Semantic Analysis
Semantic Analysis — Luke 1–24 (Koine Greek → Assamese)
How to Read This Document
This document extends the Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) to the Gospel of Luke. Every term already recorded in the Romans translation memory is reused with its exact recorded Assamese rendering (e.g. ঈশ্বৰ, যীচু, পৰিত্ৰাণ, বিশ্বাস, ধাৰ্মিকতা, প্রেৰিত, পবিত্ৰ আত্মা, ঈশ্বৰৰ ৰাজ্য, পুনৰুত্থান, প্ৰভু, ঈশ্বৰৰ পুত্ৰ, মচীহ). This document’s task is to (a) give full verse-by-verse treatment of the core passage, Luke 4:16–21, and (b) survey every chapter of Luke 1–24 for new load-bearing vocabulary not already covered by the Romans package, flagging Assamese-specific rendering risk exactly as the baseline’s risk tiers define them (Critical / High / Medium / Low).
Field key used throughout: Original (Koine Greek) · Transliteration · Literal meaning · Semantic range · English variants (major English Bible traditions) · Contextual theological meaning in Luke · Assamese rendering & risk.
PART 1 — Core Passage: Luke 4:16–21 (Verse-by-Verse)
This is the theological anchor of the Luke curriculum: Jesus’ inaugural sermon in the Nazareth synagogue, reading Isaiah 61:1–2 and announcing its fulfillment in himself. It is the single densest concentration of load-bearing vocabulary in the Gospel for this curriculum’s doctrines (Good News to the Poor, the Spirit’s work, the Kingdom present, Jesus as Savior for all).
Luke 4:16
“And he came to Nazareth, where he had been brought up. And he went to the synagogue on the Sabbath day, as was his custom, and he stood up to read.”
| Term | συναγωγή (synagōgē) | σάββατον (sabbaton) | ἔθος (ethos) |
|---|---|---|---|
| Transliteration | synagōgē | sabbaton | ethos |
| Literal meaning | ”a bringing/leading together”; assembly | seventh day; rest | custom, habit |
| Semantic range | the gathered congregation; the building housing it | the weekly day of rest and worship; also “week” in some usages | established practice, not a one-time act |
| English variants | synagogue (nearly universal) | Sabbath (KJV/ESV/NASB); “sabbath day” (NIV) | custom (KJV/ESV/NIV); habit (some paraphrases) |
| Theological meaning in Luke | Jesus’ regular, faithful participation in the covenant community’s worship life before his public ministry begins; establishes his continuity with, not rejection of, Jewish worship | Marks this as a Sabbath-day act of worship, situating the sermon inside Israel’s covenant rhythm | Signals Jesus’ habitual practice, underscoring that what follows is not an isolated stunt but the pattern of his life and ministry |
| Assamese rendering & risk | সমাজ-গৃহ (xômaj-griho, “assembly-house”) — High risk. NEVER নামঘৰ (the Ekasarana Dharma prayer-house institution founded on Sankardev’s naam-kirtan model — a close structural parallel that would collapse the historic Jewish synagogue into a specific Assamese Vaishnavite institution). সমাজ-গৰহ names a first-century Jewish assembly-place; add a translator note at first occurrence distinguishing it from নামঘৰ. | বিশ্ৰাম বাৰ (bisram bar, “rest day”) — Medium risk. Established Assamese Bible usage; distinguish from a generic day of leisure. | ৰীতি (riti, “custom”) — Low risk. |
Luke 4:17
“And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written…”
| Term | βιβλίον (biblion) | προφήτης (prophētēs) — cf. Isaiah | γέγραπται (gegraptai) |
|---|---|---|---|
| Transliteration | biblion | prophētēs | gegraptai |
| Literal meaning | small book, scroll | one who speaks forth (for God) | “it stands written” (perfect passive) |
| Semantic range | any written document; here specifically the Isaiah scroll | God’s authorized spokesperson, distinct from a diviner | a formula introducing an authoritative, permanently valid written text |
| English variants | scroll (ESV/NIV/NASB); book (KJV) | prophet (universal) | “it is written” (all major versions) |
| Theological meaning in Luke | The physical scroll of Isaiah anchors Jesus’ announcement in Israel’s actual Scriptures, not in a new, free-standing revelation | Isaiah’s status as God’s spokesperson makes what follows an authoritative, God-given oracle, not human speculation | Introduces the fulfillment-of-prophecy pattern that runs through all of Luke-Acts |
| Assamese rendering & risk | স্ক্ৰল/পুস্তক (rendered functionally as “পুথি” or “শাস্ত্ৰৰ পুস্তক”) — Low risk, descriptive. | ভাববাদী (bhabôbadi) — reuse baseline term exactly. Low risk (already established: distinguish from জ্যোতিষী, astrologer/fortune-teller). | লেখা আছে (lekha ase, “it is written”) — Medium-High risk, tied to the Fulfillment of Prophecy doctrine (see baseline fulfillment_of_prophecy): must convey a single, linear, once-given authoritative text, not a devotionally-authoritative composition like the Assamese Bhagavata within Namghar worship. |
Luke 4:18
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed…”
| Term | Πνεῦμα Κυρίου (Pneuma Kyriou) | χρίω (echrisen — “he anointed”) | εὐαγγελίζομαι (euangelisasthai) | πτωχός (ptōchois) | ἀποστέλλω (apestalken) | κηρύσσω (kēryxai) | ἄφεσις (aphesin, of αἰχμάλωτος) | ἀνάβλεψις / τυφλός | θραύω (tethrausmenous) |
|---|---|---|---|---|---|---|---|---|---|
| Transliteration | Pneuma Kyriou | chriō | euangelizō | ptōchos | apostellō | kēryssō | aichmalōtos + aphesis | anablepsis / typhlos | thrauō |
| Literal meaning | ”Spirit of the Lord” | to smear/rub with oil | to announce good news | one who crouches, begs; utterly destitute | to send out with a commission | to herald, announce publicly as a herald | prisoner-of-war/captive + “sending away, release” | recovery-of-sight / blind | to break, shatter, crush |
| Semantic range | the personal, empowering presence of God’s Spirit | ritual/royal/prophetic consecration for a task | proclaim a specific, joy-bearing announcement (root of “gospel”) | economic destitution; by extension, the powerless and dependent | commissioned sending, not casual departure | authoritative public proclamation | release from captivity; in Lev 25/Isa 61 background, evokes Jubilee debt-release and slave-release | literal blindness; also used metaphorically of spiritual blindness elsewhere in Luke | crushed, oppressed, broken (physically or in spirit) |
| English variants | ”Spirit of the Lord” (universal) | “anointed” (KJV/ESV/NIV); “consecrated” (some paraphrases) | “preach good news”/“proclaim good news”/“bring good news" | "poor” (universal) | “sent” (universal) | “proclaim”/“preach" | "liberty to the captives”/“release to the captives”/“freedom for the prisoners" | "recovering of sight to the blind”/“recovery of sight for the blind" | "set at liberty those who are oppressed”/“to set the oppressed free” |
| Theological meaning in Luke | Identifies Jesus’ ministry as Spirit-empowered from the outset — direct link to the Holy Spirit’s Work in Salvation History doctrine (cf. Luke 1:35, 3:22, 4:1) | Marks Jesus as the Messiah — Christos/Mashiach means precisely “the Anointed One” (baseline: messiah) | The technical term underlying “gospel” (baseline: gospel) — this IS the inaugural gospel announcement | Central to the Good News to the Poor and Marginalized doctrine: literal economic poor, not merely “poor in spirit” | Divine commissioning parallel to how apostles are later “sent” (baseline: apostle) | Public, authoritative heralding, the same register as the apostolic gospel proclamation | The Jubilee background (Lev 25) frames salvation as release — a direct conceptual bridge to forgiveness of sins (same Greek root, ἄφεσις, used for “forgiveness” in Luke 1:77, 24:47) | Both literal healing ministry and a metaphor for spiritual sight restored | The marginalized and afflicted are objects of God’s saving action, not those to be avoided as ritually contaminating |
| Assamese rendering & risk | প্ৰভুৰ আত্মা — Critical. Must be read as the same personal পবিত্ৰ আত্মা (baseline), not an impersonal cosmic force. Mandatory translator note at first occurrence. | অভিষেক কৰিলে (obhishek korile, “anointed”) — High risk. Standard Bible term (parallel to how kings/priests were anointed, cf. Dayud); note that this ritual act, though structurally similar to Hindu/Vaishnavite deity-consecration rites, here designates a unique, once-for-all Messianic commissioning, not a repeatable ritual consecration of an image or a Satradhikar installation. | সুসমাচাৰ প্রচার কৰিবলে (reuse baseline সুসমাচাৰ + প্রচার) — High risk, per baseline gospel entry. | দৰিদ্ৰ (dorídro) — Medium-High risk. Must retain full socio-economic force; do not over-spiritualize into a purely inward “poor in spirit” reading (that is Matthew’s distinct phrase, absent here). Reject কঙাল (colloquial/derogatory register). | পঠিয়াইছে (pothiyaise, “has sent”) — Low-Medium, descriptive of commissioning. | প্রচার কৰিবলে (procar koribole) — Low-Medium risk; reuse register of baseline mission entry (সুসমাচাৰ প্ৰচাৰ), avoiding মিছন. | বন্দীক মুকলি কৰিবলে (bôndik mukoli koribole, “to set the captive free”) — High risk. Use মুকলি (“open, released, set free” — ordinary Assamese register) for this physical/social liberty. NEVER মুক্তি here or anywhere: মুক্তি is reserved exclusively (per baseline) for the forbidden reincarnation-release sense and must never be reintroduced through this back door. Mandatory note: this is Jubilee-pattern physical/social release, a sign of the Kingdom, not the doctrine of eternal পৰিত্ৰাণ itself (though it points to it). | অন্ধই দৃষ্টি পুণৰ পাবলে (ondhôi dristi punor pabole) — Medium risk; retain both literal and (elsewhere in Luke) spiritual-blindness resonance. | অত্যাচাৰিত/ভগ্ন লোকক মুকলি কৰিবলে (ôtyacarito/bhôgno lokôk mukoli koribole, “to release the oppressed/crushed”) — Medium-High risk; same মুকলি caution as above applies. |
Luke 4:19
“…to proclaim the year of the Lord’s favor.”
| Term | ἐνιαυτόν (eniauton) | δεκτόν (dekton) |
|---|---|---|
| Transliteration | eniautos / dektos | |
| Literal meaning | a full cycle of a year | acceptable, welcome, favorable |
| Semantic range | a calendar year; by allusion, the specific Levitical Jubilee year (Lev 25) — release of debts, return of land, freeing of slaves every 50th year | that which is pleasing/acceptable to receive; cognate with δέχομαι, “to receive” |
| English variants | ”the acceptable year of the Lord” (KJV); “the year of the Lord’s favor” (ESV/NIV); “the year of the Lord’s favor” (NASB: “favorable year”) | |
| Theological meaning in Luke | Announces that the long-awaited Jubilee — God’s decisive act of release, restoration, and favor — has arrived in Jesus’ own person and ministry, not merely as a future calendrical event | Ties directly to grace/favor (χάρις-family vocabulary); this is the “acceptable” time of God’s gracious visitation |
| Assamese rendering & risk | প্ৰভুৰ অনুগ্ৰহৰ বছৰ (prôbhur anugrôhôr bôsôr, “the year of the Lord’s grace/favor”) — High risk. Deliberately built on অনুগ্ৰহ (baseline grace term) to preserve the grace-not-merit sense of δεκτόν. Mandatory translator note: this alludes to the Levitical Jubilee (debt cancellation, land restoration, slave release, Lev 25), a concept with no parallel Assamese cultural institution; do not let it be read as an ordinary new-year renewal festival (cf. Rongali Bihu) or a merit-earned favor. |
Luke 4:20
“And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him.”
| Term | ὑπηρέτης (hypēretēs) | ἀτενίζοντες (atenizontes) |
|---|---|---|
| Transliteration | hypēretēs | atenizō |
| Literal meaning | an under-rower, assistant, attendant | to gaze intently, fix the eyes upon |
| Semantic range | synagogue functionary responsible for the scrolls | rapt, unbroken attention |
| English variants | ”attendant” (ESV/NIV); “minister” (KJV) | “fixed on him” (ESV); “were fastened on him” (NASB); “were fixed on him” (NIV) |
| Theological meaning in Luke | Ordinary synagogue procedure — sets a scene of normal worship about to be interrupted by an extraordinary claim | Builds dramatic tension before Jesus’ climactic pronouncement in v.21 |
| Assamese rendering & risk | পৰিচাৰক (poricarok, “attendant/servant”) — Low risk. | সকলোৰে চকু তালৈ লগাই আছিল (sokolore côku tale lôgai asil, “all eyes were fixed on him”) — Low risk, descriptive. |
Luke 4:21
“And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing.’”
| Term | σήμερον (sēmeron) | πεπλήρωται (peplērōtai) | ἡ γραφὴ αὕτη (hē graphē hautē) | ἐν τοῖς ὠσὶν ὑμῶν (en tois ōsin hymōn) |
|---|---|---|---|---|
| Transliteration | sēmeron | plēroō | graphē | ous |
| Literal meaning | today, this very day | to fill completely, bring to full realization (perfect tense = an accomplished state with continuing effect) | this writing/scripture | ”in your ears” |
| Semantic range | present, decisive moment of fulfillment — a recurring Lukan emphasis (cf. 2:11, 19:9, 23:43) | to fulfill prophecy, bring to intended completion; not mere prediction-matching but the arrival of what Scripture always pointed toward | authoritative sacred writing | hearing as reception, not mere auditory event |
| English variants | ”today” (universal) | “has been fulfilled” (ESV/NIV); “is fulfilled” (KJV) | “this Scripture” (universal) | “in your hearing” (ESV/NASB); “as you have just heard it” (NIV) |
| Theological meaning in Luke | Luke’s signature term for the in-breaking of God’s saving action into concrete historical time — the Kingdom of God Present and Future doctrine anchors here: fulfillment is now, not only future | The single most theologically loaded verb in the passage: Jesus claims that Isaiah 61’s promised age has arrived in his own person and reading — not a generic pious sentiment but a specific messianic self-identification | Reinforces the linear, historical (not cyclical) pattern of promise-and-fulfillment central to Luke-Acts | Emphasizes the immediacy and personal address of the fulfillment — it happened as they listened |
| Assamese rendering & risk | আজি (aji, “today”) — High risk (not because the word itself is difficult, but because of what it anchors — see baseline kingdom_of_god and fulfillment_of_prophecy notes; the “already” pole of Kingdom-present/future must not be flattened away). | পূর্ণ হ’ল (purno hôlo, “has been fulfilled”) — Critical risk. This is the linchpin verse of the whole curriculum’s core passage. Must convey linear, historical, once-for-all fulfillment of a specific prior promise — never the cyclical pattern by which a deity’s descent is said to “renew” dharma age after age (cf. baseline incarnation/messianic_promise notes on অৱতাৰ). Pair consistently with দেহধাৰণ/মচীহ vocabulary elsewhere in the curriculum. | এই শাস্ত্ৰ (ei xastrô, “this Scripture”) — High risk; see v.17 note on শাস্ত্ৰ vs. Namghar-devotional texts. | তোমালোকৰ কাণে শুনা মতেই (tomalokor kane xuna môtei, “even as it was heard by your ears”) — Low-Medium risk. |
Summary translator note for Luke 4:16–21 (mandatory at first occurrence in every Phase 2 document): This passage is Luke’s programmatic thesis statement — the Gospel-parallel to Romans 1:16–17. Every rendering choice here must (1) keep প্ৰভুৰ আত্মা unmistakably personal, (2) keep অভিষেক tied to unique Messianic commissioning, (3) keep the Jubilee background of মুকলি/অনুগ্ৰহৰ বছৰ distinct from মুক্তি, and (4) render পূর্ণ হ’ল with the full weight of one-time historical fulfillment. This verse-set should be translated identically everywhere it recurs in the curriculum (cf. baseline consistency rule for Romans 1:16-17/8:28/10:9-10).
PART 2 — Chapter-by-Chapter Survey, Luke 1–24
Only new load-bearing terms not already fixed by the Romans baseline or by an earlier Luke chapter are tabulated. Where a chapter’s key doctrinal vocabulary has already been established, this is noted explicitly and only genuinely new items are added.
Chapter 1 — Annunciation, Magnificat, Benedictus
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Most High Ὕψιστος (Hypsistos) highest | title for God used in both Jewish and Greco-Roman religious speech ”the Most High” (universal) | Divine title stressing transcendent supremacy, used by Gabriel of God the Father | সৰ্বোপৰি ঈশ্বৰ (sôrbopôri Iswôr) — Medium-High risk. Always append ঈশ্বৰ; never render as a bare honorific that could float free onto a Hindu ista-devata. |
| Favor (found favor) χάρις (charis) grace, favor | here: God’s gracious disposition toward Mary specifically ”found favor” (universal) | Same word as baseline grace; Mary’s favor is unearned divine initiative, not merit accrued through devotion | Reuse baseline অনুগ্ৰহ exactly — High risk (per baseline notes on বৰ). |
| Virgin παρθένος (parthenos) virgin, unmarried woman | technical term for virginity, central to the virgin-conception claim ”virgin” (universal) | Foundational to the uniqueness of the incarnation (baseline incarnation, Critical) — Jesus’ origin is a unique divine act, not a repeatable avatar-descent pattern | কুমারী (kumari) — Medium-High risk; note possible resonance with Kumari-devotee/goddess-veneration motifs in broader South Asian religion — clarify this names ordinary unmarried human status, made the vessel of a unique miraculous conception. |
| Redemption / redeem λύτρωσις (lytrōsis) ransoming, buying back | deliverance accomplished at a cost ”redeemed” (universal) | God’s decisive rescuing visitation of his people (Benedictus, 1:68) | উদ্ধাৰ (uddhar, “rescue/deliverance”) — High risk. NEVER মুক্তি. Note: related to, but not identical with, পৰিত্ৰাণ (eternal salvation) — this is covenant-historical deliverance language pointing toward it. |
| Mercy ἔλεος (eleos) mercy, pity shown to the needy | covenant-faithfulness in action toward the helpless ”mercy” (universal) | Central refrain of the Magnificat/Benedictus: God’s covenant mercy to Israel | দয়া (doya) — Medium risk; keep distinct from অনুগ্ৰহ (grace, unmerited favor toward the guilty) and from কৃপা (used per baseline only for ordinary non-salvific compassion). |
| Horn of salvation (idiom) κέρας σωτηρίας (keras sōtērias) “horn of salvation” | Hebraic idiom for a mighty deliverer (horn = strength, as of an animal) “horn of salvation” (KJV/ESV); “salvation” dynamically rendered in some versions | Messianic strength to save, tied to David’s line | পৰাক্রমী পৰিত্ৰাণকৰ্তা (dynamic rendering, “mighty savior”) rather than a literal horn-image, which is not a natural Assamese idiom — Medium risk, flag as idiom requiring dynamic-equivalence choice. |
| Gabriel Γαβριήλ proper name | angelic messenger ”Gabriel” (universal) | God’s authorized messenger; establishes the divine origin of the announcement | গাব্ৰিয়েল — Low risk, proper noun transliteration. |
Note: Luke 1 also uses ἄγγελος (“angel,” established Assamese দূত), Πνεῦμα Ἅγιον (reuse baseline পবিত্ৰ আত্মা, Critical), and υἱὸς θεοῦ language of the child to be born (reuse baseline ঈশ্বৰৰ পুত্ৰ, Critical) — all reused exactly per baseline.
Chapter 2 — Nativity, Shepherds, Simeon, Anna
| Term | Original (translit.) | Literal meaning | Semantic range | English variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|---|---|---|
| Savior | σωτήρ (sōtēr) | one who saves/rescues | in Greco-Roman usage also an imperial/divine honorific (Caesar as “savior”); here uniquely applied to the newborn Christ | ”Savior” (universal) | Direct link to the curriculum doctrine “Jesus as Savior for All Nations and All People”; the angel’s announcement to shepherds (lowly, marginal figures) universalizes this from the outset | পৰিত্ৰাণকৰ্তা (poritranôkôrta, built on baseline পৰিত্ৰাণ) — Critical risk. Must be understood as the unique, exclusive Savior, not one deliverer-figure among several deities/avatars who “save” devotees within a bhakti framework. |
| Light for revelation to the Gentiles | φῶς εἰς ἀποκάλυψιν ἐθνῶν | light for uncovering/revealing to the nations | Simeon’s prophecy (2:32) reaches beyond Israel to all nations | ”a light for revelation to the Gentiles” (ESV); “a light for revelation to the nations” (NIV) | Anchors “Jesus as Savior for All Nations” doctrine explicitly at the temple presentation | Reuse baseline অনযাতি (gentiles) / জাতিসমূহ (nations) with মহিমা/আলোক imagery — High risk, tied to universal_scope_of_gospel doctrine. |
| Glory to God in the highest | δόξα ἐν ὑψίστοις θεῷ | glory in the highest [places] to God | angelic doxology at the nativity | ”Glory to God in the highest” (universal) | Reuse baseline মহিমা (glory) — High risk per baseline glory entry. | |
| Peace on earth | εἰρήνη ἐπὶ γῆς | peace on earth | eschatological peace inaugurated by the Messiah’s coming | ”peace on earth” (universal) | Reuse baseline শান্তি (peace) — Medium risk, distinguish from meditative/devotional calm per baseline peace note. | |
| Sword will pierce (idiom, Simeon to Mary) | ῥομφαία διελεύσεται | a sword will go through | prophecy of Mary’s future sorrow at the cross | ”a sword will pierce” (universal) | Foreshadows the cost of the Messiah’s mission | Rendered dynamically, তৰোৱালে বিন্ধিব (talwal-borrowed image is understandable in Assamese) — Low-Medium risk. |
Chapter 3 — John the Baptist’s Preaching, Baptism, Genealogy
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Repentance μετάνοια (metanoia) a change of mind/direction | inward turning that produces a changed life direction, not mere regret ”repentance” (universal) | Core to the curriculum doctrine “Repentance and Forgiveness of Sins”; John’s entire ministry is “a baptism of repentance for the forgiveness of sins” (3:3) | মন-পালটন (mon-paltôn, “turning of the mind/heart”) — High risk. NEVER প্রায়শ্চিত্ত (Hindu ritual/ascetic atonement or expiation for sin, which is merit-earning and ritual in character). মন-পালটন conveys a relational reorientation toward God, granted rather than earned. |
| Baptism βάπτισμα (baptisma) immersion, dipping | John’s distinctive repentance-rite; later, Christian baptism ”baptism” (universal) | A once-enacted sign of repentance and cleansing, not a repeatable purification ritual | বাপ্তিস্ম (transliterated) — Medium risk. Distinguish from repeated ritual bathing/purification (স্নান) in Hindu practice; this is a one-time repentance-sign, not cyclical ritual purity maintenance. |
| Forgiveness of sins ἄφεσις ἁμαρτιῶν (aphesis hamartiōn) release/sending-away of sins | judicial/relational removal of guilt before God ”forgiveness of sins” (universal) | See core-passage note on ἄφεσις; here explicitly joined to πα (“sin,” baseline term) | পাপ ক্ষমা (pap kshôma) — High risk. ক্ষমা (kshôma) = forgiveness/pardon, distinct register from the মুকলি used for physical release in 4:18; both trace to the same Greek root ἄφεσις — worth a cross-reference note connecting Luke 3, Luke 4:18, and Luke 24:47. |
| Wrath (to come) ὀργή (orgē) anger, wrath | God’s righteous judicial response to sin ”wrath” (universal) | Personal, moral judgment, distinguished from an impersonal cosmic law of retribution | ক্ৰোধ (khrodh) — Medium risk; must be anchored as God’s personal righteous response, not কর্মফল (impersonal fruit of karma, explicitly rejected in baseline grace/providence entries). |
| Fruit worthy of repentance καρπὸς τῆς μετανοίας fruit of repentance | visible ethical fruit as evidence of genuine inward turning ”fruit in keeping with repentance” (ESV/NIV) | Repentance is not merely inward feeling but produces observable change | Descriptive rendering, মন-পালটনৰ ফল — Low-Medium risk. |
Note: The genealogy (3:23–38) reuses proper names already fixed by the baseline transliteration standards (দায়ূদ, অব্ৰাহাম) plus additional proper names to be transliterated consistently in Phase 2 (not doctrine-bearing).
Chapter 4 — see PART 1 (core passage, vv. 16–21) plus additional chapter material
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Temptation πειρασμός (peirasmos) testing, trial | can mean either a trial permitted by God or an enticement to sin by the devil, depending on context ”temptation” (universal) | The wilderness temptation (4:1–13) precedes and authenticates the Nazareth sermon’s Spirit-empowered ministry | পৰীক্ষা (porikha) — Medium risk; also recurs in the Lord’s Prayer (11:4) — keep consistent. |
| Devil διάβολος (diabolos) slanderer, accuser | the chief personal evil spirit opposing God ”devil” (universal) | A created, subordinate, personal evil being — not an equal-and-opposite cosmic force locked in eternal dualistic struggle with God | শয়তান (xoitan, transliterated) — Medium risk; note distinction from Puranic asura/rakshasa figures within a symmetrical cosmic-battle framework. |
| Authority ἐξουσία (exousia) right/power to act | delegated or inherent right to act with effect; distinct from raw force ”authority” (universal) | Jesus teaches and casts out demons “with authority” (4:32, 4:36) — a mark of his unique status | ক্ষমতা (khyômôta) — Medium risk; distinguish from ঈশ্বৰৰ শক্তি (baseline power_of_god, raw divine power) — this is the right to act, closely linked but conceptually distinct. |
Chapter 5 — Calling of Disciples, Healing, Sinners and Tax Collectors
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Disciple μαθητής (mathētēs) learner, pupil | one who follows and learns from a teacher, becoming shaped by that relationship ”disciple” (universal) | Core to “The Cost and Joy of Discipleship” doctrine; the calling of Peter, James, John, and Levi | শিষ্য (xissyô) — High risk. This is the necessary, established Assamese Bible term, but it directly collides with the guru-śiṣya (guru-disciple) relationship central to Ekasarana Dharma and wider Assamese Vaishnavite practice, including formal naam-initiation under a Satradhikar. Mandatory translator note at first occurrence: a disciple of Jesus follows him in trust and obedience in response to his sovereign call, not through formal ritual initiation into a guru-lineage. |
| Sinners ἁμαρτωλός (hamartōlos) one characterized by sin | those recognized (often by social/religious convention) as morally/religiously outside acceptable boundaries ”sinners” (universal) | Jesus’ declared mission (“I have not come to call the righteous but sinners,” 5:32) — foundational to “Jesus’ Compassion and Table Fellowship with Sinners” | Reuse baseline পাপী (built from পাপ) — High risk; this doctrine directly confronts caste/purity-based social boundaries still present in Assamese society, paralleling the baseline’s unity_of_jews_and_gentiles risk profile. |
| Called (to repentance) καλέω (kalesai) to call, summon | God’s/Jesus’ sovereign summons ”call” (universal) | Reuse baseline মতা exactly — High risk per baseline called entry. | |
| Tax collector τελώνης (telōnēs) tax/toll collector | a despised collaborator-class figure in first-century Jewish society ”tax collector”/“publican” (KJV) | A paradigm marginal, ritually-avoided figure whom Jesus calls and eats with (Levi/Matthew, 5:27–29) | কৰ আদায়কৰ্তা (kôr adaykôrta) — Medium risk; useful cultural-bridge note: functionally comparable social stigma to other despised occupational groups in Assamese social memory, without direct equivalence. |
Chapter 6 — Sermon on the Plain
| Term | Original (translit.) | Literal meaning | Semantic range | English variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|---|---|---|
| Blessed | μακάριος (makarios) | fortunate, blessed, flourishing | a state of divine favor and true flourishing, often paradoxically attributed to the poor/afflicted | ”blessed” (universal) | Luke’s Beatitudes explicitly bless the poor, hungry, weeping, hated (6:20–22) — direct link to Good News to the Poor doctrine | ধন্য (dhonyo) — Medium risk; distinguish from worldly luck/fortune (ভাগ্যবান), which is precisely the opposite of what these Beatitudes claim. |
| Woe | οὐαί (ouai) | alas, woe | a prophetic pronouncement of coming judgment/reversal | ”woe” (universal) | The paired woes to the rich, full, laughing, well-regarded (6:24–26) reinforce the doctrine of reversal for rich and poor | সন্তাপ (xontap) — Low-Medium risk. |
| Enemies (love your) | ἐχθρός (echthros) | enemy, foe | one who is hostile; in this teaching, deliberately without qualification or exception | ”enemies” (universal) | Radical ethic distinguishing kingdom ethics from reciprocity-based social norms | শত্রু (xôtru) — Low risk. |
| Mercy (be merciful) | οἰκτίρμων (oiktirmōn — “merciful,” 6:36) | compassionate, merciful | God’s character as the model for human mercy | ”merciful” (universal) | See ch.1 ἔλεος note; reuse দয়া — Medium risk. |
Chapter 7 — Centurion’s Faith, Widow of Nain, Sinful Woman
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Compassion σπλαγχνίζομαι (splagchnizomai) to be moved in one’s inward parts (σπλάγχνα, viscera) | deep, gut-level pity moving to action ”had compassion”/“was moved with compassion” | Jesus’ compassion for the widow of Nain (7:13) — direct link to “Jesus’ Compassion” doctrine; compassion precedes and is not conditioned on the recipient’s merit or devotion | মৰম লগা (môrom lôga, “compassion moved”) or কৃপা কৰা — Medium risk; distinguish from a bhakti deity’s karuna granted in response to devotee’s worship/merit — here compassion moves first, unconditioned. |
| Your faith has saved you ἡ πίστις σου σέσωκέν σε your faith has saved you | Jesus’ pronouncement over the sinful woman (7:50) and elsewhere ”your faith has saved you”/“your faith has made you well” | Direct convergence of baseline faith (বিশ্বাস) and salvation (পৰিত্ৰাণ) terms | Reuse baseline বিশ্বাস/পৰিত্ৰাণ exactly — Critical risk, since this phrase recurs at 8:48, 17:19, 18:42 and must be rendered identically each time per the baseline’s cross-document consistency rule. |
| Love much (because forgiven much) ἀγαπάω / ἀφέθη (7:47) to love / has been forgiven | causal link between experienced forgiveness and resulting love ”loved much”/“forgiven much” | Reinforces Repentance and Forgiveness doctrine: forgiveness precedes and produces love, not the reverse | Reuse ক্ষমা — High risk, consistent with ch.3 note. |
Chapter 8 — Parable of the Sower, Legion, Jairus’ Daughter
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Parable παραβολή (parabolē) a placing-beside; comparison | a short illustrative narrative disclosing kingdom truth to the receptive and concealing it from the resistant ”parable” (universal) | Central literary mode of Jesus’ Kingdom teaching throughout Luke | দৃষ্টান্ত (dristanto, “illustration/parable”) — established Assamese Bible term — Low-Medium risk. |
| Unclean spirit πνεῦμα ἀκάθαρτον (pneuma akatharton) impure/unclean spirit | a demon; personal evil spirit afflicting a person ”unclean spirit”/“evil spirit” | The Legion narrative (8:26–39) demonstrates Jesus’ authority over the demonic realm | অশুচি আত্মা (ôxuci atma) — Medium risk; note this “impurity” language names a personal evil spirit, a distinct usage from the sin-vs-ritual-impurity distinction already fixed in baseline sin (which rejects অশুচিতা as a gloss for moral sin) — here অশুচি modifies আত্মা specifically to mean demonic, not a comment on ritual purity status. |
| Word of God (as seed) ὁ λόγος τοῦ θεοῦ the word of God | God’s spoken/proclaimed message, here likened to seed sown ”the word of God” (universal) | Ties proclamation to the Kingdom of God’s growth motif | ঈশ্বৰৰ বাক্য (Iswôror bakyo) — Medium risk; keep distinct from any notion of a self-generating cosmic sound/mantra (śabda-brahman) in Vedantic thought — this is God’s personal, propositional communication. |
Chapter 9 — Sending the Twelve, Peter’s Confession, Transfiguration, Cost of Discipleship
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Christ of God ὁ Χριστὸς τοῦ Θεοῦ the Christ/Anointed of God | Peter’s confession (9:20) “the Christ of God”/“God’s Messiah” | Reuse baseline মচীহ — Critical risk per baseline messianic_promise entry. | |
| Deny self / take up the cross ἀπαρνέομαι ἑαυτόν / αἴρω τὸν σταυρόν to disown oneself / to lift up the cross | radical self-renunciation and identification with Jesus’ path of suffering, daily ”deny himself and take up his cross daily” | Central to “The Cost and Joy of Discipleship” doctrine | নিজকে অস্বীকাৰ কৰি ক্ৰুচ কঢ়িয়াই লওক — High risk. ক্ৰুচ (transliterated “cross,” established Christian term) must retain its specific reference to Jesus’ own crucifixion instrument, not become a generic metaphor for any life-hardship untethered from Christ. |
| Follow (me) ἀκολουθέω (akoloutheō) to follow, accompany | committed, costly discipleship-following, not casual accompaniment ”follow” (universal) | Repeated refrain of the cost-of-discipleship sayings (9:23, 9:57–62) | অনুসৰণ কৰা (ônusôron kôra) — Medium risk. |
| Glory (at Transfiguration) δόξα (doxa) glory, radiance | visible divine glory disclosed in Christ ”glory” (universal) | Reuse baseline মহিমা — Critical risk per baseline glory/deity_of_christ entries; avoid light-imagery terms suggesting Puranic divine luster (tej). |
Chapter 10 — Sending the Seventy, Good Samaritan, Mary and Martha
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Neighbor πλησίον (plēsion) one who is near | in the parable, redefined to cross ethnic/religious boundary (Samaritan-Jew hostility) “neighbor” (universal) | Directly parallels baseline unity_of_jews_and_gentiles risk profile; here applied to Samaritan-Jew hostility, analogous to caste/ethnic division in Assam | চুবুৰীয়া (chuburia) — High risk; mandatory note connecting the Samaritan-Jew tension to Assam’s own caste and ethnic-community divisions, since the parable’s force depends on crossing exactly such a boundary. |
| Mercy (Good Samaritan) ἔλεος / σπλαγχνίζομαι (used of the Samaritan, 10:33) pity in action | active, costly compassion crossing social boundary ”had compassion”/“showed mercy” | Reuse ch.1/ch.7 terms দয়া/মৰম — High risk given the parable’s boundary-crossing force. | |
| Harvest (is plentiful) θερισμός (therismos) harvest | the ripe, urgent opportunity for gospel proclamation ”the harvest is plentiful” | Ties to Mission to the Nations doctrine (baseline mission_to_nations) | শস্য চপনি (xoxyô côponi) — Low-Medium risk, agricultural metaphor natural to Assamese context. |
Chapter 11 — The Lord’s Prayer, Beelzebul Controversy, Woes on Pharisees
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Prayer προσευχή (proseuchē) prayer, petition | direct address to God, distinguished from ritual formula or petition mediated through another intercessory figure ”prayer” (universal) | Central to “Prayer and Dependence on God” doctrine; the Lord’s Prayer (11:2–4) is the model | প্ৰাৰ্থনা (prarthôna) — High risk. Widely used across Assamese religious registers (Hindu puja contexts also use প্রার্থনা); mandatory note that biblical prayer is direct, personal address to the one true ঈশ্বৰ, Father, through no ritual intermediary — distinct from petitions offered before an image or channeled through a Satradhikar (cf. baseline prayer_and_intercession doctrine notes). |
| Give us this day our daily bread τὸν ἄρτον … τὸν ἐπιούσιον the bread … for the coming day / sufficient for the day | daily, ongoing dependence on God’s provision ”our daily bread” (universal) | Anchors the Dependence on God doctrine in concrete, bodily terms | আমাৰ দৈনিক আহাৰ — Low-Medium risk. |
| Holy Spirit (given to those who ask) Πνεῦμα Ἅγιον Holy Spirit | God’s own gift in response to prayer ”Holy Spirit” (universal) | Reuse baseline পবিত্ৰ আত্মা exactly — Critical risk. |
Chapter 12 — Anxiety, Treasure, Faithful Steward
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Fear not / anxiety (μὴ φοβεῖσθε / μὴ μεριμνᾶτε) μεριμνάω (merimnaō) to be anxiously concerned | worry rooted in lack of trust in God’s provision ”do not be anxious”/“do not worry” | Direct outworking of Dependence on God doctrine | চিন্তা নকৰিব (cinta nokoribo) — Low-Medium risk. |
| Seek first the kingdom ζητεῖτε τὴν βασιλείαν seek the kingdom | priority-ordering of life around God’s reign ”seek his kingdom” | Reuse baseline ঈশ্বৰৰ ৰাজ্য — Medium risk per baseline kingdom_of_god entry. | |
| Treasure in heaven θησαυρὸν ἐν [τοῖς] οὐρανοῖς treasure in the heavens | eternal, imperishable reward contrasted with earthly wealth ”treasure in heaven” | Kingdom-oriented reordering of values | স্বৰ্গত সম্পদ — Low-Medium risk. |
Chapter 13 — Repent or Perish, Mustard Seed, Narrow Door
No new theological vocabulary beyond μετάνοια (ch.3, reused) and ἡ βασιλεία τοῦ θεοῦ (baseline, reused). New item:
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Narrow door στενή θύρα (stenē thyra) narrow door | the demanding, exclusive way into the kingdom ”narrow door”/“strait gate” (KJV) | Balances universality of invitation (all nations, 13:29) with the seriousness of response required | সংকীর্ণ দুয়ার — Medium risk, must not be read as contradicting the doctrine of Christ as Savior for all — the door is narrow in requiring genuine repentance/faith, not restricted by ethnicity or class. |
Chapter 14 — Humility at Banquet, Great Banquet, Cost of Discipleship
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Invite the poor, crippled, lame, blind κάλεσον πτωχούς, ἀναπείρους, χωλούς, τυφλούς call/invite the poor, disabled, lame, blind | table-fellowship command deliberately including those excluded from ordinary social honor-exchange ”invite the poor, the crippled, the lame, the blind” | Direct echo of Luke 4:18 vocabulary — links Good News to the Poor doctrine to Table Fellowship doctrine explicitly | Reuse দৰিদ্ৰ and add খোৰা/অন্ধ (khora/ondho, lame/blind) — High risk; flag as a deliberate intertextual echo of the core passage requiring identical vocabulary. |
| Count the cost ψηφίζω τὴν δαπάνην (psēphizei tēn dapanēn) to calculate the expense | deliberate, sober weighing of discipleship’s demands ”count the cost” | Central to Cost of Discipleship doctrine | খৰচ গণনা কৰা — Low-Medium risk. |
| Hate father and mother (idiom) μισεῖ τὸν πατέρα (14:26) to hate | Semitic idiom of relative priority (“love less by comparison”), not literal hatred ”hate his own father and mother” (literal); “love [Jesus] more than” (dynamic renderings) | Radical priority of allegiance to Christ above all family loyalty | Must be rendered with a translator note explaining the Semitic hyperbole; a literal Assamese rendering (ঘিণাই কৰা) risks being misheard as a command to literal hatred — High risk, requires dynamic-equivalence handling. |
Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Joy (in heaven over one sinner) χαρά (chara) joy, gladness | heaven’s own joy at genuine repentance ”joy” (universal) | Central to both Repentance/Forgiveness and Cost-and-Joy-of-Discipleship doctrines | আনন্দ (anondô) — Medium risk; distinguish from transitory worldly happiness (সুখ) and from the ecstatic states cultivated through naam-kirtan performance — biblical joy here is God’s own joyful response to a sinner’s repentance, not a self-generated devotional feeling. |
| Was lost and is found ἦν ἀπολωλὸς καὶ εὑρέθη was lost and was found | reversal-of-status language central to the parable trilogy ”was lost and is found” | Reinforces that repentance is God’s initiative of seeking, not the sinner’s self-achieved return through merit | হেৰাই আছিল, পুনৰ পোৱা গ’ল — Medium risk. |
| Compassion (father runs to son) σπλαγχνίζομαι (15:20) moved with compassion | reuse of ch.7 term, here God’s own fatherly compassion ”he had compassion” | Directly links the Father’s character to Jesus’ own compassion elsewhere in Luke | Reuse মৰম লগা — High risk (Fatherhood + compassion combined; see baseline father entry, Critical). |
Chapter 16 — Dishonest Steward, Rich Man and Lazarus
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Mammon μαμωνᾶς (mamōnas) wealth, riches (Aramaic loanword) | wealth personified as a rival master/object of trust ”money”/“mammon” (KJV retains transliteration) | Direct engagement with Rich-and-Poor doctrine: wealth as a potential idol competing with God for allegiance | ধন (dhôn, “wealth”) with the option to retain the transliteration মম্মোন in a note — Medium risk; must personify wealth-as-rival-master without introducing an actual wealth-deity association (cf. Lakshmi-worship in broader Hindu practice) — clarify this is a rhetorical personification, not an actual competing deity. |
| Hades ᾅδης (hadēs) the realm of the dead | intermediate state of the dead awaiting final judgment ”Hades” (ESV/NASB, transliterated); “hell” (some traditions, imprecisely) | The rich man and Lazarus narrative (16:19–31) depicts post-mortem, individual, conscious moral accountability | হাদেস (transliterated) — High risk. Do NOT render as পাতাল or নৰক (Hindu cosmological underworld/hell-realms bound up with temporary karmic punishment before rebirth). Mandatory translator note distinguishing Hades (a single, non-cyclical, morally decisive intermediate state) from the Puranic multi-tier cosmology of hells and heavens through which a soul cycles according to accumulated merit. |
| Abraham’s bosom ὁ κόλπος Ἀβραάμ Abraham’s bosom/lap | place of blessed rest with the patriarch after death ”Abraham’s side”/“Abraham’s bosom” (KJV) | Depicts covenantal (not karmic) post-mortem destiny, rooted in Abraham as covenant father | অব্ৰাহামৰ বুকুত — Medium risk, descriptive; pair with the Hades note above. |
Chapter 17 — Faith, Ten Lepers, Kingdom Present and Future
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Kingdom of God is in your midst ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν the kingdom of God is within/among you | genuinely ambiguous in Greek between “within you” (individual/inward) and “among/in the midst of you” (corporate/present) “within you” (KJV); “in your midst”/“among you” (ESV/NIV) | The single clearest textual anchor for the “Kingdom of God Present and Future” doctrine — the kingdom is already present in Jesus’ own person and ministry, and still awaited in fullness | Reuse baseline ঈশ্বৰৰ ৰাজ্য — High risk. Flag as a genuine translation ambiguity per the baseline’s AMBIGUITY HANDLING protocol: record both তোমালোকৰ মাझত (among you) and তোমালোকৰ অন্তৰত (within you) as alternatives_considered, but prefer “among/in the midst of you” as the majority modern-scholarship reading and the one cohering with Luke’s emphasis on the kingdom’s present, embodied arrival in Jesus, flagging for theologian review. |
| Ten lepers — gave thanks εὐχαριστέω (eucharisteō) to give thanks | reuse of baseline thanksgiving term”gave thanks” | Only the Samaritan (a double outsider — leper and ethnic outsider) returns to give thanks — reinforces both Table Fellowship and Nations doctrines | Reuse baseline ধন্যবাদ — Low risk. |
Chapter 18 — Persistent Widow, Pharisee and Tax Collector, Rich Young Ruler
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| God, be merciful to me, a sinner ὁ Θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ God, be propitiated/merciful toward me the sinner | ἱλάσκομαι carries atonement/propitiation overtones (cf. Romans 3:25 baseline escalation rule) “God, have mercy on me, a sinner” (universal) | The tax collector’s prayer models true repentance contrasted with self-righteous religious performance | ঈশ্বৰ, পাপী মোক কৃপা কৰক — Critical risk. Because ἱλάσκομαι touches atonement/propitiation vocabulary, this segment must be escalated per the baseline’s ESCALATION RULES (atonement/propitiation language always requires human theologian review). |
| This man went down…justified οὗτος δεδικαιωμένος (18:14) this one having been declared righteous | forensic declaration, not moral self-improvement ”justified” (universal) | Reuse baseline ধাৰ্মিক বুলি গণ্য কৰা exactly — Critical risk per baseline justification entry — must not be shortened to mere “forgiven.” | |
| Your faith has saved you (blind beggar) ἡ πίστις σου σέσωκέν σε (18:42) your faith has saved/healed you | reuse of ch.7 formula ”your faith has healed/saved you” | Reuse exactly as fixed in ch.7 note — Critical risk for cross-document consistency. |
Chapter 19 — Zacchaeus, Triumphal Entry, Cleansing the Temple
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| The Son of Man came to seek and to save the lost ἦλθεν … ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός came to seek and save the lost | Jesus’ own summary mission statement, delivered in the house of a despised tax collector ”to seek and to save the lost” (universal) | Convergence of Salvation, Table Fellowship, and Savior-for-All doctrines in a single verse (19:10) | Reuse baseline পৰিত্ৰাণ/verb উদ্ধাৰ কৰিবলে — Critical risk, key summary verse worthy of cross-document consistency treatment alongside Luke 4:18. |
| House of prayer οἶκος προσευχῆς house of prayer | the temple’s intended purpose, contrasted with “den of robbers" "house of prayer” (universal) | Reuse ch.11 term প্ৰাৰ্থনা — Medium risk. | |
| Blessed is the king who comes in the name of the Lord εὐλογημένος ὁ ἐρχόμενος ὁ βασιλεὺς ἐν ὀνόματι Κυρίου blessed is the coming king in the Lord’s name | Messianic/Davidic-kingship acclamation at the triumphal entry ”blessed is the king” (universal) | Connects to baseline davidic_covenant/messianic_promise doctrines | Reuse baseline প্ৰভু + ৰজা (king) — Critical risk, Messianic kingship claim. |
Chapter 20 — Parable of Tenants, Paying Taxes, Resurrection Debate
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| The stone the builders rejected λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες the stone the builders rejected | Ps 118 citation applied to Jesus’ rejection and vindication ”the stone that the builders rejected” | Messianic vindication despite rejection — ties to Deity/Sonship of Christ doctrines | কোণৰ শিল (konor xil, “cornerstone”) — Medium-High risk; must not be softened to a merely architectural metaphor devoid of its Messianic-vindication force. |
| Resurrection (Sadducees’ question) ἀνάστασις (anastasis) resurrection | bodily resurrection, denied by the Sadducees, affirmed by Jesus with reference to “the God of Abraham…he is not God of the dead but of the living" "resurrection” (universal) | Reuse baseline পুনৰুত্থান exactly — Critical risk per baseline resurrection entry; never পুনৰ্জন্ম. | |
| David’s Lord (Ps 110 citation) Κύριον τὸν Δαυίδ καλεῖ (20:44) David calls him Lord | Jesus’ argument for a Messiah who is David’s descendant yet David’s superior/Lord ”David thus calls him Lord” | Direct Christological argument for Christ’s divine Lordship transcending mere physical descent | Reuse baseline প্ৰভু + দায়ূদ — Critical risk per baseline lordship_of_christ/davidic_covenant entries. |
Chapter 21 — Widow’s Mite, Destruction of the Temple, Signs of the End
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Endurance (by your endurance you will gain your lives) ὑπομονή (hypomonē) patient endurance, steadfastness under trial | perseverance rooted in hope, not passive resignation ”endurance”/“patience” | Ties Kingdom-Future doctrine to the cost of discipleship under eschatological pressure | স্থিৰ থাকি সহি থকা (dynamic rendering, “steadfast endurance”) — Medium risk. |
| The kingdom of God is near ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ the kingdom of God is near | eschatological nearness, complementing 17:21’s “in your midst" "the kingdom of God is near” | Reuse baseline ঈশ্বৰৰ ৰাজ্য — High risk per ch.17 ambiguity note; keep future-oriented “near” distinct from the present-oriented “in your midst.” |
Chapter 22 — Last Supper, Gethsemane, Betrayal, Peter’s Denial
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| New covenant καινὴ διαθήκη (kainē diathēkē) new covenant | Jesus’ words over the cup, echoing Jeremiah 31’s new-covenant promise ”new covenant” (universal) | Central Institution-of-the-Supper text; builds directly on baseline নিয়ম (covenant) | নতুন নিয়ম — Critical risk. Must convey a relational covenant sealed in Christ’s own blood, fulfilling and superseding — not abolishing — the prior covenant; requires careful theological framing distinct from any notion of a merely renewed ritual contract. |
| This is my body given for you τοῦτό ἐστιν τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν διδόμενον this is my body given for you | institution of the Lord’s Supper; sacrificial, substitutionary language ”given for you” (universal) | Atonement-adjacent language — escalate per baseline ESCALATION RULES (atonement/propitiation language) | এইটোৱে মোৰ শৰীর, তোমালোকৰ কাৰণে দিয়া — Critical risk, mandatory theologian review. |
| Not my will but yours (Gethsemane) μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω not my will but yours be done | Christ’s submission to the Father’s will in his full humanity ”not my will, but yours, be done” | Ties Humanity of Christ and Sonship of Christ doctrines together at the moment of greatest testing | মোৰ ইচ্ছা নহয়, তোমাৰ ইচ্ছাই হওক — High risk, Christological weight. |
Chapter 23 — Trial, Crucifixion, Death
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Paradise παράδεισος (paradeisos) garden, park (Persian loanword) | in Jewish usage, a blessed post-mortem state/place in God’s presence ”paradise” (universal) | Jesus’ word to the repentant criminal (23:43) — immediate, personal assurance of salvation apart from any accumulated merit | স্বৰ্গ (xôrgô, “heaven,” used here specifically for “being with Christ immediately after death”) — Critical risk. Do NOT coin or use পৰমধাম or বৈকুণ্ঠ (the Vaishnavite eternal abode of Vishnu/Krishna) — these carry an entire theology of a deity’s personal heavenly realm reached through bhakti/merit. Mandatory translator note: this promise is granted freely, immediately, on the basis of the criminal’s simple trust, not accumulated devotion. |
| Father, forgive them Πάτερ, ἄφες αὐτοῖς Father, forgive them | Christ’s own intercessory forgiveness from the cross ”Father, forgive them” | Reuse baseline পিতা + ch.3 ক্ষমা — Critical risk, Christ modeling forgiveness at the point of greatest injustice against himself. | |
| Certainly this man was innocent/righteous ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν truly this man was righteous | the centurion’s confession ”certainly this man was innocent”/“righteous” | Echoes baseline ধাৰ্মিকতা vocabulary applied (ironically, by a Gentile soldier) to the dying Christ | ধাৰ্মিক (reuse baseline root) — High risk, Gentile confession of Christ’s righteousness reinforces Unity of Jews and Gentiles doctrine. |
Chapter 24 — Resurrection, Emmaus, Ascension, Commission
| Terms | Variants | Theological meaning in Luke | Assamese rendering & risk |
|---|---|---|---|
| Resurrection (empty tomb, appearances) ἀνάστασις / ἐγήγερται (anastasis / egēgertai, “he has risen”) has been raised | reuse of baseline resurrection term, now narratively fulfilled”he has risen”/“is risen” (universal) | Reuse baseline পুনৰুত্থান exactly — Critical risk; mandatory distinguishing note from পুনৰ্জন্ম at this, its climactic occurrence in Luke. | |
| Repentance and forgiveness of sins proclaimed to all nations κηρυχθῆναι…μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη proclaimed…repentance for forgiveness of sins to all nations | the risen Christ’s commissioning words (24:47), tying together nearly every curriculum doctrine at once ”repentance and forgiveness of sins…to all nations” | The Gospel’s climactic doctrinal synthesis verse: reuse মন-পালটন, পাপ ক্ষমা, অনযাতি/জাতিসমূহ all together — Critical risk, deserving identical cross-document treatment to Luke 4:18/19:10. | |
| Ascension ἀνελήμφθη (anelēmphthē, “he was taken up,” 24:51; cf. Acts 1:9) was taken up | bodily, visible, historical ascent into heaven ”was taken up”/“ascended” | Confirms the bodily, non-cyclical nature of Christ’s resurrected existence — he does not “return” to an avatar-source or dissolve into an impersonal absolute, but ascends bodily to abide with the Father | স্বৰ্গআৰোহণ (xôrgo-arohôn) — Critical risk. Mandatory translator note distinguishing this once-for-all, bodily, historical ascension from a Puranic avatar’s periodic withdrawal/return to Vaikuntha at the end of a divine mission — the ascension is not the end of one cycle awaiting another descent. |
| Clothed with power from on high ἐνδύσησθε ἐξ ὕψους δύναμιν you will be clothed with power from on high | promise of the Spirit’s empowering coming (anticipating Pentecost/Acts) “clothed with power from on high” | Reuse baseline ঈশ্বৰৰ শক্তি/পবিত্ৰ আত্মা — Critical risk, direct link to Holy Spirit’s Work in Salvation History doctrine. | |
| Joy (disciples returned with great joy) χαρὰ μεγάλη great joy | closing note of the Gospel ”great joy” (universal) | Reuse ch.15 আনন্দ — Medium risk, frames the whole Gospel’s trajectory from Zechariah’s initial fear to the disciples’ final unrestrained joy. |
Coverage Confirmation
All 24 chapters of Luke have been reviewed. Every chapter yielded either new load-bearing vocabulary (tabulated above) or an explicit note that its key terms reuse vocabulary already fixed earlier in Luke or in the Romans baseline (chapters 13, 17, 20, 21 in particular lean heavily on prior-established terms, as noted). No chapter was silently omitted.