Semantic Analysis

07 Semantic Analysis — Luke 1–24 (Koine Greek → Arabic)

Methodology

This analysis proceeds in two parts, per PRD Phase 1 Step 1:

Core passage, verse-by-verse — Luke 4:16-21, the Nazareth manifesto. Every load-bearing term is treated with: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Arabic) rendering risk.
Chapter-by-chapter, Luke 1–24, full book — every chapter is analyzed for new load-bearing theological vocabulary not already covered. Chapters that introduce no new vocabulary state this explicitly and cite which earlier terms/doctrines are reused.

Terms already established in the baseline Romans translation_memory.json are marked [REUSE — Romans TM] and their Arabic rendering is carried over exactly, unchanged. New terms proposed here for Luke are marked [NEW] and are risk-scored using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

Curriculum doctrine shorthand used throughout:

D1 Jesus as Savior for All Nations and All People (Jew/Gentile, Rich/Poor)
D2 The Holy Spirit’s Work in Salvation History
D3 Good News to the Poor and Marginalized
D4 Repentance and Forgiveness of Sins
D5 Prayer and Dependence on God
D6 The Kingdom of God, Present and Future
D7 The Cost and Joy of Discipleship
D8 Jesus’ Compassion and Table Fellowship with Sinners

PART 1 — CORE PASSAGE: Luke 4:16-21 (Verse-by-Verse)

Luke 4:16

“καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.”

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Arabic Rendering & Risk
σάββατον	sabbaton	the seventh-day rest	weekly Sabbath; the Sabbath day as institution	”Sabbath” / “Sabbath day”	Marks Jesus as a faithful, Torah-observant Jew whose ministry begins inside, not against, Israel’s worship life — important for D1’s Jew-first-then-Gentile pattern.	السبت (al-sabt) [NEW]. Low risk — shared calendar term, no major collision with Islamic practice (jumu’ah is distinct).
συναγωγή	synagōgē	a gathering, assembly place	the local Jewish assembly / its building	”synagogue”	The ordinary, custom-driven (“κατὰ τὸ εἰωθὸς,” according to custom) venue where Jesus announces an extraordinary claim — the sacred-in-the-ordinary pattern that recurs across Luke.	المجمع (al-majma’) [NEW]. Low risk — standard Christian Arabic term, distinct from الكنيسة (church, [REUSE]) and from Islamic institutions.
ἀναγινώσκω	anagnōnai	to read aloud, to read again	public reading of a text, esp. Scripture	”to read,” “stood up to read”	Establishes the scene as authoritative public Scripture-reading, not private opinion — sets up v.21’s fulfillment claim.	Verb rendered قام ليقرأ (qāma li-yaqra’). Low risk.

Doctrine connection: D1, D6 — Jesus situates his kingdom announcement inside covenant Israel’s own worship rhythm before it expands to “all nations.”

Luke 4:17

“καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον·“

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Arabic Rendering & Risk
βιβλίον	biblion	small book, scroll	a written scroll/document	”book,” “scroll”	The physical Isaiah scroll — Luke anchors Jesus’ claim in a concrete, pre-existing, publicly checkable text, not a private revelation received by Jesus alone.	الكتاب / الدَرْج (al-kitāb / al-darj — “the scroll”). Prefer الدَرْج or السِفْر (the scroll/volume) over bare الكتاب in this narrative-object sense to avoid confusion with the doctrinal term below. Medium risk (see γραφή, v.21).
προφήτης	prophētēs	one who speaks forth	God’s spokesman; here, the writer Isaiah	”prophet”	[REUSE — Romans TM] نبي (nabī), High risk per baseline: must be paired with fuller titles elsewhere so “prophet” is not read (via khatam an-nabiyyin logic) as Isaiah’s or Jesus’ final/complete status.	نبي (نبي) — unchanged.
γέγραμμαι	gegrammenon	that which has been written	a fixed, settled, written record	”it was written,” “that which was written”	Emphasizes a pre-existing, unalterable written witness — directly useful against a tahrīf (corruption-of-scripture) framing: the text Jesus reads is treated as the authentic word, not a lost original.	مكتوب (maktūb) — Low-Medium risk in isolation, but see doctrine note below.

Doctrine connection: D6, and the baseline’s fulfillment_of_prophecy doctrine (High risk in Romans registry) — this verse is the OT/NT hinge for the whole passage.

Luke 4:18

“Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,”

This is the single densest verse in the core passage. Every clause carries load-bearing vocabulary.

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Arabic Rendering & Risk
Πνεῦμα Κυρίου	Pneuma Kyriou	Spirit of the Lord	the Holy Spirit as divine agent of empowerment	”Spirit of the Lord”	[REUSE — Romans TM] الروح القدس (Critical) + الرب (Critical). Establishes D2: the Spirit rests upon and commissions the Messiah — the same Spirit active at Jesus’ conception (1:35), baptism (3:22), and Pentecost onward.	الروح القدس / روح الرب — unchanged from TM.
χρίω	echrisen	to anoint (with oil)	consecration, setting apart for a royal/priestly/prophetic office	”anointed”	Root of Χριστός/المسيح ([REUSE — Romans TM], Critical). This is the OT verb underlying the very title “Messiah” — Jesus is here explicitly self-identifying as the Anointed One of Isaiah 61, directly engaging the pre-loaded Qur’anic Masih narrative the baseline flags.	مسحني (masaḥanī, “he anointed me”). Critical risk — same collision as “messiah” entry; every occurrence of this verb in this passage must be read alongside the al-Masīh note.
εὐαγγελίζομαι	euangelisasthai	to announce good news	to proclaim the gospel-message (verbal form)	“to preach good news,” “to bring glad tidings”	[NEW — verbal form, distinct from noun] Related to [REUSE] الإنجيل (gospel noun, High). The baseline explicitly rejected البشارة as a noun substitute for “the Gospel” (to preserve al-Injīl as the singular authoritative revelation). This is the verb — a different grammatical function that Christian Arabic tradition renders يُبَشِّر without contradiction. Medium risk: translator notes must clarify verb-vs-noun so this is not mistaken for reopening the noun question.	يُبَشِّر (yubashshir). Medium risk — requires translator note distinguishing verb usage from the noun’s Critical baseline restriction.
πτωχός	ptōchois	destitute, begging-poor	economic poverty; by extension, the socially powerless/marginalized	”the poor”	[NEW] Central to D3. Isaiah’s ptōchoi are the economically crushed and the socially voiceless; Jesus claims them as the primary addressees of his good news.	المساكين (al-masākīn). High risk — masākīn/fuqarā’ are also the named first two zakāt-eligible categories in Qur’an 9:60. Must be taught as a comprehensive, personal, Christ-centered good news (forgiveness, dignity, kingdom inclusion), not reducible to a charitable-almsgiving category satisfied by a religious welfare transaction.
ἀποστέλλω	apestalken	to send out with a commission	authorized sending, delegated mission	”sent,” “has sent me”	Same root as [REUSE] الرسول (apostle, High). Jesus applies the “sent one” category to himself here, prior to ever conferring it on the Twelve — the ultimate Sent One, of whom the apostles are derivative. Useful bridge/contrast to Muhammad’s own defining title (Rasūl Allāh).	أرسلني (arsalanī). High risk — flag for theologian review alongside the “apostle” doctrine note.
κηρύσσω	kēryxai	to herald, proclaim publicly	official, authoritative public proclamation	”to proclaim,” “to preach”	Establishes the authoritative register of this announcement — not a suggestion or private opinion.	يكرز (yakriz) — established Christian Arabic term (root of الكرازة, “gospel proclamation/kerygma”). Low risk.
αἰχμάλωτος	aichmalōtois	spear-taken, prisoner of war	captives; by extension, those bound/enslaved (sin, oppression, exile)	“captives,” “prisoners”	Recalls Israel’s exile-and-return narrative; in Luke’s reading, applies to spiritual and social bondage broadly.	المأسورون / السبايا (al-ma’sūrūn). Low-Medium risk.
ἄφεσις (1st occurrence)	aphesin	a sending away, release	release from captivity; forgiveness/remission of debt or sin	”release,” “liberty,” “freedom”	[NEW] Here in its release-from-captivity sense — paired below with the forgiveness-of-sin sense in v.18b, a deliberate double-meaning: the same Greek word covers social liberation and spiritual forgiveness, binding D3 and D4 into one announcement.	الإفراج / العتق (al-ifrāj / al-‘itq — release/manumission). High risk: if flattened only to “freedom” it can lose the wordplay link to sin-forgiveness (see 3:3, 24:47); translator notes must preserve the connection.
τυφλός / ἀνάβλεψις	typhlois / anablepsin	blind / a look-again, recovery of sight	physical blindness; recovered sight	”the blind,” “recovery of sight,” “sight to the blind”	Physical healing as a sign of the messianic age (cf. Isaiah 35:5); also functions symbolically for spiritual sight throughout Luke (cf. the two blind healings, 18:35-43).	العُمي / استرجاع البصر. Low risk.
τεθραυσμένος	tethrausmenous	shattered, crushed	the oppressed, broken, crushed under a weight	”the oppressed,” “the downtrodden,” “the bruised”	Reinforces D3 — those crushed by social, economic, or spiritual weight are Jesus’ explicit mission field.	المنسحقون (al-munsahiqūn). Low-Medium risk.
ἄφεσις (2nd occurrence)	aphesei	release	(see above)	“freedom,” “liberty”	Closes the inclusio begun earlier in the verse — release named twice, binding captivity-release and sin-forgiveness into a single announced reality.	Same as above; see High-risk note.

Doctrine connection: D1, D2, D3, D4, D6 all converge in this single verse — the theological center of gravity for the entire core passage.

Luke 4:19

“κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.”

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Arabic Rendering & Risk
ἐνιαυτὸς Κυρίου δεκτός	eniauton Kyriou dekton	acceptable/favorable year of the Lord	allusion to the Jubilee year (Leviticus 25) — a periodic reset of debts, land, and slavery	”the year of the Lord’s favor,” “the acceptable year of the Lord,” “the year of Jubilee”	Frames Jesus’ ministry as inaugurating the ultimate, once-for-all Jubilee — not a recurring 50-year cycle but a permanent, eschatological release. Directly relevant to D6 (kingdom already-but-not-yet) — Jubilee is “already” declared, its full consummation still “not yet.”	سنة الرب المقبولة (sanat al-Rabb al-maqbūlah). High risk — requires explicit OT Jubilee background teaching; without it, Arabic readers (Muslim-background especially) have no ready frame of reference and may flatten it to a vague blessing-phrase. الرب unchanged from [REUSE — Romans TM].

Luke 4:20

“καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.”

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Arabic Rendering & Risk
ὑπηρέτης	hypēretē	attendant, servant	synagogue functionary who handled the scrolls	”attendant,” “assistant”	Minor narrative detail — no doctrinal weight.	الخادم. Low risk.
καθίζω	ekathisen	to sit down	to take a seated posture, esp. of a teacher assuming authority to teach	”sat down”	The seated posture signals Jesus is about to teach with authority, not merely read — sets up the pronouncement in v.21.	جلس. Low risk.
ἀτενίζω	atenizontes	to gaze intently, stare fixedly	rapt, fixed attention	”were fixed on him,” “gazed intently”	Builds narrative tension before the climactic claim.	شاخصة إليه (shākhiṣah ilayhi). Low risk.

Luke 4:21

“ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.”

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context	Arabic Rendering & Risk
σήμερον	sēmeron	today	this very day, the present moment	”today,” “this day”	The load-bearing adverb of the whole pericope: the kingdom’s future promise is declared present — the exegetical anchor of D6 (“already”).	اليوم. High risk in function, though the word itself is simple — must never be softened into a purely future (“one day this will be fulfilled”) reading; the presence of the kingdom in Jesus’ person is the claim.
πληρόω	peplērōtai	to fill up, complete	fulfillment (of prophecy, time, promise); perfect tense = completed action with continuing effect	”is fulfilled,” “has been fulfilled”	Direct engagement with the baseline’s fulfillment_of_prophecy doctrine (High risk, Romans registry): against Islamic naskh (abrogation), Jesus claims to fulfill, not replace or supersede, the Isaiah text — continuity, not abrogation.	تَمَّ / قد تحقق (tamma / qad taḥaqqaq). High risk — must be paired with explicit teaching against a naskh-style reading.
γραφή	graphē	writing	Scripture, the sacred written text (singular here: “this scripture”)	“scripture,” “this passage of scripture”	[NEW] The text just read is declared authoritative and currently, personally fulfilled.	الكتاب / هذا الكتاب (al-kitāb / hādhā al-kitāb — “this scripture”). Critical-adjacent risk: bare الكتاب is the Qur’an’s own primary self-designation. Established Christian Arabic usage qualifies it (هذا الكتاب المذكور / هذه الآية من الكتاب) precisely to avoid this collision; connects directly to the Romans inspiration_of_scripture doctrine (High risk) regarding waḥy (verbatim dictation) vs. inspired human authorship.
οὖς (ἐν τοῖς ὠσὶν ὑμῶν)	en tois ōsin hymōn	in your ears	personal, present reception by this specific audience	”in your hearing”	Personalizes the fulfillment — not an abstract theological claim but an event happening to this congregation, now.	في مسامعكم. Low risk.

Summary doctrine connection for 4:16-21: This pericope is the programmatic thesis for all eight curriculum doctrines, but especially D1, D2, D3, D4, and D6. Every subsequent chapter of Luke narratively unpacks one or more threads announced here.

PART 2 — CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS, LUKE 1–24

Chapter 1 — Annunciations, Magnificat, Benedictus

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ἄγγελος	angelos	messenger	heavenly messenger; angel	”angel”	Gabriel’s appearances (1:11, 1:26) inaugurate the salvation-history narrative under Spirit-empowered divine initiative (D2).	الملاك (al-malak) [NEW]. Medium risk — angels are shared vocabulary (Jibrīl/Mīkā’īl affirmed in Islam), but readers may import Qur’anic Jibrīl’s role (revelation-bearer to a prophet) rather than Luke’s distinct narrative content (birth announcements, direct divine initiative).
παρθένος	parthenos	virgin	a woman who has not had sexual relations	”virgin”	Mary’s virginity (1:27, 1:34) is the sign of miraculous divine initiative in the incarnation.	العذراء (al-‘adhrā’) [NEW]. Medium risk — genuinely shared ground with Islam (Qur’an 19 affirms virgin birth), but the purpose differs: here it serves [REUSE] التجسد (Incarnation, Critical) — the eternal Son assuming flesh — not merely a sign of prophetic honor.
Ὕψιστος	Hypsistos	Most High	a divine title emphasizing transcendent supremacy	”the Most High”	Applied to God (1:32, 1:35, 1:76) and specifically as “Son of the Most High” (1:32) of Jesus.	العلي (al-‘Aliyy) [NEW]. High risk — al-‘Aliyy is one of the 99 Names of Allah; applying the Son-of-the-Most-High pairing to Jesus stacks this directly onto the Critical [REUSE] ابن الله collision.
ἐπισκιάζω	episkiasei	to overshadow	divine enveloping presence, without physical union	”will overshadow you,” “will come upon you”	Describes the Spirit’s mode of conceiving Christ (1:35) — supports [REUSE] التجسد, explicitly not حلول (pantheistic indwelling, rejected in baseline).	يُظلِّل (yuẕallil). Critical risk by association — must reinforce the Incarnation note, not weaken it toward a vague “presence.”
χάρις	charis	favor, grace	(see Romans TM)	“favor,” “grace”	[REUSE — Romans TM] النعمة, High. “Full of grace” (1:28, 1:30) — Mary as recipient, not source, of unearned favor.	النعمة — unchanged.
ἔλεος	eleos	mercy, pity	compassionate kindness, esp. toward the lowly/needy	”mercy”	[NEW] Central to the Magnificat (1:50, 1:54, 1:58, 1:72, 1:78) — God’s covenant mercy toward Israel and “those who fear him.”	الرحمة (ar-raḥmah). High risk — ar-Raḥmān/ar-Raḥīm are foremost Names of Allah, making this genuinely shared, bridge vocabulary; but Islamic raḥmah is typically responsive to obedience/piety, while Luke’s mercy is initiated by covenant faithfulness flowing toward the humble and undeserving (D8 anticipated).
δύναμις	dynamis	power, might	miracle-working or overpowering ability	”power”	[REUSE — Romans TM concept] قوة الله, Medium; here “power of the Most High” (1:35) — overlaps with the Ὕψιστος risk above.	قوة العلي. High risk (compounded).
διαθήκη / ὅρκος	diathēkē / horkos	covenant / oath	(see Romans TM: covenant)	“covenant,” “oath”	[REUSE — Romans TM] العهد, Medium. Benedictus roots the whole narrative in the Abrahamic/Davidic covenant promise (1:72-73).	العهد — unchanged.
σωτηρία / σωτήρ (implied, “horn of salvation”)	sōtēria	salvation, deliverance	(see Romans TM: salvation)	“salvation,” “horn of salvation”	[REUSE — Romans TM] الخلاص, Critical. First occurrence of the salvation theme that runs through the whole Gospel (D1).	الخلاص — unchanged.
προφήτης	prophētēs	prophet	(see Romans TM)	“prophet”	[REUSE] نبي, High — John the Baptist styled “prophet of the Most High” (1:76).	نبي — unchanged.

Doctrine connection: D1, D2 (heavy Spirit-filling emphasis: Elizabeth 1:41, Zechariah 1:67), D6.

Chapter 2 — Nativity, Shepherds, Presentation

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
φάτνη	phatnē	feeding trough	manger, animal feed-trough	”manger”	[NEW] The Savior’s first bed is an animal’s feeding trough — narrative embodiment of D3’s “good news to the poor,” a King born in visible poverty.	المذود (al-madwad). Low risk, high doctrinal weight — should be taught, not merely translated.
ποιμήν	poimēn	shepherd	herder of sheep; socially low-status occupation in the period	”shepherd”	[NEW] Shepherds — among the socially marginal — are the first evangelized and the first evangelists (2:8-20); embodies D3 and D8 narratively before either doctrine is stated propositionally.	الراعي / الرعاة (ar-rā’ī / ar-ru’āh). Low-Medium risk.
σωτήρ	sōtēr	savior, deliverer	one who rescues/delivers	”Savior”	[NEW] “A Savior is born to you” (2:11) — first explicit title-use of this term for Jesus in Luke.	المخلّص (al-mukhalliṣ). Critical risk — same root as [REUSE] الخلاص (salvation, Critical) but here a personal title claim: Jesus himself, not merely an abstract deliverance, is named Savior — a mediating-person claim Islamic soteriology has no equivalent category for (no need of a savior; each soul stands on its own deeds before the mīzān).
δόξα	doxa	glory	(see Romans TM)	“glory”	[REUSE — Romans TM] المجد, High. “Glory to God in the highest” (2:14).	المجد — unchanged.
εἰρήνη	eirēnē	peace	(see Romans TM)	“peace”	[REUSE — Romans TM] السلام, Medium — “peace on earth” (2:14); note angelic peace here is cosmic/messianic, feeding forward into the relational/legal peace of Romans 5:1.	السلام — unchanged.
παράκλησις	paraklēsis	comfort, consolation	comfort, encouragement	”consolation”	[NEW] Simeon awaits “the consolation of Israel” (2:25).	التعزية (at-ta’ziyah). Low-Medium risk.
λύτρωσις	lytrōsis	ransoming, redemption	release secured by a payment/price	”redemption”	[NEW] Anna speaks of those awaiting “the redemption of Jerusalem” (2:38) — anticipates the fuller ἀπολύτρωσις theme of ch. 21 and 24.	الفداء (al-fidā’). High risk — Islamic fidyah denotes a legal ransom-payment (e.g., for a missed fast) without a substitutionary-atonement-for-sin framework; must be distinguished.
ἔθνη	ethnē	nations	(see Romans TM: Gentiles)	“Gentiles,” “nations”	[REUSE — Romans TM] الأمم, Medium. Nunc Dimittis: “a light… to the Gentiles” (2:32) — first explicit universal-scope statement in Luke, foundational to D1.	الأمم — unchanged.

Doctrine connection: D1, D2, D3.

Chapter 3 — John the Baptist, Baptism, Genealogy

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
μετάνοια	metanoia	change of mind, turning	inward repentance leading to a changed direction of life	”repentance”	[NEW] John preaches “a baptism of repentance for the forgiveness of sins” (3:3) — this verse pairs both D4 terms in one clause. Repentance in Luke is consistently the human response evoked by grace, never itself the meritorious cause of forgiveness.	التوبة (at-tawbah). Critical risk — tawbah is the central Islamic category for turning back to Allah, and functions within a system where sincere tawbah plus subsequent good deeds is the ordinary mechanism restoring standing. Must be taught throughout Luke as a Spirit-enabled turning that receives, rather than earns, forgiveness secured elsewhere (ultimately at the cross).
ἄφεσις	aphesis	release	forgiveness of sins/debt	”forgiveness,” “remission”	[NEW] See also 4:18, 24:47. The sin-forgiveness sense of the same word used for captive-release in the core passage.	المغفرة / الغفران (al-maghfirah / al-ghufrān). High risk — al-Ghafūr/al-Ghaffār are Names of Allah; Qur’anic ghufrān is granted at Allah’s sovereign discretion, weighed against deeds, with no substitutionary basis. Must be taught as secured through Christ’s specific atoning work (anticipated from 3:3 onward, fulfilled at the cross), not the general Qur’anic mercy-pattern.
βάπτισμα / βαπτίζω	baptisma / baptizō	immersion, dipping	ritual washing signifying repentance and cleansing	”baptism,” “to baptize”	[NEW] John’s baptism (3:3, 3:7, 3:12, 3:16, 3:21) — an outward sign of the inward turning named above; distinct from Islamic ritual ablution (wuḍū’/ghusl), which restores ritual purity for worship rather than signifying a once-for-all repentance-event.	المعمودية / يعمّد (al-ma’mūdiyyah / yu’ammid). High risk — must be distinguished explicitly from wuḍū’/ghusl (echoes the “sanctification vs. ritual purification” caution already noted in the Romans baseline).
ὀργή	orgē	wrath, anger	righteous divine anger against sin	”wrath,” “coming wrath”	[NEW] “Who warned you to flee from the wrath to come?” (3:7).	الغضب (al-ghaḍab). Low-Medium risk.
καρπός (ἄξιος τῆς μετανοίας)	karpos	fruit	visible moral outworking of an inward change	”fruit… of repentance”	Reinforces that repentance produces observable ethical fruit (3:8-14) — safeguards against a merely verbal tawbah while still not making the fruit itself the ground of forgiveness.	ثمر (يليق بالتوبة). Low-Medium risk, tied to the التوبة Critical note above.
υἱὸς τοῦ θεοῦ (genealogy, 3:38)	huios tou theou	son of God	here: Adam as “son of God” by creation, contrasted with Christ’s unique sonship elsewhere	”son of God” (of Adam)	Note for translators: this creaturely use of “son of God” for Adam must not be confused with the ontological [REUSE] ابن الله applied to Christ (Critical) — Luke’s genealogy itself distinguishes the categories even while using overlapping vocabulary.	ابن الله (of Adam, creaturely sense) — flag for translator note distinguishing from the Christological title.

Doctrine connection: D2 (Spirit descending at baptism, 3:22), D4 (thesis chapter for repentance/forgiveness).

Chapter 4 — Temptation, Nazareth Manifesto (core passage, see Part 1), Capernaum Ministry

Beyond the core passage (4:16-21) treated fully above, chapter 4 contributes:

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
πειρασμός / πειράζω	peirasmos / peirazō	test, trial	testing, temptation (morally negative sense here)	“temptation,” “to tempt”	[NEW] The forty-day wilderness testing (4:1-13) establishes Jesus as the obedient Son where Israel failed; distinct from the general human “trial” concept (fitnah/ibtilā’) — this is a specific contest between the Spirit-filled Son and the devil.	التجربة (at-tajribah). Medium risk — genuinely shared vocabulary (trial/test is common ground), but the specific narrative content (a personal adversary directly confronting the divine Son) has no Qur’anic parallel and must be taught as such.
διάβολος	diabolos	slanderer, accuser	the devil, chief personal adversary	”the devil”	[NEW] Same being as Islamic Iblīs/Shayṭān in general cosmology, but this specific wilderness-temptation narrative content is unique to the Gospels — not found in the Qur’an’s Iblīs narrative (refusal to bow to Adam).	إبليس / الشيطان. Medium risk — clarify shared identity of the being, but distinct narrative content.
ἐξουσία	exousia	authority, right to act	delegated or inherent authority	”authority”	[NEW] “with authority” (4:32, 4:36) — a repeated Lukan emphasis on Jesus’ teaching and exorcistic authority.	السلطة (as-sulṭah), not السلطان (a personal-ruler title, avoided to prevent evoking a political-monarch reading). Medium risk.
δαιμόνιον / πνεῦμα ἀκάθαρτον	daimonion / pneuma akatharton	demon / unclean spirit	malevolent spiritual being	”demon,” “unclean spirit”	[NEW] Jesus’ authority over demons (4:33-36, 4:41) is a recurring sign of the kingdom’s arrival (D6).	شيطان / روح نجسة (shayṭān / rūḥ najisah). Medium risk — same identity-cluster as διάβολος above.

Doctrine connection: D1 (4:25-27, Elijah/Elisha ministering to Gentile widow and Syrian leper — explicit Gentile-inclusion foreshadowing, provoking the Nazareth crowd’s rage), D2, D6.

Chapter 5 — Calling of Disciples, Healing, Levi

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
μαθητής	mathētēs	learner, pupil	a committed follower who learns from and imitates a teacher	”disciple”	[NEW] First explicit disciple-calling (5:1-11, Peter, James, John) — introduces D7 as a lived category.	التلميذ / التلاميذ (at-tilmīdh / at-talāmīdh). Medium risk — could be flattened to a mere shaykh–murīd (Sufi master–disciple) or madrasa student-teacher relationship; must retain the Lukan sense of a costly, cross-bearing, life-reordering following (see ch. 9, 14).
ἀκολουθέω	akoloutheō	to follow, accompany	literal physical following; metaphorical discipleship	”to follow”	[NEW] “he left everything and followed him” (5:11, 5:28) — the recurring verb of costly discipleship.	يتبع (yatba’). Medium risk.
λεπρός	lepros	leprous	a person with leprosy; ritually and socially excluded	”leper,” “leprosy”	[NEW] Jesus touches and heals a leper (5:12-14) — direct enactment of D8’s boundary-crossing compassion.	الأبرص (al-abraṣ). Low-Medium risk.
ἀφέωνται (ἁμαρτίαι)	apheōntai	have been forgiven	perfect passive: sins stand forgiven, declared by divine authority	”your sins are forgiven”	[NEW — verb form of ἄφεσις] The paralytic’s forgiveness (5:20-24) provokes the scribes’ charge of blasphemy precisely because forgiving sin was understood as God’s prerogative alone — an implicit deity claim tied to [REUSE] ابن الله / الرب.	مغفورة لك خطاياك. Critical risk by implication — this is where D4 (forgiveness) and the deity-of-Christ collision converge.
υἱὸς τοῦ ἀνθρώπου	huios tou anthrōpou	son of man	Danielic messianic self-designation; also emphasizes genuine humanity	”Son of Man”	[NEW] First occurrence (5:24), “the Son of Man has authority on earth to forgive sins.”	ابن الإنسان (Ibn al-Insān). High risk — risks being read as merely emphasizing Jesus’ humanity (compatible with a prophet-only Christology) unless paired with the divine-prerogative act (forgiving sins) it accompanies here; must always be taught alongside, not instead of, the higher titles.
τελώνης	telōnēs	tax-farmer	a collaborator collecting Roman taxes; socially despised	”tax collector”	[NEW] Levi/Matthew (5:27-29) — the first of many tax-collector table-fellowship scenes (D8).	العشّار (al-‘ashshār). Medium risk — a social/religious contempt-category term; the doctrinal point (Jesus deliberately eats with the despised) depends on this connotation being retained, not softened.
ἁμαρτωλός	hamartōlos	sinner	one classed by others (or self) as morally/religiously disreputable	”sinner,” “sinners”	[NEW, related to REUSE “sin”] “I have not come to call the righteous, but sinners” (5:32) — paired with τελώνης as Luke’s recurring social-outcast category (D8).	الخاطئ / الخطاة (al-khāṭi’ / al-khuṭāh). Medium risk, shares root with [REUSE] الخطية (High).
νηστεία	nēsteia	fasting	ritual abstention from food, esp. as religious practice	”fasting”	[NEW] The wineskins/fasting controversy (5:33-39).	الصوم (as-ṣawm). High risk — ṣawm is one of the Five Pillars of Islam (Ramadan fasting, obligatory ritual). Jesus reframes fasting as a relational response to the bridegroom’s presence/absence, not a fixed pillar-obligation; this distinction requires deliberate teaching, not just correct vocabulary.

Doctrine connection: D4, D7, D8.

Chapter 6 — Sabbath Controversies, Twelve, Sermon on the Plain

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ἀπόστολος	apostolos	one sent forth	(see Romans TM)	“apostle”	[REUSE — Romans TM] الرسول, High. The Twelve are named “apostles” (6:13) for the first time in Luke.	الرسول — unchanged.
μακάριος	makarios	blessed, happy	a state of divine favor/flourishing, often paradoxically tied to present hardship	”blessed,” “happy”	[NEW] The Beatitudes (6:20-22) pronounce the poor, hungry, weeping, and hated as “blessed” — the sharpest statement yet of D3.	طوبى (ṭūbā), in the formula “طوبى لكم” (“blessed are you”). Medium risk — ṭūbā also names a tree of Paradise in some ḥadīth traditions; generally a positive resonance, but the paradox (blessedness in present poverty/persecution, not merely as future reward) must be preserved.
πτωχός	ptōchoi	poor	(see 4:18 entry above)	“poor”	[REUSE within Luke] المساكين — repeated here (6:20) as the first Beatitude’s subject; Luke’s version (unlike Matthew’s “poor in spirit”) retains the literal-economic sense, sharpening D3.	المساكين — unchanged, High risk per 4:18 note.
οὐαί	ouai	woe!	an exclamation of grief/judgment	”woe,” “alas”	[NEW] The paired woes to the rich, full, laughing, and well-regarded (6:24-26).	الويل (al-wayl). Low risk — a frequent Qur’anic judgment-exclamation as well; compatible register.
ἔλεος / οἰκτίρμων	eleos / oiktirmōn	mercy / merciful, compassionate	(see ch.1 entry)	“merciful,” “mercy”	[REUSE within Luke] الرحمة; “be merciful, as your Father is merciful” (6:36) — ties D8 to the character of God the Father.	الرحمة — unchanged, High risk per ch.1 note.
ἀγαπάω	agapaō	to love	self-giving, willed love, including toward enemies	”love”	[NEW] “Love your enemies” (6:27-35) — radically counter-cultural, foundational for D7’s cost of discipleship.	يحب / المحبة (al-maḥabbah). Low-Medium risk, standard vocabulary.

Doctrine connection: D3, D7, D8.

Chapter 7 — Centurion’s Faith, Widow of Nain, Sinful Woman

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
πίστις	pistis	faith	(see Romans TM)	“faith”	[REUSE — Romans TM] الإيمان, High. The Gentile centurion’s faith (7:9) is held up by Jesus as exceeding any he has found “in Israel” — an early, sharp D1 statement (Gentile faith commended above Jewish unbelief).	الإيمان — unchanged.
σπλαγχνίζομαι	esplagchnisthē	to be moved in one’s inward parts (bowels)	visceral, gut-level compassion	”had compassion,” “his heart went out to her”	[NEW] Jesus “had compassion” on the widow of Nain (7:13) before raising her son — the term recurs at the Prodigal Son’s father (15:20) and the Good Samaritan (10:33). Central verb for D8.	تحنّن (taḥannun), from the root ح-ن-ن (tenderness). Medium risk — a warm, positively-received term in Arabic devotional register generally; must retain the visceral intensity, not flatten to mere polite sympathy.
ἐγείρω	egeirē	to raise up	to raise from sitting/lying; to raise from death	”arise,” “he is raised”	[NEW, distinct from ἀνάστασις] “Young man, I say to you, arise” (7:14) — a this-age miraculous restoration to mortal life, theologically distinct from [REUSE] القيامة (bodily, eschatological, once-for-all resurrection, Critical). Do not conflate the two.	قُم (qum, imperative “arise”). Low-Medium risk, but translator note required distinguishing from القيامة.
ἀφίενται (ἁμαρτίαι)	apheōntai	forgiven	(see ch.3, ch.5)	“her sins are forgiven”	[REUSE within Luke] المغفرة/غفران — the sinful woman’s extravagant love flows from, not toward earning, forgiveness already granted (7:47-48) — key D4 text guarding against a merit-based reading of repentance.	مغفورة لها خطاياها — unchanged, High risk per ch.3 note.
ἀγάπη	agapē	love	self-giving love	”love”	[REUSE within Luke] المحبة; “her sins… for she loved much” (7:47) links love as fruit of forgiveness, not its cause — parallel logic to الطاعة (obedience of faith) in the Romans baseline.	المحبة — unchanged.

Doctrine connection: D1, D4, D8.

Chapter 8 — Parable of the Sower, Legion, Woman with Hemorrhage, Jairus’s Daughter

No major new theological terms; this chapter deepens categories already established.

λόγος τοῦ θεοῦ (“word of God,” 8:11, 8:21) — [NEW, minor] كلمة الله; Low-Medium risk, standard usage, distinguish from the Critical Christological title الكلمة (the Logos, John 1:1, not used this way in Luke).
πίστις (8:25, 8:48, 8:50) — [REUSE] الإيمان, unchanged, High risk per baseline; the woman with the hemorrhage and Jairus are both told “your faith has …” — faith as the consistent channel (not cause) of healing/salvation.
Reused without new risk notes: δαιμόνιον (Legion, 8:26-39, unclean-spirit cluster from ch.4).

Doctrine connection: D6 (kingdom parables), D8 (Legion’s restoration to community, the hemorrhaging woman’s ritual-impurity-crossing touch).

Chapter 9 — Mission of the Twelve, Transfiguration, Cost of Discipleship

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
σταυρός	stauros	stake, cross	Roman execution instrument; metaphorically, self-denial	”cross”	[NEW] “take up his cross daily and follow me” (9:23) — first of Luke’s cost-of-discipleship sayings (D7), anticipating the literal crucifixion (ch. 23).	الصليب (aṣ-ṣalīb). Critical risk — doubly loaded: (1) same underlying crucifixion-denial issue the baseline already flags for “resurrection” (Qur’an 4:157, shubbiha lahum) — without an affirmed historical crucifixion, “take up your cross” has no real referent; (2) historically associated in the Arab world with the Crusades (aṣ-ṣalībiyyūn). Requires the same apologetic scaffolding as القيامة at every occurrence.
δόξα (transfiguration)	doxa	glory	(see Romans TM)	“glory”	[REUSE] المجد, High — Jesus’ transfigured glory (9:32) previews the resurrection glory the baseline already flags.	المجد — unchanged.
χαρά (implied in joy of discipleship, developed further in ch.15)	—	—	—	—	Not yet explicit here; flagged for full treatment at ch.15.	—

Doctrine connection: D2 (mission of the Twelve empowered by Spirit-given authority), D6, D7 (explicit cost sayings: “let the dead bury their own dead,” 9:60).

Chapter 10 — Mission of the Seventy(-two), Good Samaritan, Mary and Martha

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
χαρά	chara	joy	gladness, rejoicing	”joy,” “rejoice”	[NEW] The Seventy return “with joy” (10:17); Jesus himself rejoices in the Spirit (10:21) — first explicit statement of D7’s “joy” half.	الفرح (al-faraḥ). Low-Medium risk.
πλησίον	plēsion	one who is near	”neighbor” — one to whom covenant love/duty is owed	”neighbor”	[NEW] The lawyer’s question “who is my neighbor?” (10:29) is answered by radically redefining the category beyond ethnicity/religion.	القريب (al-qarīb). Medium risk — the term itself is simple, but the doctrinal redefinition (a despised outsider is the neighbor) is the real payload; ties directly to D1 and D8.
Σαμαρίτης	Samaritēs	Samaritan	member of the mixed-ancestry, rival-worship community of Samaria, despised by many first-century Jews	”Samaritan”	[NEW] The parable’s hero (10:33) and later the one grateful leper (17:16) and would-be-hostile village (9:52-56).	السامري (as-Sāmirī). High risk — a significant, non-obvious collision: in the Qur’an (20:85-97), “al-Sāmirī” is the specific proper name of the man who made the golden calf idol for the Israelites in Moses’ absence — a notorious idolater figure. Arabic readers with Qur’anic formation may default to that referent rather than the ethnic-religious group of the Gospels. Every occurrence needs a clarifying note distinguishing Luke’s Samaritans (a historical people-group) from the Qur’anic character of the same name.
ζωὴ αἰώνιος	zōē aiōnios	life without end	eternal, unending, quality-of-life-now-and-forever existence	”eternal life”	[NEW] “What must I do to inherit eternal life?” (10:25) — first occurrence; recurs at 18:18, 18:30.	الحياة الأبدية (al-ḥayāh al-abadiyyah). High risk — compatible in form with the Islamic afterlife (al-ḥayāh al-ākhirah / al-janna), but Luke’s inaugurated-already sense (eternal life as a present relational reality, not solely a post-mortem reward tallied against deeds) must be actively taught, not assumed.
ἀγαπάω (τὸν Θεόν / τὸν πλησίον)	agapaō	love	(see ch.6)	“love God… and your neighbor”	[REUSE within Luke] المحبة — the Great Commandment (10:27) frames the whole ethical section that follows, including the Samaritan parable.	المحبة — unchanged.

Doctrine connection: D1, D2 (10:21, Spirit-filled rejoicing), D8.

Chapter 11 — Lord’s Prayer, Beelzebul Controversy, Woes to Pharisees

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
προσεύχομαι / προσευχή	proseuchomai / proseuchē	to pray / prayer	address to God, petition, communion	”to pray,” “prayer”	[NEW] The Lord’s Prayer (11:1-4) — the thesis text for D5, taught explicitly at the disciples’ own request.	الصلاة (aṣ-ṣalāh). High risk — aṣ-ṣalāh is one of the Five Pillars of Islam, denoting a fixed, ritually-prescribed five-times-daily observance with specified postures. This is the established, unavoidable Christian Arabic term (no viable substitute; du’ā’ [supplication] is too narrow), but readers will default to the ritual-obligation frame. Must be taught as relational communion flowing from [REUSE] التبني (adoption, Critical) and the Abbā-intimacy already flagged as High risk in the baseline — this is address to a Father, not fulfillment of a pillar-obligation.
Πάτερ (ἡμῶν)	Pater	Father	(see Romans TM)	“Father,” “Our Father”	[REUSE — Romans TM] الآب, Critical. First occurrence of direct prayer-address as “Father” (11:2) — anticipates Abbā at Romans-parallel intimacy (cf. Luke 22:42, “Father, if you are willing”).	الآب — unchanged.
ἄρτος (τὸν ἐπιούσιον)	arton	bread	daily sustenance; here, “daily bread"	"daily bread”	[NEW, minor] Petition for daily dependence (11:3) — reinforces D5’s dependence theme.	خبزنا كفافنا. Low risk.
Βεελζεβούλ	Beelzeboul	(proper name) “lord of the flies/dung” (derogatory)	title for the prince of demons	”Beelzebul”	Proper name; the controversy (11:14-23) is another authority-over-demons episode reinforcing D6 (kingdom’s arrival evidenced by defeat of the demonic).	بعلزبول (transliteration retained, as in established Christian Arabic tradition). Low risk.

Doctrine connection: D5 (thesis chapter), D6.

Chapter 12 — Rich Fool, Anxiety, Watchfulness, Division

No major new theological terms beyond reinforcement of existing categories.

πλούσιος (“rich,” 12:16-21) — [NEW] الغني (al-ghanī). Low-Medium risk; sets up the sustained rich/poor contrast running through Luke (cf. ch.16, 18-19), feeding D1 and D3.
Πνεῦμα Ἅγιον (blasphemy against the Holy Spirit, 12:10) — [REUSE] الروح القدس, Critical, unchanged — note the gravity of this warning reinforces the Spirit’s full personhood/deity (D2), against a reduction to a created angelic being.
μὴ φοβεῖσθε (“do not fear,” 12:4-7, 12:32) — no separate glossary entry; reinforces D5 (dependence on the Father who numbers even the sparrows).

Doctrine connection: D3 (rich fool warning), D5, D6 (watchfulness for the kingdom’s consummation).

Chapter 13 — Call to Repent, Mustard Seed and Leaven, Narrow Door, Lament over Jerusalem

μετανοέω (“repent or perish,” 13:3, 13:5) — [REUSE within Luke] التوبة, Critical, unchanged; reinforces D4 with urgency.
βασιλεία τοῦ θεοῦ (mustard seed/leaven, 13:18-21) — [REUSE — Romans TM] ملكوت الله, Medium, unchanged; a small, hidden, but unstoppably growing kingdom — directly supports D6’s “present” pole against a purely future/political reading.
No other new load-bearing vocabulary; the Sabbath-healing controversy (13:10-17) reuses σάββατον (ch.1) without new risk.

Doctrine connection: D4, D6.

Chapter 14 — Banquet Parables, Cost of Discipleship

ταπεινόω/ὑψόω (“humble/exalt,” 14:11) — [NEW, minor] يتضع / يرتفع. Low risk, standard ethical vocabulary.
μισέω (hyperbolic “hate father and mother,” 14:26) — [NEW] يكره in this hyperbolic-priority sense (not literal hatred); Medium risk — needs a translator note clarifying Semitic hyperbole (relative priority, not literal animosity) so as not to be read as endorsing family rupture, which would land very differently in honor/kinship-centered Arab contexts than in the original setting.
σταυρός (cost-of-discipleship “carry his own cross,” 14:27) — [REUSE within Luke] الصليب, Critical, unchanged per ch.9 note.
No other new theological vocabulary; reuses πτωχός (banquet guests, 14:13, 14:21) from ch.4/6.

Doctrine connection: D7 (thesis chapter for the “cost” half), D3.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ἀπόλλυμι (τὸ ἀπολωλός)	apollymi	to lose, destroy	that which is lost, perishing, gone astray	”the lost,” “was lost”	[NEW] Central image of all three parables (15:4, 15:6, 15:8-9, 15:17, 15:24, 15:32).	الضال / الهالك (aḑ-ḑāll / al-hālik). Medium-High risk — aḑ-ḑāllīn (“those who go astray”) is the closing petition of every recitation of Sūrat al-Fātiḥah, prayed five times daily by every practicing Muslim (“not the path of those who have earned Your anger, nor of aḑ-ḑāllīn”). This can function as either a powerful positive bridge (God actively seeks out precisely the aḑ-ḑāllīn the Fātiḥah prays not to become) or a stigma the term already carries; teachers must handle this deliberately rather than leave it implicit.
σπλαγχνίζομαι	esplagchnisthē	felt compassion	(see ch.7)	“he had compassion,” “ran to him”	[REUSE within Luke] تحنّن — the father “ran and embraced” the returning son (15:20), the emotional and theological climax of D8 and D4 together.	تحنّن — unchanged, Medium risk per ch.7 note.
χαρά	chara	joy	(see ch.10)	“joy in heaven,” “let us eat and celebrate”	[REUSE within Luke] الفرح — heaven’s joy over one repentant sinner (15:7, 15:10, 15:32) is the emotional register the whole chapter builds toward, D4 and D7’s “joy” pole.	الفرح — unchanged.
μετάνοια (implied throughout)	—	—	—	—	[REUSE within Luke] التوبة — though the word itself appears explicitly only at 15:7, 15:10, the entire chapter is Luke’s fullest narrative exposition of repentance as joyful reception, not achievement.	التوبة — unchanged, Critical risk per ch.3 note.

Doctrine connection: D4 (fullest narrative treatment in the book), D7, D8.

Chapter 16 — Unjust Steward, Rich Man and Lazarus

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ᾅδης	Hadēs	Hades	the realm/place of the dead (Greek concept, adopted into Jewish and NT usage for the intermediate state)	“Hades”	[NEW] The rich man is in torment “in Hades” (16:23).	الهاوية (al-hāwiyah). High risk — al-hāwiyah is also a named level of Hellfire in the Qur’an (101:9, Sūrat al-Qāri’ah). Established Christian Arabic usage nonetheless employs it for Hades; must be taught as the intermediate state of the dead awaiting final judgment, not simply equated with the Qur’anic final-hell referent of the same name.
πλούσιος / πτωχός	plousios / ptōchos	rich / poor	(see ch.12, ch.4)	“the rich man,” “Lazarus [the poor man]“	[REUSE within Luke] الغني / المساكين — sharpest rich-poor reversal narrative in Luke (16:19-31), direct dramatization of D3.	Unchanged.
μαμωνᾶς	mamōnas	wealth, property (Aramaic loanword)	material riches personified as a rival master	”money,” “mammon”	[NEW] “You cannot serve God and mammon” (16:13).	المال / مامون (al-māl, or the transliterated مامون in some traditions). Low-Medium risk.
νόμος καὶ προφῆται	nomos kai prophētai	Law and Prophets	shorthand for the OT canon	”the Law and the Prophets”	[REUSE — Romans TM: law] الناموس — “the Law and the Prophets” (16:16-17, 16:29-31) — reinforces the same naskh/abrogation-vs-fulfillment issue already flagged in the Romans baseline for الناموس (Critical) and fulfillment_of_prophecy (High): even a resurrection sign (Lazarus rising) would not persuade those who reject Moses and the Prophets — Scripture’s authority, not merely miracle, is the ground of persuasion.	الناموس — unchanged.

Doctrine connection: D1, D3.

Chapter 17 — Forgiveness, Faith, Ten Lepers, Kingdom “In Your Midst”

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ἀφίημι (ἑπτάκις τῆς ἡμέρας)	aphiēmi	to release, forgive	interpersonal forgiveness, repeated without limit	”forgive… seven times”	[REUSE within Luke] المغفرة/يغفر — extends the divine-forgiveness pattern of ch.3/5/7 into a horizontal, interpersonal command (17:3-4).	Unchanged, High risk per ch.3 note.
λεπρός / Σαμαρίτης	lepros / Samaritēs	leper / Samaritan	(see ch.5, ch.10)	“lepers,” “the Samaritan”	[REUSE within Luke] الأبرص / السامري — the ten lepers healed, only the Samaritan returns to give thanks (17:11-19) — double marginality (illness + ethnicity) converging in one grateful outsider; strong D1/D3/D8 text.	Unchanged, High risk on السامري per ch.10 note.
σέσωκέν σε	sesōken se	has saved/healed you	physical healing and/or spiritual salvation, deliberately ambiguous	”your faith has made you well,” “has saved you”	[REUSE — Romans TM: salvation] الخلاص — same verb (σῴζω) used for both bodily healing and eternal salvation throughout Luke (cf. 7:50, 8:48, 17:19, 18:42, 19:9-10) — the ambiguity is deliberate and theologically rich, not a translation problem to “resolve” one way.	الخلاص — unchanged, Critical risk per baseline; flag for translator note on the deliberate double sense.
ἐντὸς ὑμῶν (ἡ βασιλεία τοῦ θεοῦ)	entos hymōn	within/among you	the kingdom’s mysterious present-tense location	”the kingdom of God is within/among you”	[REUSE — Romans TM] ملكوت الله, Medium — one of the sharpest “already” statements for D6 in the whole Gospel (17:20-21).	ملكوت الله — unchanged; flag for translator note distinguishing “within you” (individual-inward) from “among/in your midst” (corporate-present) readings, both attested in scholarship.

Doctrine connection: D1, D3, D4, D6, D8 — one of the densest chapters for cross-doctrine convergence.

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
δικαιόω	edikaiōthē	to be declared righteous	forensic acquittal/declaration	”went down to his house justified”	[REUSE — Romans TM] التبرير, Critical. Direct terminological link to the Pauline doctrine: the tax collector’s simple cry for mercy, not the Pharisee’s tally of religious performance, results in justification (18:14) — a vivid Lukan narrative enactment of the Romans doctrine of justification apart from works.	التبرير — unchanged; strong cross-reference point for curriculum teaching.
ἔλεος (Θεός, ἱλάσθητί μοι)	eleos / hilastheti	mercy / be propitiated, be merciful	plea for mercy, propitiation-flavored verb	”God, have mercy on me”	[REUSE within Luke] الرحمة — note ἱλάσθητί also carries propitiatory overtones (root of ἱλασμός/atonement vocabulary), worth flagging for theologian review alongside Romans 3:25’s atonement language.	الرحمة — unchanged, High risk per ch.1 note; flag for theologian review (propitiation-adjacent).
παιδίον (τὰ παιδία)	paidia	little children	children, esp. as models of receptive dependence	”let the little children come”	[NEW, minor] “the kingdom of God belongs to such as these” (18:16-17) — reinforces D5/D6: receptive dependence, not achievement, characterizes kingdom entry.	الأولاد الصغار / الأطفال. Low risk.
σῴζω (τίς δύναται σωθῆναι)	sōthēnai	to be saved	(see Romans TM)	“who then can be saved?”	[REUSE — Romans TM] الخلاص — the rich ruler episode (18:18-30) poses the salvation question explicitly, answered “what is impossible with man is possible with God” — grace, not human achievement or wealth, secures salvation (D1, and Romans’ grace/works contrast).	الخلاص — unchanged.

Doctrine connection: D1, D4, D5, D6.

Chapter 19 — Zacchaeus, Triumphal Entry, Temple Cleansing

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ζητέω καὶ σῷσαι (τὸ ἀπολωλός)	zētēsai kai sōsai	to seek and to save	Jesus’ self-described mission statement	”the Son of Man came to seek and to save the lost”	[REUSE within Luke] الخلاص / الضال — Zacchaeus (19:1-10), a wealthy but socially despised tax collector, receives explicit “salvation… to this house” (19:9) — combines D1 (rich and marginalized), D3, D4, D8 in one episode; arguably the narrative capstone of Luke’s outcast-inclusion theme before the passion narrative begins.	Unchanged (see التوبة/الضال ch.15, الخلاص Critical, العشار ch.5 Medium).
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου	eulogēmenos…	blessed is he who comes	messianic acclamation (Psalm 118)	“Blessed is the King who comes in the name of the Lord” (19:38)	[REUSE — Romans TM] الرب, Critical — a messianic-kingship acclamation applying “Lord” language to Jesus at the triumphal entry, anticipating the full Romans 10:9 confession.	الرب — unchanged.
οἶκος προσευχῆς	oikos proseuchēs	house of prayer	the temple’s intended function	”house of prayer”	[REUSE within Luke] الصلاة — “my house shall be a house of prayer” (19:46) — ties temple-cleansing directly to D5’s prayer theme, contrasted with commercial exploitation.	الصلاة — unchanged, High risk per ch.11 note.

Doctrine connection: D1, D3, D4, D5, D8.

Chapter 20 — Parable of Tenants, Taxes to Caesar, Resurrection Debate

ἀνάστασις (Sadducees’ resurrection debate, 20:27-40) — [REUSE — Romans TM] القيامة, Critical, unchanged; note the debate here concerns the general resurrection of the dead (an area of actual overlap with Islamic eschatology — Yawm al-Qiyāmah), distinct from, but foundational to, Christ’s own resurrection (already flagged Critical in the baseline for its crucifixion-denial upstream problem).
υἱὸς Δαυίδ / Κύριος (Psalm 110 debate, 20:41-44) — [REUSE] نسل داود / الرب — Jesus presses the paradox of David’s son also being David’s Lord, a direct scriptural argument for his deity that anticipates Romans 1:3-4’s seed-of-David/deity pairing already in the baseline.
No other new theological vocabulary this chapter.

Doctrine connection: D6, and the Critical resurrection/lordship doctrines already established.

Chapter 21 — Eschatological Discourse

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ἀπολύτρωσις	apolytrōsis	redemption, ransoming-away	full and final redemption	”your redemption draws near”	[REUSE within Luke] الفداء — the future, consummating pole of D6 (21:28); pairs with the ch.2 λύτρωσις entry to bracket the whole Gospel’s redemption theme, “already” (Anna, ch.2) and “not yet” (here).	الفداء — unchanged, High risk per ch.2 note.
υἱὸς τοῦ ἀνθρώπου (ἐρχόμενον ἐν νεφέλῃ)	huios tou anthrōpou	Son of Man	(see ch.5)	“Son of Man coming in a cloud”	[REUSE within Luke] ابن الإنسان — here in full eschatological glory (21:27), the “not yet” bookend to the humble/authoritative-but-hidden Son of Man of ch.5.	ابن الإنسان — unchanged, High risk per ch.5 note.

Doctrine connection: D6 (thesis chapter for the “future” pole).

Chapter 22 — Passover, Last Supper, Gethsemane, Betrayal, Denial, Trial

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
πάσχα	pascha	Passover	the Jewish Passover feast and lamb	”Passover”	[NEW] The Last Supper is explicitly framed as a Passover meal (22:1, 22:7-15) — establishes Jesus as the fulfillment of the Passover-lamb typology (D1’s OT-fulfillment thread).	الفصح (al-fiṣḥ). Medium risk — shared, compatible vocabulary with Judaism’s own festival; requires explicit typological teaching (lamb/blood/deliverance) which is not self-evident to an Arabic reader without that background.
καινὴ διαθήκη	kainē diathēkē	new covenant	a covenant inaugurated in Christ’s blood, superseding while fulfilling the Mosaic covenant	”new covenant”	[NEW, extends REUSE “covenant”] “This cup is the new covenant in my blood” (22:20) — the single most doctrinally loaded moment in the chapter.	العهد الجديد (al-‘ahd al-jadīd), built on [REUSE] العهد (Medium). High risk when combined with “in my blood” — no Islamic category for a covenant ratified by a substitutionary sacrificial death; must be taught as fulfillment (not abrogation, cf. naskh caution already flagged) of the Mosaic covenant.
σῶμα / αἷμα	sōma / haima	body / blood	Jesus’ own body and blood, given in his death, memorialized in the meal	”this is my body… this is my blood”	[NEW] The institution words (22:19-20).	الجسد / الدم (al-jasad / ad-damm). High risk — beyond ordinary translation difficulty, the imagery of “drinking blood” risks real revulsion given the Qur’anic dietary prohibition on consuming blood (Qur’an 5:3); must be explained clearly as symbolic/memorial participation in Christ’s atoning death, not a literal or ritual blood-consumption practice.
ἀγωνία	agōnia	agony, anguish	intense inward struggle	”he was in anguish”	[NEW, minor] Gethsemane (22:44) — reinforces the true, full humanity of Christ (see baseline’s humanity_of_christ doctrine, High risk) — real anguish, not mere appearance, directly countering any shubbiha lahum-style docetic reading.	جهاد نفسي / كرب شديد. Medium risk — avoid السلطة-adjacent root جهاد’s political/military connotations in modern usage; prefer كرب شديد (“intense anguish”) to sidestep unintended resonance.
προσεύχομαι (Πάτερ, εἰ βούλει…)	proseuchomai	to pray	(see ch.11)	“Father, if you are willing, remove this cup… yet not my will, but yours”	[REUSE within Luke] الصلاة / الآب — the model prayer of dependent submission (22:42), the practical enactment of D5 under maximal duress.	Unchanged, High/Critical per ch.11/baseline notes.

Doctrine connection: D1, D4 (institution of the means by which forgiveness is secured), D5, D7 (ultimate cost).

Chapter 23 — Trial before Pilate, Crucifixion, Burial

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
σταυρός / σταυρόω	stauros / stauroō	cross / to crucify	(see ch.9)	“crucify,” “the cross”	[REUSE within Luke] الصليب — the literal historical event itself, not a metaphor, is narrated here (23:26-49). This is the passage where the baseline’s crucifixion-denial (Qur’an 4:157) caution is most directly engaged: the whole apologetic weight of the “resurrection” doctrine rests on this event being real and historical, not apparent.	الصليب — unchanged, Critical risk; this chapter is the single most important passage in Luke for the resurrection_of_christ doctrine’s required “apologetic scaffolding” (per the baseline’s own note).
Παράδεισος	Paradeisos	paradise, walled garden	the immediate post-death state of the redeemed with Christ	”today you will be with me in Paradise”	[NEW] Jesus’ word to the repentant criminal (23:43) — arguably the sharpest single collision-point in the whole Gospel.	الفردوس (al-firdaws). Critical risk — al-Firdaws is specifically the highest tier of Islamic Paradise (Jannat al-Firdaws), attained through a lifetime of righteous deeds weighed at judgment. Here, a condemned criminal, with no time left for any deeds at all, is promised immediate entry on the sole basis of a dying plea of trust (“remember me,” 23:42) — this is perhaps the single most vivid narrative contradiction of a deeds-based mīzān soteriology in the entire Gospel and must be taught with full deliberate weight, not softened.
δίκαιος	dikaios	righteous, just, innocent	moral righteousness; also “innocent” in a legal/judicial sense	”certainly this man was innocent/righteous”	[NEW, related to REUSE “righteousness”] The centurion’s confession (23:47) — ambiguous between “innocent” (legal) and “righteous” (moral/theological); both senses point toward vindication of Jesus’ identity.	بريء / صدّيق (barī’ for “innocent” / ṣiddīq for “righteous”). Medium-High risk — translator must choose deliberately and flag the choice, since it affects whether the confession reads as a legal exoneration or a theological affirmation; either is defensible, but consistency across the curriculum matters (cf. the Critical [REUSE] البر entry).
Πάτερ, ἄφες αὐτοῖς	Pater, aphes autois	Father, forgive them	Jesus’ prayer for his executioners	”Father, forgive them, for they know not what they do”	[REUSE within Luke] الآب / يغفر — climactic enactment of D4 and D8 together: forgiveness extended even to one’s killers, from the cross itself.	Unchanged; Critical/High per respective baseline and ch.3 notes.

Doctrine connection: D4, D8, and the Critical resurrection_of_christ / incarnation-adjacent doctrines requiring apologetic scaffolding.

Chapter 24 — Resurrection, Emmaus Road, Great Commission, Ascension

Term	Translit.	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Arabic Rendering & Risk
ἀνάστασις (implied)/ ἠγέρθη	ēgerthē	he was raised	(see Romans TM)	“he is not here, but has risen”	[REUSE — Romans TM] القيامة, Critical. The empty tomb (24:1-12) and the risen Christ’s appearances (24:13-49) are the historical payoff of the crucifixion narrated in ch.23 — the two chapters must be taught as a single apologetic unit against the Qur’anic denial of the crucifixion.	القيامة — unchanged.
διανοίγω (τὰς γραφάς / τοὺς ὀφθαλμούς)	dianoigō	to open thoroughly	opening of minds/eyes to understand	”he opened the Scriptures to them,” “their eyes were opened”	[NEW, minor] Emmaus road (24:27, 24:31-32, 24:45) — Christ himself as the authoritative interpreter of the OT, directly reinforcing fulfillment_of_prophecy (High, baseline) against a naskh-abrogation reading: the OT is opened up and clarified, not discarded.	فتح / انفتحت أعينهم. Medium risk.
μάρτυς	martys	witness	one who testifies to what they have seen/experienced	”you are witnesses of these things”	[NEW] The Great Commission charge (24:48), continued into Acts.	شاهد / شهود (shāhid / shuhūd). High risk — shahīd/shahāda vocabulary carries very heavy Islamic resonance: the shahāda (declaration of faith, “I bear witness that there is no god but Allah…”) and shahīd (martyr, esp. one who dies in jihad). The NT sense here (eyewitness testimony to the resurrection) must be carefully distinguished from both the creedal-declaration sense and the martyrdom sense, even though the same root will inevitably surface in readers’ minds.
μετάνοια… εἰς ἄφεσιν ἁμαρτιῶν… εἰς πάντα τὰ ἔθνη	—	repentance… for forgiveness of sins… to all nations	the Great Commission’s content, summarizing D4 and D1 together	”repentance and forgiveness of sins proclaimed to all nations”	[REUSE within Luke] التوبة / المغفرة / الأمم — the Gospel’s entire theological program (D1 + D4) compressed into the closing commissioning statement (24:47).	Unchanged; Critical/High per respective earlier notes.
ἀνελήμφθη / ἀνάληψις	anelēmphthē	he was taken up	bodily ascent to heaven following, and subsequent to, a real death and resurrection	”he was carried up into heaven,” “the ascension”	[NEW] 24:51 (and continued in Acts 1).	الصعود (aṣ-ṣu’ūd). Critical risk with a subtle, non-obvious trap: the Qur’an (4:158) affirms that Jesus was raised to God (rafa’ahu Allāh) — but as an alternative to death and crucifixion, not after them. Luke’s ascension, following a real death and bodily resurrection, must never be allowed to sound like a confirmation of the Qur’anic sequence (no death → direct exaltation); the full order — genuine death, genuine bodily resurrection, then ascension — must be taught as a unit, not truncated to “Jesus was taken up to heaven” alone.
δύναμις (ἐξ ὕψους)	dynamis ex hypsous	power from on high	the promised outpouring of the Holy Spirit (Pentecost, fulfilled in Acts 2)	“power from on high”	[REUSE — Romans TM concept] قوة الله — anticipates Pentecost; closes D2’s arc (Spirit active from Jesus’ conception through the disciples’ empowerment for mission).	قوة (من العلاء) — unchanged core term, Medium-High risk per compounded العلي note (ch.1).

Doctrine connection: D1, D2, D4 — the Gospel’s climactic chapter, drawing every prior doctrinal thread into the Great Commission.

Summary of Full-Book Coverage

All 24 chapters of Luke have been analyzed. Chapters 8, 13, 14, 16, 20 introduced comparatively few genuinely new terms and are explicitly noted above as primarily reusing vocabulary established in earlier chapters or in the Romans baseline; every other chapter contributes new load-bearing vocabulary, all recorded in 08_core_glossary.md.

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