07 Semantic Analysis — Luke 1–24 (English → Bengali)
Methodology
This analysis proceeds in original Koine Greek (Nestle-Aland text tradition, as reflected in standard critical editions) for every chapter of Luke, first to last. The core passage (Luke 4:16–21) receives full verse-by-verse treatment. Every other chapter receives a chapter section listing its load-bearing theological terms — terms that carry doctrinal weight for this curriculum’s eight doctrines (Jesus as Savior for All Nations and All People; 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).
Each term entry gives: original word, transliteration, literal meaning, semantic range, English variants (how English versions render it), contextual theological meaning in Luke, and the Bengali rendering + risk tier, following the Critical/High/Medium/Low framework established in the baseline Romans Language Package (doctrine_risk_registry.json).
Hard constraint honored throughout: any term already recorded in the baseline translation_memory.json (gospel, grace, faith, righteousness, justification, salvation, apostle, called/calling, holy, saints, sanctification, adoption, resurrection, lord, son of God, incarnation, peace, spiritual gifts, thanksgiving, fellowship, church, kingdom of God, law, sin, gentiles, glory, obedience of faith, power of God, messiah, prophet, prophecy, covenant, election, intercession, providence, mission, David, Israel, Jesus, God, Holy Spirit, Father, Abba, exhort, seed of David, imputed righteousness) is reused exactly as recorded there. It is not re-derived here; it is cited by its baseline Bengali form and flagged only where Luke’s usage adds a new nuance requiring a translator note.
Chapters that introduce no new load-bearing vocabulary state this explicitly rather than being silently omitted.
CORE PASSAGE: Luke 4:16–21 — Verse-by-Verse
Narrative and doctrinal anchor
Jesus reads Isaiah 61:1–2 (LXX-influenced) in the Nazareth synagogue and declares its fulfillment in himself. This is the programmatic thesis of Luke’s Gospel: the Spirit-anointed Messiah brings good news to the poor, liberty to captives, sight to the blind, and release to the oppressed, inaugurating the “acceptable year of the Lord.” It is the interpretive key for six of the eight curriculum doctrines at once (Savior for all, Spirit’s work, good news to the poor, kingdom present, and — through the wordplay discussed at v.18 below — repentance/forgiveness).
Verse 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.
- σάββατον (transliteration: sabbaton) — literal meaning: “Sabbath/seventh day”; semantic range: the weekly holy day of rest and worship, also the plural idiom “the Sabbaths” for the day itself; English variants: “Sabbath,” “Sabbath day.” Contextual meaning: establishes the setting as a normal, faithful synagogue attendance pattern (κατὰ τὸ εἰωθὸς, “according to his custom”) — Jesus as a practicing, law-honoring Jew. Bengali: বিশ্রামবার (bishrambar) — Risk: Low. Established Bengali Christian term; no known collision.
- συναγωγή (synagōgē) — literal meaning: “gathering/assembly place”; semantic range: the local Jewish worship-and-teaching assembly and its building. English variants: “synagogue.” Bengali: সমাজগৃহ (shomajgriho) — Risk: Low. Some Bengali editions transliterate সিনাগগ; সমাজগৃহ is preferred as it is transparent to readers unfamiliar with the loanword.
- ἀναγνῶναι (anagnōnai, infinitive of ἀναγιγνώσκω) — literal meaning: “to read aloud/recognize again”; semantic range: public liturgical reading of Scripture. English variants: “to read,” “stood up to read.” Contextual meaning: Jesus takes the customary role of a reader in the synagogue liturgy, the socially unremarkable act that becomes theologically explosive by v.21. Bengali: পাঠ করা — Risk: Low.
Verse 17
Greek: καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον.
- βιβλίον (biblion) — literal meaning: “small book/scroll”; semantic range: a written scroll, here the Isaiah scroll. English variants: “book,” “scroll.” Bengali: পুস্তক/পুঁথি — practical rendering স্ক্রল/পুস্তক — Risk: Low.
- προφήτης (prophētēs) — reuse of baseline ভাববাদী (Low risk, established). Here specifically Isaiah, whose prophetic authority underwrites the fulfillment claim in v.21.
- γεγραμμένον (gegrammenon, perfect passive of γράφω, “it is written”) — literal meaning: “having been written”; semantic range: the standing, abiding authority of a written text — a formula introducing an authoritative citation. English variants: “where it was written,” “it stands written.” Contextual theological meaning: signals that what follows is not Jesus’ own words but the inspired, abiding text of Scripture he is about to claim as fulfilled in himself — ties directly to the baseline doctrine “Inspiration of Scripture” / “Fulfillment of Prophecy.” Bengali: যেখানে লেখা আছে — Risk: Medium (must retain the force of “it stands written,” not merely “was written once”).
Verse 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 verse carries the single heaviest term-density and the sharpest Bengali-rendering risk in the whole book.
- Πνεῦμα Κυρίου (Pneuma Kyriou, “Spirit of the Lord”) — reuse baseline পবিত্র আত্মা for Πνεῦμα and প্রভু for Κυρίου. Contextual meaning: the Spirit rests on and empowers the Messiah for mission — the opening statement of the doctrine “The Holy Spirit’s Work in Salvation History,” continuing the infancy-narrative pattern (Luke 1–2) of the Spirit anointing and empowering God’s redemptive agents. Bengali: প্রভুর আত্মা — Risk: Critical (same tier as baseline Holy Spirit entry; must never be rendered with an impersonal-force term).
- χρίω (chriō, aorist ἔχρισέν, “he anointed”) — literal meaning: “to smear/rub with oil”; semantic range: ceremonial anointing of kings, priests, and prophets, and by extension the root of Χριστός (“Anointed One”). English variants: “anointed,” “consecrated.” Contextual theological meaning: Jesus is the Spirit-anointed royal-priestly-prophetic Messiah of Isaiah’s promise — this is the verb from which “Christ” (already established as খ্রীষ্ট, Critical) derives; the verse is functionally Jesus’ self-identification as the Messiah. Bengali: অভিষেক করা (obhishek kora) — Risk: High. অভিষেক is also the standard Bengali term for Hindu ritual anointing/bathing of an idol (দেব-অভিষেক) and for royal coronation (রাজ-অভিষেক); context here (Spirit-empowerment for redemptive mission, not ritual bathing of an image) must be made unmistakable, ideally reinforced by explicit connection to খ্রীষ্ট in surrounding teaching material.
- εὐαγγελίζομαι (euangelizomai, “to proclaim good news”) — verb form of the baseline noun সুসমাচার (gospel). Bengali: সুসমাচার প্রচার করা (reuse baseline mission phrase) — Risk: High (inherits gospel’s risk tier).
- πτωχός (ptōchos, dative plural πτωχοῖς, “to the poor”) — literal meaning: “one who crouches/cowers,” i.e., utterly destitute, not merely modestly poor (contrast πένης, “working poor,” which Luke does not use here). Semantic range: economic destitution, and by extension social powerlessness and marginal status. English variants: “the poor,” “the destitute.” Contextual theological meaning: names the primary addressees of the gospel in Luke’s programmatic statement — the doctrinal center of “Good News to the Poor and Marginalized.” Bengali: দরিদ্র (doridro) — Risk: High. Must not be softened into a merely spiritual metaphor (“poor in spirit,” Matthew’s phrase, which Luke deliberately omits); Luke’s πτωχοῖς is unqualified and must stay unqualified in Bengali.
- ἀποστέλλω (apostellō, perfect ἀπέσταλκέν, “he has sent”) — literal meaning: “to send off/away with a commission”; semantic range: authorized sending, the same root underlying প্রেরিত (apostle, baseline Medium risk). Contextual meaning: Jesus describes himself as one sent — the pattern later extended to the apostles and the seventy(-two) (Luke 6; 9; 10). Bengali: প্রেরণ করা / পাঠানো — Risk: Medium.
- κηρύσσω (kēryssō, aorist infinitive κηρύξαι, “to proclaim/herald”) — literal meaning: “to act as a herald, publicly announce.” English variants: “proclaim,” “preach,” “announce.” Bengali: প্রচার করা — Risk: Low.
- αἰχμάλωτος (aichmalōtos, dative plural αἰχμαλώτοις, “captives”) — literal meaning: “one taken at spear-point,” a war captive or prisoner. Semantic range in Isaiah 61’s original historical setting: captives/exiles of Israel’s national bondage; in Luke’s use, extended typologically to bondage under sin, sickness, and demonic oppression throughout the Gospel. Bengali: বন্দি (bondi) — Risk: Medium.
- ἄφεσις (aphesis, “release/liberty/forgiveness”) — literal meaning: “a sending away, a letting go.” This is the single most important translation-risk term in the core passage. Semantic range: (a) physical release of prisoners/captives from bondage; (b) remission/forgiveness of a debt or moral offense. Luke uses the same Greek word here (4:18, of captives) and later for “forgiveness of sins” (ἄφεσις ἁμαρτιῶν, Luke 1:77; 3:3; 24:47) — a deliberate wordplay linking Jesus’ mission of physical/social liberation to his mission of forgiving sin. Bengali rendering decision: the baseline Romans package establishes, as a Critical rule, that মুক্তি must never be used for the salvation-doctrine word cluster, because it carries the Hindu associations of mokṣa (liberation from the rebirth cycle). That rule is preserved and must not be broken here. However, Luke 4:18’s ἄφεσις in “release to the captives” is describing Isaiah’s original sense of physical/social liberation, not the soteriological “forgiveness of sins” sense used at 1:77/3:3/24:47. Therefore:
- At Luke 4:18 (captives’ release; also τεθραυσμένους ἐν ἀφέσει, “those oppressed, in release,” see below), render ἄφεσις as মুক্তি (mukti) — permitted here specifically as a narrow, non-soteriological, physical-liberation use, not as a rendering of “forgiveness.”
- At Luke 1:77; 3:3; 24:47 (ἄφεσις ἁμαρτιῶν, “forgiveness of sins”), ἄφεσις must be rendered ক্ষমা (kshama), per the “Forgiveness” glossary entry below, never মুক্তি.
- This means the Greek wordplay linking captive-release and sin-forgiveness through one repeated word is not recoverable in Bengali without breaking the baseline’s Critical moksha-collision rule. [TRANSLATOR NOTE MANDATORY]: flag every occurrence of ἄφεσις for human theologian review; record explicitly in the segment cache which of the two senses (physical release vs. forgiveness of sin) is active, and confirm মুক্তি is used only for the former.
- Risk: Critical — this is a genuinely new risk category not covered by any single baseline entry; it must be tracked as its own doctrine-risk item (see
doctrine_risk_registry.json extension in Step 2 output).
- τυφλός (typhlos, dative plural τυφλοῖς, “blind”) / ἀνάβλεψις (anablepsis, “recovery of sight”) — literal meanings straightforward; semantic range extends metaphorically elsewhere in Luke to spiritual blindness, though here in the Isaiah quotation the primary sense is physical. Bengali: অন্ধ (ondho) / দৃষ্টি লাভ (drishti labh) — Risk: Low.
- θραύω (thrauō, perfect passive participle τεθραυσμένους, “the crushed/oppressed/broken”) — literal meaning: “shattered, broken in pieces”; semantic range: the socially and physically crushed, downtrodden. English variants: “the oppressed,” “the downtrodden,” “the bruised.” Bengali: নিপীড়িত (nipirito) — Risk: Medium.
Verse 19
Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.
- ἐνιαυτὸς Κυρίου δεκτός (“the acceptable/favorable year of the Lord”) — literal meaning: “a year of the Lord, welcome/accepted”; semantic range: alludes to the Jubilee year of Leviticus 25 (release of slaves, cancellation of debts, return of land) and to Isaiah’s “year of the Lord’s favor.” Contextual theological meaning: Jesus announces not merely a future hope but a decisively inaugurated era of God’s favor — foundational to “The Kingdom of God Present and Future.” English variants: “the acceptable year of the Lord,” “the year of the Lord’s favor.” Bengali: প্রভুর গ্রহণযোগ্য বছর (provur grohonjoggo bochor) — Risk: High. Requires a translator/teacher’s note explaining the Jubilee background (Leviticus 25), since Bengali readers of either Hindu or Muslim background have no equivalent cultural referent for a periodic universal debt-and-slave release; without this note the phrase risks being read as merely “a good year” in a generic fortune/blessing sense (cf. Bengali Hindu almanac culture of auspicious years, শুভ বছর) rather than a specific redemptive-historical announcement.
Verse 20
Greek: καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.
- ὑπηρέτης (hypēretēs, “attendant/assistant”) — the synagogue attendant who receives the scroll back. Minor narrative term, not independently doctrinal. Bengali: পরিচারক — Risk: Low.
- καθίζω (kathizō, aorist ἐκάθισεν, “he sat down”) — literal meaning: “he sat”; semantic range: in a rabbinic synagogue setting, sitting was the customary posture for authoritative teaching (contrast standing to read Scripture, v.16). Contextual meaning: Jesus assumes the posture of a teacher with authority before delivering his self-referential interpretation. Bengali: বসলেন — Risk: Low, but note the posture’s cultural weight (teacher’s seat) should be preserved in any staging notes for oral/dramatic use.
- ἀτενίζω (atenizō, “to gaze intently/fixedly”) — conveys the synagogue’s rapt, tense attention, heightening the drama before Jesus’ declaration. Bengali: একনজরে তাকিয়ে থাকা — Risk: Low.
Verse 21
Greek: ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
- σήμερον (sēmeron, “today”) — literal and semantic range straightforward, but theologically load-bearing: Luke uses “today” repeatedly at decisive redemptive moments (2:11, “today a Savior is born”; 19:9, “today salvation has come to this house”; 23:43, “today you will be with me in paradise”). Contextual theological meaning: marks the inaugurated, present-tense arrival of the kingdom and its promises — the “already” half of “The Kingdom of God Present and Future,” not merely a future hope. Bengali: আজ (aj) — Risk: High. The temptation in translation is to soften “today” into a generalized “now” or “in these days,” which weakens the force of a specific, historically anchored fulfillment-claim; আজ must be retained precisely.
- πληρόω (plēroō, perfect passive πεπλήρωται, “has been fulfilled”) — literal meaning: “to fill up, complete”; semantic range: the accomplishment/completion of a previously spoken promise. English variants: “is fulfilled,” “has come to pass.” Contextual theological meaning: connects directly to the baseline doctrine “Fulfillment of Prophecy” (linear historical fulfillment, not cyclical cosmic ages). Bengali: পূর্ণ হয়েছে (purno hoyeche) — Risk: High. Must convey a completed, once-for-all accomplishment in real history, not an ongoing cyclical unfolding (a risk given Hindu yuga-cycle cosmology’s cultural presence).
- γραφή (graphē, “Scripture/writing”) — reuse doctrine-registry established sense (see baseline “Inspiration of Scripture,” পবিত্রশাস্ত্র). Bengali: শাস্ত্র/পবিত্রশাস্ত্র — Risk: High (per baseline doctrine entry).
- ἐν τοῖς ὠσὶν ὑμῶν (“in your hearing/ears”) — idiomatic; emphasizes that fulfillment is happening in the immediate, verifiable present experience of this specific congregation. Bengali: তোমাদের কানে or naturalized তোমরা এখন শুনছ — Risk: Low, but translators should resist over-literalizing “in your ears” if it reads as unnatural Bengali; meaning-based rendering is preferred here per the Idiom Handling rule inherited from the baseline instruction set.
Synthesis note for Phase 2
Luke 4:16–21 packs together: Holy Spirit empowerment (Critical), Messianic anointing (Critical/High — root of খ্রীষ্ট), gospel-to-the-poor (High), the aphesis/মুক্তি-vs-ক্ষমা crux (Critical, new risk category), Jubilee/kingdom-inaugurated language (High), and inaugurated-eschatology “today…fulfilled” (High). Every segment touching this passage must be routed to human theologian review without exception, consistent with the baseline’s escalation rule for Incarnation/Deity/Sonship/Resurrection/Lordship/Salvation/Messianic-Promise segments — this passage is functionally a concentrated cluster of nearly all of them at once.
CHAPTER-BY-CHAPTER ANALYSIS: Luke 1–24
Chapter 1 — Annunciations, Magnificat, Benedictus
| Term | Greek (translit.) | Literal meaning | Semantic range | English variants | Contextual meaning in Luke | Bengali (risk) |
|---|
| Angel | ἄγγελος (angelos) | messenger | divine messenger, not a generic errand-runner | ”angel,” “messenger of the Lord” | Gabriel as God’s authorized agent announcing salvation-historical turning points | দূত (Low) |
| Favored one | κεχαριτωμένη (kecharitōmenē, perfect passive of χαριτόω, root χάρις) | “having been graced” | one who has received God’s unearned favor, not intrinsic personal merit | ”favored one,” “full of grace” | Mary’s favored status is God’s initiative toward her, not a merit she achieved — must align with baseline grace (অনুগ্রহ, High) | অনুগ্রহপ্রাপ্তা (High) — reuse অনুগ্রহ root; never imply Mary earned or possesses independent merit-store (guards against a Marian-veneration reading resembling bhakti devotion to a semi-divine intercessory figure) |
| Overshadow | ἐπισκιάζω (episkiazō) | to cast a shadow over | divine enveloping presence and power, echoing the Exodus cloud of glory | ”will overshadow you,” “will come upon you” | The Spirit’s creative, non-sexual empowering of the virginal conception — foundational to Incarnation (baseline দেহধারণ, Critical) | ছায়া দেবেন / আচ্ছাদন করবেন (Critical) — must not be confused with অবতার-style deity descent already forbidden in baseline |
| Righteous (adj.) | δίκαιος (dikaios) | just/upright | blameless moral conduct according to God’s law — an adjective of character, distinct from the forensic noun δικαιοσύνη | ”righteous,” “upright,” “blameless” | Zechariah and Elizabeth’s righteous conduct (1:6) — must be disambiguated from justification. Do not render with ধার্মিকতা (which is reserved for forensic right-standing per baseline); use a conduct-adjective | ন্যায়পরায়ণ / সৎ (Medium) — deliberately different word-family from ধার্মিকতা to prevent readers conflating lived righteous conduct with the forensic doctrine of justification |
| Tender mercy | σπλάγχνα ἐλέους (splanchna eleous) | “the inward parts/bowels of mercy” | God’s gut-level compassionate mercy, the same root as Luke’s compassion vocabulary (ch.7, ch.10, ch.15) | “tender mercy,” “compassion” | The Benedictus grounds all salvation history in God’s visceral compassion, not obligation | করুণা (High) — see full Compassion entry, ch.7 |
| Forgiveness of sins | ἄφεσις ἁμαρτιῶν (aphesis hamartiōn) | “sending away of sins” | see full discussion at Luke 4:18 above — here used unambiguously in the soteriological sense | ”forgiveness of sins,” “remission of sins” | John’s ministry is defined by this; core to “Repentance and Forgiveness of Sins” | পাপের ক্ষমা (Critical) — must use ক্ষমা, never মুক্তি |
| Visit | ἐπισκέπτομαι (episkeptomai) | to look upon, come to see | God’s redemptive personal intervention in history, not a casual visit | ”has visited,” “has come to help" | "He has visited and redeemed his people” (1:68) — frames the whole Gospel as God’s personal, historical intervention | পরিদর্শন করা / সাক্ষাৎ করতে এসেছেন (Medium) |
| Salvation | σωτηρία (sōtēria) | reuse baseline | — | — | Zechariah’s song anticipates deliverance from enemies fulfilled ultimately in spiritual/eternal terms | পরিত্রাণ (Critical, reuse) |
Chapter 2 — Birth of Jesus; Shepherds; Simeon and Anna
| Term | Greek | Literal/Range | English variants | Contextual meaning | Bengali (risk) |
|---|
| Savior | σωτήρ (sōtēr) | “one who saves/rescues” — the personal-agent noun corresponding to baseline σωτηρία/পরিত্রাণ | ”Savior,” “deliverer” | The angel’s announcement to shepherds (marginalized night-laborers, first recipients of the good news) that “a Savior is born” — directly grounds “Jesus as Savior for All Nations and All People” | পরিত্রাতা (poritrata) — Critical. Built on the same root as পরিত্রাণ to preserve doctrinal consistency; must not be rendered ত্রাণকর্তা inconsistently elsewhere once fixed. Must not be confused with a Vaishnava avatar who descends periodically to rescue dharma. |
| Glory | δόξα (doxa) | reuse baseline | ”glory" | "Glory to God in the highest” — angelic doxology | মহিমা (High, reuse) |
| Good will/favor | εὐδοκία (eudokia) | “good pleasure, favorable disposition" | "goodwill,” “favor,” “those on whom his favor rests” | Peace is announced specifically to those who are objects of God’s sovereign good pleasure, not universal automatic peace nor human niceness | ঈশ্বরের প্রীতি/অনুগ্রহ (Medium) — avoid rendering as generic “সদিচ্ছা” (goodwill among people), which shifts agency from God to humans |
| Light for revelation to the Gentiles | φῶς εἰς ἀποκάλυψιν ἐθνῶν | ”a light for [the] uncovering/revealing of nations" | "a light to the Gentiles,” “a light for revelation to the nations” | Simeon’s prophecy explicitly extends salvation beyond Israel — the seed of “Jesus as Savior for All Nations,” reuse baseline পরজাতি for ἔθνη | পরজাতিদের প্রকাশের জ্যোতি (High, reuse gentiles term) |
| Shepherd | ποιμήν (poimēn) | “shepherd" | "shepherd” | First-century Judean shepherds were low-status, often distrusted witnesses — God’s good news reaches the marginalized first, reinforcing “Good News to the Poor and Marginalized” | মেষপালক (Low) |
| Redemption | ἀπολύτρωσις / λύτρωσις (apolytrōsis/lytrōsis) | “a releasing by payment of a ransom-price" | "redemption,” “redeemed” | Anna’s prophetic expectation and Zechariah’s song (1:68) both use this ransom-price nuance distinct from generic “salvation” | উদ্ধার (uddhar) — Critical. NEVER মুক্তি, for the same reason মুক্তি is forbidden for “salvation” in the baseline (Hindu mokṣa/rebirth-cycle association); উদ্ধার (rescue/deliverance-by-intervention) preserves the ransom/rescue sense without the moksha echo. |
Chapter 3 — John the Baptist; Genealogy
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Repentance | μετάνοια (metanoia) | “a change of mind/direction” — a turning of the whole person back toward God, not mere emotional remorse | John’s baptism is “of repentance for forgiveness of sins” (3:3) — foundational for “Repentance and Forgiveness of Sins” | মন-পরিবর্তন (mon-poriborton) — Critical. Rejected alternatives: অনুতাপ alone (mere sorrow/regret without a resulting turn — insufficient); প্রায়শ্চিত্ত (a Hindu/Sanskritic term for ritual expiatory penance performed to burn off karmic debt — a direct doctrinal collision, since biblical repentance is a Spirit-enabled reorientation toward God met by grace, not a self-performed penitential act that earns removed guilt). |
| Baptism | βάπτισμα (baptisma) | “immersion/washing” | John’s baptism as a public enactment of repentance, distinct from ritual purification bathing | বাপ্তিস্ম (established transliterated Christian term) (Medium) |
| Fruit (worthy of repentance) | καρπός (karpos) | “fruit,” metaphor for visible moral outcome | Repentance must produce observable ethical fruit — guards against repentance as private sentiment only | ফল (Low) |
| Son (of God, at baptism) | υἱός (huios) | reuse baseline son_of_god sense | The Father’s voice: “You are my beloved Son” — ties directly to Sonship of Christ (baseline Critical) | ঈশ্বরের পুত্র (Critical, reuse) |
Chapter 4 (remainder: vv. 1–13, 22–44) — Temptation; Nazareth rejection continued; exorcisms and healings
(vv. 16–21 treated above as the core passage.)
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Devil | διάβολος (diabolos) | “slanderer/accuser” | The tempter opposing Jesus’ mission in the wilderness, distinct from the impersonal cosmic evil-forces of some folk traditions | দিয়াবল/শয়তান (established) (Medium) |
| Temptation | πειρασμός (peirasmos) | “testing/trial” | Distinguish moral testing from fatalistic “trial by fate” | পরীক্ষা (Medium) |
| Authority | ἐξουσία (exousia) | “delegated right/power to act” — distinct from raw might (δύναμις, baseline সামর্থ্য) | Demons and crowds alike recognize Jesus’ teaching and exorcisms carry an authority no other teacher has (4:32, 36) | কর্তৃত্ব (kortritto) — High. Must not be rendered ক্ষমতা alone, which reads primarily as secular/political power in Bengali; কর্তৃত্ব better preserves a relational-moral authority sense. |
| Demon / unclean spirit | δαιμόνιον / πνεῦμα ἀκάθαρτον (daimonion / pneuma akatharton) | “lesser deity-spirit” (Greek) / “unclean spirit” | A malevolent personal spiritual being subject to Jesus’ authority, not an ancestral ghost or capricious folk-spirit | অপবিত্র আত্মা (High) — deliberately avoids ভূত, the everyday Bengali folk term for a wandering ghost/spirit (rooted in both rural Hindu bhoot-pretha belief and folk-Islamic jinn-adjacent practice), since ভূত imports an entire folk-exorcism framework (village exorcists, shrine rituals) foreign to the text’s meaning. অপবিত্র আত্মা deliberately mirrors and contrasts with পবিত্র আত্মা (Holy Spirit). |
Chapter 5 — Calling of disciples; leper; paralytic; Levi; new wine
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Cleanse | καθαρίζω (katharizō) | “to make clean” | Ritual/physical healing of leprosy with social-reintegration implications, not merit-based purity | শুচি/শুদ্ধ করা — practical rendering সুস্থ ও শুচি করা (Medium). Note: distinct from the baseline’s rejection of শুচি for holiness (spiritual purity); here the physical/ritual-cleanliness sense of leprosy law is precisely what is meant, so শুচি is contextually appropriate, unlike its rejection for holy. |
| Sins are forgiven | ἀφίενται αἱ ἁμαρτίαι (aphientai hai hamartiai) | “the sins are being sent away” | The paralytic pericope: Jesus’ authority (ἐξουσία) to forgive sins on earth, provoking the “who can forgive sins but God” controversy — direct claim to divine prerogative, tying Forgiveness to Deity of Christ | পাপ ক্ষমা করা হল (Critical) |
| Sinner | ἁμαρτωλός (hamartōlos) | “one characterized by sin,” often a social label for the irreligious/morally suspect | Levi and his associates are labelled “sinners” by the religious establishment; Jesus explicitly targets them: “I have not come to call the righteous but sinners” | পাপী (papi) — High. Consistent with baseline পাপ; must retain the social-stigma force (a person the religious community has written off), central to “Compassion and Table Fellowship with Sinners.” |
| Tax collector | τελώνης (telōnēs) | Roman tax/toll contractor, socially despised as a collaborator and extortionist | Levi’s calling and the recurring “tax collectors and sinners” formula | কর আদায়কারী (kor adaykari) — Medium. Must communicate social contempt/collaborator stigma, not a neutral modern civil-servant image. |
Chapter 6 — Sabbath controversies; Twelve chosen; Sermon on the Plain (Blessings and Woes)
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Blessed | μακάριος (makarios) | “fortunate/blessed,” a state of divine favor, not mere happiness | Luke’s Beatitudes are addressed unqualified to the economically poor, hungry, weeping, and hated — reversal theology central to “Good News to the Poor” | ধন্য (dhonyo) — High. Must not collapse into সুখী (“happy” in a subjective-feeling sense); ধন্য preserves the sense of divine favor/commendation regardless of present circumstance. |
| Woe | οὐαί (ouai) | interjection of lament/judgment | The paired woes on rich, full, laughing, and well-regarded people — the flip side of the reversal, not a curse-formula in the magical sense | ধিক্ (Medium) — must read as prophetic lament/warning, not as a folk-curse (অভিশাপ), which would import occult connotations foreign to the text |
| Apostle | ἀπόστολος (apostolos) | reuse baseline | Jesus formally designates twelve from among his disciples | প্রেরিত (Medium, reuse) |
| Merciful | οἰκτίρμων (oiktirmōn) | “compassionate, having pity" | "Be merciful as your Father is merciful” (6:36) — grounds ethical mercy in God’s own character | দয়ালু (Medium) |
| Love (enemies) | ἀγαπάω (agapaō) | self-giving, willed love, independent of the worthiness of its object | ”Love your enemies” — the most radical ethical demand in the sermon | ভালোবাসা (bhalobasha) — High. Preferred over প্রেম, which in Bengali literary and Vaishnava bhakti culture (Radha-Krishna prem) carries strong romantic/erotic-devotional connotations; ভালোবাসা is the more neutral term for willed, self-giving love and is the established choice in Bengali Bible usage for ἀγάπη. |
Chapter 7 — Centurion’s faith; widow of Nain; John’s question; sinful woman forgiven
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Faith | πίστις (pistis) | reuse baseline | The Gentile centurion’s faith is commended above any found “in Israel” (7:9) — foundational for “Savior for All Nations” (Jew and Gentile) | বিশ্বাস (High, reuse) |
| Compassion | σπλαγχνίζομαι (splanchnizomai) | “to be moved in one’s inward parts/bowels,” visceral pity leading to action | Jesus’ compassion for the widow of Nain (only-son death) precedes the resurrection miracle — compassion as the emotional-theological engine of his ministry | করুণা (koruna) — High. Distinct from দয়া (general mercy/kindness, a response to a request) — করুণা better captures the involuntary, gut-level, action-triggering compassion Luke’s Greek intends. Note: করুণা is also central to Buddhist ethical vocabulary (karuṇā); this is a lower-stakes collision than Hindu terms discussed elsewhere but should be flagged for native-speaker review to confirm it does not read as detached Buddhist compassion-meditation rather than an active, personal, relational compassion. |
| The one who is to come | ὁ ἐρχόμενος (ho erchomenos) | messianic-expectation title | John’s question “are you the one who is to come, or shall we look for another?” — direct messianic-identity question, ties to baseline messiah/messianic promise | যিনি আসছেন (High, ties to খ্রীষ্ট Critical) |
| Saved/healed | σέσωκέν (sesōken, perfect of σῴζω) | “has saved/rescued/healed” | The sinful woman: “your faith has saved you” (7:50) — Luke deliberately uses the same verb for physical healing and spiritual salvation elsewhere (see ch.8, ch.17, ch.18), a wordplay parallel in kind to the ἄφεσις issue at 4:18 | পরিত্রাণ পেয়েছ / সুস্থ হয়েছ (Critical) — context must determine whether the primary sense is physical healing, spiritual salvation, or (as often in Luke) deliberately both; when both senses are simultaneously active, prefer রক্ষা পেয়েছ/সুস্থ হয়েছ with a translator’s note rather than collapsing to only one sense. |
Chapter 8 — Parable of the sower; calming the storm; Gerasene demoniac; Jairus’ daughter; woman with hemorrhage
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Parable | παραβολή (parabolē) | “a placing-alongside,” a comparative teaching-story | Jesus’ primary teaching mode for the kingdom | দৃষ্টান্ত (drishtanto) — Low. Established Bengali Bible term. |
| Mystery | μυστήριον (mystērion) | “a secret/hidden thing now disclosed" | "the secrets of the kingdom of God” (8:10) given to disciples but veiled to outsiders — not an esoteric gnosis attained by initiation | ভেদ/গোপন সত্য (Medium) — must not read as a Tantric/mystical initiatory secret (a genuine collision risk given both Hindu Tantric and Sufi esoteric traditions in Bengal); this is a revealed truth graciously disclosed, not an attained gnosis |
| Your faith has saved/healed you | ἡ πίστις σου σέσωκέν σε | see ch.7 entry | Repeated formula (8:48) for the hemorrhaging woman | see ch.7 entry (Critical) |
| Legion / Gerasene demoniac | Γερασηνῶν, δαιμόνια | see ch.4 demon entry | Set in Gentile territory (Decapolis) — an early sign of the gospel’s reach beyond Israel | অপবিত্র আত্মা (High, reuse ch.4) |
Chapter 9 — Sending of the Twelve; feeding the 5000; Peter’s confession; Transfiguration; cost of discipleship
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Disciple | μαθητής (mathētēs) | “a learner/pupil” | Luke’s term for Jesus’ committed followers, escalating here into explicit teaching on cost | শিষ্য (shishyo) — Critical. This is the single largest new collision risk in the “Cost and Joy of Discipleship” doctrine: শিষ্য is the exact, well-known Bengali term for a Hindu guru’s disciple (guru-shishya paramparā) and for a Buddhist monk’s pupil. Both traditions frame the relationship as a path of individual spiritual/mystical attainment under a living teacher’s personal transmission. Biblical discipleship, by contrast, is a called, cross-bearing, communal following of a unique, divine-and-risen Lord toward his kingdom, not the pursuit of personal enlightenment through a lineage of teachers. Every occurrence of “disciple(s)” is flagged for human theologian or at minimum native-speaker review, and Phase 2 teaching material should include explicit contrastive framing at first occurrence. |
| Follow | ἀκολουθέω (akoloutheō) | “to go after/accompany” | The call to “follow me,” escalated in 9:23 to daily cross-bearing | অনুসরণ করা (High) |
| Cross | σταυρός (stauros) | “stake/cross,” instrument of Roman execution | ”take up his cross daily and follow me” (9:23) — cost of discipleship, reused at 14:27 | ক্রুশ (krush) — High. Already a specifically Christian-coded loanword in Bengali (from Portuguese via colonial contact); low collision risk precisely because it is not a shared-vocabulary term with Hindu or Muslim tradition, but High doctrinal weight given its centrality to the discipleship doctrine. |
| Glory | δόξα (doxa) | reuse baseline | Transfiguration: Jesus’ divine glory momentarily unveiled, with Moses and Elijah, confirming his unique Sonship (“listen to him”) | মহিমা (High, reuse) |
| Kingdom of God | βασιλεία τοῦ θεοῦ | reuse baseline | The Twelve are sent to “proclaim the kingdom of God” — present-tense proclamation, not only future hope | ঈশ্বরের রাজ্য (Medium, reuse) |
Chapter 10 — Sending of the seventy(-two); Good Samaritan; Mary and Martha
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Kingdom of God has come near | ἤγγικεν ἐφ’ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ | reuse baseline kingdom term + ἐγγίζω “has drawn near” | The seventy proclaim the kingdom’s nearness as present, urgent reality — central “Kingdom Present” text | ঈশ্বরের রাজ্য তোমাদের নিকটবর্তী হয়েছে (High) |
| Neighbor | πλησίον (plēsion) | “the one near,” any person one encounters in need | The lawyer’s question “who is my neighbor” is reframed by Jesus from a boundary-question into a mercy-in-action mandate, deliberately using a Samaritan (a despised ethnic-religious outsider) as the moral exemplar | প্রতিবেশী (protibeshi) — Low term-risk, but High doctrinal weight given the parable’s deliberate use of an ethnic/religious outsider as hero — connects directly to “Savior for All Nations” and “Unity” themes. |
| Mercy | ἔλεος (eleos) | reuse ch.1 sense | ”Go and do likewise” (do mercy) — ἔλεος here is active, embodied compassion in deed, not only felt sentiment | দয়া (doya) — Medium/High |
| Samaritan | Σαμαρίτης (Samaritēs) | ethnonym, a member of a mixed-ancestry, rival-worship community despised by observant Jews | Recurring positive Samaritan figures in Luke (here; 17:16) reinforce the boundary-crossing scope of the gospel | শমরীয় (Shomoriyo) — Medium, primarily a background-knowledge gap rather than a term-collision risk; a short explanatory note on Jewish-Samaritan hostility is recommended for teaching material. |
Chapter 11 — The Lord’s Prayer; persistence in prayer; Beelzebul controversy; woes on Pharisees
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Father | πάτερ (pater) | reuse baseline | Address of intimate, filial prayer opening the Lord’s Prayer — central to “Prayer and Dependence on God” | পিতা (Critical, reuse) |
| Daily bread | ἐπιούσιον ἄρτον (epiousion arton) | “bread for subsistence/the coming day” (a rare, disputed compound) | Prayerful daily dependence on God’s provision, not accumulated self-sufficiency | দৈনিক আহার/অন্ন (Medium) |
| Forgive us our debts/sins | ἄφες ἡμῖν τὰς ἁμαρτίας (v.4, cf. ὀφειλήματα) | see ch.1/4:18 ἄφεσις discussion | Reciprocal forgiveness modeled on God’s forgiveness — again ἄφεσις-family vocabulary, here unambiguously the sin-forgiveness sense | ক্ষমা করা (Critical, ক্ষমা not মুক্তি) |
| Prayer | προσευχή/προσεύχομαι (proseuchē/proseuchomai) | address to God in petition, praise, dependence | The chapter’s central theme: bold, persistent asking of a Father who delights to give the Holy Spirit — grounds “Prayer and Dependence on God” | প্রার্থনা (prarthona) — High given the named doctrine’s weight. Term itself is a neutral, pan-religious Bengali word for prayer/petition (used by Hindus and, in related forms, by Muslims), which is generally acceptable, but must be sharply distinguished from পূজা (ritual worship/veneration of an image or deity), which must never be used to translate Christian prayer to God. |
| Finger of God | δάκτυλος θεοῦ | idiom for direct divine action/power | ”If I cast out demons by the finger of God” — an idiom for direct divine agency, connects to baseline power_of_god (সামর্থ্য, not শক্তি) | ঈশ্বরের অঙ্গুলি/শক্তি(!) — render ঈশ্বরের ক্ষমতা/সামর্থ্য দ্বারা rather than a literal “finger” calque, to avoid an odd anthropomorphic image while preserving the direct-divine-agency force; risk Medium. |
Chapter 12 — Fear not; blasphemy against the Holy Spirit; rich fool; watchfulness
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Blasphemy against the Holy Spirit | βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον | ”slanderous/defiant speech against the Holy Spirit” | The one unforgivable sin (12:10) — a hardened, deliberate rejection of the Spirit’s testimony, not an isolated sinful word | পবিত্র আত্মার বিরুদ্ধে নিন্দা (Critical) — must be handled with extreme pastoral care; the note should clarify this concerns settled, willful rejection, not momentary doubt, to avoid causing false despair in anxious readers. |
| Worry/anxiety | μεριμνάω (merimnaō) | “to be anxiously concerned" | "Do not be anxious about your life” — grounded in the Father’s providential care (baseline providence, ঈশ্বরের পরিচালনা) | দুশ্চিন্তা করা (Medium) |
| Covetousness | πλεονεξία (pleonexia) | “greed for more” | The rich fool parable’s target vice | লোভ (Low) |
| Steward | οἰκονόμος (oikonomos) | household manager entrusted with an owner’s resources | Faithful vs. unfaithful management, anticipating final accountability | গৃহকর্তা/ভাণ্ডারী (Medium) |
Chapter 13 — Repent or perish; healing on the Sabbath; mustard seed and leaven; narrow door; lament over Jerusalem
No major new terms beyond established vocabulary; reuses μετάνοια (ch.3), βασιλεία τοῦ θεοῦ (ch.9–10), σάββατον (ch.4). One new item:
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Narrow door | θύρα (ἡ) στενή | ”narrow gate/door” | Entry into the kingdom requires decisive, urgent effort, not presumed communal/ethnic membership | সরু দরজা (Low), but doctrinally tied to universal_scope/no-distinction themes (High weight, Low term-risk) |
Chapter 14 — Sabbath healing; humility at banquets; Great Banquet parable; cost of discipleship
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Poor, crippled, lame, blind | πτωχούς, ἀναπείρους, χωλούς, τυφλούς | the four-fold list of socially excluded categories invited to the banquet in place of the socially respectable | The Great Banquet’s guest list is Luke’s most vivid embodiment of “Good News to the Poor and Marginalized” | দরিদ্র, বিকলাঙ্গ, খঞ্জ, অন্ধ (High) — reuse দরিদ্র/অন্ধ established above; বিকলাঙ্গ/খঞ্জ are standard, non-pejorative modern Bengali terms and should be checked with disability-sensitive native speakers for the most dignifying current usage |
| Counting the cost | see ch.9 cross/discipleship terms | reuse | Tower-builder and warring-king parables illustrate the seriousness of the decision to follow Jesus | reuse ক্রুশ/শিষ্য (High/Critical) |
Chapter 15 — Lost sheep, lost coin, prodigal son
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Lost | ἀπολωλός (apolōlos, perfect participle of ἀπόλλυμι) | “having been lost/destroyed” | The unifying theme of all three parables — a state Jesus actively seeks to reverse (cf. 19:10) | হারানো (High) |
| Repentance / joy over one sinner | μετάνοια, χαρά (metanoia, chara) | reuse ch.3 repentance; χαρά = “joy” | Heaven’s joy over a single repentant sinner is the emotional/theological climax of the chapter — directly ties “Repentance and Forgiveness” to “Cost and Joy of Discipleship” | মন-পরিবর্তন (Critical, reuse); আনন্দ (anondo) — Medium |
| Compassion | σπλαγχνίζομαι | reuse ch.7 | The father “felt compassion” and ran to the returning son — the Gospel’s most vivid single image of divine compassion | করুণা (High, reuse) |
| Eat with (table fellowship) | συνεσθίω (synesthiō) | “to eat together with" | "This man welcomes sinners and eats with them” (15:2) — the accusation that frames the whole chapter, central to “Jesus’ Compassion and Table Fellowship with Sinners” | সহভোজ করা (shohobhoj kora) — High. A tatsama compound (“co-dining”) chosen over a simple everyday phrase to carry doctrinal weight in teaching material; must convey Jesus’ deliberate, honor-conferring inclusion of the socially disgraced at his own table, a countercultural act in a culture (both Bengali Hindu commensality rules historically shaped by caste, and honor-conscious social structures generally) where shared eating signals accepted social equality. |
Chapter 16 — Unjust steward; Lazarus and the rich man
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Mammon | μαμωνᾶς (mamōnas) | Aramaic loanword for “wealth/riches,” personified as a rival master | ”You cannot serve God and mammon” — wealth as a competing object of ultimate trust | ধন-সম্পদ/মায়ন (Medium) — Bengali Bible tradition often retains a transliterated বা descriptive rendering ধন-দেবতা (wealth as a false god) is over-interpretive; prefer simple ধন-সম্পদ with a note on personification |
| Poor / rich (eschatological reversal) | πτωχός/πλούσιος (reuse) | reuse | Lazarus and the rich man dramatize final eschatological reversal of earthly status | দরিদ্র/ধনী (High/Medium, reuse) |
Chapter 17 — Forgiveness seventy times; faith like a mustard seed; the kingdom within/among you; ten lepers
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Kingdom of God is within/among you | ἐντὸς ὑμῶν ἐστιν (entos hymōn estin) | ἐντός: “within” or “among” — genuinely ambiguous in Greek | Either “the kingdom is an inward reality” or “the kingdom is already present in your midst (in Jesus)” — Luke’s argument favors the latter (against Pharisaic sign-seeking) | তোমাদের মধ্যে (High/Critical) — deliberately render as “among you” (তোমাদের মধ্যে, corporate/spatial) rather than “within you” (তোমাদের অন্তরে, individual-interior), because the interior rendering risks being heard through a Hindu Advaita Vedanta lens (the divine spark already resident within every individual soul, ātman-is-Brahman) — a reading fundamentally incompatible with the kingdom as Christ’s own present, historical, personal reign. Flag for human theologian review at every occurrence. |
| Foreigner | ἀλλογενής (allogenēs) | “of another race/people” | The Samaritan leper, the only one of ten to return giving thanks, is pointedly called “this foreigner” (17:18) — reinforces universal-scope-of-gospel themes | ভিন্নজাতীয় (Medium) |
| Saved/made well | σέσωκέν σε (reuse) | reuse ch.7/8 | ”Your faith has made you well” to the Samaritan — again the dual physical/spiritual sense | reuse (Critical) |
| Forgive (repeated offenses) | ἀφίημι (reuse) | reuse | ”If he sins against you seven times a day… forgive him” — models limitless interpersonal forgiveness after divine forgiveness | ক্ষমা করা (Critical, reuse) |
Chapter 18 — Persistent widow; Pharisee and tax collector; children; rich young ruler; blind beggar
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Justified | δεδικαιωμένος (dedikaiōmenos, perfect passive of δικαιόω) | reuse baseline justification | The tax collector “went down to his house justified” rather than the self-righteous Pharisee (18:14) — a direct narrative enactment of justification by humble reliance on mercy, not merit | ধার্মিক বলে গণ্য হলেন (Critical, reuse baseline exactly) |
| Who then can be saved? | τίς δύναται σωθῆναι; | reuse σῴζω/σωτηρία family | The rich young ruler episode raises the salvation question starkly against wealth as an obstacle to entering the kingdom | কে পরিত্রাণ পেতে পারে? (Critical, reuse) |
| Son of David | υἱὲ Δαυίδ (huie Dauid) | reuse baseline seed_of_david/david | The blind beggar’s messianic cry, publicly naming Jesus’ Davidic identity | দায়ূদের পুত্র (High, reuse) |
Chapter 19 — Zacchaeus; parable of the minas; triumphal entry; temple cleansing
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Seek and save the lost | ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός | reuse Son of Man + salvation + “lost” (ch.15) | Jesus’ explicit mission statement (19:10) after Zacchaeus’s repentance — the thematic summary of the whole Gospel’s Savior-for-all and repentance doctrines | মনুষ্যপুত্র হারানো মানুষদের খুঁজে বের করে পরিত্রাণ করতে এসেছেন (Critical) |
| Today salvation has come to this house | σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο | reuse σήμερον (core passage) + σωτηρία | Echoes and fulfills the “today” pattern from 4:21 and 2:11 | আজ এই বাড়িতে পরিত্রাণ এসেছে (Critical) |
| House of prayer | οἶκος προσευχῆς | reuse προσευχή | Temple cleansing: “My house shall be a house of prayer” — ties Prayer doctrine to right worship, against commercial corruption | প্রার্থনার ঘর (High, reuse) |
Chapter 20 — Authority questioned; parable of the tenants; taxes to Caesar; resurrection debate
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Authority | ἐξουσία (reuse ch.4) | reuse | Religious leaders challenge the source of Jesus’ authority | কর্তৃত্ব (High, reuse) |
| Resurrection | ἀνάστασις (reuse baseline) | reuse | Debate with the Sadducees; Jesus affirms bodily resurrection and God as “God of the living” | পুনরুত্থান (Critical, reuse) |
| Son of David / Lord | υἱὸς Δαυίδ / Κύριος (reuse) | reuse | The riddle of Psalm 110 — David’s son is also David’s Lord, a veiled claim to divine sonship-and-lordship together | দায়ূদের পুত্র / প্রভু (Critical, reuse) |
Chapter 21 — Widow’s offering; eschatological discourse; fall of Jerusalem foretold
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Widow | χήρα (chēra) | socially and economically vulnerable marginalized figure | Her small but total offering is commended above the wealthy’s large but partial gifts — reinforces poor/marginalized doctrine and total dependence on God | বিধবা (Medium) |
| Redemption draws near | ἡ ἀπολύτρωσις ὑμῶν (reuse ch.2) | reuse | Eschatological hope framed with the same ransom-redemption vocabulary as the infancy narratives | উদ্ধার নিকটবর্তী (Critical, reuse উদ্ধার, never মুক্তি) |
| Endurance | ὑπομονή (hypomonē) | patient steadfastness under trial | ”By your endurance you will gain your lives” — perseverance amid eschatological distress | ধৈর্য/স্থিরতা (Low) |
Chapter 22 — Last Supper; Gethsemane; betrayal; arrest; Peter’s denial; trial
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| New covenant | καινὴ διαθήκη (kainē diathēkē) | reuse baseline covenant (নিয়ম) + “new" | "This cup is the new covenant in my blood” — the Last Supper reinterprets Passover around Jesus’ atoning death, founding the Lord’s Supper | নতুন নিয়ম (Critical) — builds directly on the established baseline নিয়ম; must never be rendered চুক্তি (mere contract), consistent with baseline covenant reasoning |
| Body / Blood | σῶμα / αἷμα (sōma / haima) | literal body/blood | The Eucharistic words of institution — foundational sacramental language | শরীর / রক্ত (Critical) — শরীর chosen for “body” here (Eucharistic formula) to keep দেহ reserved for the established Incarnation term দেহধারণ, avoiding overlap/confusion between the two distinct doctrines in the same curriculum |
| Prayer (Gethsemane) | προσευχή/προσηύξατο (reuse ch.11) | reuse | ”Not my will, but yours, be done” — the paradigm of dependent, submissive prayer under distress, modeling the “Prayer and Dependence on God” doctrine at its most costly | প্রার্থনা করলেন (High, reuse) |
| Hand over/betray | παραδίδωμι (paradidōmi) | “to hand over/deliver up” | Judas’s betrayal, but the same verb also describes the Father “handing over” the Son and Jesus “handing over” his spirit (23:46) — a theologically loaded verb of divine purpose working through human treachery | সমর্পণ করা/ধরিয়ে দেওয়া (Medium) — context must distinguish the treacherous sense (Judas) from the willing self-giving sense (Jesus at the cross) |
Chapter 23 — Trial before Pilate and Herod; crucifixion; the penitent criminal; burial
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Crucify | σταυρόω (stauroō, reuse ch.9 σταυρός root) | “to crucify” | The historical execution of Jesus — must be rendered as a real, historical death (contrast the Islamic denial of the crucifixion, a live pastoral concern per the baseline’s resurrection doctrine note) | ক্রুশে দেওয়া/ক্রুশবিদ্ধ করা (Critical) |
| Father, forgive them | Πάτερ, ἄφες αὐτοῖς (reuse) | reuse | Jesus’ prayer of forgiveness from the cross — the ultimate embodiment of the forgiveness doctrine, extended even to his executioners | পিতা, তাদের ক্ষমা কর (Critical, reuse) |
| Paradise | παράδεισος (paradeisos) | “royal park/garden,” used for the blessed abode of the righteous dead with Christ | ”Today you will be with me in paradise” (23:43) — assurance to the repentant criminal, tying repentance directly to immediate, personal salvation | পরমদেশ (poromdesh) — High. Deliberately distinct from generic স্বর্গ (“heaven”), because স্বर্গ (Sanskrit svarga) in Hindu cosmology denotes a temporary heavenly abode enjoyed only until one’s merit is exhausted, after which rebirth resumes — the opposite of the eternal, settled presence with Christ this verse promises. Also distinct in register from the Islamic জান্নাত (Jannat), reserved for outreach materials to Muslim-background readers with appropriate framing, per the baseline’s messiah/মশীহ precedent. |
| Righteous | δίκαιος (reuse ch.1) | reuse | The centurion’s declaration “certainly this man was righteous/innocent” (23:47) — conduct-adjective sense, not the forensic doctrine | ন্যায়পরায়ণ/নির্দোষ (Medium, reuse ch.1 disambiguation) |
Chapter 24 — Resurrection; Emmaus road; the Great Commission; Ascension
| Term | Greek | Literal/Range | Contextual meaning | Bengali (risk) |
|---|
| Raised | ἠγέρθη (ēgerthē, reuse baseline ἀνάστασις family) | reuse | ”He is not here, but has risen” — the empty tomb declaration | পুনরুত্থিত হয়েছেন (Critical, reuse) |
| It was necessary for the Christ to suffer | ἔδει παθεῖν τὸν Χριστόν | reuse baseline messiah (খ্রীষ্ট) + fulfillment-of-prophecy doctrine | Jesus’ own Emmaus-road exposition that his suffering, not only his glory, fulfills the Scriptures — corrects a triumphalist-only messianic expectation | খ্রীষ্টের কষ্টভোগ করা আবশ্যক ছিল (Critical, reuse) |
| Opened (their eyes/minds) | διανοίγω (dianoigō) | “to open thoroughly” | Used both of the bread-breaking recognition (24:31) and of Scripture-understanding (24:45) — the Spirit-enabled opening of perception to see the risen Christ in Scripture | চোখ/মন খুলে দেওয়া (Medium) |
| Repentance and forgiveness of sins proclaimed to all nations | μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν… εἰς πάντα τὰ ἔθνη | reuse μετάνοια + ἄφεσις(sin sense) + πάντα τὰ ἔθνη (reuse gentiles/nations) | The Great Commission core (24:47) — draws together Repentance, Forgiveness, and Universal Scope doctrines into a single climactic sending statement | সকল জাতির কাছে মন-পরিবর্তন ও পাপের ক্ষমার কথা প্রচার করা হবে (Critical) |
| Power from on high | δύναμιν ἐξ ὕψους (reuse baseline power_of_god) | reuse | The promise of Pentecost power, anticipating the Holy Spirit’s outpouring — direct link to “The Holy Spirit’s Work in Salvation History” | ঊর্ধ্ব হইতে সামর্থ্য (Critical, reuse — সামর্থ্য not শক্তি) |
| Taken up (ascension) | ἀνελήμφθη (anelēmphthē) | “was taken up” | Jesus’ bodily ascension into heaven, the narrative close of Luke and prologue to Acts | ঊর্ধ্বে উত্থিত হলেন (ascension, urdhogomon) — Medium, an established Christian theological term with minimal collision risk |
| Joy | χαρά (reuse ch.15) | reuse | The disciples return to Jerusalem “with great joy,” blessing God — the Gospel’s closing note, tying “Cost and Joy of Discipleship” full circle | আনন্দ (Medium, reuse) |
End of Step 1 semantic analysis. Proceed to 08_core_glossary.md for the consolidated per-term glossary table.