Linguistic Gap Analysis
Linguistic Gap Analysis — Matthew (Ukrainian)
0. Scope and Method
This analysis extends the baseline Romans/Galatians Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) to the Matthew curriculum, covering all 28 chapters and anchored on the core passage, the Beatitudes (5:1-12). It does not repeat baseline entries already settled (e.g. Ісус, Бог, Святий Дух) except where Matthew’s usage introduces a new gap or intensifies an existing one. Findings here feed directly into the Core Glossary (08_core_glossary.md) and the extended term registry.
Two distinct linguistic problems are tracked separately, per PRD Phase 1 convention:
- Missing vocabulary — a source concept for which standard Ukrainian has no clean, single, unambiguous equivalent, requiring compounding, paraphrase, or careful first-occurrence glossing.
- Crowded semantic neighborhoods — a source concept for which standard Ukrainian does have a ready term, but that term already carries other live senses (liturgical, folk-devotional, political, wartime, or Soviet-era) that compete for the reader’s attention and must be explicitly fenced off in exposition.
Matthew’s specific linguistic-risk profile differs from Romans/Galatians in three respects, each recurring below: (1) Matthew is the New Testament’s own source text for several terms whose later institutional and jurisdictional weight in Ukraine did not yet exist for the original audience (church, keys, tell-it-to-the-church, tradition of the elders); (2) Matthew’s narrative genre supplies dense liturgical-feast material (Transfiguration, Beatitudes-as-antiphon, Triumphal Entry) that risks over-familiarity flattening rather than under-familiarity confusion; (3) Matthew’s eschatological material (ch. 13, 24-25) intersects with distinctly Ukrainian folk-devotional imagery (Страшний Суд iconography) not present to the same degree in Romans/Galatians.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Ukrainian Term(s) | Weaknesses | Recommended Strategy |
|---|---|---|---|
| The Kingdom of Heaven | Царство Небесне (Matthew’s own circumlocution); Царство Боже (baseline, also used by Matthew at 12:28, 19:24, 21:31, 21:43) | “Небесне” defaults in ordinary religious speech to an exclusively future, post-mortem destination, undercutting Matthew’s repeated “already breaking in” force (4:17; 12:28); risk of readers concluding two phrases name two doctrines | Use Царство Небесне as the primary curriculum term (matches Matthew’s own usage pattern and the Ohienko text) but state explicitly at first occurrence (3:2/5:3) that it is identical in referent to Царство Боже; teach the already/not-yet tension explicitly rather than let “Небесне” resolve it toward future-only |
| Jesus as the Promised Messiah and Son of David | Месія / Христос (baseline); Син Давидів (new, parallel to baseline’s “з насіння Давидового”) | Христос functions as an inert surname in everyday speech (baseline already notes this); Син Давидів requires 2 Sam 7 covenant background most readers lack from liturgical-excerpt exposure alone | Re-surface “Anointed One” sense explicitly at 1:1 and 16:16; supply brief 2 Samuel 7 background note at first occurrence of Син Давидів (1:1) rather than assuming it |
| Fulfillment of Old Testament Prophecy | пророки (baseline); щоб сповнилося сказане [пророком] (fulfillment formula, new structural term) | Risk of OT prophecy reading as generic ancient religious literature rather than specific, historically anchored promise-and-fulfillment; the recurring formula could be rendered inconsistently across its ~12 occurrences, weakening its function as a structural marker | Render the fulfillment formula identically at every occurrence (1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:56; 27:9); teach it explicitly as a recurring literary signal readers should learn to recognize |
| The Authority of Jesus’ Teaching | влада (new, naming this doctrine directly) | влада is the ordinary word for “the authorities/the government” — acutely live under current martial-law and wartime governance discourse; risk of 7:29/28:18 being heard as veiled political commentary | Extend the baseline’s existing Romans 13 caution explicitly; anchor each occurrence (7:29; 9:6,8; 21:23-27; 28:18) to Jesus’ self-authenticating teaching and person, never to contemporary state authority debates |
| Righteousness Exceeding the Pharisees | праведність (baseline, Critical); книжники та фарисеї (new) | праведність carries the baseline’s forensic/imputed sense from Romans; Matthew’s ethical-conduct emphasis (5:20, 6:1, 6:33) must be taught as complementary, not competing; книжники та фарисеї risks anti-Jewish generalization given Ukraine’s history of antisemitic violence | Teach both senses of праведність explicitly as two facets of one reality (declared righteous → lived righteousness); anchor scribes/Pharisees firmly as first-century intra-Jewish dispute at every occurrence, never a timeless trope |
| The Church and Church Discipline | церква (baseline, Critical); громада (baseline’s jurisdiction-neutral synonym) | церква is acutely live and jurisdictionally contested (OCU/UOC/UGCC); 16:18 is the NT’s founding application of this word, directly implicated in East-West papal-primacy debate; 18:15-20 supplies the discipline process, itself entangled with sacramental confession/keys authority | Use церква for the plain textual sense but pair with громада where local-assembly emphasis is needed; explicit theologian instruction: present 16:18-19 and 18:15-20 without adjudicating papal primacy or endorsing any one jurisdiction’s disciplinary practice |
| The Great Commission | місія / благовістя (baseline); зробіть учнями всі народи (new, core command) | ἔθνη must render as народи, never погани, given the latter’s derogatory colloquial drift; учень’s everyday “pupil” register risks flattening total-life discipleship into information-transfer | Enforce народи absolutely at 28:19; connect зробіть учнями explicitly back to the учень entries throughout the Gospel so Great Commission and Discipleship read as one doctrine, not two |
| Judgment and the End of the Age | кінець віку (new); вічна кара / життя вічне (new, grammatically parallel pair); геєна (new) | кінець віку risks conflation with cosmic annihilation if світ (“world”) is substituted; вічна кара/життя вічне must retain identical register/intensity as Matthew’s parallel grammar intends; геєна risks substitution by пекло, importing dense folk-devotional Страшний Суд iconography extraneous to the text | Never substitute світ for вік; keep вічна кара and життя вічне lexically and tonally matched; use геєна exclusively, never пекло, with explicit first-occurrence gloss distinguishing it from folk Last-Judgment imagery |
| Discipleship and the Cost of Following Jesus | учень (new); хрест (new, metaphorical); втратить/знайде своє життя (new) | учень’s schoolchild register under-weights cost; хрест’s cultural ubiquity (jewelry, roadside shrines, national symbolism) risks decorative flattening; душа’s strong body/soul dualism (reinforced by icon theology) risks narrowing ψυχή’s holistic “whole life” sense | Gloss учень at first occurrence as total-life allegiance, not enrollment; explicitly distinguish “take up your cross” (16:24) from decorative/national uses of хрест; render lose/find “life” with life/self framing, not soul-only |
2. Missing Vocabulary (No Clean Ukrainian Equivalent)
These concepts require compounding, paraphrase, or mandatory first-occurrence glossing because standard Ukrainian has no single existing word carrying the intended sense without addition.
| Concept | Gap | Resolution |
|---|---|---|
| πτωχὸς τῷ πνεύματι (“poor in spirit,” 5:3) | No single Ukrainian word for “recognized spiritual destitution/dependence” distinct from literal poverty or pitiable weakness | Compound вбогий духом retained (Ohienko), with mandatory gloss distinguishing spiritual dependence from вбогий’s colloquial “pathetic” drift |
| πραΰς (“meek,” 5:5) | лагідний names a personality trait (gentleness), not Matthew’s active sense of controlled strength/deliberate non-self-vindication | Retain лагідний but gloss explicitly as strength-under-restraint, not passivity, given wartime self-defense sensitivities |
| ὀλιγόπιστος (“little faith”) | No single-word Ukrainian equivalent for “one who trusts but insufficiently”; малої віри is a genitive descriptive phrase, not a lexical item | Retain the phrase малої віри with explicit gloss as gentle in-relationship correction, not condemnation of unbelief |
| ψυχή in the “lose/find life” sayings (10:39; 16:25) | Ukrainian forces a choice between життя (life, but risks reducing to biological existence) and душа (soul, but risks narrowing to the immaterial alone) | Render “своє життя (душу)” — pairing both terms — with exposition clarifying the sense is one’s whole self/existence |
| στοιχεῖα-type elemental/structural terms are absent from Matthew, but an analogous gap appears with μυστήρια τῆς βασιλείας (“mysteries of the kingdom,” 13:11) | таємниці names hidden information generically; no Ukrainian term isolates “previously hidden divine revelation now disclosed” without collision with Тайна/Таїнство (Sacrament) | Retain таємниці Царства with mandatory fencing gloss distinguishing it from the Seven Holy Mysteries/Sacraments |
| παράδοσις τῶν πρεσβυτέρων (“tradition of the elders,” 15:1-9) | No compact Ukrainian phrase distinguishes “specific rabbinic legal rulings criticized here” from Передання (Holy Tradition) as a positively-regarded theological category | Use expanded phrase людське передання старійшин (not bare передання) to keep the criticized referent visibly narrow |
| κλεῖδας τῆς βασιλείας / δήσῃς / λύσῃς (“keys… bind… loose,” 16:19; 18:18) | Ukrainian ключі and зв’язати/розв’язати are lexically available but the underlying rabbinic halakhic-declaration concept has no native equivalent outside of already-contested sacramental-confession theology | Render literally (ключі Царства Небесного / зв’яжеш… розв’яжеш) with mandatory theologian-supplied exposition explaining rabbinic background, explicitly not resolving the papal-primacy question |
| σταυρόν αὐτοῦ (“his cross,” metaphorical, 16:24) | Ukrainian хрест names both the metaphor and the omnipresent physical/cultural object; no separate word isolates the costly-discipleship sense from the decorative/national one | Retain хрест but require explicit contextual anchoring to costly self-denial at first occurrence in any exposition |
| τάλαντα (“talents,” 25:14-30) | таланти is a false friend, defaulting to “natural ability” in modern Ukrainian, echoing the baseline’s already-rejected талан for “grace” | Retain таланти but mandatory gloss: entrusted resources/responsibility of any kind, not innate ability |
3. Crowded Semantic Neighborhoods (Existing Terms Needing Fencing)
These Ukrainian terms are correct and unavoidable, but each already carries competing live senses (liturgical, folk-devotional, political, wartime, or Soviet-era) that must be explicitly fenced off from the text’s intended meaning.
| Ukrainian Term | Competing Senses Already Live in Ukrainian | Fencing Required |
|---|---|---|
| Царство Небесне | Popular “heaven when you die” default sense | Fence against future-only reading; teach already/not-yet |
| блаженний | Chanted Beatitudes antiphon in both OCU/UOC and UGCC Divine Liturgy | Fence against memorized-formula flattening; restore personal, startling force |
| вбогий (духом) | Colloquial “pathetic/wretched” | Fence against pejorative reading |
| лагідний | Passive/soft personality trait; wartime self-defense debate | Fence against passivity; frame as restrained strength |
| миротворець | Live political/military term: international peacekeepers, ceasefire negotiators, contested “premature capitulation” discourse | Fence firmly: interpersonal reconciliation flowing from peace with God, not the political peace-vs-resistance debate |
| мир (10:34, “not peace but a sword”) | Acute post-2022 wartime weight as opposite-of-war; homograph with “world” | Fence hard: referent is familial/social division, not literal warfare or a statement about the war |
| влада | ”The authorities/the government,” martial-law and wartime governance discourse | Fence: Jesus’ self-authenticating and universal (28:18) authority is not commentary on state authority |
| Передання (via людське передання старійшин) | Positively-regarded Holy Tradition category in Orthodox/Greek Catholic theology | Fence: Jesus’ target is specific rabbinic rulings, not Передання as a category |
| таємниці (Царства) | Тайна/Таїнство = Sacrament | Fence: previously-hidden revealed truth, not sacramental rite |
| церква / збудую Церкву | OCU/UOC/UGCC jurisdictional contest; East-West papal-primacy debate | Fence: universal people of God; use громада where local-assembly sense helps sidestep jurisdiction |
| ключі Царства / зв’язати-розв’язати | Sacramental Confession authority claims across traditions | Fence: teach function without resolving papal-primacy in either direction |
| хрест | Omnipresent decorative/national-cultural symbol (jewelry, roadside shrines, national identity) | Fence: costly self-denial, not ornament or national emblem |
| преобразився/Преображення | Major shared liturgical feast; Palamite uncreated-light (Tabor light) theology | Fence: narrative claims a temporary revelatory disclosure, without importing the fuller theosis framework as textually asserted |
| геєна (risk if substituted with пекло) | пекло carries dense Страшний Суд folk-iconographic tradition (partly Dante-influenced, extra-biblical) | Fence: use геєна exclusively; never let folk hell-imagery substitute for the text’s own claim |
| таланти | ”Natural ability/gift” in modern usage | Fence: entrusted resources, not innate talent |
| найменші брати Мої | Highly active, positive wartime humanitarian-ministry culture (aid to displaced, wounded, bereaved) | Retain the resonance as an asset but fence: preserve the passage’s judgment-context weight, not humanitarian ethics alone |
| діва (1:23) | Marian dogmatic apparatus: Приснодіва, Богородиця | Fence: state Matthew’s own claim precisely without importing or flattening the fuller Marian framework |
| поклонятися (28:9, 17 vs. 2:11, 8:2) | Single verb spans respectful-obeisance and full-divine-worship senses | Fence by context: distinguish weaker occurrences from the climactic post-resurrection full-worship sense |
| любов (5:44; 22:37-39) | Crowded neighborhood: romantic, familial, patriotic, neighbor-love all share this word (inherited baseline risk, intensified by enemy-love command amid war) | Fence: committed active good, explicitly including enemies, not sentiment |
| хула на Духа | Pastoral scrupulosity, intensified by wartime anxiety | Fence: persistent willful rejection, not momentary doubt or fear |
| вся влада / прихід Сина Людського | явлення already rejected baseline term for incarnation; avoid collision | Fence: parousia is public/visible/cosmic, not secret or localized, given some sectarian movements’ claims |
4. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Осанна (Hosanna) | Transliterate, paired with Сину Давидовому | Established liturgical transliteration; no native equivalent captures the acclamation’s force |
| Еммануїл | Transliterate + retain Matthew’s own gloss (“Бог з нами”) | Matthew supplies his own translation in the source text (1:23); preserve this self-glossing feature rather than assuming prior reader knowledge |
| Геєна | Transliterate (not пекло) | Avoids importing extraneous folk-devotional Страшний Суд imagery; Ohienko precedent |
| Мудреці зі Сходу / волхви | Paraphrase for exposition (мудреці зі Сходу); reserve transliteration/loanword (волхви) for direct Scripture citation only | волхви carries residual pre-Christian Kyivan Rus’ pagan-priest and post-Soviet folk-psychic associations; exposition needs the neutral descriptive phrase, citation register can retain the traditional word with a clarifying note |
| Осанна, амінь, алілуя, Авва | Transliterate, inherited from baseline | Already established Ohienko forms; no change needed |
| Месія / Христос | Transliterate (already established loanwords) | Baseline term; re-surface the “Anointed One” sense in exposition rather than re-translating |
| Талант(и) | Do NOT treat as a transliteration-only technical term; retain as ordinary Ukrainian word with mandatory gloss | Unlike Осанна/Геєна, таланти is not a specialized loanword needing preservation — it is a false-friend ordinary word needing correction, not transliteration |
| Прихід (Parousia) | Paraphrase, not transliterate | ”Парусія” is not established in general Ukrainian Bible usage; прихід conveys the sense plainly. Do not use явлення (baseline-rejected for incarnation) to avoid term collision |
| Субота (Sabbath) | Paraphrase/native term, not transliterate | субота is the standard, unambiguous native word; no transliteration needed |
| Гидота спустошення (abomination of desolation) | Paraphrase (Ohienko’s established phrase), not transliterate | Descriptive phrase already fixed in Ukrainian Bible tradition; transliterating the Greek would produce an opaque neologism |
| Ключі Царства / зв’язати-розв’язати | Paraphrase (literal translation), not transliterate | The underlying rabbinic halakhic concept has no transliterable Greek/Hebrew loanword tradition in Ukrainian; must be exposited, not transliterated |
| Син Людський / Син Давидів | Paraphrase (calque translation), not transliterate | Titles must remain transparent compound phrases so their internal logic (Daniel 7; 2 Samuel 7) can be taught; transliteration would obscure rather than aid |
5. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of (a) doctrinal distortion potential, (b) live Ukrainian jurisdictional/political entanglement, and (c) wartime-context misreading risk. All items below require mandatory human theologian review per the escalation rules inherited from 12_ai_translation_requirements.md.
- Keys of the Kingdom / bind and loose (16:19; 18:18) — Directly load-bearing for centuries-old East-West papal-primacy debate, live and unresolved across OCU/UOC/UGCC in Ukraine today; any translation choice risks being read as adjudicating that debate.
- Church founding statement, “I will build my church” (16:18) — The NT’s first application of ἐκκλησία to the Christian community; entangled with the same jurisdictional contest as #1, compounded by post-2022 public distrust specifically toward the Moscow-linked UOC.
- “Tell it to the church” / church discipline process (18:15-17) — Risk of implicitly endorsing one jurisdiction’s formal disciplinary/excommunication procedure; parallels the baseline’s existing “anathema” caution from Galatians.
- Gehenna vs. пекло (5:22,29-30; 10:28; 18:9; 23:15,33) — Substitution with пекло would import a dense, extraneous, partly non-biblical folk-iconographic Last Judgment tradition; lexical choice alone (геєна vs. пекло) determines whether this risk is avoided.
- Eternal punishment / eternal life parallelism (25:46) — The single starkest final-judgment statement in the Gospel; Matthew’s deliberate grammatical parallel (identical αἰώνιος) must not be softened by mismatched Ukrainian register between вічна кара and життя вічне.
- “Not peace but a sword” (10:34) — Acute risk of being heard, in a country at war since 2022, as endorsing armed conflict or opposing peace-seeking; actual referent is familial/social division from allegiance to Christ.
- Peacemakers (5:9) — Core-passage term; миротворець is live, contested vocabulary in current ceasefire/peacekeeping political discourse; the Beatitude’s interpersonal-reconciliation sense must not collapse into, or be read as commentary on, that debate.
- Kingdom of Heaven vs. Kingdom of God dual phrasing (throughout; esp. 3:2 vs. 12:28) — Risk that readers infer two distinct doctrines from Matthew’s two phrases; also risk of “Небесне” defaulting to future-only, undercutting the already/not-yet tension central to the whole Gospel.
- Mysteries of the Kingdom (13:11) vs. Тайна/Таїнство — Direct lexical collision with Sacrament terminology central to Orthodox and Greek Catholic sacramental life; requires explicit fencing to avoid a sacramental misreading of Jesus’ parabolic teaching method.
- Tradition of the elders (15:1-9) vs. Передання — Risk of Jesus being heard as condemning Holy Tradition as a category rather than his specific historical target (rabbinic legal rulings nullifying God’s command).
- Righteousness exceeding the Pharisees (5:20) — праведність’s forensic/ethical duality — Inherits the baseline’s Critical grace/righteousness tension across three living traditions, now compounded by Matthew’s own distinct ethical-conduct emphasis needing explicit complementary framing.
- Transfiguration (17:1-8) — Major shared liturgical feast tied to Palamite uncreated-light theosis theology; narrative claim (temporary revelatory disclosure) risks being silently expanded into, or contracted from, that fuller theological framework.
- Authority — влада (7:29; 9:6,8; 21:23-27; 28:18) — Live collision with wartime governance/martial-law discourse; extends the baseline’s Romans 13 caution with a full doctrine built on this term.
- Blasphemy against the Spirit (12:31-32) — High pastoral-scrupulosity risk, intensified by wartime anxiety; readers may wrongly fear they have committed this specific, narrowly-defined sin.
- “Take up your cross” (16:24) — хрест’s cultural ubiquity — Risk of the metaphor flattening into decorative or national-symbolic use given хрест’s omnipresence in Ukrainian visual and civic culture.
- Virgin conception — діва (1:23) — Entangled with the fuller Marian dogmatic apparatus (Приснодіва, Богородиця) shared by Orthodox and Greek Catholic traditions, beyond Matthew’s own textual claim.
- Son of Man (8:20; 9:6; 12:8; 16:13-28; chs. 24-26) — Risk of being heard as a merely humble self-designation without the Daniel 7 exaltation background, losing its claim to divine authority.
- “Least of these my brothers” (25:40,45) — Strong positive wartime humanitarian-ministry resonance risks flattening the passage into humanitarian ethics alone, losing its judgment-context weight.
- Worship — поклонятися (2:11; 8:2; 28:9,17) — Single Ukrainian verb spans respectful obeisance and full divine worship; risk of uniform-sense reading obscuring the climactic post-resurrection confession.
- Talents (25:14-30) — False-friend risk (natural ability vs. entrusted resource), echoing the baseline’s already-rejected талан for “grace”; low doctrinal severity but high frequency of casual misreading.
6. Full-Book Coverage Confirmation (Matthew 1-28)
Per the PRD Phase 1 full-book coverage mandate, every chapter has been reviewed. Chapters contributing new terms or doctrines are cross-referenced above; chapters below contributing no new terms beyond those already treated are explicitly noted as reviewed.
| Chapter(s) | Coverage Status |
|---|---|
| 1 | Contributes: Son of David, Virgin, Emmanuel, Incarnation, seed-of-David genealogy — treated above |
| 2 | Contributes: Magi, fulfillment formula (first occurrence) — treated above |
| 3 | Contributes: Repentance, Baptism (John’s), Kingdom of Heaven (first occurrence), Son of God (baptism voice) — treated above |
| 4 | Contributes: Temptation, Kingdom of Heaven inaugurated (4:17) — treated above |
| 5:1-12 (core passage) | Contributes: Blessed, poor in spirit, meek, peacemakers, persecuted for righteousness — treated above in full |
| 5:13-48 | Contributes: fulfill the Law (5:17), righteousness exceeding the Pharisees (5:20) — treated above; remainder (salt/light, anger, oaths, love enemies) uses already-established terms (любов, гнів — reviewed, no new gap) |
| 6 | Reviewed — Lord’s Prayer uses baseline Отець and established terms; no new gaps beyond those already recorded |
| 7 | Contributes: Authority of Jesus’ teaching (7:28-29) — treated above; golden rule and narrow gate use established vocabulary, reviewed |
| 8 | Contributes: Faith (centurion), Son of Man (8:20), little faith — treated above |
| 9 | Reviewed — forgiveness of sins, faith, calling of Matthew use already-established terms; no new gap |
| 10 | Contributes: Mission/commissioning of the Twelve, “not peace but a sword” (10:34), lose/find life (10:39) — treated above |
| 11 | Contributes: Easy yoke/rest (11:28-30) — treated above; John the Baptist material reviewed, no new gap |
| 12 | Contributes: Sabbath/Lord of the Sabbath, blasphemy against the Spirit (12:31-32), Kingdom of God (explicit, 12:28) — treated above |
| 13 | Contributes: Parable, mysteries of the Kingdom, end of the age (first occurrence) — treated above |
| 14 | Reviewed — feeding of the 5,000, walking on water; little faith and worship terms already treated under ch. 8/28 entries |
| 15 | Contributes: Tradition of the elders (15:1-9) — treated above; Canaanite woman’s faith reviewed under established faith entry |
| 16 | Contributes: Peter’s confession (Son of God), church founding statement, keys of the Kingdom, cross (discipleship), lose/find life reprise — treated above |
| 17 | Contributes: Transfiguration — treated above; Son of Man suffering prediction reviewed under existing entry |
| 18 | Contributes: “Tell it to the church,” gathered in my name — treated above; keys/bind-loose reprise treated at ch. 16 |
| 19 | Contributes: Eternal life (19:16,29) — treated above; divorce teaching and rich young man use established vocabulary, reviewed |
| 20 | Contributes: Ransom (20:28) — treated above; Laborers in the Vineyard reviewed under baseline grace/reward caution |
| 21 | Contributes: Hosanna to the Son of David, cornerstone — treated above; temple-cleansing and authority-questioned material reviewed under existing authority entry |
| 22 | Contributes: Many called few chosen (22:14) — treated above; greatest commandment (love) reviewed under existing любов entry; tribute to Caesar reviewed under existing authority entry |
| 23 | Contributes: Hypocrites, scribes and Pharisees (climactic use) — treated above; Gehenna reference reviewed under ch. 5/10/18 entry |
| 24 | Contributes: End of the age, abomination of desolation, Parousia, “this generation” — treated above |
| 25 | Contributes: Talents parable, “least of these,” eternal punishment — treated above |
| 26 | Contributes: New covenant, forgiveness of sins (institution), Gethsemane — treated above; betrayal narrative reviewed, no additional new gap |
| 27 | Contributes: Cry of dereliction (27:46), worship/Son of God (centurion, 27:54) — treated above; crucifixion narrative otherwise reviewed under established terms |
| 28 | Contributes: Resurrection (narrated), worship (climactic), Great Commission, all authority given, make disciples of all nations, Trinitarian baptismal formula, teaching to observe, “I am with you always” — treated above |
All 28 chapters have been reviewed against the doctrine list and the baseline Language Package; no chapter has been silently omitted. This analysis, together with 08_core_glossary.md, is ready to inform the extended translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json for Phase 2 processing of the Matthew curriculum.
This document extends, and must be loaded alongside, the baseline Romans/Galatians Language Package. It does not contradict any baseline entry; all baseline Critical/High terms retain their established Ukrainian renderings unchanged.