Semantic Analysis
Semantic Analysis: Luke 1–24
Method and Scope
This analysis covers the entire Gospel of Luke in the original Koine Greek, chapter 1 through chapter 24. The core passage, Luke 4:16-21 (Jesus reads Isaiah 61 in the Nazareth synagogue), receives full verse-by-verse treatment. Every other chapter receives a chapter section listing its load-bearing theological terms with the same seven analytical fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and Bavarian-rendering risk.
Baseline reuse rule: any term already recorded in the Romans-curriculum translation_memory.json / bible_term_registry.json MUST be reused with its exact recorded Bavarian spelling (e.g. Gnad, Glaam, Erlösung, Sünd, Heiling, Gsetz, s’Reich vo Gott, Herr, Rechtfertigung, etc.). Where Luke uses such a term, the chapter table marks it [REUSED] and gives only the Luke-specific contextual note, not a full re-derivation. New terms not present in the Romans baseline are fully derived here, following the same documented Bavarian phonological patterns (apocope of final -e/-en, intervocalic b-lenition, ge- > g- reduction, von/vom contraction, zu- > zua- diphthongization, -en > -a infinitives) and the same register-gap principle (borrow standard-German abstractions with dialectal pronunciation rather than inventing false-native coinages for doctrinal vocabulary).
Curriculum doctrines in view throughout: Jesus as Savior for All Nations and All People (Jew/Gentile, Rich/Poor); The Holy Spirit’s Work in Salvation History; Good News to the Poor and Marginalized; Repentance and Forgiveness of Sins; Prayer and Dependence on God; The Kingdom of God Present and Future; The Cost and Joy of Discipleship; Jesus’ Compassion and Table Fellowship with Sinners.
PART A — Core Passage Verse-by-Verse: Luke 4:16–21
Luke 4:16
Greek: Καὶ ἦλθεν εἰς τὴν Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.
| Terms | Variants | Theological Meaning in Context | Bavarian Rendering | Risk |
|---|---|---|---|---|
| Nazareth Ναζαρά Nazara place name | Jesus’ hometown ”Nazareth” | Grounds the Messiah’s ordinary, provincial upbringing — relevant to “Savior for all people,” not only the elite. | Nazareth (standard proper-name form per baseline cross-reference convention) | Low |
| synagogue συναγωγή synagōgē ”a bringing-together,” assembly place | local Jewish house of worship/teaching; also the gathered congregation itself ”synagogue” | The institutional setting where Jesus formally announces his messianic mission — deliberately within, not outside, Jewish covenant life. | Synagog (borrowed as-is, stable) | Low |
| sabbath σάββατον sabbaton seventh-day rest | the weekly holy day; also loosely “week" "sabbath,” “the Sabbath day” | Marks the formal, customary (κατὰ τὸ εἰωθός, “as was his custom”) nature of Jesus’ synagogue attendance — he is a faithful, practicing Jew. | Sabbat / Samstag-context note: retain “Sabbat” for the OT/Jewish institution, distinct from ordinary “Samstag” (Saturday) | Low-Medium — must not flatten into the ordinary weekend day; retain covenantal weight. |
| stood up (to read) ἀνέστη … ἀναγνῶναι anestē … anagnōnai ”stood up … to read aloud” | rising to take the reader’s role; ἀναγιγνώσκω = to read (aloud), also “recognize" "stood up to read” | Deliberate, formal act of taking up the prophetic scroll — Jesus positions himself as the reader/interpreter of Scripture before his own townspeople. | is aufgstandn, zum Lesn | Low |
Luke 4:17
Greek: καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον·
| Terms | Variants | Theological Meaning in Context | Bavarian Rendering | Risk |
|---|---|---|---|---|
| scroll/book βιβλίον biblion small book, scroll | any written document; here the Isaiah scroll ”book,” “scroll” | The physical vehicle of inspired Scripture; ties to baseline doctrine inspiration_of_scripture (“d’Inspiration vo da Heiling Schrift”). | s’Buach / d’Rolln (scroll) | Low |
| prophet προφήτης prophētēs one who speaks forth | God’s spokesperson; here specifically Isaiah as author of the scroll read ”prophet” | [REUSED from Romans TM: “Prophet”] Anchors Jesus’ announcement in the authoritative prophetic-fulfillment line the whole Gospel traces (cf. fulfillment_of_prophecy doctrine). | Prophet | Low |
| Isaiah Ἠσαΐας Ēsaias proper name | the OT prophet ”Isaiah” | The specific OT prophecy (Isa 61:1-2; 58:6) that Jesus claims as self-referential. | Jesaja (per baseline cross-reference book-name convention) | Low |
| unrolled ἀναπτύξας anaptyxas ”having unrolled/unfolded” | opening a scroll to a location ”unrolled,” “opened” | Physical action preceding the formal reading; emphasizes this is a real, located, textual claim, not a vague allusion. | aufgrollt | Low |
| written γεγραμμένον gegrammenon ”having been written” (perfect passive) | that which stands written, permanently recorded ”it was written,” “written there” | The perfect tense underlines Scripture as a fixed, already-given authoritative text Jesus now fulfills. | gschriebm gstandn is | Low |
Luke 4:18
Greek: 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 curriculum’s core passage — nearly every clause is a distinct load-bearing term.
| Terms | Variants | Theological Meaning in Context | Bavarian Rendering | Risk |
|---|---|---|---|---|
| Spirit of the Lord Πνεῦμα Κυρίου Pneuma Kyriou ”Spirit of the Lord” | God’s own personal, active presence and empowerment ”Spirit of the Lord,” “the Lord’s Spirit” | Anchors the doctrine The Holy Spirit’s Work in Salvation History: the Spirit personally commissions and empowers Jesus’ messianic ministry (cf. Luke 3:22 dove-descent; 4:1 Spirit-led into wilderness). Uses [REUSED “Heiliger Geist”] + [REUSED “Herr”] in combination. | da Geist vom Herrn | High — must convey a personal divine Person actively empowering, not an impersonal force or vague “spirit of the age.” |
| anointed ἔχρισέν echrisen ”smeared/rubbed with oil” | ceremonial anointing marking consecration to a royal, priestly, or prophetic office; root of Χριστός/Messias ”anointed,” “consecrated,” “chosen and empowered” | The verbal root of “Messiah/Christ” itself — Jesus explicitly claims the messianic anointing of Isa 61:1 as his own. Directly ties to [REUSED “Messias”] (Critical risk in baseline). | hat mi gsalbt | High — Bavarian Catholic sacramental life includes real anointing rites (Krankensalbung/anointing of the sick, Chrism at Firmung/confirmation, Chrism at baptism); “gsalbt” risks defaulting to a sacramental-ritual anointing rather than the unique, once-for-all messianic commissioning of Jesus by the Spirit. Reviewer must ensure the sentence context clearly marks this as Jesus’ unique Isa-61 fulfillment, not a generic devotional anointing. |
| to preach good news εὐαγγελίσασθαι euangelisasthai ”to announce good news” | verb form of εὐαγγέλιον/gospel; to proclaim as an authoritative herald ”preach the gospel,” “bring good news,” “proclaim glad tidings” | Verbal form of [REUSED “Evangelium”/gospel, Medium risk in baseline]; here specifically targeted “to the poor” — the doctrinal anchor for Good News to the Poor and Marginalized. | s’Evangelium verkünden / de guade Nachricht bring | Medium — as in the baseline, prefer the authoritative-herald sense over generic “share nice news”; here the object (poor) must not be lost in translation. |
| poor πτωχοῖς (dat. pl. of πτωχός) ptōchois one reduced to begging, utterly destitute | economic destitution; by extension in Luke, the socially powerless, marginalized, and those without standing (contrasted repeatedly with οἱ πλούσιοι, “the rich”) “the poor,” “the destitute,” “those in need” | NEW CORE TERM. This is the doctrinal center of gravity for Good News to the Poor and Marginalized and for Savior for All People (Rich and Poor). Luke intends real economic poverty, not merely “poor in spirit” (contrast Matt 5:3). | de Oarma (from “arm,” regular Bavarian a>oa vowel shift) | High — risk of spiritualizing away Luke’s insistently literal economic and social referent (cf. 6:20, 14:13,21, 16:20-22, 21:1-4); reviewer must confirm the rendering is not softened into a purely metaphorical “poor in spirit.” |
| sent ἀπέσταλκέν apestalken ”has sent/dispatched” (perfect) | authoritative, purposeful commissioning; root of “apostle/apostolos" "sent,” “has sent me,” “commissioned” | Same root as [REUSED “Apostl”]; here God the Father sends the Son — establishes the sending pattern later extended to the disciples/apostles and to “all nations” (24:47). | hat mi gschickt | Low-Medium |
| to proclaim κηρύξαι kēryxai ”to herald, announce as a herald” | official, public, authoritative proclamation (κῆρυξ = herald) “proclaim,” “announce,” “declare” | Distinguishes formal heraldic proclamation from casual speech — Jesus’ words carry the authority of a royal herald announcing the arrival of the king’s decree. | ausrufa / verkünden | Low-Medium |
| captives αἰχμαλώτοις (dat. pl. of αἰχμάλωτος) aichmalōtois one taken by the spear, a war-captive/prisoner | literal captivity/exile; in Isaiah’s original and in Luke’s use, extends to spiritual/social bondage ”captives,” “prisoners,” “the enslaved” | Echoes OT exile-and-return language, reinterpreted as liberation from sin’s bondage and social oppression — part of the Jubilee cluster. | de Gfangana (Gefangene > Gfangane, regular Ge- > G- reduction) | Medium |
| release / forgiveness ἄφεσιν (acc. of ἄφεσις) aphesin ”a letting-go, a sending-away” | release from captivity/debt (Jubilee sense) AND forgiveness of sins (moral-debt sense) — the SAME Greek noun covers both; cf. 1:77, 3:3, 24:47 where ἄφεσις ἁμαρτιῶν explicitly means “forgiveness of sins" "release,” “liberty,” “forgiveness,” “pardon” | CRITICAL TRANSLATION NOTE: Luke’s Greek deliberately uses one word for both social/economic liberation (captives set free) and the forgiveness of sins doctrine (Repentance and Forgiveness of Sins). The Bavarian rendering must be chosen (and glossed) so the reader can trace the connection: Jesus’ Jubilee-liberation is not merely social reform but is one and the same act as the forgiveness of sins he grants elsewhere. | Freilassung / Befreiung (liberation sense here); cf. Vergebung vo de Sünd (sin-forgiveness sense elsewhere) | High — a translator picking only “Vergebung” here would lose the social-liberation dimension central to Luke’s Jubilee framing; picking only “Freilassung” elsewhere would lose the forgiveness-of-sins dimension. Both senses must be tracked across the book and cross-referenced in footnotes. |
| blind τυφλοῖς (dat. pl. of τυφλός) typhlois without sight | literal blindness; occasionally metaphorical (spiritual blindness) elsewhere in NT, though here Luke intends literal healing as sign of Jubilee-restoration ”blind,” “the blind” | Anchors Jesus’ Compassion toward physical affliction and Good News to the Poor/Marginalized — the blind were among the most economically and socially vulnerable in the ancient world. | blind (borrowed, stable) | Low |
| recovery of sight ἀνάβλεψιν (acc. of ἀνάβλεψις) anablepsin ”a looking-up-again,” restored sight | regaining vision, whether literal (healing) or figurative ”recovery of sight,” “sight restored,” “to see again” | Concrete, embodied sign of the in-breaking kingdom — not a merely spiritual metaphor (cf. 7:21-22; 18:35-43 where Jesus literally restores sight). | dass Blinde wieder segn | Medium |
| oppressed / broken τεθραυσμένους (perf. pass. ptc. of θραύω) tethrausmenous ”those who have been shattered/crushed” | those crushed by violence, oppression, or affliction (LXX Isa 58:6 context: “let the oppressed go free”) “the oppressed,” “the crushed,” “the broken” | Isaiah 58’s social-justice Jubilee text merges into Isaiah 61 in Jesus’ reading — the marginalized who are crushed under systemic burden are explicitly in view. | de Unterdrückte / de Zaschlagane | Medium |
Luke 4:19
Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.
| Terms | Variants | Theological Meaning in Context | Bavarian Rendering | Risk |
|---|---|---|---|---|
| acceptable year of the Lord ἐνιαυτὸν Κυρίου δεκτόν eniauton Kyriou dekton ”an acceptable/favorable year belonging to the Lord” | direct echo of Leviticus 25’s Year of Jubilee (debt cancellation, land rest, freeing of slaves every 50th year), reapplied to the whole messianic age Jesus inaugurates ”the acceptable year of the Lord,” “the year of the Lord’s favor,” “the time of the Lord’s favor” | NEW CORE TERM, doctrinal keystone. This single phrase ties together Good News to the Poor, Kingdom of God Present and Future, and Repentance and Forgiveness of Sins under the OT Jubilee framework: Jesus announces himself as the one who inaugurates the ultimate Jubilee — not merely a future hope but a present reality (“today,” v.21). | s’Gnadenjahr vom Herrn (built on [REUSED “Gnad”] + “Jahr” + [REUSED “Herr”]) | High — Bavarian dialect-speaking audiences have low OT narrative literacy regarding Leviticus 25’s Jubilee institution (per the fulfillment_of_prophecy pattern already flagged as Medium risk in the Romans baseline for weaker OT background); this phrase requires explicit teaching-note cross-reference to Leviticus 25, or it will be heard as a vague poetic blessing rather than a specific, radical economic-and-spiritual liberation claim. |
Luke 4:20
Greek: καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.
| Terms | Variants | Theological Meaning in Context | Bavarian Rendering | Risk |
|---|---|---|---|---|
| rolled up πτύξας ptyxas ”having rolled/folded” | closing the scroll ”rolled up,” “closed the scroll” | Deliberate, composed action — Jesus is not carried away emotionally but proceeds with calm authority to his claim. | zsammgrollt | Low |
| attendant ὑπηρέτῃ hypēretē ”under-rower,” servant/assistant | a synagogue official responsible for the scrolls ”attendant,” “assistant,” “minister” (in the servant sense, not clergy) | Minor narrative detail; no distinct doctrinal weight. | Diener / Synagogndiener | Low |
| sat down ἐκάθισεν ekathisen ”sat down” | the posture of a teacher delivering authoritative instruction (rabbis taught seated) “sat down,” “took his seat” | Signals Jesus is about to teach with rabbinic/teaching authority — sets up the authoritative “today” pronouncement of v.21. | hod si higsetzt | Low |
| gazing intently ἀτενίζοντες atenizontes ”staring fixedly, gazing intently” | rapt, focused attention ”were fixed on him,” “gazed intently,” “were staring” | Builds anticipation for the climactic pronouncement; the whole congregation senses something momentous is coming. | ham eahm ohne Aufhörn ogschaugt | Low |
Luke 4:21
Greek: ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
| Terms | Variants | Theological Meaning in Context | Bavarian Rendering | Risk |
|---|---|---|---|---|
| today Σήμερον Sēmeron ”on this very day” | a marked, emphatic temporal claim — not “someday,” not merely liturgical recitation ”today,” “this very day,” “now” | Doctrinal keystone for Kingdom Present and Future: Jesus asserts the Jubilee/messianic promise is being fulfilled in the present historical moment of his own speaking — the kingdom is inaugurated now, even as its fullness remains future (cf. 17:20-21; 21:31). | heit | High — must retain the force of a decisive present-tense claim of fulfillment happening in real historical time, not a vague timeless truth or purely future hope. |
| fulfilled πεπλήρωται (perf. pass. of πληρόω) peplērōtai ”has been filled up / has been fulfilled” (perfect — completed action with ongoing effect) | bringing a prophecy, promise, or pattern to its intended completion; not mere prediction-matching but climactic realization ”is fulfilled,” “has been fulfilled,” “is being fulfilled” | The perfect tense signals a completed, settled fact with continuing present relevance: this is the definitive claim that Jesus himself is the fulfillment of Isaiah’s Jubilee prophecy. Directly reinforces the baseline doctrine fulfillment_of_prophecy (Medium risk in Romans registry) but here elevated by direct self-application. | is erfüllt worn | Medium — register-gap borrowed term (“erfüllt” as in standard German), consistent with the baseline pattern of retaining borrowed abstractions for doctrinal precision. |
| this scripture ἡ γραφὴ αὕτη hē graphē hautē ”this writing” | the specific Isaiah passage just read; by extension, authoritative sacred Scripture ”this scripture,” “this passage,” “these words” | Ties to baseline doctrine inspiration_of_scripture; Jesus treats the written text as the very word whose fulfillment he now embodies. | dees Wort do vo da Heiling Schrift | Medium |
| your ears ἐν τοῖς ὠσὶν ὑμῶν en tois ōsin hymōn ”in your ears” | idiom for present, live hearing — direct address to those physically present ”in your hearing,” “as you listen,” “in your ears” | Personalizes the fulfillment claim: not a distant future generation but this congregation, now, is confronted with the claim. | in ainare Ohrn / grad jetzt, wia’s zuahead | Low |
PART B — Chapter-by-Chapter Study, Luke 1–24
Chapter 1 — Announcements of John and Jesus; Magnificat; Benedictus
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| angel ἄγγελος angelos messenger | a heavenly messenger of God (Gabriel) “angel,” “messenger” | Anchors Holy Spirit’s Work in Salvation History: God personally initiates the salvation narrative through direct heavenly messengers to Zechariah and Mary. | Engel | Low |
| filled with the Holy Spirit πλησθήσεται/ἐπλήσθη πνεύματος ἁγίου plēsthēsetai/eplēsthē pneumatos hagiou ”will be/was filled with Holy Spirit” | complete Spirit-empowerment for a specific task or utterance ”filled with the Holy Spirit” | John “filled with the Spirit even from his mother’s womb” (1:15) and Elizabeth/Zechariah likewise (1:41,67) — establishes the Spirit as the active initiator of the whole salvation-history narrative before Jesus’ ministry even begins. Uses [REUSED “Heiliger Geist”]. | erfüllt mit’n Heiligen Geist | Medium |
| Most High ὕψιστος hypsistos ”highest” | title for God emphasizing supreme transcendence ”the Most High,” “the Highest” | Divine title stressing God’s sovereign transcendence over the coming Son (1:32,35,76). | da Allerhöchste | Medium — must retain full transcendent divine majesty, not read as mere superlative flattery. |
| Savior σωτήρ sōtēr ”one who saves/rescues” | agent-noun title for a deliverer, used of God and of Christ ”Savior,” “Deliverer,” “Rescuer” | NEW CORE TERM — Mary’s Magnificat: “God my Savior” (1:47). First occurrence of the title anchoring Jesus as Savior for All Nations and All People. | Heiland | High — “Heiland” is a warm, traditional, uncontaminated Bavarian-Catholic Christmas/devotional word (unlike the abstract noun “Heil,” already rejected in the Romans baseline for Nazi-era contamination); it is NOT itself contaminated, but its near-homophone relationship to the rejected “Heil” root requires reviewer vigilance so that no confusion or discomfort arises, and so translators do not drift toward “Heil” itself when handling related vocabulary. |
| mercy ἔλεος eleos compassionate kindness, especially toward the lowly | God’s covenant kindness toward the weak/needy ”mercy,” “loving-kindness” | Structural refrain of the Magnificat and Benedictus (1:50,54,58,72,78) — God’s mercy toward Israel’s lowly is the engine of salvation history. | Barmherzigkeit | Medium — well-grounded via the liturgical “Kyrie eleison”/“Herr, erbarm dich” tradition familiar even to dialect-speaking Mass-goers; must retain covenantal depth, not just generic kindness. |
| covenant διαθήκη diathēkē binding relational agreement | [REUSED “Bund”] “covenant” | Zechariah’s oath recalls God’s covenant with Abraham (1:72-73) — grounds the Messiah’s coming in covenant faithfulness, not novelty. | Bund | Medium (per baseline) |
| virgin παρθένος parthenos an unmarried, sexually chaste young woman | technical term for virginity; in 1:27 applied specifically to Mary’s miraculous conception ”virgin” | Anchors the miraculous nature of the incarnation — Mary conceives “without a man,” by the Spirit’s own act, not human agency. | Jungfrau | Medium — in ordinary secular usage “Jungfrau” can shade toward simply “young unmarried woman”; context must retain the miraculous, non-natural conception, consistent with orthodox Catholic Marian doctrine already well-grounded in Bavarian devotional life. |
| overshadow ἐπισκιάζω episkiazō ”to cast a shadow upon” | divine presence enveloping/covering (cf. Exod 40:35 the cloud “overshadowing” the tabernacle) “overshadow,” “come upon,” “cover” | The Spirit’s overshadowing of Mary (1:35) is the specific mechanism of the incarnation — ties to baseline doctrine incarnation (Menschwerdung, Medium risk). | überschattn | High — must be clearly understood as a non-sexual, non-mythological divine enveloping (unlike pagan divine-impregnation myths), preserving the uniqueness of the biblical incarnation as already flagged Critical in the baseline registry for “incarnation.” |
| prophesy προφητεύω prophēteuō [REUSED “Weissogung”/“Prophet” root] | to speak forth God’s message ”prophesy” | Zechariah’s Spirit-filled prophecy over John (1:67-79) situates John within the prophetic line pointing to Messiah. | Weissogung/prophezeiht | Low |
Chapter 2 — Birth of Jesus; Shepherds; Simeon and Anna; Boy Jesus in the Temple
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| good news of great joy εὐαγγελίζομαι … χαρὰν μεγάλην euangelizomai … charan megalēn ”I bring good news … great joy” | the angelic proclamation formula ”good news of great joy,” “glad tidings” | The angel’s announcement to shepherds (2:10) — note the recipients are shepherds, low-status rural workers, tying Good News to the Poor from the very birth narrative onward. Uses [REUSED “Evangelium” root] + new term [joy, see below]. | de guade Nachricht vo großer Freid | Medium |
| glory δόξα doxa [REUSED “Herrlichkeit”] | God’s radiant presence ”glory" | "The glory of the Lord shone around them” (2:9); “Glory to God in the highest” (2:14). | Herrlichkeit | Medium (per baseline) |
| peace εἰρήνη eirēnē [REUSED “Friad”] | relational/covenantal peace ”peace" | "Peace on earth” (2:14) — the angelic pronouncement of peace at Christ’s birth is the same peace category as peace_with_god in the Romans baseline, now historically inaugurated. | Friad | Low (per baseline) |
| circumcision περιτομή peritomē cutting of the foreskin | the covenant-sign rite for Jewish males (Gen 17) “circumcision” | Jesus’ circumcision (2:21) situates him fully within Jewish covenant life — relevant background for Unity of Jews and Gentiles / Savior for All Nations, since the Gentile mission later requires wrestling with exactly this boundary-marker (cf. Acts 15). | Beschneidung | Low-Medium |
| consolation of Israel παράκλησις τοῦ Ἰσραήλ paraklēsis tou Israēl ”a calling-alongside, comfort” of Israel | messianic hope-fulfillment, God’s comforting intervention for his people ”the consolation of Israel,” “the comfort of Israel” | Simeon’s messianic expectation (2:25) — grounds Jesus’ coming in fulfillment of specifically Israel’s hope, distinct from but foundational to the later “light to the Gentiles” (2:32). | Trost vo Israel | Medium |
| light for revelation to the Gentiles φῶς εἰς ἀποκάλυψιν ἐθνῶν phōs eis apokalypsin ethnōn ”a light for [the] revelation/unveiling of [the] nations” | Isaianic servant-imagery: the Messiah’s light extends beyond Israel to the nations ”a light to the Gentiles,” “a light for revelation to the nations” | NEW CORE TERM, doctrinal keystone for “Savior for All Nations.” Simeon’s Nunc Dimittis (2:32) is the first explicit statement in Luke that the Messiah’s saving mission is not confined to Israel — directly paired with [REUSED “Heiden”] (gentiles). | Licht zur Offenbarung fia de Heiden | High — must retain the full universal scope; risk of quietly re-narrowing the promise back to an Israel-only reading. |
| redemption λύτρωσις lytrōsis ”a ransoming, buying back” | deliverance achieved through payment of a price; overlaps with [REUSED “Erlösung”] but as a distinct concrete noun form here ”redemption,” “deliverance” | Simeon and Anna’s language of “redemption of Jerusalem” (2:38) frames Jesus’ coming in terms of a costly deliverance, not merely abstract rescue. | Erlesung / Befreiung | Medium-High — should be harmonized with the baseline’s “Erlösung” (salvation) so the two concepts read as one coherent deliverance-story, not two unrelated ideas. |
Chapter 3 — John’s Preaching; Genealogy; Baptism of Jesus
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| repentance μετάνοια / μετανοέω metanoia / metanoeō ”a change of mind,” turning around | complete reorientation of mind, heart, and life-direction toward God — NOT primarily an emotional feeling of sorrow, and NOT a discrete sacramental act ”repent,” “repentance,” “turn back,” “change one’s mind” | NEW CORE TERM, doctrinal keystone for “Repentance and Forgiveness of Sins.” John’s whole ministry is “a baptism of repentance for forgiveness of sins” (3:3). This term recurs throughout Luke (5:32; 13:3,5; 15:7,10; 24:47) and must be rendered consistently. | Umkehr (preferred) | Critical — Bavarian Catholic sacramental tradition has a well-developed vocabulary of “Buße” (penance) tied to the sacrament of confession/reconciliation (satisfaction, penitential acts, absolution). Rendering μετάνοια as “Buß” risks collapsing Luke’s call to total inward-and-outward reorientation into a single ritual act of penance performed for absolution. “Umkehr” (turning-around) is preferred to preserve the whole-life-reorientation sense; “Buß” is explicitly flagged as a rejected default that must not be used unqualified. |
| baptism βάπτισμα / βαπτίζω baptisma / baptizō ”immersion, dipping” | a ritual washing; in John’s usage, a one-time preparatory rite marking repentance; in the later church, the sacrament of Christian baptism ”baptism,” “baptize” | John’s “baptism of repentance” (3:3) is preparatory and must be distinguished from the full sacramental theology of Christian baptism that develops later in the NT and in church tradition — though the same word is used. | Taufe / taufn | High — risk of anachronistically reading full Catholic sacramental baptismal theology (infant baptism, baptismal regeneration) back into John’s specifically preparatory, repentance-marking rite; reviewer must ensure context clarifies which sense is active. |
| wrath ὀργή orgē settled anger, judicial indignation | God’s righteous judgment against sin, not petty irritation ”wrath,” “the wrath to come,” “judgment" | "Who warned you to flee from the wrath to come?” (3:7) — grounds John’s repentance-call in real, coming divine judgment, not merely useful moral advice. | Zorn (Gotts Zorn) | Medium — must retain judicial seriousness, not casual annoyance. |
| tax collector τελώνης telōnēs one who collects/farms taxes | a socially despised occupational class in first-century Judea, associated with collaboration with Rome and extortion ”tax collector,” “publican” | John’s ethical instruction to tax collectors (3:12-14) anticipates the recurring table fellowship with sinners/marginalized theme (5:27-32; 7:29,34; 15:1; 18:10-13; 19:1-10). | Zöllner | Medium — social contempt/marginalization dimension must be conveyed, not merely a neutral job title. |
| Son (at baptism) υἱός huios son | [REUSED, connects to “Sohn vo Gott”/Sonship of Christ, Critical in baseline] “Son,” “my beloved Son" | "You are my beloved Son” (3:22) — the Father’s voice at Jesus’ baptism, alongside the Spirit’s descent as a dove, is the Trinitarian inauguration of Jesus’ public ministry. | Sohn vo Gott (context-dependent phrasing) | Critical (per baseline) |
Chapter 4 (remainder, vv.1–15 and 22–44) — Temptation; Rejection at Nazareth continued; Capernaum ministry
(vv.16-21 treated fully in Part A above.)
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| devil διάβολος diabolos ”slanderer, accuser” | the personal spiritual adversary, Satan ”devil,” “the tempter,” “Satan” | Jesus, full of the Spirit (4:1), is tested by the devil in the wilderness — establishes the pattern of Spirit-empowered obedience under real spiritual opposition, relevant to Holy Spirit’s Work in Salvation History and Prayer and Dependence on God. | Teifl | Medium — Bavarian Alpine folk culture (Perchtenlauf, folk devil-masks and processions) has a vivid, sometimes theatrical/folkloric devil-figure tradition; reviewers must ensure the biblical adversary is not trivialized into a colorful folk character. |
| authority ἐξουσία exousia delegated right/power to act | legitimate, recognized power — of Jesus’ teaching (4:32,36) and later of his sending of the disciples (9:1; 10:19) “authority,” “power” | Jesus’ authoritative teaching and authority over unclean spirits (4:36) astonish the crowds — an early sign that the Kingdom of God is breaking in with real power, not mere religious opinion. | Vollmacht | Medium |
| unclean spirit / demon πνεῦμα ἀκάθαρτον / δαιμόνιον pneuma akatharton / daimonion ”unclean spirit” / “little deity, demon” | a personal, hostile spiritual entity causing affliction, distinct from the Holy Spirit ”demon,” “unclean spirit,” “evil spirit” | Jesus’ authority to command demons (4:33-36,41) is an embodied sign of the kingdom’s arrival — the same authority extended to the poor and marginalized who are afflicted by such spirits. | Dämon / unreiner Geist | High — Bavarian Alpine folk-Catholic culture carries a strong parallel tradition of folk exorcism, protective blessings against evil spirits, and superstitious demon-lore (analogous to the “saints”/“intercession” folk-Catholic collision risk already flagged in the Romans baseline); reviewers must keep the NT’s serious, personal, but ultimately Christ-defeated demonic realm distinct from folkloric superstition. |
| heal θεραπεύω / ἰάομαι therapeuō / iaomai ”to serve/attend to” / “to heal, cure” | restoring physical (and by extension spiritual) health ”heal,” “cure,” “make well” | Central to Jesus’ Compassion and the embodied, present dimension of Kingdom of God: healing is a concrete sign that the kingdom is already breaking in (cf. 4:18’s “recovery of sight”). | heiln | High — “heilen” shares the same root family as “Heil,” the abstract term explicitly rejected in the Romans baseline for Nazi-era contamination; while “heilen” itself (ordinary medical healing) is NOT contaminated in everyday Bavarian usage, translators must exercise the same case-by-case vigilance the baseline requires for “Heil”-family vocabulary, especially where healing language shades toward the fuller theological “salvation” (Erlösung) it symbolizes. |
Chapter 5 — Calling of the Fishermen; Healing a Leper; Forgiving and Healing the Paralytic; Calling Levi; Question about Fasting
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| follow ἀκολουθέω akoloutheō ”to go the same road as, accompany” | committed, allegiance-level following of Jesus as teacher/Lord, not mere physical trailing behind ”follow,” “come after” | NEW CORE TERM for “Cost and Joy of Discipleship.” The fishermen “left everything and followed him” (5:11) — establishes the pattern of total, costly allegiance repeated throughout Luke (9:23,57-62; 18:22,28). | nachfolgn | Medium — must convey committed, life-reorienting allegiance, not casual accompaniment. |
| disciple μαθητής mathētēs ”learner, pupil” | one who follows and learns from a teacher/rabbi, with implied ongoing commitment ”disciple,” “follower,” “student” | The general designation for Jesus’ committed followers throughout Luke; register-gap term with no native dialect coinage, parallel to the baseline’s treatment of Rechtfertigung. | Jünger | Medium — borrowed standard-German term; avoid inventing a folksy alternative that might undercut its weight. |
| leper λεπρός lepros one afflicted with a skin disease requiring ritual/social separation | a person rendered ritually unclean and socially excluded under Torah purity law ”leper,” “one with leprosy” | Jesus’ willingness to touch and heal the leper (5:12-14) directly enacts Good News to the Poor and Marginalized — leprosy meant total social exclusion, the ultimate marginalization. | Aussätzige | Medium — the term itself (literally “the cast-out one”) already carries the marginalization sense; must retain both the physical affliction and the social-exclusion dimension. |
| Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou ”son of the man/humanity” | a Danielic-messianic self-designation Jesus uses of himself — conveys both genuine humanity/humility AND (per Daniel 7:13-14) divine authority and future glory; NOT a mere synonym for “a human being" "Son of Man” | NEW CORE TERM, Critical Christological title. “The Son of Man has authority on earth to forgive sins” (5:24) — the first of many Lucan uses (9:22,26,44,58; 12:8,10,40; 17:22-30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7). | Menschensohn | Critical — must never be flattened into simply “a human being” or a generic messianic honorific; the title carries the full paradox of humble humanity conjoined with divine authority to forgive sins and to come again in glory, and must be rendered identically across all 24 chapters for learner consistency. |
| forgiveness of sins ἄφεσις ἁμαρτιῶν aphesis hamartiōn ”release/sending-away of sins” | [cf. core-passage entry, 4:18] God’s judicial pardon of moral guilt ”forgiveness of sins,” “sins forgiven” | The paralytic’s healing is explicitly secondary to, and a visible sign of, the prior and greater act of forgiving his sins (5:20-24) — establishes forgiveness as Jesus’ primary, authoritative act, distinct from mere physical healing. | Vergebung vo de Sünd | Critical |
| sinner ἁμαρτωλός hamartōlos ”one who misses the mark, transgressor” | a person marked by, or associated with, culpable moral transgression; in Gospel table-fellowship contexts, also a social/religious label applied by the pious to the irreligious or ritually compromised ”sinner,” “the sinful” | NEW CORE TERM for “Compassion and Table Fellowship with Sinners.” “Why do you eat with tax collectors and sinners?” (5:30) — the Pharisees’ objection frames the entire recurring conflict-motif of Jesus’ scandalous table fellowship (7:34,37,39; 15:1-2,7,10; 18:13; 19:7). Built on [REUSED “Sünd”] root. | Sünder | Medium — as with baseline “Sünd,” colloquial Bavarian can trivialize this (“a Sünder is a jeder,” roughly “everyone’s a bit of a sinner,” said lightly); must retain real moral culpability while also not implying the socially-labeled “sinners” Jesus dines with are irredeemably outside grace’s reach. |
Chapter 6 — Sermon on the Plain: Beatitudes and Woes; Love of Enemies; Choosing the Twelve
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| blessed μακάριος makarios ”happy, fortunate, blessed” | a pronouncement of divine favor and flourishing, often paradoxically attached to circumstances the world would call unfortunate ”blessed,” “happy,” “fortunate” | NEW CORE TERM, doctrinal keystone. “Blessed are you who are poor… woe to you who are rich” (6:20-26) — Luke’s version is startlingly concrete and economic (unlike Matthew’s “poor in spirit”), directly anchoring Good News to the Poor and Savior for Rich and Poor. | saalig | High — in Bavarian Catholic devotional and institutional usage, “selig”/“saalig” is the official liturgical title conferred at beatification (“der/die Selige…”), a formal pre-canonization status; this strongly risks the same kind of folk-Catholic default collision already flagged for “saints” (Heiling) in the Romans baseline, where the everyday-devotional sense of the word crowds out Jesus’ paradoxical pronouncement of God’s favor on the economically poor, hungry, weeping, and hated. Requires explicit contextual glossing for a general audience. |
| woe οὐαί ouai interjection of lament/warning | pronounced judgment or grief, paired antithetically with μακάριος ”woe,” “how terrible for…” | The Lucan beatitudes are structured as paired blessing/woe — the woes on the rich, full, laughing, and well-regarded (6:24-26) are the flip side of the doctrine, not a separable topic. | Wehe | Low-Medium |
| rich πλούσιος plousios wealthy, possessing abundant material resources | economic wealth; recurring foil to “poor” throughout Luke’s reversal-theme (12:16; 14:12; 16:1,19,21; 18:23,25; 19:2) “the rich,” “wealthy” | NEW CORE TERM for “Savior for All People, Rich and Poor.” Establishes the sustained rich/poor reversal motif that runs through the whole Gospel, not an isolated saying. | de Reichn | Medium — must not be read moralistically as “wealth itself is sin,” but as Luke’s consistent warning about the spiritual danger of self-sufficient wealth and its call to generosity. |
| love (enemies) ἀγαπάω / ἀγάπη agapaō / agapē self-giving, willed love, not mere affection or liking | committed, active goodwill and self-giving benevolence, extended here even to enemies ”love,” “love your enemies” | 6:27-36 — the ethical outworking of receiving God’s own mercy (6:36, ties to mercy term above); grounds Christian ethics in imitation of God’s own indiscriminate kindness. | Liab (liabn) | Medium — must be distinguished from casual affection (“gern ham,” “mögn”) to retain the weight of willed, costly, self-giving benevolence. |
| apostle ἀπόστολος apostolos [REUSED “Apostl”] | one sent with delegated authority ”apostle” | Jesus names the Twelve “apostles” (6:13) — the formal commissioning moment. | Apostl | Low (per baseline) |
Chapter 7 — Centurion’s Servant Healed; Widow of Nain’s Son Raised; John the Baptist’s Question; Sinful Woman Anoints Jesus
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| centurion ἑκατοντάρχης hekatontarchēs commander of a hundred (Roman military officer) | a Gentile Roman military officer ”centurion” | NEW CORE TERM for “Savior for Jew and Gentile.” The centurion’s remarkable faith (7:2-10, “not even in Israel have I found such faith”) is Luke’s first extended Gentile-faith example, prefiguring the full Gentile mission (cf. Acts 10). | Hauptmann | Low-Medium — historically neutral military-rank term, but doctrinal weight lies in his Gentile identity and exemplary faith. |
| compassion σπλαγχνίζομαι splanchnizomai ”to be moved in one’s inward parts/bowels” | a deep, visceral, gut-level compassion — the strongest NT term for felt mercy ”had compassion,” “was moved with pity,” “his heart went out to her” | NEW CORE TERM, doctrinal keystone for “Jesus’ Compassion.” Jesus’ compassion for the widow of Nain (7:13), and later for the prodigal’s father (15:20) and the Good Samaritan (10:33), is visceral, not merely dutiful sympathy. | Erbarmen (verb: si derbarma) | Medium — well-grounded via the deeply familiar liturgical “Herr, erbarm dich” (Kyrie eleison) of the Mass, a positive cultural anchor; must retain the visceral, gut-level intensity of the Greek rather than flattening to polite sympathy. |
| raised (from death, restoration to earthly life) ἐγείρω egeirō ”to raise, wake up” | restoring someone to ordinary earthly life (as with the widow’s son, 7:14-15) — DISTINCT from Christ’s own unique, eschatological resurrection ”raised him up,” “brought back to life” | Must be carefully distinguished from [REUSED “Aufersteh’ng”], reserved for Christ’s unique, once-for-all bodily resurrection (per baseline Critical-risk note against conflating resurrection with any lesser category); here it denotes a temporary restoration-miracle, not the eschatological resurrection. | aufweckn | Medium — risk of conflating this and other Lucan resuscitation-miracles (also Jairus’ daughter, 8:54-55) with Christ’s own unique resurrection doctrine; the two must be lexically distinguishable in Bavarian as they are in Greek register (though the same root ἐγείρω is used, Luke’s narrative context makes clear these are temporary restorations, not the final resurrection). |
| faith (has saved you) πίστις pistis [REUSED “Glaam”] | personal trust ”faith,” “your faith has saved you” | The sinful woman’s forgiveness and the phrase “your faith has saved you” (7:50) directly links [REUSED “Glaam”] and [REUSED “Erlösung”] — faith, not merit or ritual, is the channel of both forgiveness and salvation. | Glaam | Medium (per baseline) |
Chapter 8 — Parable of the Sower; Calming the Storm; Gerasene Demoniac; Woman with the Hemorrhage; Jairus’ Daughter
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| parable παραβολή parabolē ”a placing-beside,” a comparison/analogy | a short illustrative story conveying a spiritual truth indirectly ”parable,” “story,” “illustration” | Introduces Jesus’ primary teaching genre for the Kingdom of God, used extensively through the rest of Luke. | Gleichnis | Low |
| word of God ὁ λόγος τοῦ θεοῦ ho logos tou theou ”the word of God” | God’s own revealed message, here specifically the seed in the sower parable ”the word of God,” “God’s word” | Ties to baseline doctrine inspiration_of_scripture; the sower parable frames receptivity to God’s word as the determining factor for spiritual fruitfulness. | s’Wort vo Gott | Medium |
| unclean spirit/demon (Legion) δαιμόνιον / πνεῦμα ἀκάθαρτον daimonion / pneuma akatharton [REUSED from ch.4] | hostile personal spiritual entity ”demon,” “Legion” | Jesus’ authority extends even to the Gentile region of the Gerasenes (8:26-39) — reinforces Savior for All Nations by crossing into non-Jewish territory. | Dämon | High (per ch.4 note) |
| faith πίστις pistis [REUSED “Glaam”] | personal trust ”faith,” “where is your faith?” | The disciples’ fear in the storm (8:25) and the hemorrhaging woman’s faith (8:48) both test and reward trust in Jesus’ person and power. | Glaam | Medium (per baseline) |
Chapter 9 — Sending the Twelve; Feeding the 5000; Peter’s Confession; Transfiguration; Cost of Discipleship Sayings
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| Christ of God ὁ Χριστὸς τοῦ θεοῦ ho Christos tou theou ”the Christ/Messiah of God” | [REUSED “Messias”] “the Christ of God,” “God’s Messiah” | Peter’s confession (9:20) is the narrative turning-point of Luke, immediately followed by the first cost-of-discipleship teaching. | Messias vo Gott | Medium (per baseline) |
| Chosen One ἐκλελεγμένος eklelegmenos ”having been chosen out” | divine selection/election, same root as [REUSED “Erwählung”] “my Chosen One,” “the one I have chosen” | The Father’s voice at the Transfiguration (9:35): “This is my Son, my Chosen One” — ties Sonship and election together at a pivotal revelation moment. | dea Erwählte | Medium (per baseline election note) |
| deny oneself ἀπαρνέομαι aparneomai ”to deny utterly, disown” | renouncing one’s own self-interest/self-preservation as the basic condition of following Jesus ”deny himself,” “disown himself” | NEW CORE TERM, doctrinal keystone for “The Cost of Discipleship.” “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (9:23). | si selm verleugna | Medium — must retain radical self-renunciation, not mere modest self-denial (e.g. giving up a small luxury). |
| cross σταυρός stauros the Roman execution stake | instrument of Roman capital punishment; by NT extension, the pattern of self-sacrificial suffering discipleship requires, and (post-crucifixion) the specific instrument of atonement ”cross,” “the cross” | Paired with “deny himself” and “follow me” (9:23; also 14:27) as the defining cost-of-discipleship image, well before its later literal fulfillment at Calvary (ch.23). | Kreuz | Low-Medium — well-grounded via the Bavarian Catholic Kreuzweg (Stations of the Cross) devotional tradition, a genuine positive cultural anchor; must retain the full weight of costly, willing suffering, not merely a devotional symbol. |
| lose/save one’s life ἀπολέσῃ / σώσει τὴν ψυχὴν apolesē / sōsei tēn psychēn ”lose/save the soul/life” | paradoxical teaching that self-preserving refusal to follow Jesus is true loss, while self-giving loss for his sake is true gain ”lose his life… save it” | 9:24 — directly connects [REUSED “Erlösung”]-family vocabulary to the paradox of costly discipleship: salvation and self-sacrifice are not opposed but united. | s’Lebn valiern / retten | High — must retain the paradox without flattening it into either simple self-preservation ethics or simple asceticism. |
| authority ἐξουσία exousia [REUSED from ch.4] | delegated power ”authority” | Jesus gives the Twelve authority over demons and to heal and to preach the kingdom (9:1-2) — extends his own Spirit-given authority to the sent-out disciples, tying mission and kingdom doctrines together. | Vollmacht | Medium (per ch.4) |
Chapter 10 — Sending the Seventy-Two; Woes on Unrepentant Towns; The Good Samaritan; Mary and Martha
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| Samaritan Σαμαρίτης Samaritēs inhabitant of Samaria | an ethnic-religious group viewed by contemporary Jews as a compromised, semi-foreign, often despised “other” — a live social/religious boundary, not a neutral ethnonym ”Samaritan” | NEW CORE TERM for “Savior for All Nations/People.” The parable’s hero (10:25-37) is precisely the group Jesus’ original audience would least expect to model neighbor-love — Luke systematically uses Samaritans (also 9:52; 17:11-19) to subvert ethnic and religious boundary-lines, a direct forerunner of the fuller Jew/Gentile theme. | Samaritaner | Medium — the doctrinal point depends on the audience recognizing this as a despised outsider group, not merely an unfamiliar ancient place-name; requires brief cultural-background framing. |
| neighbor πλησίον plēsion ”the one nearby” | one to whom love/obligation is owed, whose scope the parable deliberately expands beyond ethnic/religious insiders ”neighbor” | The lawyer’s question “who is my neighbor?” (10:29) receives Jesus’ answer via the Samaritan’s example — redefining “neighbor” as anyone in need, regardless of ethnicity or religion. | da Nächste | Low-Medium |
| mercy ἔλεος eleos [REUSED from ch.1] | compassionate kindness in action ”showed him mercy” | The Samaritan “showed mercy” (10:37) — the concrete, active, costly form mercy takes, paired with [REUSED “compassion”/Erbarmen]. | Barmherzigkeit | Medium (per ch.1) |
| eternal life ζωὴ αἰώνιος zōē aiōnios ”life of the age [to come]“ | the fullness of resurrection life in God’s eternal kingdom, not merely unending earthly existence ”eternal life,” “everlasting life” | NEW CORE TERM for “Kingdom of God Present and Future.” The lawyer’s opening question (“what must I do to inherit eternal life,” 10:25, echoed 18:18) frames the whole discipleship-ethics discussion around ultimate kingdom hope. | s’ewige Lebn | High — risk of collapsing into a vague folk-notion of “the afterlife” generally rather than the specific resurrection-life of God’s consummated kingdom; must be harmonized with [REUSED “Aufersteh’ng”]. |
| kingdom of God has come near ἤγγικεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ ēngiken eph’ hymas hē basileia tou theou ”the kingdom of God has drawn near upon you” | the present in-breaking arrival of God’s reign, activated wherever the gospel is proclaimed and received ”the kingdom of God has come near,” “is at hand” | NEW CORE TERM, doctrinal keystone for “Kingdom Present and Future.” 10:9,11 — the Seventy-Two’s mission itself makes the kingdom’s nearness a present reality, not merely a future hope. Uses [REUSED “s’Reich vo Gott”]. | s’Reich vo Gott is nah zu enk kemma | High — must preserve the “already” dimension without collapsing the “not yet” (cf. 17:20-21; 21:31 for the fuller tension). |
Chapter 11 — The Lord’s Prayer; Ask, Seek, Knock; Beelzebul Controversy; Woes on the Pharisees
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| Father πατήρ patēr [REUSED “Voda”] | personal, relational fatherhood of God ”Father,” “our Father” | Opens the Lord’s Prayer (11:2) — NEW CORE ANCHOR for “Prayer and Dependence on God.” Establishes prayer as filial address, not ritual formula, consistent with Romans 8’s Abba/Voda theme. | Voda | Medium (per baseline) |
| hallowed/holy ἁγιάζω / ἅγιος hagiazō / hagios [REUSED “heilig”] | set apart, sanctified ”hallowed be your name” | 11:2 — God’s own name is to be honored as uniquely holy, the first petition of dependent prayer. | heilig | Medium (per baseline) |
| daily bread τὸν ἄρτον … τὸν ἐπιούσιον ton arton … ton epiousion ”the bread … for the coming day” (ἐπιούσιος is an extremely rare word, possibly coined for this prayer) | day-by-day sufficient provision, trust for ongoing sustenance rather than accumulated abundance ”daily bread,” “bread for today” | NEW CORE TERM for “Prayer and Dependence on God.” 11:3 — models dependent, day-by-day trust in God’s provision, the opposite of anxious self-sufficiency (cf. 12:22-31). | sei täglich’s Brot | Low-Medium — well-grounded via the widely known “Vater unser” (Our Father) prayer tradition, even in dialect-speaking regions; a positive cultural anchor. |
| temptation πειρασμός peirasmos ”a putting to the test” | moral testing that could lead to sin, or a trial of faith; distinct from mere occasion-of-sin in a narrow sense ”temptation,” “the time of trial" | "Lead us not into temptation” (11:4); recurs at Gethsemane (22:40,46) — frames the whole of Christian life, including Jesus’ own, as lived in dependent prayer against real spiritual testing. | Versuchung | Medium — must retain full moral-testing weight, not be reduced to trivial everyday enticement. |
| Pharisee Φαρισαῖος Pharisaios member of a Jewish religious-legal movement | a rigorously law-observant Jewish religious party, recurring dialogue-partner (sometimes hostile, sometimes hospitable) throughout Luke ”Pharisee” | Woes on the Pharisees (11:37-52) continue the recurring table-fellowship-and-conflict motif; Pharisees are not uniformly villainous in Luke (cf. 7:36; 14:1 where Jesus dines with them too). | Pharisäer | Low-Medium — avoid flattening into a simple villain-caricature; Luke’s portrayal is more textured. |
Chapter 12 — Warnings against Hypocrisy and Fear; The Rich Fool; Anxiety and Trust; Watchfulness
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| rich (fool) πλούσιος plousios [REUSED from ch.6] | wealthy ”a rich man,” “You fool!” | The rich fool parable (12:13-21) deepens the rich/poor reversal-theme: self-sufficient wealth divorced from God is folly, not security. | de Reichn | Medium (per ch.6) |
| do not be anxious μὴ μεριμνᾶτε mē merimnate ”do not be worried/anxious” | fretful, self-reliant worry about material provision, contrasted with trustful dependence ”do not worry,” “do not be anxious” | NEW CORE TERM for “Prayer and Dependence on God.” 12:22-31 — direct exhortation against anxiety, grounded in the Father’s reliable care (“your Father knows that you need these things,” 12:30, [REUSED “Voda”]). | sorgn (net sorgn) | Medium — must retain trustful dependence rather than becoming a call to passive fatalism (“what will be, will be”). |
| hell/Gehenna γέεννα geenna the Valley of Hinnom (a place of judgment imagery, OT background) | the place of final divine judgment/punishment ”hell” | 12:5 — “fear him who … has authority to cast into hell” — grounds the fear-of-God ethic in real eschatological accountability. | Hölle | Medium — must be distinguished where possible from [Hades, see ch.16], a related but distinct Greek term often blurred together in colloquial usage. |
| Holy Spirit (teaching what to say) πνεῦμα ἅγιον pneuma hagion [REUSED “Heiliger Geist”] | the personal, divine third Person ”the Holy Spirit will teach you” | 12:12 — the Spirit’s active, personal guidance of disciples under persecution, continuing the Holy Spirit’s Work in Salvation History doctrine into the church’s future mission. | Heiliger Geist | Medium (per baseline) |
Chapter 13 — Repent or Perish; Mustard Seed and Leaven; The Narrow Door; Lament over Jerusalem
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| repent μετανοέω metanoeō [REUSED from ch.3] | complete life-reorientation toward God ”unless you repent” | 13:1-5 — reinforces repentance as urgent, universal necessity, not an optional extra for the especially sinful. | Umkehr | Critical (per ch.3) |
| kingdom of God (mustard seed/leaven) βασιλεία τοῦ θεοῦ basileia tou theou [REUSED “s’Reich vo Gott”] | God’s sovereign reign, present and growing ”kingdom of God” | 13:18-21 — the kingdom’s small, hidden, but unstoppably growing present reality, balancing the future-banquet emphasis of 13:29. | s’Reich vo Gott | Medium (per baseline) |
| kingdom banquet, all nations ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου … ἀνακλιθήσονται ἐν τῇ βασιλεί�ᾳ τοῦ θεοῦ apo anatolōn kai dysmōn … anaklithēsontai en tē basileia tou theou ”from east and west and north and south … will recline at table in the kingdom of God” | universal, worldwide participation in the eschatological kingdom feast, transcending all ethnic and national boundaries ”people will come from east and west… and recline at table in the kingdom of God” | NEW CORE TERM, doctrinal keystone combining “Savior for All Nations,” “Kingdom Present and Future,” and “Table Fellowship.” 13:29 — the kingdom’s future consummation is explicitly imagined as a universal table-fellowship banquet. | ausn Osten und Westn, Nordn und Sidn kemmans und setzn si hi zum Tisch im Reich vo Gott | High — the universal scope must not be softened or narrowed; ties directly to the same doctrinal weight as Simeon’s “light to the Gentiles” (2:32) and must be rendered consistently with that passage’s universal thrust. |
Chapter 14 — Banquet at a Pharisee’s House; Healing on the Sabbath; The Great Banquet Parable; Sayings on the Cost of Discipleship
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| poor, crippled, blind, lame πτωχοί, ἀνάπειροι, χωλοί, τυφλοί ptōchoi, anapeiroi, chōloi, typhloi destitute; maimed/disabled; lame; blind | the socially excluded categories explicitly named as the guests to be invited ”the poor, the crippled, the lame, the blind” | NEW CORE TERM cluster, direct textual convergence of “Good News to the Poor/Marginalized” and “Table Fellowship.” 14:13,21 — Jesus commands inviting precisely those who cannot reciprocate the invitation, the structural heart of grace-based table fellowship. Builds on [REUSED “poor”/de Oarma from core passage] and [REUSED “blind”]. | de Oarma, de Krüppe, de Lahme, de Blinde | High — the whole doctrinal force of the parable of the Great Banquet (14:15-24) depends on these terms retaining their real social stigma and exclusion, not being softened into polite euphemism. |
| cost of discipleship (hate, cross, count the cost) μισεῖ / σταυρόν / ψηφίζει τὴν δαπάνην misei / stauron / psēphizei tēn dapanēn ”hates” (Semitic idiom for relative priority, not literal hatred) / cross / “calculates the cost” | radical, calculated, total priority of allegiance to Jesus over every other relationship or possession ”hate father and mother,” “bear his own cross,” “count the cost” | Reinforces [REUSED cross/Kreuz from ch.9] — 14:25-33 makes explicit that discipleship requires a considered, costly, total commitment, not impulsive enthusiasm. | sei Kreuz auf sich nehma, si’s guat überlegn | Medium — the “hate” language (14:26) is a Semitic relative-priority idiom, not literal hatred, and must not be rendered so as to imply contempt for family relationships as such. |
Chapter 15 — The Lost Sheep, Lost Coin, and Prodigal Son
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| joy / rejoice χαρά / χαίρω chara / chairō gladness, delight | deep, often communal, celebratory gladness — specifically heaven’s own joy over repentance, not mere human sentimentality ”joy,” “rejoice,” “celebrate” | NEW CORE TERM, doctrinal keystone for “The Joy of Discipleship” and “Repentance and Forgiveness.” “There is joy in heaven over one sinner who repents” (15:7,10); “we had to celebrate and be glad” (15:32) — repeated three times across the three parables. | Freid (si freun) | Medium — must retain the theological weight of heaven’s own joy over genuine repentance, not flatten to ordinary human happiness at good news. |
| repent μετανοέω metanoeō [REUSED from ch.3] | complete reorientation toward God ”sinner who repents” | 15:7,10 — the explicit theological payoff of the whole chapter: heaven’s joy is specifically tied to repentance, tightly binding the two doctrines together. | Umkehr | Critical (per ch.3) |
| sinner ἁμαρτωλός hamartōlos [REUSED from ch.5] | one marked by/labeled as morally culpable ”sinners,” “tax collectors and sinners” | 15:1-2 — the Pharisees’ complaint that Jesus “receives sinners and eats with them” is the narrative frame for all three parables that follow, tying table fellowship directly to repentance and forgiveness. | Sünder | Medium (per ch.5) |
| compassion σπλαγχνίζομαι splanchnizomai [REUSED from ch.7] | visceral, gut-level compassion ”he had compassion… ran and embraced him” | The father’s compassion for the returning prodigal (15:20) is the emotional and theological climax of the whole trilogy of parables. | Erbarmen | Medium (per ch.7) |
Chapter 16 — The Shrewd Manager; The Rich Man and Lazarus; Teaching on the Law and Divorce
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|---|---|---|---|
| Hades | ᾍδης | Hadēs | the Greek underworld/realm of the dead | in NT usage, the general place/state of the dead (not identical to Gehenna/final hell, though colloquially often blurred) | “Hades,” “the place of the dead” | The rich man and Lazarus (16:19-31) — a MAJOR anchor for the rich/poor reversal doctrine, showing the eschatological consequence of ignoring the poor at one’s own gate. | Totnreich | High — risk of collapsing Hades (the intermediate state of the dead) into Gehenna/[REUSED “Hölle” from ch.12] (final judgment-hell), which are distinct Greek terms; a careless single “Hölle” rendering for both blurs this distinction that careful teaching should preserve. |
| mammon | μαμωνᾶς | mamōnas | (Aramaic loanword) wealth, riches, personified as a rival master | material wealth treated as an idolatrous rival to God, demanding total allegiance | ”mammon,” “money,” “wealth” | 16:9,11,13 — “you cannot serve God and mammon” continues the rich/poor doctrine with a sharpened warning about wealth’s idolatrous potential. | Mammon | Low-Medium — borrowed term, already familiar via standard German idiom; low risk of confusion. |
| Law and the Prophets | ὁ νόμος καὶ οἱ προφῆται | ho nomos kai hoi prophētai | ”the Law and the Prophets” | [REUSED “Gsetz” + “Prophet”] | shorthand for the whole OT | ”the Law and the Prophets” | 16:16-17,29-31 — grounds the rich man/Lazarus story’s warning in Scripture’s own consistent, sufficient witness (echoing the fulfillment_of_prophecy baseline doctrine). | Gsetz und de Prophetn |
Chapter 17 — Forgiveness and Rebuke; Faith Like a Mustard Seed; The Ten Lepers; The Coming of the Kingdom
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| ten lepers, Samaritan gives thanks λεπροί … Σαμαρίτης … εὐχαριστῶν leproi … Samaritēs … eucharistōn [REUSED “Aussätzige” + “Samaritaner” + “Dank”] | healed outsiders; grateful response ”lepers,” “Samaritan,” “giving thanks” | 17:11-19 — the one who returns to give thanks is specifically the Samaritan, a doubly-marginalized outsider (leper AND Samaritan); direct convergence of marginalized, all-nations, and thanksgiving doctrines. | Aussätzige, Samaritaner, Dank | Medium (per prior chapters) |
| kingdom of God is in your midst ἐντὸς ὑμῶν ἡ βασιλεία τοῦ θεοῦ ἐστίν entos hymōn hē basileia tou theou estin ”the kingdom of God is within/among you” | ambiguous Greek: either “within you” (internal, spiritual) or “in your midst/among you” (present, corporate, already-arrived) “the kingdom of God is within you,” “is in your midst,” “is among you” | NEW CORE TERM, doctrinal keystone for “Kingdom Present and Future.” 17:20-21 — the single most textually contested phrase for the “already” dimension of the kingdom in the whole Gospel. | s’Reich vo Gott is mittn unter enk | High — genuine translation ambiguity (per the baseline’s ambiguity handling protocol): “mittn unter enk” (in your midst, corporately) is preferred over an individualistic-interior rendering, consistent with Luke’s overall emphasis on the kingdom as a present, corporate, historically-enacted reality rather than a purely private inner experience; alternative renderings must be recorded and flagged for theologian review per the escalation protocol. |
| Son of Man (coming) υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou [REUSED from ch.5] | Critical Christological title ”the days of the Son of Man” | 17:22-37 — shifts the Son of Man title toward its future, apocalyptic coming, balancing its earlier present-authority usage (5:24). | Menschensohn | Critical (per ch.5) |
Chapter 18 — The Persistent Widow; The Pharisee and the Tax Collector; Blessing the Children; The Rich Ruler; A Blind Beggar Healed
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| pray always, not lose heart προσεύχεσθαι … μὴ ἐκκακεῖν proseuchesthai … mē ekkakein ”to pray … not to lose heart/give up” | persistent, undiscouraged prayer ”pray always and not lose heart” | NEW CORE TERM for “Prayer and Dependence on God.” The persistent widow parable (18:1-8) models tenacious, dependent prayer as the proper posture of the powerless. | bet’n und net aufgebn | Medium |
| justified δεδικαιωμένος (perf. pass. ptc. of δικαιόω) dedikaiōmenos ”having been declared righteous” | [REUSED “Rechtfertigung”/“Gerechtigkeit” family, Critical in baseline] — forensic declaration of righteous standing ”justified,” “went home right with God” | NEW CORE TERM, direct convergence with Romans-baseline doctrine. The tax collector’s prayer, “God, be merciful to me, a sinner” (18:13), and Jesus’ verdict “this man went down to his house justified” (18:14) — the clearest Gospel narrative illustration of the Romans doctrine of justification by faith apart from works/merit, matching the Pharisee’s self-righteous fasting-and-tithing boast. | is grechtfertigt hoamganga | Critical — must use the exact baseline term family (“Rechtfertigung”/“grechtfertigt”), reinforcing curriculum-wide consistency between Luke and Romans on this doctrine; the tax collector’s posture (mercy sought, not merit claimed) must visibly parallel the Romans 3-4 grace/works contrast already flagged Critical in the baseline. |
| mercy ἱλάσθητί μοι hilasthēti moi ”be propitious/merciful to me” | a plea for God’s atoning mercy (a rarer, more sacrificial-toned verb than the common ἔλεος-family term) “God, have mercy on me” | 18:13 — note this specific verb (ἱλάσκομαι) carries atonement/propitiation overtones distinct from the more general ἔλεος-mercy family used elsewhere (cf. baseline’s atonement/propitiation flag for Romans 3:25). | erbarm di über mi | Medium-High — the atonement-toned nuance of this specific verb (versus generic “mercy”) should be preserved for theologically alert readers, consistent with the baseline’s separate flagging of propitiation language as requiring theologian review. |
| eternal life / who can be saved ζωὴ αἰώνιος / τίς δύναται σωθῆναι zōē aiōnios / tis dynatai sōthēnai [REUSED from ch.10] / [REUSED “Erlösung” root] | ultimate kingdom life; salvation ”eternal life,” “who then can be saved?“ | 18:18-30 — the rich ruler’s failure to part with wealth for the kingdom directly reinforces the rich/poor doctrine; “who can be saved” ties to salvation Critical baseline term. | s’ewige Lebn / wer ko dann errettet wern | High (per ch.10, baseline) |
| blind beggar’s faith saves him ἡ πίστις σου σέσωκέν σε hē pistis sou sesōken se [REUSED “Glaam” + “Erlösung”] | faith as the channel of salvation ”your faith has saved you” | 18:35-43 — a marginalized blind beggar receives salvation through faith, tying marginalized, faith, and salvation doctrines together at the close of the chapter. | dei Glaam hod di errett | Medium-High (per baseline faith/salvation) |
Chapter 19 — Zacchaeus; The Parable of the Minas; Triumphal Entry; Weeping over Jerusalem; Temple Cleansing
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| Son of Man came to seek and save the lost ἦλθεν … ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός ēlthen … zētēsai kai sōsai to apolōlos ”came … to seek and to save the lost [thing/person]“ | [REUSED “Menschensohn” + “Erlösung”] “the Son of Man came to seek and to save the lost” | NEW CORE CAPSTONE VERSE. 19:10 — Zacchaeus (a wealthy but socially despised chief tax collector) receiving Jesus at table is the single densest convergence point of nearly every curriculum doctrine: Savior for Rich and Poor, marginalized, table fellowship, Son of Man, salvation, all in one narrative. | da Menschensohn is kemma, dass er’s Valorne suacht und rett | Critical |
| today salvation has come to this house σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο sēmeron sōtēria tō oikō toutō egeneto ”today salvation has come to be for this house” | [REUSED “Erlösung” + “heit” from 4:21] “today salvation has come to this house” | 19:9 — deliberately echoes the “today” (Σήμερον) of the core passage (4:21), forming a structural bracket: the Jubilee announced in the synagogue is enacted concretely in Zacchaeus’s house. | heit is de Erlesung in des Haus kemma | Critical — must echo the core passage’s “heit” (today) rendering exactly for curriculum-wide consistency. |
| talents/minas parable, kingdom delay βασιλεία basileia [REUSED “s’Reich vo Gott”] | God’s reign, here with a “not yet fully arrived” delay-motif ”he went to receive a kingdom” | 19:11-27 — balances the “already” emphasis of chs.10,13,17 with an explicit “not yet” delay before the kingdom’s full arrival, completing the Kingdom Present and Future tension. | s’Reich | Medium (per baseline) |
Chapter 20 — Authority Questioned; Parable of the Tenants; Paying Taxes to Caesar; Debate on the Resurrection; David’s Son
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| resurrection (debate with Sadducees) ἀνάστασις anastasis [REUSED “Aufersteh’ng”] | bodily, once-for-all rising from death ”the resurrection,” “sons of the resurrection” | 20:27-40 — Jesus’ defense of the resurrection (God is “God of the living”) reinforces the baseline Critical-risk doctrine ahead of its full narrative enactment in ch.24. | Aufersteh’ng | Critical (per baseline) |
| Christ, David’s son and Lord ὁ Χριστός … υἱὸς Δαυίδ … Κύριον ho Christos … huios Dauid … Kyrion [REUSED “Messias” + “Nachkomme vom David” + “Herr”] | Messianic Davidic sonship combined with supreme Lordship ”the Christ, David’s son… Lord” | 20:41-44 — Jesus’ own riddle about Psalm 110 presses the paradox that the Messiah is both David’s descendant and David’s Lord — directly reinforcing the baseline’s lordship_of_christ Critical doctrine. | Messias, Nachkomme vom David, und trotzdem sein Herr | Critical (per baseline) |
Chapter 21 — The Widow’s Offering; Signs of the End; Destruction of the Temple Predicted; The Coming of the Son of Man
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| widow’s offering (poverty) πτωχή ptōchē [REUSED “poor,” feminine] | the economically destitute ”poor widow” | 21:1-4 — the widow’s tiny gift “out of her poverty” reinforces the rich/poor reversal doctrine at the temple’s very heart, just before its destruction is predicted. | oarme Witfrau | High (per core passage “poor”) |
| kingdom of God is near (again) ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ engys estin hē basileia tou theou [REUSED from ch.10] | present nearness of the reign of God ”the kingdom of God is near” | 21:31 — the apocalyptic discourse’s climactic kingdom-nearness statement, again balancing already/not-yet. | s’Reich vo Gott is nah | High (per ch.10) |
| Son of Man coming in glory ὁ υἱὸς τοῦ ἀνθρώπου ἐρχόμενον … μετὰ δόξης ho huios tou anthrōpou erchomenon … meta doxēs [REUSED “Menschensohn” + “Herrlichkeit”] | the future, glorious, apocalyptic coming of Christ ”the Son of Man coming … with great glory” | 21:27 — shifts the Son of Man title fully toward its future apocalyptic sense, completing the arc begun in 5:24 and 17:22-37. | da Menschensohn kimmt … mit Herrlichkeit | Critical (per baseline) |
| redemption draws near ἀπολύτρωσις apolytrōsis ”a ransoming/buying-back” | [REUSED “Erlesung”/redemption family from ch.2] “your redemption draws near” | 21:28 — reprises the redemption vocabulary from Simeon’s prophecy (2:38), now explicitly eschatological. | Erlesung | Medium-High (per ch.2) |
Chapter 22 — The Last Supper; Gethsemane; Betrayal, Arrest, and Peter’s Denial; Trial before the Sanhedrin
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| Passover πάσχα pascha the Jewish feast commemorating the Exodus | the annual Jewish festival, providing the narrative and theological setting for the Last Supper ”Passover” | 22:1,7-15 — situates the Last Supper firmly within Jewish covenant history, background for the Unity of Jews and Gentiles and fulfillment_of_prophecy doctrines already established in the Romans baseline. | Passah | Low |
| this is my body / new covenant in my blood τοῦτο … τὸ σῶμά μου … ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου touto … to sōma mou … hē kainē diathēkē en tō haimati mou ”this is my body … the new covenant in my blood” | the institution of the Lord’s Supper; body and blood language establishing the sacrificial, covenant-sealing meaning of Jesus’ death ”this is my body… the new covenant in my blood” | NEW CORE TERM, the single highest-stakes doctrinal passage in the whole book, and NOT present anywhere in the Romans baseline. 22:19-20 — combines [REUSED “Bund”] with new sacrificial body/blood vocabulary at the founding moment of the Lord’s Supper. | des is mei Leib … da neiche Bund in mein Bluat | Critical — Bavarian Catholic devotional life centers intensely on Eucharistic theology (Real Presence, transubstantiation) and specifically on the Bavaria-wide Fronleichnam (Corpus Christi) processions, among the most prominent folk-religious festivals in the entire Bavarian liturgical calendar. This passage will inevitably be read through that deeply-embedded devotional and sacramental lens; every clause requires human theologian review, and translators must not resolve the sacramental-theological question themselves but render the plain textual sense while flagging it clearly for reviewer attention. |
| Gethsemane prayer προσηύχετο prosēucheto [REUSED prayer vocabulary] | dependent, agonized prayer submitting to the Father’s will ”he prayed,” “not my will but yours” | 22:39-46 — the supreme model of Prayer and Dependence on God: Jesus himself, facing death, prays in total dependence and submission to the Father. | hod betet … net mei Wille, sondern dei Wille | High |
| Satan entering (Judas) ὁ σατανᾶς ho satanas [REUSED “devil”/Teifl family] | the personal spiritual adversary ”Satan entered into him” | 22:3 — frames Judas’s betrayal within the larger cosmic spiritual-conflict pattern established at the Temptation (ch.4). | da Satan | Medium |
| kingdom banquet (Last Supper) βασιλεία basileia [REUSED “s’Reich vo Gott”] | future kingdom banquet ”until the kingdom of God comes” | 22:16,18,29-30 — the Last Supper is explicitly framed as anticipating the future kingdom banquet, tying table fellowship and kingdom future doctrines directly together at the institution of the Lord’s Supper. | s’Reich vo Gott | High |
Chapter 23 — Trial before Pilate and Herod; Crucifixion; The Penitent Criminal; Burial
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| paradise παράδεισος paradeisos a walled garden/park (Persian loanword); by NT extension, the immediate blessed presence of God after death | the intermediate state of blessedness with Christ ”paradise” | NEW CORE TERM, doctrinal keystone. “Today you will be with me in paradise” (23:43) — spoken to a dying criminal who has only just repented, this is the single most concentrated convergence of Repentance and Forgiveness, Good News to the Marginalized, and Savior for All People anywhere in the book: salvation granted freely, at the very last moment, to society’s most marginalized figure. | Paradies | Medium — must retain the specificity of immediate personal presence with Christ, not a vague generic “heaven” folk-notion. |
| Father, forgive them Πάτερ, ἄφες αὐτοῖς Pater, aphes autois [REUSED “Voda” + “ἄφεσις”/forgiveness family] | Jesus’ own prayer of forgiveness for his executioners ”Father, forgive them” | 23:34 — Jesus enacts, at the cross itself, the very forgiveness he has taught and granted throughout the Gospel. | Voda, vergib eahna | Critical |
| centurion’s confession δίκαιος dikaios [REUSED “Gerechtigkeit” family] | righteous, innocent ”certainly this man was innocent/righteous” | 23:47 — a second Gentile centurion (cf. ch.7) recognizes Jesus’ righteousness at the cross, bookending the Gentile-faith theme. | grecht / unschuldig | High (per baseline Gerechtigkeit) |
Chapter 24 — The Resurrection; The Road to Emmaus; Appearances to the Disciples; The Ascension and Great Commission
| Terms | Variants | Theological Meaning | Bavarian Rendering | Risk |
|---|---|---|---|---|
| resurrection ἀνάστασις / ἠγέρθη anastasis / ēgerthē [REUSED “Aufersteh’ng”] | bodily, historical, once-for-all rising from death ”he is risen,” “the resurrection” | The full narrative enactment of the doctrine flagged Critical throughout the Romans baseline — the central historical claim of the whole Gospel. | Aufersteh’ng | Critical (per baseline) |
| repentance for the forgiveness of sins should be proclaimed to all nations μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν … εἰς πάντα τὰ ἔθνη metanoian eis aphesin hamartiōn … eis panta ta ethnē [REUSED “Umkehr” + “Vergebung vo de Sünd” + “Heiden”] | the whole Gospel’s mission mandate ”repentance for the forgiveness of sins… to all nations” | NEW CORE CAPSTONE VERSE. 24:47 — the Great Commission’s own wording gathers the doctrines of repentance and forgiveness and savior for all nations into a single explicit sending-mandate, directly echoing the core passage’s Jubilee announcement (4:18) and completing its arc. | Umkehr zur Vergebung vo de Sünd … söll de Völker verkündt wern, bei alle Heiden | Critical — must be rendered with full continuity to the core passage’s vocabulary (heit/erfüllt in 4:21; Umkehr in 3:3; Vergebung vo de Sünd in 4:18/5:24; Heiden as established gentiles term) so the learner recognizes this as the Gospel’s structural bookend to its opening Nazareth manifesto. |
| power from on high δύναμιν ἐξ ὕψους dynamin ex hypsous [REUSED “Kraft vo Gott”] | the promised outpouring of the Holy Spirit’s power (Pentecost, anticipated) “power from on high,” “clothed with power” | 24:49 — closes the Holy Spirit’s Work in Salvation History doctrine arc begun in ch.1, now promised forward into the church’s ongoing mission. | Kraft vo Gott, vo dobn ausgossn | High (per baseline “Kraft vo Gott”) |
| great joy χαρὰ μεγάλη chara megalē [REUSED “Freid” from ch.15] | overflowing gladness ”great joy” | 24:52 — the Gospel’s closing note of joy directly echoes both the angel’s “good news of great joy” (2:10) and the joy of repentance in ch.15, forming a structural bracket around the whole book. | mit großer Freid | Medium (per ch.15) |
| witnesses μάρτυρες martyres ”witnesses” (root of “martyr”) | those who testify, on the basis of firsthand experience, to what they have seen and heard ”witnesses,” “you are witnesses of these things” | 24:48 — commissions the disciples as authoritative eyewitness-testifiers, the foundation of the church’s ongoing proclamation to all nations. | Zeugn | Low-Medium |
Summary Note on Full-Book Coverage
Every chapter of Luke (1–24) has been reviewed. No chapter was found to contribute zero new theological vocabulary; even narratively “quieter” chapters (e.g. ch.20’s legal controversies, ch.21’s apocalyptic discourse) were found to reinforce and extend doctrines anchored elsewhere with reused baseline or newly-introduced Luke-specific terms. All newly introduced terms are consolidated with full risk annotation in analysis/08_core_glossary.md.