ teaching authoritatively fulfills, does not cancel, the OT — directly reuses baseline law	నాశనము చేయుటకు రాలేదు గాని నెరవేర్చుటకు వచ్చితిని (nāśanamu cheyuṭaku rālēdu gāni neravērchuṭaku vachchitini) — reuse baseline law ధర్మశాస్త్రము exactly and ch. 2 నెరవేర్పు root. Risk: High (reuse + Christological application).
ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων (5:20)	—	unless your righteousness exceeds that of the scribes and Pharisees	δικαιοσύνη here carries the ethical-covenantal sense (see 5:6 note) — a righteousness that goes beyond external legal compliance to heart-level obedience	unless your righteousness exceeds…	Programmatic statement for the Righteousness Exceeding the Pharisees doctrine; the six “antitheses” that follow (5:21–48) illustrate this exceeding righteousness	మీ నీతి శాస్త్రుల మరియు పరిసయ్యుల నీతిని మించియుండనియెడల (mī nīti śāstrula mariyu Parisayyula nītini min̄chiyunḍaniyeḍala) — reuse baseline law-adjacent నీతి exactly. Risk: High.
γραμματεῖς καὶ Φαρισαῖοι (5:20, recurring throughout)	grammateis kai Pharisaioi	scribes and Pharisees	Jewish religious legal experts and a lay reform/purity movement, frequently paired as Jesus’ primary antagonists in Matthew	scribes and Pharisees	Represent externalized, performance-based righteousness contrasted with kingdom righteousness of the heart	శాస్త్రులు మరియు పరిసయ్యులు (śāstrulu mariyu Parisayyulu). Risk: Low. Established transliterated/descriptive proper terms; low doctrinal ambiguity, though teaching should avoid anachronistic anti-Jewish caricature — these are historically specific groups, not a timeless symbol for “religious people” broadly.
τέλειοι ὥσπερ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν (5:48)	teleioi hōsper ho patēr hymōn ho ouranios teleios estin	be perfect as your heavenly Father is perfect	τέλειος = complete, whole, mature — not sinless perfectionism but wholehearted, undivided covenant faithfulness reflecting God’s own character	be perfect, be complete/mature	Climactic goal of the antitheses: reflecting God the Father’s own comprehensive, undivided love (cf. 5:44–45) — reuses baseline father	పరిపూర్ణులై యుండుడి, మీ పరలోకపు తండ్రి పరిపూర్ణుడైయున్న ప్రకారము (paripūrṇulai yuṇḍuḍi, mī paralōkapu Tandri paripūrṇuḍaiyunna prakāramu) — reuse baseline father తండ్రి exactly. Risk: Medium. Must avoid implying sinless moral perfectionism achievable by human effort (which would conflict with the Grace doctrine); τέλειος here means wholehearted, comprehensive covenant love, not flawlessness.

Chapter 6 — Lord’s Prayer, Alms, Fasting, Treasure, Mammon

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (6:9)	Pater hēmōn ho en tois ouranois	Our Father who is in the heavens	reuses baseline father in corporate, disciple-community address	Our Father in heaven	Establishes the model prayer’s address as intimate yet reverent — reuses baseline father and the newly-established పరలోక root	మా పరలోకపు తండ్రీ (mā paralōkapu Tandrī) — reuse baseline father తండ్రి exactly. Risk: Critical (reuse, foundational prayer text).
ἁγιασθήτω τὸ ὄνομά σου (6:9)	hagiasthētō to onoma sou	hallowed/sanctified be your name	passive imperative — a prayer that God’s own name be recognized/treated as holy, reusing the ἅγιος root	hallowed be your name	Reuses baseline holy — the first petition orients the whole prayer toward God’s own honor, not human need	నీ నామము పరిశుద్ధపరచబడును గాక (nī nāmamu pariśuddhaparachabaḍunu gāka) — reuse baseline holy పరిశుద్ధ root exactly. Risk: High (reuse, foundational).
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον (6:11)	ton arton hēmōn ton epiousion	our daily/needful bread	a rare, debated adjective (ἐπιούσιος) generally understood as “for today” or “for the coming day” — sufficiency, not abundance	our daily bread	Trust for daily sufficiency, echoing manna-provision typology	మా అనుదిన ఆహారము (mā anudina āhāramu). Risk: Low.
ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν (6:12)	aphes hēmin ta opheilēmata hēmōn	forgive us our debts	ὀφειλήματα, “debts owed,” used metaphorically for sin as a debt requiring forgiveness/release	forgive us our debts/trespasses	Frames sin relationally as a debt, and forgiveness as a release granted — ties directly to Church Discipline doctrine’s forgiveness emphasis (18:21–35)	మా అపరాధములను క్షమించుము (mā aparādhamulanu kṣamin̄chumu). Risk: Medium — NEW TERM. Distinguish from the general term for sin (పాపం, baseline) — ఋణము/అపరాధము here specifically carries relational-debt imagery; established Telugu Bible tradition uses అపరాధములు for this petition. Consistency with 18:21–35 required.
μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν (6:13)	mē eisenegkēs hēmas eis peirasmon	do not bring us into temptation	reuses the ch. 4 πειρασμός root; a petition for God’s protective guidance away from testing that could produce moral failure	lead us not into temptation	Reuses ch. 4 term; petitions for divine protection consistent with providence theology (baseline providence)	మమ్మును శోధనలోకి తేకుండుము (mammunu śōdhanalōki tēkuṇḍumu) — reuse ch. 4 శోధన root. Risk: Medium (reuse).
ἀπὸ τοῦ πονηροῦ (6:13)	apo tou ponērou	from the evil one	masculine substantive — most naturally a personal evil one (Satan), consistent with the personal διάβολος of ch. 4, though the neuter “evil” reading is grammatically possible	deliver us from evil / from the evil one	Reinforces that the spiritual adversary is personal, not merely an abstract force — ties to ch. 4 διάβολος entry	దుష్టుని నుండి (duṣṭuni nuṇḍi). Risk: Medium — NEW TERM. Preferring the personal reading (దుష్టుడు, “the evil one,” rather than an abstract దుష్టత్వము, “evil” in the abstract) keeps consistency with the personal-adversary theology established at ch. 4.
μαμωνᾶς (6:24)	mamōnas	mammon	Aramaic loanword personifying wealth/material riches as a rival master to God	mammon, money, wealth	Sets up wealth as a potential rival “lord,” directly relevant to baseline lord (ప్రభువు) — one cannot serve two ultimate masters	మామోను (māmōnu). Risk: Low. Transliterated proper term, low ambiguity; theological weight lies in the “two masters” framing, which must preserve exclusive lordship logic paralleling baseline lord doctrine.
θησαυρὸν ἐν οὐρανῷ (6:20)	thēsauron en ouranō	treasure in heaven	lasting, incorruptible reward contrasted with earthly, perishable wealth	treasure in heaven	Reorients disciples’ ultimate desire toward God’s eschatological reward, reusing the newly established పరలోక root	పరలోకమందు ధనము (paralōkamandu dhanamu). Risk: Low (reuse of root).
ζητεῖτε…τὴν βασιλείαν [τοῦ θεοῦ] καὶ τὴν δικαιοσύνην αὐτοῦ (6:33)	zēteite…tēn basileian [tou theou] kai tēn dikaiosynēn autou	seek…the kingdom [of God] and his righteousness	textual note: some early witnesses omit “of God,” reading simply “his kingdom”	seek first the kingdom of God and his righteousness	One of Matthew’s rare “kingdom of God” (rather than “kingdom of heaven”) occurrences if the longer reading is followed — reuse baseline kingdom_of_god దేవుని రాజ్యం exactly here, NOT పరలోకరాజ్యము, to preserve textual fidelity	దేవుని రాజ్యమును మరియు ఆయన నీతిని వెదకుడి (Dēvuni Rājyamunu mariyu āyana nītini vedakuḍi) — reuse baseline kingdom_of_god and righteousness exactly. Risk: High (textual-critical + doctrinal).

Chapter 7 — Judging, Narrow Gate, False Prophets, Authority of Teaching Concluded

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
μὴ κρίνετε (7:1)	mē krinete	do not judge	censorious, hypocritical condemnation of others, not all discernment (cf. 7:6, 15–20 which require discernment)	judge not	Warns against hypocritical condemnation while the following verses require real discernment (false prophets, fruit) — a balance point relevant to Church Discipline doctrine’s careful procedures (18:15–17)	తీర్పు తీర్చకుడి (tīrpu tīrchakuḍi). Risk: Medium. Teaching notes must clarify this prohibits hypocritical, self-exempting condemnation, not the careful discernment/correction the Church Discipline doctrine requires later (18:15–17) — otherwise the two texts appear to contradict.
ἡ πύλη ἡ στενή (7:13–14)	hē pylē hē stenē	the narrow gate	the difficult, minority path of true discipleship contrasted with the easy, popular path to destruction	narrow gate, narrow way	Discipleship as a demanding, minority path — ties to the Discipleship and Cost of Following Jesus doctrine	ఇరుకు ద్వారము (iruku dvāramu). Risk: Low.
ψευδοπροφῆται (7:15)	pseudoprophētai	false prophets	those who wrongly claim divine spokesmanship, tested by their “fruit” (character/outcome)	false prophets	Reuses baseline prophet; warns that not everyone claiming divine authority genuinely carries it — an important discernment criterion recurring at 24:11,24	అబద్ధ ప్రవక్తలు (abaddha pravaktalu) — reuse baseline prophet ప్రవక్త exactly, prefixed. Risk: Medium (reuse).
ἐξεπλήσσοντο…ἐπὶ τῇ διδαχῇ αὐτοῦ…ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν (7:28–29)	exeplēssonto…epi tē didachē autou…hōs exousian echōn	they were amazed at his teaching…as one having authority	ἐξουσία = inherent right/power to act, contrasted explicitly with the derivative, citation-based authority of the scribes	he taught with authority, not as their scribes	Closing statement of the Sermon and the definitive statement of the Authority of Jesus’ Teaching doctrine: Jesus teaches with an inherent, not derived, authority	ఆధిక్యతగలవానివలె బోధించెను, వారి శాస్త్రుల వలె కాదు (adhikyataglavānivale bōdhin̄chenu, vāri śāstrula vale kādu). Risk: High — NEW TERM (ఆధిక్యత/అధికారం, exousia). ఆధికారం (adhikāraṁ) is the standard Telugu word for “authority,” but is equally used for ordinary human/institutional authority. In Christological contexts (here; also 9:6; 21:23–27; 28:18) it must be understood as Jesus’ own inherent, divine authority, not delegated human office — contrast with baseline apostle note that apostolic authority IS delegated. Recommend distinguishing register in teaching notes: Jesus’ ఆధికారం is possessed, not received.

Chapter 8 — Healing, Centurion’s Faith, Authority over Nature and Demons

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
θεραπεύω (8:7,16, recurring)	therapeuō	to heal, cure	restoring physical wholeness, often as a sign of kingdom breaking in (cf. Isa 53:4 cited at 8:17)	heal, cure	Physical healing functions as an inbreaking sign of the Kingdom of Heaven doctrine, not an isolated act of compassion alone	స్వస్థపరచు (svasthaparachu). Risk: Low.
τηλικαύτην πίστιν (8:10)	tēlikautēn pistin	such great faith	reuses baseline faith; the centurion’s trust in Jesus’ word/authority alone, without needing his physical presence	such great faith, so great faith	Faith as trust in Jesus’ authoritative word — reuses baseline faith, reinforced by the authority theme from ch. 7	ఇంత గొప్ప విశ్వాసము (inta goppa viśvāsamu) — reuse baseline faith విశ్వాసం exactly. Risk: Medium (reuse).
δαιμόνια (8:16,28–34)	daimonia	demons	personal, malevolent spirit-beings subordinate to and ultimately defeated by Jesus’ authority	demons, evil spirits	Jesus’ authority extends over the spirit realm, subordinating hostile spiritual powers — reuses and reinforces ch. 4 διάβολος entry’s personal-adversary theology	దురాత్మలు (durātmalu). Risk: High — NEW TERM. Must convey personal, malevolent, but ultimately subordinate spirit-beings under Christ’s authority, not impersonal negative forces, and must not be conflated with the broader regional category of bhūta/preta spirits, which lack the biblical framework of subordination to a single sovereign God and defeat through his Messiah.
ὁ υἱὸς τοῦ ἀνθρώπου (8:20, first occurrence)	ho huios tou anthrōpou	the son of man	Jesus’ characteristic self-designation, drawing on Daniel 7:13–14’s heavenly, authoritative figure while also emphasizing genuine humanity and (here) homelessness/suffering	Son of Man	A distinctly Matthean-favorite Christological title combining full humanity with heavenly authority and coming glory (cf. 16:27; 24:30; 26:64) — occurs ~30 times across the Gospel	మనుష్యకుమారుడు (manuṣyakumāruḍu). Risk: Critical — NEW TERM. Established Telugu Bible term. Must not be flattened to mean merely “a human being” — it is Jesus’ distinctive self-designation carrying both full humanity AND (per Daniel 7) heavenly authority and future glory. This term recurs across nearly every remaining chapter; all subsequent chapter entries below reuse this rendering without re-deriving it.

Chapter 9 — Authority to Forgive Sins, Tax Collectors, New Wine, Compassion

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας (9:6)	—	the Son of Man has authority on earth to forgive sins	combines the ch. 7 ἐξουσία and ch. 8 “Son of Man” terms with the forgiveness of sins — a claim to a divine prerogative (only God forgives sins, cf. the scribes’ objection at 9:3)	the Son of Man has authority to forgive sins	Direct claim to divine authority — reuses Son of Man and ἐξουσία, and baseline sin పాపం; central to Deity of Christ doctrine as it plays out in Matthew	మనుష్యకుమారుడు పాపములు క్షమించుటకు అధికారము కలిగియున్నాడు (manuṣyakumāruḍu pāpamulu kṣamin̄chuṭaku adhikāramu kaligiyunnāḍu) — reuse ch. 7–8 roots and baseline sin. Risk: Critical (reuse, deity claim).
τελῶναι καὶ ἁμαρτωλοί (9:10–11)	telōnai kai hamartōloi	tax collectors and sinners	socially and religiously marginalized/despised groups within Second Temple Jewish society	tax collectors and sinners	Jesus’ table fellowship with the marginalized anticipates the Universal Scope of the Gospel doctrine established in the Romans baseline — reuses baseline sin root	సుంకరులు మరియు పాపులు (suṅkarulu mariyu pāpulu) — reuse baseline sin root. Risk: Low (reuse).
σπλαγχνίζομαι (9:36)	splagchnizomai	to be moved with compassion (lit. “in the bowels/inner organs”)	deep, gut-level compassion, distinct from the more transactional ἔλεος (mercy toward the needy, ch. 5)	he had compassion	Jesus’ compassion for the “sheep without a shepherd” crowds motivates the mission-sending of ch. 10 — an emotional/relational, not merely obligatory, basis for mission	కనికరపడెను (kanikarapaḍenu). Risk: Low. Shares root with ch. 5’s mercy term (కనికరము); acceptable overlap since both convey compassion toward the needy, though this verb carries a stronger emotional register in the Greek.

Chapter 10 — Sending the Twelve, Confess/Deny, Not Peace but a Sword

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
δώδεκα ἀπόστολοι (10:2)	dōdeka apostoloi	twelve apostles	reuses baseline apostle exactly, now specifically the founding Twelve	the twelve apostles	Establishes the Twelve as commissioned, authoritative representatives — reuses baseline apostle exactly	పండ్రెండుమంది అపొస్తలులు (paṇḍrenḍumandi apostalulu) — reuse baseline apostle అపొస్తలుడు exactly. Risk: Medium (reuse).
τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ (10:6)	ta probata ta apolōlota oikou Israēl	the lost sheep of the house of Israel	the initial, salvation-historically prioritized scope of the Twelve’s mission	the lost sheep of Israel	Reuses baseline israel; marks a temporary, salvation-historical restriction later universalized at 28:19 (“all nations”)	ఇశ్రాయేలు కుటుంబములోని తప్పిపోయిన గొఱ్ఱెలు (Iśrāyēlu kuṭumbamulōni tappipōyina goṛṛelu) — reuse baseline israel exactly. Risk: Medium (reuse).
ὁμολογήσει…ἀρνήσηται (10:32–33)	homologēsei…arnēsētai	he will confess…he will deny	public, verbal acknowledgment or repudiation of allegiance to Christ before human authorities	confess/acknowledge…deny	Directly parallels Romans 10:9’s confession-of-Lordship pattern (baseline lordship_of_christ doctrine) — public confession of Christ carries eschatological consequence	ఒప్పుకొనును…నేనెరుగనని చెప్పును (oppukonunu…nēneruganani cheppunu). Risk: High — NEW TERM, tied to CRITICAL baseline doctrine. Must echo the same confessional weight as Romans 10:9–10 (యేసు ప్రభువు) — this is the same theological category (public confession of allegiance to Christ with eschatological stakes), and should use consistent verb choices with any future Romans-Matthew cross-referencing.
οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν (10:34)	ouk ēlthon balein eirēnēn alla machairan	I did not come to bring peace but a sword	figurative — allegiance to Christ produces division, even within families, not the baseline peace doctrine’s relational peace with God (a different register of “peace”)	not peace but a sword	Warns that discipleship’s cost includes social/familial division — central text for the Discipleship and Cost of Following Jesus doctrine	సమాధానము తీసికొని వచ్చుటకు రాలేదు గాని ఖడ్గము తీసికొని వచ్చుటకు వచ్చితిని (samādhānamu tīsikoni vachchuṭaku rālēdu gāni khaḍgamu tīsikoni vachchuṭaku vachchitini). Risk: Medium — NEW TERM (ఖడ్గము, sword) + careful handling of సమాధానము here. Must not be read as contradicting baseline peace (శాంతి, relational peace with God) — this “peace” (here rendered సమాధానము, social harmony) is a different register the antithesis targets: social/familial tranquility, not peace with God, which the gospel does provide.
ὁ…λαμβάνων τὸν σταυρὸν αὐτοῦ (10:38)	ho…lambanōn ton stauron autou	the one who takes up his cross	first occurrence of the “take up the cross” discipleship formula, repeated more fully at 16:24	takes up his cross	Introduces the cross as the necessary emblem of following Jesus — foreshadows the fuller treatment at 16:24–26	తన సిలువను ఎత్తికొనువాడు (tana siluvanu ettikonuvāḍu). Risk: High — NEW TERM (సిలువ, cross). Established Telugu Christian term (సిలువ, cross, distinct from the generic word for wood/timber). Must retain the full weight of a literal instrument of Roman execution taken up voluntarily — the metaphor’s power depends on this being a real, costly, shame-and-death-bearing image, not a generic “burden” idiom.

Chapter 11 — John’s Question, Yoke and Rest

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ὁ ἐρχόμενος (11:3)	ho erchomenos	the one who is coming	John’s question — “are you the Coming One” — a recognized messianic self-designation drawn from OT expectation	the one who is to come, the Coming One	Directly invokes the Messianic Promise doctrine; Jesus’ answer (11:4–6, citing Isaiah’s messianic-sign texts) affirms it indirectly through works	రాబోవువాడు (rābōvuvāḍu). Risk: High — NEW TERM, ties to CRITICAL baseline messiah doctrine. Must be understood as a specific messianic title (echoing Isa 35, 61), not a generic “someone who is arriving.”
ζυγός μου…καὶ τὸ φορτίον μου ἐλαφρόν (11:29–30)	zygos mou…kai to phortion mou elaphron	my yoke…and my burden is light	agricultural metaphor — the yoke of Jesus’ teaching authority, contrasted with the “heavy burdens” of Pharisaic legal tradition (cf. 23:4)	my yoke is easy and my burden is light	Discipleship under Jesus’ authority is restful, not crushing — directly relevant to both the Authority of Jesus’ Teaching and the Righteousness Exceeding the Pharisees doctrines	నా కాడి…నా భారము తేలికైనది (nā kāḍi…nā bhāramu tēlikainadi). Risk: Medium — NEW TERM. Care needed so “yoke” does not read as burdensome religious obligation (the very thing being contrasted) — the emphasis is on ease/rest found specifically in submission to Christ’s authority, not a generic “duty.”
ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν (11:29)	anapausin tais psychais hymōn	rest for your souls	deep, soul-level rest found specifically in relationship with Christ	rest for your souls	Must not be confused with a moksha-style liberation from existence/cycle of rebirth — this is relational rest with a personal God, consistent with the baseline salvation Critical prohibition	మీ ఆత్మలకు విశ్రాంతి (mī ātmalaku viśrānti). Risk: High. Flag alongside baseline salvation/resurrection Critical prohibitions: teaching materials must clarify this rest is found IN ongoing relationship with the living Christ, not release from an existence-cycle.

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
κύριος…τοῦ σαββάτου (12:8)	kyrios…tou sabbatou	lord of the Sabbath	reuses baseline lord; a direct claim of authority over the Sabbath institution itself	Lord of the Sabbath	Direct claim to divine authority over a core Mosaic institution — reuses baseline lord CRITICAL term	సబ్బాతుకు ప్రభువు (sabbātuku prabhuvu) — reuse baseline lord ప్రభువు exactly. Risk: Critical (reuse, deity claim).
σάββατον (12:1–14, recurring)	sabbaton	Sabbath	the weekly Mosaic day of rest, subject of recurring controversy narratives	Sabbath	Backdrop for repeated authority-claims and controversy with Pharisees — reuses baseline law conceptually	సబ్బాతు (sabbātu). Risk: Medium — NEW TERM. Established transliterated term in Telugu Bible tradition; low ambiguity but requires OT background (Mosaic law observance) to be meaningful — pairs with baseline law ధర్మశాస్త్రము.
ἡ…βλασφημία τοῦ Πνεύματος οὐκ ἀφεθήσεται (12:31–32)	hē…blasphēmia tou Pneumatos ouk aphethēsetai	blasphemy against the Spirit will not be forgiven	attributing the Spirit’s clearly divine work to an evil source — a settled, willful rejection, not momentary doubt or a single sinful act	the unforgivable sin, blasphemy against the Holy Spirit	A uniquely severe warning requiring doctrinal precision — reuses baseline holy_spirit; must not be taught as an easily-committed sin, causing needless anxious fear among believers, nor trivialized	పరిశుద్ధాత్మకు విరోధమైన దూషణ క్షమింపబడదు (pariśuddhātmaku virōdhamaina dūṣaṇa kṣamimpabaḍadu) — reuse baseline holy_spirit exactly. Risk: Critical — NEW TERM (దూషణ, blasphemy) applied to CRITICAL baseline doctrine. Requires human theologian review for pastoral precision; a poorly-handled rendering risks either trivializing this warning or inducing false, paralyzing guilt in sensitive readers.
τὸ σημεῖον Ἰωνᾶ (12:39–40)	to sēmeion Iōna	the sign of Jonah	Jonah’s three days in the fish typologically prefiguring Christ’s three days in the tomb before the Resurrection	the sign of Jonah	Direct typological link to the Resurrection of Christ doctrine — reuses baseline resurrection conceptually	యోనా సూచన (Yōnā sūchana). Risk: High. Must be taught as pointing forward to reuse baseline resurrection పునరుత్థానం (never పునర్జన్మ), preserving the one-time, bodily nature of the typological fulfillment.

Chapter 13 — Kingdom Parables, Mysteries of the Kingdom

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
παραβολή (13:3 and throughout)	parabolē	parable	an extended figurative comparison used as a teaching device, concealing truth from the unreceptive while revealing it to disciples (13:10–17)	parable	Jesus’ primary Kingdom-teaching method in this chapter — seven parables illustrate different facets of the Kingdom of Heaven doctrine (growth, mixed reception, surpassing value, final separation)	ఉపమానము (upamānamu). Risk: Low. Standard established term.
τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν (13:11)	ta mystēria tēs basileias tōn ouranōn	the mysteries of the kingdom of heaven	truths about God’s kingdom previously hidden, now disclosed by revelation to disciples, not general secret/esoteric knowledge for initiates	the secrets/mysteries of the kingdom of heaven	Reuses ch. 5 πaralōkarājyamu term; frames kingdom-understanding as a gift of revelation, not human achievement (ties to baseline election/Effectual Calling doctrines)	పరలోకరాజ్యము యొక్క మర్మములు (paralōka rājyamu yokka marmamulu) — reuse ch. 5 root. Risk: Medium — NEW TERM (మర్మములు, mysteries). Must not be read as occult/esoteric secret knowledge available only to a spiritual elite through special technique — these are truths given by God’s gracious revelation, consistent with baseline election/calling doctrine (దేవుని ఏర్పాటు).

Chapter 14 — Feeding of the 5,000, Walking on Water, Disciples’ Confession

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ἐγώ εἰμι (14:27)	egō eimi	it is I / I am	ordinary self-identification in immediate context (“do not be afraid, it is I”), though the phrase also echoes divine self-disclosure language elsewhere in Scripture (Exod 3:14 LXX)	it is I, take heart	Contextually reassures the frightened disciples; some interpreters see a subtle echo of divine self-revelation given the surrounding sea-mastery imagery (Job 9:8; Ps 77:19) — flag for cautious, non-overreaching handling	నేనే (nēnē). Risk: Medium. Do not overtranslate this as an explicit divine “I AM” claim (unlike John 8:58’s fuller usage) — render plainly as immediate reassurance (“it is I”), while noting the passage’s broader sea-mastery context already implies divine authority through action, not through this phrase alone.
Ἀληθῶς Θεοῦ υἱὸς εἶ (14:33)	Alēthōs Theou huios ei	Truly you are the Son of God	the disciples’ worshiping confession after the calming/water-walking demonstration of authority over nature	truly you are the Son of God	Reuses baseline son_of_god CRITICAL term and ch. 2 προσκυνέω (here clearly full worship, not mere obeisance)	నిజముగా నీవు దేవుని కుమారుడవు (nijamugā nīvu Dēvuni Kumāruḍavu) — reuse baseline son_of_god exactly; προσκυνέω here rendered ఆరాధించిరి (worshiped) per ch. 2 note. Risk: Critical (reuse).

Chapter 15 — Tradition vs. Commandment, Defilement, Canaanite Woman’s Faith

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
κοινοῖ τὸν ἄνθρωπον (15:11,18,20)	koinoi ton anthrōpon	defiles/makes a person common (unclean)	ritual/ceremonial defilement redefined by Jesus as originating from the heart (inner moral corruption), not external food/hand-washing practice	defile, make unclean	Directly relevant to the Righteousness Exceeding the Pharisees doctrine — relocates purity from external ritual to internal moral reality	అపవిత్రపరచు (apavitraparachu). Risk: Medium — NEW TERM. Distinguish carefully from the established holy root (పరిశుద్ధ) — this term denotes ritual/moral defilement (the negative), and must clearly connect to heart-level sin (15:19, listing evil thoughts, murder, adultery etc.), not merely ceremonial food-law violation.
Κύριε, υἱὲ Δαυίδ, ἐλέησόν με (15:22)	Kyrie, huie Dauid, eleēson me	Lord, Son of David, have mercy on me	the Canaanite woman’s plea, combining baseline lord, ch. 1 “Son of David,” and ch. 5 “mercy” terms — remarkable as a Gentile’s messianic confession	Lord, Son of David, have mercy on me	A Gentile woman rightly identifies and appeals to Jesus by his messianic title — an early anticipation of the Great Commission’s “all nations” scope and the baseline Unity of Jews and Gentiles doctrine	ప్రభువా, దావీదు కుమారుడా, నన్ను కరుణించుము (Prabhuvā, Dāvīdu Kumāruḍā, nannu karuṇin̄chumu) — reuse baseline lord and ch. 1 Son of David exactly. Risk: High (reuse, Gentile-inclusion significance).
μεγάλη σου ἡ πίστις (15:28)	megalē sou hē pistis	great is your faith	reuses baseline faith; a Gentile woman commended for faith exceeding that found among some in Israel (cf. 8:10 centurion, similarly a Gentile)	great is your faith, O woman, great is your faith	Reinforces that saving faith is available to Gentiles without ethnic qualification — reuses baseline faith	నీ విశ్వాసము గొప్పది (nī viśvāsamu goppadi) — reuse baseline faith విశ్వాసం exactly. Risk: Medium (reuse).

Chapter 16 — Peter’s Confession, Keys and Church, First Cross-Bearing Call

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
Σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος (16:16)	Sy ei ho Christos, ho huios tou Theou tou zōntos	You are the Christ, the Son of the living God	Peter’s climactic confession — reuses baseline messiah/son_of_god, adding “the living God”	You are the Christ, the Son of the living God	The Gospel’s Christological turning point — combines the Messianic Promise, Deity of Christ, and Sonship of Christ doctrines in a single confession	నీవు క్రీస్తువు, జీవముగల దేవుని కుమారుడవు (nīvu Krīstuvu, jīvamugala Dēvuni Kumāruḍavu) — reuse baseline messiah/son_of_god exactly. Risk: Critical — NEW QUALIFIER (జీవముగల దేవుడు, “the living God”). The qualifier “living” pointedly contrasts the true God with lifeless idols (a live and meaningful contrast given the prevalence of temple images/mūrti worship in the surrounding culture) — must be retained, not dropped as redundant.
δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν (16:19)	dōsō soi tas kleidas tēs basileias tōn ouranōn	I will give you the keys of the kingdom of heaven	a symbol of delegated administrative/declarative authority (cf. Isa 22:22), not a literal or exclusively hierarchical/institutional office	the keys of the kingdom	Ties directly to The Church and Church Discipline doctrine — the delegated authority to “bind and loose” (declare what is/is not permitted, admit/exclude from the community)	పరలోకరాజ్యము యొక్క తాళపుచెవులు (paralōka rājyamu yokka tāḷapucheవులు). Risk: High — NEW TERM. Render as a symbol of delegated declarative authority; avoid learner-facing commentary that resolves the historic Catholic/Protestant interpretive debate over this office in either direction — describe the authority’s function (binding/loosing, per 16:19b and 18:18) without adjudicating ecclesiology.
δήσῃς…λύσῃς (16:19; repeated 18:18)	dēsēs…lysēs	you shall bind…you shall loose	rabbinic idiom for authoritative declaration (forbidding/permitting) or for admitting/excluding from covenant community	bind…loose	The specific content of the “keys” — authoritative community-governing declaration, reused identically in the Church Discipline procedure of 18:18	బంధించుట…విడిపించుట (bandhin̄chuṭa…viḍipin̄chuṭa). Risk: High — NEW TERM. Must not be read as magical/incantational binding of spirits (a risk given regional folk-religious binding/exorcism practices) — this is authoritative declarative/governing action within the church community, exercised under Christ’s delegated authority, not independent spiritual power.
ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν (16:18)	epi tautē tē petra oikodomēsō mou tēn ekklēsian	on this rock I will build my church	reuses baseline church; πέτρα (rock/bedrock) as the church’s foundation — the referent (Peter himself, his confession, or Christ) is historically debated but the foundational/building imagery is clear	on this rock I will build my church	Founding statement of The Church and Church Discipline doctrine — reuses baseline church CRITICAL/High term exactly	ఈ బండమీద నా సంఘమును కట్టుదును (ī baṇḍamīda nā sanghamunu kaṭṭudunu) — reuse baseline church సంఘము exactly. Risk: High (reuse, foundational text).
πύλαι ᾅδου (16:18)	pylai hadou	gates of Hades	Hades (ᾅδης) = the general realm/abode of the dead (distinct from Gehenna, the place of final punishment — see ch. 25 note); “gates” figuratively represents death’s power	the gates of hell/Hades, the power of death	Promises the church’s ultimate victory over death’s power — must be distinguished from Gehenna (final judgment) discussed later	మృతుల లోకపు ద్వారములు (mṛtula lōkapu dvāramulu). Risk: Critical — NEW TERM, MAJOR SYNCRETISM FLAG. The literal cognate rendering పాతాళలోకం (“Pātāla-loka”) must be AVOIDED: in Hindu Puranic cosmology, Pātāla-loka is a specific mythological subterranean realm (home of the nāgas/serpent-beings), an entirely different cosmological concept from the biblical Hades. This curriculum mandates మృతుల లోకపు ద్వారములు (“the gates of the realm of the dead”) as a descriptive, non-mythologically-loaded alternative. Human theologian review required for every occurrence of Hades-language in the curriculum.
ἀράτω τὸν σταυρὸν αὐτοῦ (16:24)	aratō ton stauron autou	let him take up his cross	the fuller discipleship formula (cf. 10:38), now paired explicitly with denying self and losing/finding life (16:25)	take up his cross	The definitive statement of the Discipleship and Cost of Following Jesus doctrine	తన సిలువను ఎత్తికొనవలెను (tana siluvanu ettikonavalenu) — reuse ch. 10 సిలువ term exactly. Risk: High (reuse, intensified).

Chapter 17 — Transfiguration

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
μετεμορφώθη (17:2)	metemorphōthē	he was transformed/transfigured	a visible change in outward appearance revealing an underlying divine glory/reality already present, not an alteration of nature or a repeatable/multiform deity-appearance	he was transfigured	A unique, one-time unveiling of Christ’s already-present divine glory to the inner circle of disciples — directly relevant to Deity of Christ doctrine	రూపాంతరం పొందెను (rūpāntaraṁ pondenu). Risk: Critical — NEW TERM, MAJOR SYNCRETISM FLAG. Must be clearly distinguished from Hindu avatar-transformation motifs (e.g., Vishnu’s various forms/appearances, or shape-shifting deity narratives common in Puranic literature) — the Transfiguration is a ONE-TIME unveiling of Christ’s own pre-existing, unchanging divine glory to witnesses, not a transformation INTO a different form or a repeatable divine appearance. Pair this caution with the same care already given to baseline incarnation (never అవతారం).
Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός (17:5)	—	This is my beloved Son	verbatim repetition of the baptismal declaration (3:17)	this is my beloved Son	Second of two direct heavenly confirmations of Jesus’ unique divine Sonship — reuses ch. 3 term exactly	ఇతడు నా ప్రియకుమారుడు (itaḍu nā priyakumāruḍu) — reuse ch. 3 exactly. Risk: Critical (reuse).

Chapter 18 — Humility, Church Discipline Procedure, Forgiveness

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
σκάνδαλον / σκανδαλίζω (18:6–9)	skandalon / skandalizō	stumbling-block / to cause to stumble	causing another (especially a “little one,” a vulnerable believer) to fall into sin — a serious, sobering warning	to cause to sin/stumble, offend	Protects the vulnerable within the covenant community — an important pastoral-care dimension of the Church doctrine	ఆటంకము కలిగించు / తొట్రిల్లజేయు (āṭaṅkamu kaligin̄chu / toṭrillajēyu). Risk: Medium. Should carry the sobering weight of the passage’s hyperbolic warnings (18:6, millstone imagery); not a trivial “annoyance.”
ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου…ἐὰν δὲ μὴ ἀκούσῃ…ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης (18:15–17)	—	tell him his fault between you and him alone…if he does not listen…let him be to you as a Gentile and a tax collector	the graduated, restorative Church Discipline procedure: private confrontation → witnesses → whole church → last-resort exclusion	if your brother sins against you…tell it to the church	The definitive procedural text for The Church and Church Discipline doctrine — restorative in intent, not punitive; exclusion is a last resort, and the “Gentile/tax collector” language recalls Jesus’ own compassionate outreach to such people in ch. 9 (creating a productive tension worth teaching: even “excluded” status does not preclude future restoration/pursuit)	…అన్యజనుడు మరియు సుంకరునివలె ఉండనీయుడి (…anyajanuḍu mariyu suṅkaruṇivale uṇḍanīyuḍi) — reuse baseline gentiles అన్యజనులు exactly and ch. 9 సుంకరులు term. Risk: High — NEW PROCEDURAL TEXT. Teaching materials must present this as a restorative, graduated, community-protective process, not summary condemnation — and should note the productive tension with Jesus’ own ministry pattern toward “tax collectors and sinners” in ch. 9.
ἀφήσω αὐτῷ ἑβδομηκοντάκις ἑπτά (18:22)	aphēsō autō hebdomēkontakis hepta	I will forgive him seventy times seven	idiomatic hyperbole for limitless, ungrudging forgiveness	seventy times seven, seventy-seven times	Extends the ch. 6 Lord’s Prayer forgiveness petition into a community ethic — reuses that root, intensified	ఏబది రెట్లు ఏడు మారులు క్షమించుదును (ēbadi reṭlu ēḍu mārulu kṣamin̄chudunu) — reuse ch. 6 క్షమించు root exactly. Risk: Medium (reuse, intensified).

Chapter 19 — Marriage, Children and the Kingdom, Rich Young Man, Eternal Life

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ὃ…ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωρίζέτω (19:6)	—	what God has joined together, let man not separate	reuses baseline god; a covenantal, divinely-instituted union not subject to unilateral human dissolution	what God has joined together, let no man separate	Grounds marriage in God’s own creative/covenantal act, not mere social contract — an ethical teaching flowing from the Righteousness Exceeding the Pharisees doctrine’s heart-level standard	దేవుడు జతపరచినదానిని మనుష్యుడు వేరుపరచకూడదు (Dēvuḍu jataparachinadānini manuṣyuḍu vēruparachakūḍadu) — reuse baseline god exactly. Risk: Medium (reuse, ethical application).
τὴν ζωὴν αἰώνιον (19:16,29 and recurring)	tēn zōēn aiōnion	eternal life	unending, unbroken relational life with God, beginning now and consummated in the age to come	eternal life	The rich young man’s question and Jesus’ teaching throughout frame “eternal life” as the ultimate goal of discipleship — must be sharply distinguished from Hindu/Jain liberation concepts	నిత్యజీవం (nityajīvaṁ). Risk: Critical — NEW TERM, parallels baseline salvation prohibition. NEVER render with మోక్షం/ముక్తి language or any term implying release from an impersonal cycle of rebirth (saṃsāra) — eternal life is unending RELATIONAL fellowship with the personal, living God (cf. ch. 16’s “living God” qualifier), granted by grace, not liberation achieved through detachment or right knowledge. Human theologian review required for every occurrence.
εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν ἢ πλούσιον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ (19:24)	—	it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God	hyperbolic proverb illustrating the near-impossibility of self-achieved kingdom entry, followed immediately by “with God all things are possible” (19:26), a direct grace statement	easier for a camel to pass through the eye of a needle	One of Matthew’s rare direct “kingdom of God” uses — reuse baseline kingdom_of_god exactly here, not పరలోకరాజ్యము, and pair tightly with the following grace affirmation	…దేవుని రాజ్యములో ప్రవేశించుట కష్టము (…Dēvuni Rājyamulō pravēśin̄chuṭa kaṣṭamu) — reuse baseline kingdom_of_god exactly. Risk: High (textual-critical consistency + grace theology).

Chapter 20 — Laborers in the Vineyard, Ransom Saying

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ὥστε ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι (20:16)	—	so the last will be first, and the first last	the vineyard-laborers parable’s punchline — God’s generosity is not bound by human notions of proportional, merit-based fairness	the last will be first, and the first last	Reinforces the Grace doctrine’s works/merit contrast directly parallel to the Romans baseline’s flagged 4:4–5 and 11:5–6 pattern — the workers who labored one hour receive the same wage as those who labored all day	కడపటివారు మొదటివారగుదురు, మొదటివారు కడపటివారగుదురు (kaḍapaṭivāru modaṭivāragudduru, modaṭivāru kaḍapaṭivāragudduru). Risk: High — flag alongside baseline Grace/merit contrast passages. Must preserve the scandal of grace: the master’s generosity is not injustice, and readers must not resolve the tension by imagining the early workers were somehow underpaid.
δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν (20:28)	dounai tēn psychēn autou lytron anti pollōn	to give his life as a ransom for many	λύτρον = the price paid to secure release/redemption (e.g., of a slave or captive) — substitutionary, redemptive death language	to give his life as a ransom for many	A key atonement statement: Christ’s death is a substitutionary payment securing others’ release, foundational background for the Last Supper’s covenant-blood language (26:28)	తన ప్రాణమును అనేకుల విడుదల కొరకు మారుపెట్టుగా ఇచ్చుటకు (tana prāṇamunu anēkula viḍudala koraku māruपेṭṭugā ichchuṭaku). Risk: Critical — NEW TERM (మారుపెట్టు, ransom/redemption-price). Human theologian review required. Must not be pressed into a literal transaction paid TO a captor-deity (which could invite confusion with regional ideas of appeasing a wrathful deity through payment/sacrifice) — this is substitutionary atonement securing believers’ release from sin’s bondage, offered by God’s own initiative in Christ, not a payment demanded by a third party.

Chapter 21 — Triumphal Entry, Temple Cleansing, Parable of the Tenants, Kingdom Given to Another Nation

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
Ὡσαννὰ τῷ υἱῷ Δαυίδ (21:9)	Hōsanna tō huiō Dauid	Hosanna to the Son of David	a liturgical acclamation (“save now!” originally, but functioning as praise) combined with the ch. 1 messianic title	Hosanna to the Son of David	Public, crowd-wide messianic acclamation immediately preceding the Passion — reuses ch. 1 Son of David term exactly	హోసన్నా, దావీదు కుమారునికి (Hōsannā, Dāvīdu Kumāruniki) — reuse ch. 1 exactly plus transliterated హోసన్నా. Risk: High (reuse).
οἶκος προσευχῆς…σπήλαιον λῃστῶν (21:13)	oikos proseuchēs…spēlaion lēstōn	house of prayer…den of robbers	citing Isa 56:7/Jer 7:11 — the temple’s proper purpose (prayer/access to God) corrupted into exploitative commerce	house of prayer…den of robbers/thieves	Prophetic denunciation continuing the Fulfillment of OT Prophecy doctrine, and anticipating the temple’s coming judgment (24:2)	ప్రార్థనా మందిరము…దొంగల గుహ (prārthanā mandiramu…doṅgala guha). Risk: Low.
λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας (21:42)	—	the stone the builders rejected has become the cornerstone	citing Ps 118:22 — the rejected-but-vindicated stone as messianic typology for Jesus’ rejection and exaltation	the stone the builders rejected has become the cornerstone	Directly ties the crucifixion-and-vindication pattern to OT prophecy — the Fulfillment of OT Prophecy and Judgment doctrines converge here	నిర్మాణకులు నిరాకరించిన రాయి మూలరాయి ఆయెను (nirmāṇakulu nirākarin̄china rāyi mūlarāyi āyenu). Risk: Medium — NEW TERM (మూలరాయి, cornerstone).
ἀρθήσεται ἀφ᾿ ὑμῶν ἡ βασιλεία τοῦ Θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρπούς αὐτῆς (21:43)	—	the kingdom of God will be taken from you and given to a nation producing its fruits	another of Matthew’s rare direct “kingdom of God” occurrences; ἔθνος here likely refers not to a single ethnic replacement but to a fruit-bearing people (the church, drawn from Jews and Gentiles alike)	the kingdom of God will be taken away from you	Must be handled with particular care to avoid supersessionist or ethnically-triumphalist misreadings — reuse baseline kingdom_of_god exactly, and connect to the Unity of Jews and Gentiles doctrine rather than to any ethnic replacement theology	…దేవుని రాజ్యము మీ నుండి తీసివేయబడి, దాని ఫలములు ఫలించు జనమునకు ఇయ్యబడును (…Dēvuni Rājyamu mī nuṇḍi tīsivēyabaḍi, dāni phalamulu phalin̄chu janamunaku iyyabaḍunu) — reuse baseline kingdom_of_god and gentiles-adjacent ἔθνος vocabulary carefully. Risk: High. Human theologian review recommended; avoid ethnically-triumphalist framing in learner-facing material.

Chapter 22 — Wedding Feast, Caesar’s Coin, Resurrection Debate, Greatest Commandment, Son of David/Lord of David

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί (22:14)	polloi gar eisin klētoi, oligoi de eklektoi	for many are called, but few are chosen	κλητός reuses baseline called; ἐκλεκτός reuses baseline election root — a wedding-feast parable’s sobering conclusion	many are called but few are chosen	Direct application of the baseline Divine Calling and Election doctrines within a Matthean parable	అనేకులు పిలువబడినవారే గాని కొందరే ఏర్పరచబడినవారు (anēkulu piluvabaḍinavārē gāni koṅdarē ērparachabaḍinavāru) — reuse baseline called పిలువబడిన and election దేవుని ఏర్పాటు roots exactly. Risk: High (reuse).
ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ (22:21)	—	render therefore to Caesar what is Caesar’s, and to God what is God’s	distinguishes legitimate civic obligation from ultimate allegiance owed to God alone — relevant background for the baseline’s Romans 13 government-and-authority flag	render unto Caesar…and unto God	Establishes a two-sphere principle (civic duty vs. ultimate allegiance) without collapsing the distinction — reuse baseline god exactly	కైసరువి కైసరుకును దేవునివి దేవునికిని చెల్లించుడి (Kaisaruvi Kaisarukunu Dēvunivi Dēvuniki cheлlin̄chudi) — reuse baseline god exactly. Risk: Medium (reuse, government/authority flag per baseline).
Θεὸς…ζώντων (22:32, citing Exod 3:6)	Theos…zōntōn	God…of the living	God’s own self-description used by Jesus to argue for bodily resurrection — reuses baseline god/resurrection	he is not God of the dead, but of the living	Grounds the Resurrection doctrine in God’s own covenant character revealed to the patriarchs	…మృతులకు కాదు జీవించువారికే దేవుడు (…mṛtulaku kādu jīvin̄chuvāriKē Dēvuḍu) — reuse baseline god and resurrection (contextually implied) exactly. Risk: High (reuse).
ἀγαπήσεις…τὸν πλησίον σου ὡς σεαυτόν (22:39)	agapēseis…ton plēsion sou hōs seauton	you shall love your neighbor as yourself	citing Lev 19:18; ἀγαπάω = committed, willed love, not merely emotional affection	love your neighbor as yourself	Second half of the Greatest Commandment, paired with love for God — summarizes “the Law and the Prophets” (22:40), directly relevant to Righteousness Exceeding the Pharisees	నిన్ను నీవు ప్రేమించుకొనునట్లు నీ పొరుగువానిని ప్రేమించుము (ninnu nīvu prēmin̄chukonunaṭlu nī poruguvāniṇi prēmin̄chumu). Risk: Low.
Δαυὶδ…καλεῖ αὐτὸν Κύριον, καὶ πῶς υἱὸς αὐτοῦ ἐστιν; (22:43–45, citing Ps 110:1)	—	David…calls him Lord; how then is he his son?	Jesus’ riddle exploits the apparent tension between “Son of David” (human descent) and “Lord of David” (divine authority David himself acknowledges) to press toward a Messiah greater than merely Davidic descent	how can David call him Lord if he is David’s son?	A dense Christological puzzle deliberately holding together the Davidic Covenant, Sonship of Christ, and Deity of Christ doctrines — reuses baseline lord, david, and ch. 1 Son of David exactly	దావీదు…ఆయనను ప్రభువు అని పిలుచుచున్నాడు; ఆయన కుమారుడేలాగు అగును? (Dāvīdu…āyananu prabhuvu ani piluchuchunnāḍu; āyana kumāruḍēlāgu agunu?) — reuse baseline lord, david, and ch. 1 Son of David exactly. Risk: Critical — flag for theologian review given the doctrinal density (Davidic descent + deity held simultaneously).

Chapter 23 — Woes to Scribes and Pharisees

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
οὐαί (23:13 and 7x recurring)	ouai	woe!	a prophetic pronouncement of impending judgment/lament, not a curse formula or casual exclamation	woe to you	Structures ch. 23’s extended denunciation, continuing Fulfillment of OT Prophecy’s prophetic-judgment register and Righteousness Exceeding the Pharisees doctrine	అయ్యో (ayyō). Risk: Low. Established interjection carrying prophetic-lament weight in Telugu Bible tradition.
ὑποκριταί (23:13,15,23,25,27,29)	hypokritai	hypocrites	those whose outward religious performance masks inward corruption — a sustained charge throughout ch. 23	hypocrites	Climactic development of the Righteousness Exceeding the Pharisees doctrine — outward legal precision without inward righteousness is repeatedly condemned	వేషధారులు (vēṣadhārulu). Risk: Medium (reuse from ch. 6’s implicit theme, now explicit term). Must convey deliberate outward-performance-masking-inward-corruption, the precise opposite of the “pure in heart” beatitude (5:8).
τάφοι κεκονιαμένοι (23:27)	taphoi kekoniamenoi	whitewashed tombs	outwardly beautiful, inwardly corrupt/dead — a vivid image for hypocrisy	whitewashed tombs	Visceral image reinforcing the hypocrisy charge	సున్నము వేసిన సమాధులు (sunnamu vēsina samādhulu). Risk: Low.
ὁ μείζων ὑμῶν ἔσται ὑμῶν διάκονος (23:11)	ho meizōn hymōn estai hymōn diakonos	the greatest among you shall be your servant	inverts conventional status hierarchy — greatness measured by service, not position	whoever is greatest among you shall be your servant	Sets up the servant-leadership standard later modeled in the Passion narrative (20:28’s ransom saying; ch. 26–27)	మీలో గొప్పవాడు మీ సేవకుడై యుండవలెను (mīlō goppavāḍu mī sēvakuḍai yuṇḍavalenu). Risk: Low.

Chapter 24 — Olivet Discourse: Signs, Abomination of Desolation, Coming of the Son of Man

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
τὸ βδέλυγμα τῆς ἐρημώσεως (24:15, citing Dan 9:27)	to bdelygma tēs erēmōseōs	the abomination of desolation	a specific, technical eschatological term from Daniel referring to a desecrating sacrilege in the temple, requiring OT background to interpret correctly	the abomination of desolation	Central eschatological sign-marker in the Olivet Discourse — anchors the Judgment and the End of the Age doctrine in OT prophetic pattern (Fulfillment of OT Prophecy)	నాశనకరమైన హేయమైనది (nāśanakaramaina hēyamainadi). Risk: High — NEW TERM. Requires substantial OT background teaching (Daniel) to be meaningful; without that background risks being read as a vague generic disaster reference rather than a specific, identifiable prophetic sign.
ψευδόχριστοι καὶ ψευδοπροφῆται (24:24)	pseudochristoi kai pseudoprophētai	false christs and false prophets	reuses baseline messiah (negated) and ch. 7 false prophets; warns of eschatological deception performing false “signs and wonders”	false christs and false prophets	Warns against end-times deception — ties to both Messianic Promise doctrine (guarding its uniqueness) and Judgment doctrine	అబద్ధ క్రీస్తులు మరియు అబద్ధ ప్రవక్తలు (abaddha Krīstulu mariyu abaddha pravaktalu) — reuse baseline messiah/ch. 7 exactly. Risk: High (reuse).
τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου…ἐρχόμενον ἐπὶ τῶν νεφελῶν (24:30)	to sēmeion tou huiou tou anthrōpou…erchomenon epi tōn nephelōn	the sign of the Son of Man…coming on the clouds	echoes Dan 7:13; the visible, glorious, public return of Christ	the sign of the Son of Man, coming on the clouds	Central text for the Judgment and the End of the Age doctrine’s “second coming” component — reuses ch. 8’s Son of Man term	మనుష్యకుమారుని సూచన…మేఘములమీద వచ్చుట (manuṣyakumāruni sūchana…mēghamula mīda vachchuṭa) — reuse ch. 8 exactly. Risk: Critical (reuse).
περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν (24:36)	peri de tēs hēmeras ekeinēs kai hōras oudeis oiden	but of that day and hour no one knows	deliberate eschatological reticence — the timing of Christ’s return is withheld even from angels, known to the Father alone	no one knows the day or hour	Guards against date-setting speculation while affirming certainty of the event itself — an important pastoral guardrail for the Judgment doctrine	ఆ దినమును ఆ గడియను ఎవడును ఎరుగడు (ā dinamunu ā gaḍiyanu evaḍunu erugaḍu). Risk: Medium. Teaching materials should explicitly warn against date-setting speculation using this text.

Chapter 25 — Ten Virgins, Talents, Sheep and Goats, Eternal Punishment

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
ὁ νυμφίος (25:1,5–6,10)	ho nymphios	the bridegroom	Christ himself, in the ten virgins parable — readiness for his return is the parable’s point	the bridegroom	Marriage/bridegroom imagery for Christ’s return, underlying later NT bride-of-Christ church imagery — ties to Judgment and End of Age doctrine’s “readiness” theme	పెండ్లికుమారుడు (peṇḍlikumāruḍu). Risk: Medium.
τάλαντα (25:15 and following)	talanta	talents (a large monetary unit)	a specific ancient weight/currency unit, NOT the modern English sense of “natural ability/skill” (a false-friend risk shared across many modern languages)	talents	Parable of stewardship and accountability for what God entrusts — the false-friend “skill” reading (common in English-derived popular usage) must be avoided in teaching	తలాంతులు (talāntulu). Risk: Medium — false-friend flag. Telugu, like English, risks importing the “natural talent/skill” sense from loanword familiarity with the English idiom; teaching notes should clarify this denotes entrusted resources/responsibility generally (money, opportunity, gifts), assessed by faithful stewardship, not innate ability alone.
κόλασιν αἰώνιον…ζωὴν αἰώνιον (25:46)	kolasin aiōnion…zōēn aiōnion	eternal punishment…eternal life	the chapter’s climactic final-judgment contrast — αἰώνιος (eternal) applied symmetrically to both destinies	eternal punishment…eternal life	The definitive statement of the Judgment and the End of the Age doctrine’s dual outcome — reuses ch. 19 eternal life term and introduces its judgment-counterpart	నిత్యదండన…నిత్యజీవం (nityadaṇḍana…nityajīvaṁ) — reuse ch. 19 నిత్యజీవం exactly for the positive half. Risk: Critical — NEW TERM (నిత్యదండన, eternal punishment). Human theologian review required. Must convey a real, conscious, unending judgment under God’s just authority — NOT a temporary purgative/karmic consequence eventually exhausted and followed by further rebirth (a live competing framework in the surrounding culture’s karma theology). The symmetry of the verse (the same αἰώνιος/నిత్య qualifies BOTH outcomes) must be preserved exactly — do not soften “eternal” for punishment while keeping it for life.
ἐφ᾿ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε (25:40)	—	as you did it to one of the least of these my brothers, you did it to me	Christ identifies himself with the marginalized/needy — care for them is care for him	as you did to the least of these, you did to me	Grounds practical mercy/compassion (reusing ch. 5 mercy and ch. 9 compassion roots) in union with Christ himself	ఈ నా సోదరులలో అల్పులైన వీరిలో ఒకనికి మీరు చేసినది నాకే చేసినట్టు (ī nā sōdarulalō alpulaina vīrilō okaniki mīru chesinadi nākē chesinaṭṭu). Risk: Medium.

Chapter 26 — Last Supper, Gethsemane, Betrayal, Trial

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
τοῦτο ἐστιν τὸ σῶμά μου (26:26)	touto estin to sōma mou	this is my body	the Last Supper’s institution words over the bread	this is my body	Foundational text for the church’s ongoing commemorative meal (the Lord’s Supper); Telugu rendering must remain literal and denominationally neutral, without importing a specific sacramental metaphysics not explicit in the text itself	ఇది నా శరీరము (idi nā śarīramu). Risk: Critical. Render literally without theological gloss; do not resolve the historic transubstantiation/memorial debate in the translation itself — that belongs to teaching commentary, not the text rendering.
τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης, τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν (26:28)	touto…to haima mou tēs diathēkēs…eis aphesin hamartiōn	this is my blood of the covenant, poured out for many for the forgiveness of sins	reuses baseline covenant (νιβandhana) directly; echoes both the Exodus covenant-blood ritual (Exod 24:8) and Jeremiah’s new covenant promise (Jer 31:31–34)	this is my blood of the covenant, shed for the forgiveness of sins	Combines the baseline Davidic/covenant theology with the ch. 20 ransom-saying’s atonement theology and baseline sin — the Last Supper reinterprets the Passover meal around Christ’s own covenant-inaugurating death	ఇది నిబంధన నా రక్తము, పాపక్షమాపణ నిమిత్తము అనేకుల కొరకు చిందింపబడుచున్నది (idi nibandhana nā raktamu, pāpakṣamāpaṇa nimittamu anēkula koraku chindimpabaḍuchunnadi) — reuse baseline covenant నిబంధన and sin పాపం exactly. Risk: Critical — foundational atonement/covenant text. Human theologian review required.
παραδίδωμι (26:2,15–16,21,23–25,45–46,48)	paradidōmi	to hand over, betray	Judas’ act of handing Jesus over to the authorities; also used more broadly (26:2) for the divine “handing over” of the Son to his passion, holding together human betrayal and divine purpose	betray, hand over, deliver up	The tension between human treachery (Judas) and God’s sovereign redemptive plan (providence doctrine) converges in this single verb across the chapter	అప్పగించు / ద్రోహము చేయు (appagin̄chu / drōhamu cheyu). Risk: Medium. Teaching notes may usefully note the verb’s dual use (both neutral “handing over” and morally-loaded “betrayal”) depending on subject/context — human treachery does not override divine sovereign purpose (providence doctrine).
καθήμενον ἐκ δεξιῶν τῆς δυνάμεως (26:64, echoing Ps 110:1/Dan 7:13)	kathēmenon ek dexiōn tēs dynameōs	seated at the right hand of Power	a circumlocution for God (“Power” standing in for “God,” similarly to “heaven” standing in for God’s name elsewhere); a claim to share the divine throne	seated at the right hand of Power (i.e., of God)	Jesus’ own trial testimony directly claims deity/exaltation, the direct cause of the formal blasphemy charge — reuses ch. 8 Son of Man and ties to Deity/Lordship of Christ doctrines	సామర్థ్యము యొక్క కుడిపార్శ్వమున ఆసీనుడై (sāmarthyamu yokka kuḍipārśvamuna āsīnuḍai) — reuse baseline power_of_god సామర్థ్యం root exactly (never శక్తి, per baseline prohibition). Risk: Critical (reuse, self-testimony of deity).

Chapter 27 — Trial before Pilate, Crucifixion, Centurion’s Confession

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
βασιλεὺς τῶν Ἰουδαίων (27:11,29,37)	basileus tōn Ioudaiōn	King of the Jews	reuses ch. 2 term; here used mockingly by soldiers and inscribed on the cross as a formal (if intended-as-ironic) charge	King of the Jews	The Gospel’s bracketing irony completes: sincere Magi-acclamation (ch. 2) becomes mocking accusation, yet remains truthfully descriptive of Jesus’ actual kingship	యూదుల రాజు (Yūdula rāju) — reuse ch. 2 exactly. Risk: High (reuse, ironic completion).
Θεέ μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; (27:46, citing Ps 22:1)	Thee mou, Thee mou, hina ti me egkatelipes	My God, my God, why have you forsaken me?	Jesus’ cry from the cross, citing Ps 22 — the depth of his suffering and (in classical atonement theology) his bearing the judgment due sin	My God, my God, why have you forsaken me?	A profound theological statement whose full weight (relating to the ransom-saying of 20:28 and the atonement doctrine) requires careful, non-flattening handling — reuses baseline god exactly	నా దేవా, నా దేవా, నన్నెందుకు విడనాడితివి? (nā Dēvā, nā Dēvā, nannenduku viḍanāḍitivi?) — reuse baseline god exactly. Risk: Critical. Human theologian review required; do not soften or explain away the cry’s rawness in the translated text itself — theological explanation belongs in teaching commentary, not textual softening.
Ἀληθῶς Θεοῦ υἱὸς ἦν οὗτος (27:54)	Alēthōs Theou huios ēn houtos	Truly this was the Son of God	the Gentile centurion’s confession at the cross — reuses baseline son_of_god CRITICAL term, spoken by an outsider at the moment of apparent defeat	truly this was the Son of God	A Gentile’s confession of Jesus’ divine Sonship precisely at the cross anticipates the Great Commission’s “all nations” scope and reinforces that the crucifixion itself, not only the resurrection, reveals Christ’s identity	నిజముగా ఇతడు దేవుని కుమారుడు (nijamugā itaḍu Dēvuni Kumāruḍu) — reuse baseline son_of_god exactly. Risk: Critical (reuse).
τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη (27:51)	to katapetasma tou naou eschisthē	the veil of the temple was torn	the temple curtain separating the Holy of Holies tearing at the moment of Jesus’ death — symbolic of opened access to God	the curtain of the temple was torn in two	Symbolically anticipates removed separation between God and people through Christ’s death	ఆలయపు తెర చినిగిపోయెను (ālayapu tera chinigipōyenu). Risk: Medium.

Chapter 28 — Resurrection, Great Commission

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Telugu rendering & risk
οὐκ ἔστιν ὧδε· ἠγέρθη γάρ (28:6)	ouk estin hōde; ēgerthē gar	he is not here, for he has risen	reuses baseline resurrection CRITICAL term exactly — bodily, historical, one-time, empty-tomb resurrection	he is not here, for he has risen	The Gospel’s climactic vindication statement — reuses baseline resurrection exactly	ఆయన ఇక్కడ లేడు; ఆయన లేచియున్నాడు (āyana ikkaḍa lēḍu; āyana lēchiyunnāḍu), reflecting baseline resurrection పునరుత్థానం root. Risk: Critical (reuse) — NEVER పునర్జన్మ.
προσεκύνησαν αὐτῷ (28:9,17)	prosekynēsan autō	they worshiped him	reuses ch. 2/ch. 14 προσκυνέω term, here unambiguously full worship of the risen Christ by his own disciples	they worshiped him	The clearest possible worship-confession of Jesus’ deity by his own followers — reuse ch. 2/14 ఆరాధించు rendering	ఆరాధించిరి (ārādhin̄chiri) — reuse ch. 2/14 exactly. Risk: Critical (reuse, climactic worship confession).
ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς (28:18)	edothē moi pasa exousia en ouranō kai epi tēs gēs	all authority in heaven and on earth has been given to me	reuses ch. 7/9 ἐξουσία term at its maximal, cosmic scope — the risen Christ’s universal authority grounds the Commission that follows	all authority has been given to me	Foundational claim for the Great Commission doctrine — the command that follows is issued on the basis of Christ’s total, cosmic authority	పరలోకమందును భూమియందును సర్వాధికారము నాకు ఇయ్యబడియున్నది (paralōkamandunu bhūmiyandunu sarvādhikāramu nāku iyyabaḍiyunnadi) — reuse ch. 7 అధికారం root, intensified to సర్వాధికారము (“all/total authority”). Risk: Critical (reuse, maximal scope).
πορευθέντες…μαθητεύσατε πάντα τὰ ἔθνη (28:19)	poreuthentes…mathēteusate panta ta ethnē	go…make disciples of all nations/peoples	μαθητεύω, “to disciple/make a disciple of,” reusing the ch. 5 μαθηταί root as a verb; πάντα τὰ ἔθνη universalizes the ch. 10 “lost sheep of Israel” restriction into full Gentile inclusion	go and make disciples of all nations	The definitive statement of the Great Commission doctrine — universalizes mission scope, reusing baseline gentiles-adjacent ἔθνη vocabulary and ch. 5’s μαθηταί root	వెళ్లి, సమస్త జనులను శిష్యులనుగా చేయుడి (veḷḷi, samasta janulanu śiṣyulanugā cheyuḍi) — reuse ch. 5 śiṣyulu root as verb (శిష్యులనుగా చేయు, “make into disciples”). Risk: High — same collision flag as ch. 5’s శిష్యుడు note (guru-disciple register); reinforced here as the Commission’s core verb. Human theologian review recommended given the doctrine’s centrality.
βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος (28:19)	baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou Hagiou Pneumatos	baptizing them into the name [singular] of the Father and of the Son and of the Holy Spirit	note the SINGULAR “name” (not “names”) covering all three persons — an early, deliberate Trinitarian formula reusing baseline father, holy_spirit, and the general son term	baptizing them in the name of the Father, Son, and Holy Spirit	Foundational Trinitarian baptismal formula — reuses baseline father తండ్రి and holy_spirit పరిశుద్ధాత్మ exactly; “Son” here is the general filial term (కుమారుడు), not the CRITICAL exclusive title దేవుని కుమారుడు, though the same divine Person is meant	తండ్రి, కుమారుడు, పరిశుద్ధాత్మ అనే నామమున బాప్తిస్మమిచ్చుచు (Tandri, Kumāruḍu, Pariśuddhātma anē nāmamuna bāptismamichchuchu) — reuse baseline father/holy_spirit exactly; note singular నామమున (“in the [one] name”), not plural, to preserve the Trinitarian unity implied by the grammar. Risk: Critical. Human theologian review required — the grammatical number (singular “name” for three Persons) is doctrinally significant and must be preserved, not pluralized in translation.
ἐγὼ μεθ᾿ ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος (28:20)	egō meth’ hymōn eimi pasas tas hēmeras heōs tēs synteleias tou aiōnos	I am with you always, to the end of the age	συντέλεια τοῦ αἰῶνος, “the completion/consummation of the age” — a bounded, climactic endpoint of the present age, not a cyclical age-turning (yuga) within an endless series	I am with you always, to the end of the age	Closing promise of Immanuel-presence (echoing ch. 1’s Emmanouēl) sustaining the church through the Great Commission’s mission until the consummation — ties directly to the Judgment and the End of the Age doctrine	యుగసమాప్తి వరకు నేను మీతో కూడ ఉన్నాను (yugasamāpti varaku nēnu mītō kūḍa unnānu). Risk: High — NEW TERM, SYNCRETISM FLAG on “age/yuga.” యుగము (yugam) is a heavily loaded term in Hindu cosmology, denoting one of a cyclical series of cosmic ages (Satya, Treta, Dvapara, Kali yuga) that repeat without终 terminus. Recommend AVOIDING యుగసమాప్తి in favor of లోకాంతము (lōkāntamu, “the end of the world/age”) or కాలాంతము (kālāntamu, “the end of [this] time-period”) to convey a single, linear, non-repeating consummation of history under God’s sovereign plan — consistent with the same linear-history concern already flagged for baseline resurrection and providence. Human theologian review required for the final Telugu choice here, given this verse’s prominence and its echo of the ch. 1 Immanuel theme.

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Coverage Note

Every chapter of Matthew (1–28) has been reviewed above. Chapters not separately itemized for repeated formulaic material (e.g., recurring healing summaries, repeated genealogical/geographical notices) reuse terms already analyzed in earlier chapters without new theological vocabulary; where a chapter introduces a genuinely new load-bearing term it is listed above under that chapter’s heading. No chapter has been silently skipped.