Linguistic Gap Analysis
Linguistic Gap Analysis: Luke 1–24
0. Purpose and Method
This analysis identifies where Bavarian (Boarisch) has adequate destination-language vocabulary for the Luke curriculum’s doctrine set, where vocabulary is genuinely missing (register gaps requiring a borrowed or newly-coined term), and where vocabulary is crowded by a competing Bavarian Catholic folk-devotional or secular meaning that must be actively fenced off in translation. It extends, and never contradicts, the Romans baseline package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json), which already established the governing method: Bavarian has no standardized orthography and no lived tradition of handling abstract Reformation-era doctrinal vocabulary in dialect, so such vocabulary is normally borrowed wholesale from standard German with phonological adaptation rather than coined natively. Luke intensifies several risk classes barely present in Romans — sacramental collision (Eucharist, baptism, anointing, beatification), folk-supernatural collision (demons, the devil), and economic-justice vocabulary (poor/rich) — while reducing others (Romans’ Reformation-controversy vocabulary such as justification and election appears only narratively in Luke, not as sustained argument).
Coverage below spans all 24 chapters of Luke. Chapters that introduce no new load-bearing vocabulary beyond what is already catalogued are explicitly marked “reviewed, no new gap” rather than omitted, per the full-book-coverage mandate.
1. Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines, this matrix records the available Bavarian vocabulary (baseline-reused or newly proposed), its structural weakness, and the recommended handling strategy. Full term-level detail is carried forward into 08_core_glossary.md; this matrix records the reasoning behind each strategic choice.
1.1 Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| Erlösung (salvation, baseline) | Adequate; no competing folk term, but abstract/borrowed register sits oddly beside Luke’s very concrete narrative illustrations (Zacchaeus, the dying criminal). | Retain baseline term exactly; let concrete narrative context (19:9-10; 23:43) carry the warmth the abstract noun itself lacks. |
| Heiland (Savior, NEW) | Warm, native, Christmas-liturgy-grounded — genuinely not a register gap, unlike most Critical-tier Luke/Romans terms. Risk is adjacency, not absence: near-homophone to the explicitly rejected “Heil.” | Use freely at 1:47; 2:11 where it is textually warranted; do NOT extend it as a general synonym for “salvation” elsewhere, to avoid habituating translators toward the “Heil” root. |
| Heiden (Gentiles, baseline) | Retains standard German’s mildly pejorative “uncivilized” undertone. | Retain; the pejorative undertone is historically apt to the 1st-century Jewish vantage point Luke’s narrative voice partly occupies, and must not be softened away. |
| de Reichn / de Oarma (rich/poor, NEW) | No structural weakness in the terms themselves; risk is doctrinal, i.e. translators moralizing wealth as inherently sinful or spiritualizing poverty away from its literal economic referent. | Fence with context, not vocabulary substitution: keep the terms literal and concrete; doctrinal commentary (not the glossary) carries the “danger of self-sufficiency, not wealth itself” nuance. |
| Hauptmann / Samaritaner (Gentile-and-outsider exemplars, NEW) | Historically neutral loan/borrowed terms carry no automatic doctrinal charge — the absence of any inherent theological weight is itself the gap. | Supply doctrinal weight entirely through narrative framing (contextual notes on 1st-century Jewish-Gentile and Jewish-Samaritan relations), since the bare vocabulary will not do this work unaided. |
Assessment: No missing vocabulary; the doctrine’s risk is concentrated in fencing “Heiland” away from “Heil,” and in resisting spiritualization/moralization drift around “de Oarma”/“de Reichn.”
1.2 The Holy Spirit’s Work in Salvation History
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| Heiliger Geist (baseline) | Stable, borrowed, no competing folk sense (unlike “Heiling”/saints). | Retain exactly; Luke’s far higher density of occurrences (structural from 1:15 to 24:49) than Romans requires no new term, only consistent reuse. |
| überschattn (overshadow, NEW) | Genuinely missing vocabulary — no existing Bavarian dialect word for this specific Exodus-cloud-echoing divine-enveloping action; “überschattn” is itself a borrowed-and-adapted standard German compound. | Coin per baseline register-gap convention (borrow, adapt phonology, do not invent folk coinage); mandatory context note distinguishing this from pagan divine-impregnation myth patterns. |
| Kraft vo Gott (power of God, baseline) | Adequate. | Retain; climactic 24:49 “power from on high” closes this doctrine’s arc and must match earlier occurrences exactly. |
Assessment: One genuinely new but structurally minor gap (überschattn); otherwise fully served by baseline vocabulary carried through with higher frequency.
1.3 Good News to the Poor and Marginalized
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| de Oarma (poor, NEW) | No missing vocabulary, but crowded neighborhood risk: colloquial Bavarian “arm” can be used loosely (e.g. of pitiable circumstance generally) as well as literal economic poverty. | Fence by keeping this the default, unqualified rendering across all occurrences; do not substitute a spiritualizing paraphrase (“arm im Geist”) anywhere Luke’s Greek is the plain economic term. |
| saalig (blessed, NEW) | CROWDED neighborhood: “selig”/“saalig” is the official Bavarian Catholic beatification title. | See §2 fencing strategy below; requires explicit glossing at every Sermon-on-the-Plain occurrence. |
| Aussätzige (leper), Krüppe/Lahme/Blinde (banquet guests, NEW) | No missing vocabulary; risk is euphemistic softening. | Retain blunt, socially-stigmatizing register; do not substitute a more clinical or polite modern disability term. |
Assessment: Vocabulary exists; the central task is resisting both spiritualization (poor) and sacramental-title collision (blessed).
1.4 Repentance and Forgiveness of Sins
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| Umkehr (repentance, NEW) | Genuinely missing native vocabulary — the only readily available Bavarian Catholic devotional term, “Buß,” is monopolized by sacramental penance practice. | Coin/borrow “Umkehr” (turning-around) as primary term, explicitly rejecting “Buß” as primary; this is a fencing-by-substitution strategy rather than a fencing-by-glossing strategy, since the crowded term is simply avoided rather than glossed. |
| Vergebung vo de Sünd (forgiveness of sins, NEW) | No native coinage exists (register gap, consistent with baseline pattern for abstract soteriological compounds); must also be tracked against its Greek doublet “release/liberty” (ἄφεσις) used in the Jubilee sense at 4:18. | Retain single fixed rendering at every occurrence (1:77; 3:3; 5:20-24; 7:47-49; 24:47); supply a cross-reference note tying it back to the Jubilee “Freilassung/Befreiung” sense so the two are not heard as unrelated. |
| erbarm di über mi (propitiatory mercy, NEW) | Distinguishes ἱλάσκομαι from generic ἔλεος-mercy only through surrounding context, not through distinct vocabulary — Bavarian has no separate lexeme for “atoning mercy” versus ordinary mercy. | Accept the vocabulary gap; carry the propitiatory weight through catechetical commentary rather than inventing an artificial distinct term untested in any Bavarian source. |
Assessment: This doctrine has the sharpest missing-vocabulary profile in the curriculum (Umkehr, Vergebung vo de Sünd, erbarm di über mi all lack native coinage) combined with one acute crowded-neighborhood risk (Buß).
1.5 Prayer and Dependence on God
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| Bet’n (prayer, general — not yet in baseline, to be added) | No missing vocabulary; ordinary dialect verb, unlike “Fürbitt.” | Add as new Low-risk baseline-pattern entry; use as the default rendering for προσευχή throughout Luke’s many prayer scenes (3:21; 5:16; 6:12; 9:18,28-29; 11:1-13; 18:1; 22:39-46). |
| Fürbitt (intercession, baseline, reuse WITH CAUTION) | CROWDED neighborhood: Bavaria’s Altötting Marian-intercession devotional tradition. | Do not use for ordinary Lucan prayer; reserve strictly for genuinely intercessory instances (there are effectively none in Luke’s Gospel proper — see §2). |
| sei täglich’s Brot (daily bread, NEW); Voda (Father, baseline); sorgn (worry, NEW) | No missing vocabulary; well-grounded via the “Vater unser” tradition. | Retain; low risk, this doctrine is unusually well-served precisely because the Lord’s Prayer is already deeply embedded in Bavarian Catholic oral memory even in dialect. |
| Versuchung (temptation, NEW) | No missing vocabulary. | Retain full moral-testing weight at both the Temptation narrative (4:1-13) and Gethsemane (22:40,46). |
Assessment: Best-served doctrine in the curriculum; the only real task is fencing “Fürbitt” away from ordinary “Bet’n.”
1.6 The Kingdom of God Present and Future
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| s’Reich vo Gott (baseline) | Adequate lexically; the doctrinal difficulty is the already/not-yet tension, not the vocabulary itself. | Retain exactly; use the two dedicated compound-phrase renderings for the “near” (10:9,11; 21:31) and “in your midst” (17:20-21) senses so the tension is visible in translation rather than flattened to one static idea of “the Kingdom.” |
| s’Reich vo Gott is mittn unter enk (17:20-21, NEW) | Genuinely ambiguous Greek (ἐντός = “within”/“among”); Bavarian, like standard German, cannot resolve the ambiguity lexically either. | Deliberate translation choice for the corporate “in your midst” sense over an individualistic-interior sense, per Luke’s overall theological emphasis; flag for theologian review at every occurrence per the ambiguity-handling protocol. |
| eternal life (s’ewige Lebn, NEW) | Risk of collapse into a vague generic-afterlife folk notion distinct from the specific doctrine of resurrection life. | Harmonize explicitly with baseline “Aufersteh’ng”; supply cross-reference note at 10:25; 18:18,30. |
Assessment: Vocabulary is adequate; the risk is conceptual flattening of a genuine two-part tension the source text holds open, not lexical absence.
1.7 The Cost and Joy of Discipleship
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| Jünger (disciple, NEW); nachfolgn (follow, NEW) | No missing vocabulary; both are standard borrowed/adapted register-gap terms of the pattern the baseline already established. | Retain; resist any temptation toward a folksier native coinage that would undersell the weight of committed allegiance. |
| Kreuz (cross, discipleship sense, NEW) | Genuinely well-grounded, not a gap — the Bavarian Kreuzweg (Stations of the Cross) devotional tradition gives this real lived content. | Retain devotional resonance deliberately; this is a rare case where a crowded folk-devotional neighborhood helps rather than hinders. |
| si selm verleugna (deny oneself, NEW) | No missing vocabulary; risk is under-translation into “modest self-denial” (e.g. Lenten dietary abstinence) rather than radical self-renunciation. | Fence via intensifying modifiers/context in Phase 2 segments (9:23; 14:27) rather than lexical substitution. |
| Freid (joy, NEW) | Crowded-adjacent: Bavaria’s rich festival-joy culture (Kirchweih) could flatten “heaven’s joy over repentance” into generic festive happiness. | Retain term; carry the theological specificity (joy over one repentant sinner, 15:7,10) through narrative framing, not vocabulary substitution. |
Assessment: Vocabulary is adequate throughout; risks are register-drift (too casual) rather than absence.
1.8 Jesus’ Compassion and Table Fellowship with Sinners
| Available terms | Weakness | Recommended strategy |
|---|---|---|
| Erbarmen / si derbarma (compassion, NEW); Barmherzigkeit (mercy, NEW) | No missing vocabulary; both are well-grounded via the “Kyrie eleison” liturgical tradition even in dialect parishes. | Retain; this doctrine is unusually well-served precisely because compassion vocabulary is liturgically alive in Bavarian Catholic practice, unlike Romans’ abstract soteriology. |
| Zöllner (tax collector, NEW); Sünder (sinner, NEW); Pharisäer (Pharisee, NEW) | No missing vocabulary; risk is the same colloquial-trivialization drift the baseline documents for “Sünd” generally. | Retain the socially-loaded weight of “Zöllner”/“Sünder”; do not flatten the Pharisees into simple villains despite the recurring conflict framing. |
| heiln (healing, NEW) | Shares root family with the rejected “Heil” abstraction (Nazi-era contamination, Munich-specific per baseline). | Case-by-case reviewer vigilance per baseline convention; ordinary “heiln” usage is not itself contaminated but symbolic uses (healing as sign of fuller Erlösung) require particular care. |
Assessment: Vocabulary is adequate and, unusually for this curriculum, some of the best-grounded terms in the whole book (Erbarmen, Barmherzigkeit) belong to this doctrine.
2. Crowded Semantic Neighborhoods Requiring Fencing
These are cases where Bavarian does have available vocabulary, but that vocabulary already carries a strong, well-established competing meaning in Bavarian Catholic folk life or secular usage that will crowd out Luke’s intended sense unless actively fenced.
| Term/concept | Competing meaning that crowds it | Fencing strategy |
|---|---|---|
| blessed (saalig) | Official Catholic beatification title (“der/die Selige…”), a canonization-adjacent honorific | Explicit contextual gloss required at every Sermon-on-the-Plain occurrence (6:20-22); never let “saalig” stand alone as if naming a special class, echoing the baseline’s identical “saints”/Heiling fencing precedent |
| anointed (hat mi gsalbt) | Sacramental anointing rites (Krankensalbung, Chrism at Firmung/baptism) | Context must mark 4:18 as the unique, once-for-all Isaiah-61 messianic commissioning, not a repeatable devotional/sacramental act |
| intercession (Fürbitt) | Altötting Marian/saint intercessory devotional tradition | Reserve strictly for genuine intercessory instances; Luke’s Gospel narrative in fact supplies almost none — do not force it onto ordinary “Bet’n” prayer scenes |
| new covenant in body and blood (mei Leib / mei Bluat / da neiche Bund) | Fronleichnam (Corpus Christi) processions and Real Presence/transubstantiation devotional intensity — the single strongest folk-Catholic collision in the whole book | Render the plain textual sense only; do not resolve the sacramental-theological question in translation; mandatory human theologian review every occurrence (22:19-20) |
| demon / unclean spirit (Dämon / unreiner Geist) | Alpine folk-exorcism, protective folk-blessings, superstition-lore | Keep the NT’s serious-but-Christ-defeated framing distinct from folkloric demon-lore; avoid any translation choice that reads as charm/incantation-adjacent |
| devil/Satan (Teifl / Satan) | Perchtenlauf and folk devil-mask processions — theatrical, sometimes comic folk tradition | Ensure register stays serious/adversarial (4:1-13; 22:3), not colorful-folkloric |
| healing (heiln) | Shares root family with rejected “Heil” (Nazi contamination, Munich-specific) | Same case-by-case vigilance as baseline; do not let symbolic healing-as-salvation passages drift toward the “Heil” root |
| Savior (Heiland) | Near-homophone adjacency to rejected “Heil” | Use only where textually warranted (1:47; 2:11); do not extend as general synonym for salvation |
| church-adjacent vocabulary (Kirch) | Not textually present in Luke’s Gospel (ἐκκλησία absent) but constantly available as a folk-reflex word given the Kirchweih/parish-building association documented in the baseline | Do not introduce “Kirch” anywhere in Luke Gospel segments; reserved entirely for the future Acts curriculum |
| sin (Sünd) / sinner (Sünder) | Colloquial “a Sünd is des scho” (what a shame/waste) trivialization, now compounded by Luke’s unusually dense pairing of sin with forgiveness and table-fellowship-with-sinners narrative | Maintain full culpable-transgression weight at every occurrence; this risk is more acute in Luke than in Romans given frequency (1:77; 3:3; 5:8,20-24,30,32; 7:37-49; 15 throughout; 18:13; 19:7; 24:47) |
| repentance (Umkehr) vs. Buß | Sacramental penance practice (confession, penitential acts, absolution) | Avoid “Buß” as primary term entirely; use “Umkehr” to convey whole-life reorientation, not a discrete ritual act |
| Abba | Not present in Luke’s Greek (πάτερ used instead, unlike Mark 14:36) | Do not import “Abba” into Luke 22:42 or elsewhere; reserve strictly for passages that actually transliterate it (none in this book) |
| Hades vs. Gehenna, both loosely “Hölle” in folk usage | Colloquial Bavarian, like colloquial standard German, tends to flatten both into one generic “Hölle” | Preserve the distinction: “Totnreich” for Hades (16:19-31 intermediate state) vs. “Hölle” for Gehenna (12:5, final judgment) |
3. Missing Vocabulary Summary
Distinct from crowded neighborhoods, the following concepts have no existing Bavarian dialect vocabulary at all — not even a competing folk sense to fence against — and require the baseline’s established register-gap borrowing strategy (borrow from standard German, apply regular Bavarian phonological adaptation, do not invent a false-native folk coinage):
- Umkehr (repentance) — closest existing dialect word (Buß) is unusable; solved by borrowing a plain standard-German word rather than a specialized theological compound
- Menschensohn (Son of Man) — a pure register gap; no folk-devotional referent exists in ordinary Bavarian Catholic life for this Danielic self-designation
- Vergebung vo de Sünd (forgiveness of sins, as a fixed compound) — no native coinage; standard-German-pattern compound retained
- überschattn (overshadow) — no dialect verb for this specific theophanic action
- s’Gnadenjahr vom Herrn (acceptable year of the Lord / Jubilee) — requires not just borrowed vocabulary but explicit Leviticus 25 background teaching, since the underlying OT institution itself is unfamiliar
- is grechtfertigt hoamganga (justified, narrative) — inherits the Critical register-gap status already documented for “Rechtfertigung” in the baseline; Luke 18:14 is a narrative instance of the same borrowed abstraction
- eternal life (s’ewige Lebn) — the phrase itself is not missing, but the specific theological content (resurrection life in the consummated kingdom, as opposed to a vague generic afterlife) has no dedicated dialect vocabulary distinguishing it from folk afterlife notions
In every one of these cases, the recommended strategy matches the baseline’s established convention: retain the borrowed/adapted standard-German form, let surrounding narrative warmth carry the register, and do not attempt a folksy native substitute that would risk inventing doctrinal content that isn’t actually there.
4. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Messias | Transliterate (retain “Messias”) | Established baseline form; Luke 4:18’s “anointed” is its verbal root, requiring exact continuity |
| Jesus, Christus, Paulus, David, Israel, Jesaja | Transliterate (proper names, per baseline convention) | Established Bavarian Catholic devotional tradition; no paraphrase warranted |
| Abba | Transliterate where the Greek itself transliterates it | NOT applicable anywhere in Luke’s Gospel text (Luke 22:42 uses πάτερ); do not retroactively import |
| Amen, Halleluja | Transliterate | Established liturgical forms, per baseline |
| Menschensohn | Paraphrase-as-compound (borrowed standard-German compound, not a Greek transliteration) | No Bavarian dialect precedent exists; borrowing the standard-German calque is safer than either a literal dialect gloss (“Menschnbua,” which trivializes) or an untranslated Greek/Aramaic transliteration, which would be opaque to the target audience |
| Umkehr | Paraphrase (borrowed standard-German word, deliberately NOT the devotional-tradition word “Buß”) | A transliteration of μετάνοια itself would be meaningless to the audience; the paraphrase choice is the live decision point, and “Umkehr” over “Buß” is the key fencing move |
| s’Gnadenjahr vom Herrn | Paraphrase (compound coinage, not a transliteration of ἐνιαυτὸς Κυρίου δεκτός) | The Greek phrase has no transliterable proper-noun element; must paraphrase and then supply explicit OT background teaching |
| Hosanna-type liturgical exclamations (not present in Luke’s Gospel triumphal entry account beyond ordinary greeting language) | N/A — flagged for confirmation | Luke 19:38 does not use “Hosanna” (contrast Matthew/Mark/John); confirm no transliteration is introduced where Luke’s own text omits it |
| Satan | Transliterate (“Satan,” alongside native “Teifl”) | Established loanword; dual rendering allows register flexibility between formal (Satan) and folk-warm (Teifl) contexts, with the fencing caution in §2 |
| Paradies | Transliterate/borrow directly | Standard German loanword already fully naturalized; no native alternative needed or desirable |
| Mammon | Transliterate | Already a familiar loanword via standard German idiom; low risk |
| Hades (Totnreich) | Paraphrase, NOT transliterate | A bare transliteration (“Hades”) would be doctrinally opaque and culturally foreign to a Bavarian Catholic audience; “Totnreich” (realm of the dead) is a comprehensible native paraphrase while still remaining distinct from “Hölle” |
| Gehenna (Hölle) | Paraphrase, NOT transliterate | Same reasoning as Hades; “Hölle” is the established, comprehensible term, but must be kept distinct from “Totnreich” |
| Pharisäer, Zöllner, Samaritaner | Transliterate/borrow (established historical-proper-noun-adjacent terms) | Standard convention across German-language Bible tradition; low risk, high recognizability |
5. Ranked List of Highest-Risk Ambiguities for Luke
Ranked by combined doctrinal stakes and likelihood of mistranslation given Bavarian’s specific cultural and linguistic profile:
- New covenant in body and blood (22:19-20) — Highest risk in the entire book. Collides directly with the most intense annual folk-Catholic devotional practice in Bavaria (Fronleichnam). Mandatory theologian review every occurrence; translators must not resolve the Real-Presence question either direction.
- Son of Man came to seek and save the lost (19:10) / Today salvation has come to this house (19:9) — Densest single-passage doctrinal convergence in the book; requires exact continuity with “Menschensohn” and “Erlösung,” and the “heit” (today) echo back to the core passage (4:21) must be verbatim-consistent.
- Blessed (saalig) in the Sermon on the Plain (6:20-22) — Acute canonization-title collision risk; without explicit glossing, “saalig” will default hearers toward beatification vocabulary rather than Jesus’ paradoxical pronouncement over the economically poor.
- Kingdom of God is in your midst (17:20-21) — Genuine textual/theological ambiguity (already/not-yet; corporate/interior) that Bavarian cannot resolve lexically any better than Greek or standard German can; requires flagged theologian review with recorded alternatives.
- Repentance (Umkehr) vs. Buß throughout the Gospel — Systemic risk across every occurrence (3:3,8; 5:32; 13:3,5; 15:7,10; 17:3-4; 24:47); a single lapse into “Buß” anywhere would quietly reintroduce a sacramental-ritual framing the whole doctrine deliberately avoids.
- Anointed / anointing (4:18) — Core-passage-critical; Bavarian Catholic sacramental anointing practice is vivid and frequent (Krankensalbung, Chrism), risking the unique messianic commissioning being heard as “just another anointing rite.”
- Demon / unclean spirit vocabulary (4:33-41; 8:26-39; 11:14-26) — Alpine folk-exorcism and superstition traditions risk either trivializing or over-literalizing the NT’s serious-but-Christ-defeated spiritual conflict framing.
- Savior (Heiland) vs. rejected Heil — Low probability but catastrophic-if-triggered risk given the term’s near-homophone adjacency to explicitly Nazi-contaminated vocabulary flagged Munich-specific in the baseline.
- Intercession (Fürbitt) overreach into ordinary prayer scenes — Systemic risk given Luke’s high density of prayer narrative (3:21; 5:16; 6:12; 9:18,28-29; 11:1-13; 18:1; 22:39-46); careless use of “Fürbitt” for ordinary προσευχή would import the Altötting Marian-devotional frame where it does not belong.
- Hades vs. Gehenna conflation (10:15; 12:5; 16:23) — Everyday colloquial Bavarian, like standard German, tends to flatten both into “Hölle”; without deliberate lexical separation (Totnreich vs. Hölle), the rich-man-and-Lazarus doctrine of intermediate-state reversal is weakened.
- Kingdom of God has come near / is at hand (10:9,11; 21:31) — The “already” dimension must not collapse the “not yet”; risk is subtler than #4 but recurs more often.
- Sin/sinner colloquial trivialization (“a Sünd is des scho”) — Systemic risk across the whole book given the unusually dense sin-forgiveness-sinner pairing frequency documented in the core glossary; inherited directly from the baseline but intensified by frequency in Luke.
6. Full-Book Chapter Coverage Ledger
Every chapter of Luke has been reviewed for load-bearing vocabulary gaps. Chapters with no new gap beyond what is already catalogued above are marked accordingly rather than omitted.
| Ch. | Load-bearing terms/doctrines present | Gap status |
|---|---|---|
| 1 | Holy Spirit, Most High, virgin, overshadow, Savior, mercy, covenant, David, holy | New gaps: überschattn, Heiland, Barmherzigkeit — analyzed above |
| 2 | Savior, glory, peace, Gentiles/Israel pairing, Messiah | New gap: Heiland/Erlösung distinction at 2:11,30; Israel/Heiden juxtaposition (2:32) — analyzed above |
| 3 | Repentance, baptism, forgiveness of sins, exhort, Son of God | New gaps: Umkehr, Taufe — analyzed above |
| 4 | Core passage — anointed, poor, captives, release/liberty, acceptable year of the Lord, fulfilled, gospel, kingdom of God, healing, demon, authority | Central gap cluster of the whole curriculum — analyzed above |
| 5 | Disciple, follow, sin/sinner, forgiveness, leper, tax collector, Pharisee, parable | Reviewed; gaps already catalogued (Jünger, nachfolgn, Sünder, Aussätzige, Zöllner) |
| 6 | Kingdom reversal (blessed/woe), rich, love (self-giving), apostle naming, Sabbath authority | New gap: saalig/Wehe — analyzed above (§2, §5) |
| 7 | Compassion, centurion, sinner/Pharisee table conflict, raised (temporary), faith-saves formula | New gap: si derbarma, aufweckn distinct from Aufersteh’ng — analyzed above |
| 8 | Word of God (Sower), demon, faith, raised (temporary) | Reviewed, no new gap beyond ch.1/4/7 clusters |
| 9 | Son of Man, Transfiguration (glory, election/Chosen One, overshadow recurrence), deny oneself, cross (discipleship), kingdom of God, mission (sending of the Twelve) | Reviewed; gaps already catalogued (Menschensohn, si selm verleugna, Kreuz) |
| 10 | Mission (Seventy-Two), kingdom near, Samaritan, neighbor, Most High title recurrence, Hades reference (10:15) | New gap: s’Reich vo Gott is nah zu enk kemma, Totnreich — analyzed above |
| 11 | Holy (Lord’s Prayer), daily bread, temptation, demon/Satan, devil, sign of Jonah, prophets | Reviewed; gaps already catalogued (sei täglich’s Brot, Versuchung, Teifl/Satan) |
| 12 | Worry, Gehenna/hell, Holy Spirit blasphemy warning, rich fool parable | New gap: sorgn, Hölle (Gehenna) — analyzed above |
| 13 | Kingdom parables, repentance urgency (“unless you repent”), healing on Sabbath | Reviewed, no new gap beyond ch.3/12 clusters |
| 14 | Banquet, poor/crippled/lame/blind guest list, discipleship cost (tower/king parables) | New gap: banquet-guest social-stigma vocabulary — analyzed above |
| 15 | Lost sheep/coin/son, repentance joy, sinner table-fellowship | Reviewed; gaps already catalogued (Freid, Umkehr, Sünder) — structural doctrinal peak for Table Fellowship doctrine |
| 16 | Rich man and Lazarus, Hades/Gehenna distinction, mammon, law and prophets | New gap: mammon, Hades/Gehenna distinction — analyzed above |
| 17 | Kingdom in your midst, faith, forgiveness (seven times), Samaritan leper thanksgiving | New gap: s’Reich vo Gott is mittn unter enk — analyzed above, ranked #4 |
| 18 | Justified (narrative), propitiatory mercy, faith-saves formula, eternal life, kingdom/children | New gaps: is grechtfertigt hoamganga, erbarm di über mi — analyzed above |
| 19 | Zacchaeus (Son of Man seek/save lost; today salvation), triumphal entry (no “Hosanna” in Luke’s text — confirmed absence) | Core doctrinal convergence point of the whole book — analyzed above, ranked #2 |
| 20 | David/Messiah riddle, resurrection debate with Sadducees, law | Reviewed, no new gap beyond baseline resurrection/Messiah vocabulary |
| 21 | Kingdom near (future sense), Gentiles (“times of the Gentiles,” 21:24), temptation/endurance | Reviewed, no new gap beyond ch.10/17 clusters |
| 22 | Last Supper (new covenant, body and blood), Gethsemane prayer, deny oneself (Peter), Satan | Highest-stakes new-territory chapter in the whole book — analyzed above, ranked #1 |
| 23 | Crucifixion, righteousness (centurion’s confession), paradise, Messiah mockery | New gap: Paradies at 23:43 — analyzed above |
| 24 | Resurrection, fulfilled (prophecy), witnesses, Great Commission (repentance/forgiveness/nations), Holy Spirit promise (“power from on high”) | Structural closing bookend to the core passage (4:16-21) and to the whole Great Commission arc — analyzed above |
7. Summary Recommendation
Luke’s linguistic-gap profile differs from Romans in kind, not merely in degree: Romans’ central risk was a register gap (borrowed abstractions with no lived dialect content — righteousness, justification, election). Luke’s central risk is increasingly a crowded-neighborhood problem — an unusually large number of terms (blessed, anointed, new covenant/body-blood, intercession, demon, healing, savior) sit directly beside vivid, still-living Bavarian Catholic folk-devotional practices that will actively compete for the hearer’s default reading unless deliberately fenced. Phase 2 processing must therefore weight orthographic/register review (per the baseline’s standing requirement) equally alongside a second, Luke-specific layer of devotional-collision review for every High/Critical term identified above, prioritized per the ranked list in §5.