Semantic Analysis

Semantic Analysis — Luke (Lukáš), English → Czech

Methodology

This document analyzes the entire Gospel of Luke in the original Koine Greek, chapter by chapter, for load-bearing theological vocabulary relevant to destination-language (Czech) translation risk. It extends, and never contradicts, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). Where a term already has an established Czech rendering from that baseline, the rendering is reused exactly and the entry is marked “Reused from Romans baseline” with only Luke-specific contextual notes added. New terms receive full field treatment: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and Czech rendering risk.

Consistent with the baseline’s central finding for this Language Package, the dominant risk pattern in Luke is the same as in Romans: low baseline biblical literacy in a highly secular society, not competition from a rival religious framework. Several new risks specific to Luke are nonetheless identified below where Czech civil life, folklore, or recent legislation supply an unexpected competing secular meaning (e.g., “sobota,” “blahoslavený,” “podsvětí,” “milostivé léto”).

Citation format follows the baseline convention: Lukáš 4:16 (not “Luke 4:16”).

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

Lukáš 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.

Ναζαρά (Nazara) — transliteration: Nazara/Nazareth. Literal meaning: proper place name, Jesus’ hometown. Semantic range: geographic only. English variants: “Nazareth.” Contextual theological meaning: establishes Jesus’ rootedness in an unremarkable Galilean town, setting up the “hometown prophet” tension later in the passage (v. 24, outside the core excerpt). Czech rendering: Nazaret (established proper name, Low risk).
κατὰ τὸ εἰωθὸς (kata to eiōthos) — literal: “according to the custom.” Semantic range: habitual practice, routine. English variants: “as was his custom,” “as usual.” Contextual theological meaning: signals that Jesus regularly participated in the ordinary rhythms of covenant worship life — he is not staging a one-off event but stepping into an established practice. Czech rendering: podle svého obyčeje / jak měl ve zvyku (Low risk; transparent).
σαββάτων (sabbatōn) — transliteration: sabbatōn, genitive plural of sabbaton. Literal meaning: “of the Sabbaths” (idiomatic for “on the Sabbath day”). Semantic range: the weekly seventh-day rest commanded in Torah; by metonymy, the day itself. English variants: “Sabbath,” “on the Sabbath day.” Contextual theological meaning: locates the reading inside the covenant rhythm of Israel’s worship calendar — the day set apart for the assembly to hear God’s word. Czech rendering risk: HIGH. The ordinary modern Czech word for this day, sobota, is simply the everyday name for “Saturday” — it is a fully secularized calendar term with zero residual religious content for a Czech reader (unlike “Sunday/neděle,” which at least retains the etymological trace of “not-working”). A reader will default entirely to “the weekend day” with no covenantal or rest-theology content attached unless it is explicitly taught. This is a genuinely new collision not present in the Romans baseline.
συναγωγήν (synagōgēn) — transliteration: synagōgē. Literal meaning: “gathering, assembly”; by extension the building/institution. Semantic range: the local Jewish congregational and worship institution of the Second Temple period. English variants: “synagogue.” Contextual theological meaning: the normal setting for public Scripture reading and communal worship in first-century Jewish life. Czech rendering: synagoga (transliterated loanword; Medium risk — the word itself is stable and recognized, but most secular Czech readers will need the historical-religious function explained, since it carries an architectural/historical-tourism association similar to “kostel,” per the baseline’s note on “church”).
ἀναγνῶναι (anagnōnai) — literal: “to read aloud, to read out.” Semantic range: public, formal reading, especially of a sacred or authoritative text, as distinct from private reading. English variants: “to read.” Contextual theological meaning: Jesus takes the recognized teaching role of reading Scripture aloud to the assembly — a position of authority within Israel’s worship life. Czech rendering: číst (nahlas) (Low risk; transparent).

Lukáš 4:17

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

βιβλίον (biblion) — literal: “little book, scroll.” Semantic range: any written document, here specifically a scroll of Scripture. English variants: “book,” “scroll.” Contextual theological meaning: physical vehicle of the prophetic word Jesus is about to read; underscores that what follows is Scripture, not Jesus’ own improvised speech. Czech rendering: svitek (scroll) preferred over the generic kniha (book), to preserve the concrete first-century image; Low-Medium risk, recommend a brief explanatory note that ancient Scripture was read from scrolls, not bound books.
προφήτου (prophētou) — Reused from Romans baseline: prorok (High/Low risk per baseline “prophet” entry — baseline marks Medium; retained here). Contextual note for Luke: identifies Isaiah specifically as the prophetic voice being read, tying Jesus’ Nazareth announcement directly to Old Testament prophetic expectation (see doctrine “Fulfillment of Prophecy” in the Romans baseline registry, directly relevant here).
Ἠσαΐου (Ēsaiou) — transliteration: Ēsaias. Proper name. Czech rendering: Izaiáš, per the baseline’s established book-name convention. Low risk.
ἀναπτύξας (anaptyxas) — literal: “having unrolled.” Semantic range: the physical act of unrolling a scroll to locate a passage. English variants: “unrolled,” “opened.” Contextual theological meaning: dramatizes Jesus actively searching out and selecting this specific text — not a random reading but a deliberate self-identification with Isaiah’s words. Czech rendering: rozvinul (Low risk).
γεγραμμένον (gegrammenon) — literal: “having been written” (perfect passive participle). Semantic range: a settled, standing, authoritative written record — “it stands written.” English variants: “it is written,” “was written.” Contextual theological meaning: signals the fixed, authoritative status of the prophetic text about to be read — anticipates the “fulfilled” language of v. 21. Czech rendering: bylo psáno / je psáno (Medium risk: the theological weight of a perfect-tense “it stands written, and its force continues” is easily flattened into a simple past-tense narrative note in Czech; a translator note explaining the durative force is recommended).

Lukáš 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,

Πνεῦμα Κυρίου (Pneuma Kyriou) — literal: “Spirit of the Lord.” Reused elements from baseline: Duch svatý (Holy Spirit, Critical) and Pán (Lord, Critical). Contextual theological meaning: this is the anchor text for the doctrine “The Holy Spirit’s Work in Salvation History” — the Spirit’s anointing of the Messiah for a specific, announced mission. Czech rendering: Duch Panovníka / Duch Hospodinův / Duch Páně (Critical risk). Because this is a direct quotation of Isaiah 61:1 (where “Lord” renders the divine name YHWH), Czech Bible tradition often distinguishes this construction with Duch Hospodinův rather than the New Testament’s usual Pán, to preserve the Old Testament covenant-name resonance; a translator note must explain that “Duch Páně/Hospodinův” here is continuous with, not different from, the “Duch svatý” used elsewhere, since a reader could otherwise wrongly infer two different spirits.
ἔχρισέν (echrisen) — transliteration: chriō (root of Christos/Messiah). Literal meaning: “anointed, smeared with oil.” Semantic range: the ritual act of pouring/rubbing oil on someone to consecrate them for a royal, priestly, or prophetic office. English variants: “anointed.” Contextual theological meaning: CRITICAL. This verb shares its root with “Christ/Messiah” (Χριστός) — Jesus is here explicitly claiming the messianic anointing prophesied in Isaiah 61. This is the doctrinal hinge of the entire core passage. Czech rendering: pomazal (verb), noun pomazání; risk Critical — the etymological link between “pomazání” and “Mesiáš/Kristus” that is self-evident in Greek is invisible in Czech (unlike in Greek or Hebrew, “pomazání” and “Kristus” share no root), so the connection MUST be made explicit in a translator’s note the first time this verse is taught, or the reader will miss that Jesus is claiming to be the Anointed One announced by Isaiah.
εὐαγγελίσασθαι (euangelisasthai) — Reused from Romans baseline root: evangelium (High risk). Verb form: “to announce good news, to gospel.” Contextual theological meaning: the anointing’s purpose clause — the Spirit’s anointing is for gospel proclamation, tying Christology directly to the doctrine of “Good News to the Poor and Marginalized.” Czech rendering: zvěstovat evangelium / hlásat radostnou zvěst (High risk, per baseline; must be actively defined, not assumed).
πτωχοῖς (ptōchois) — transliteration: ptōchos. Literal meaning: “utterly destitute, reduced to begging” (a stronger term than penēs, “working poor”). Semantic range: economic poverty, but by extension in Luke’s Gospel also social powerlessness and low status generally. English variants: “the poor,” “the destitute.” Contextual theological meaning: this is the anchor term for the doctrine “Good News to the Poor and Marginalized.” In Luke’s Gospel this is never merely economic; it names those without social leverage, honor, or security who are nonetheless the primary addressees of the gospel (cf. 6:20; 7:22; 14:13, 21; 16:19–31). Czech rendering: chudí (Medium-High risk). “Chudí” is an entirely ordinary, secular Czech word for the economically poor with no theological resonance whatsoever; the risk is not mistranslation but flattening — a secular reader will read this purely as a social-policy statement about poverty unless the passage’s larger theological claim (God’s saving initiative privileges the powerless) is explicitly taught.
ἀπέσταλκέν (apestalken) — root of “apostle” (Reused: apoštol, Low risk per baseline). Here as verb: “he has sent” (perfect tense — a completed sending with ongoing effect). Contextual theological meaning: Jesus describes himself as one sent with a commission, paralleling the apostolic sending pattern that will later be extended to the disciples (cf. Lukáš 9:1–2; 10:1). Czech rendering: poslal (Low-Medium risk; the perfect tense’s “sent-and-still-under-commission” nuance is easily lost to simple past tense).
κηρύξαι (kēryxai) — literal: “to proclaim, to herald,” the action of a public town-crier making an authoritative announcement. Semantic range: formal, authoritative public declaration, not casual conversation. English variants: “to preach,” “to proclaim,” “to announce.” Contextual theological meaning: gospel proclamation is a public, authoritative announcement, not private opinion-sharing. Czech rendering: hlásat / vyhlásit (Medium risk; “kázat,” the more common Czech “preach,” risks the narrower modern connotation of a formal sermon inside a church building, whereas kēryssō is a public town-square announcement — recommend vyhlásit, “to proclaim publicly,” for this verse).
αἰχμαλώτοις (aichmalōtois) — literal: “prisoners of war, captives.” Semantic range: originally military captivity, extended metaphorically to any form of bondage. English variants: “captives,” “prisoners.” Contextual theological meaning: names those bound — whether literally or under the dominion of sin, sickness, and oppression — as objects of the Messiah’s liberating mission. Czech rendering: zajatí / vězni (Medium risk; “vězni” alone risks a narrow criminal-justice reading — a translator note should clarify the broader liberating scope, tied to the doctrine of Jesus as Savior for all who are bound, not only literal prisoners).
ἄφεσιν (aphesin) — transliteration: aphesis. Literal meaning: “release, letting go, sending away.” Semantic range: this single Greek word covers BOTH “release from captivity” (here) AND “forgiveness of sins” elsewhere in Luke (e.g., Lukáš 1:77; 3:3; 24:47) — the same root binds together Luke’s doctrines of liberation and forgiveness. English variants: “release,” “liberty,” “freedom,” and elsewhere “forgiveness.” Contextual theological meaning and Czech rendering risk: HIGH. Czech has no single word that can carry both senses the way Greek aphesis does: “release from captivity” naturally renders as propuštění/svoboda, while “forgiveness of sins” renders as odpuštění (per baseline “sin” entry). This is a genuine translation loss: Luke’s Greek text signals, through a single repeated root, that Jesus’ liberation of captives and his forgiveness of sinners are the same act of messianic release; Czech readers will not perceive this connection unless it is made explicit in a translator’s note connecting Lukáš 4:18 to Lukáš 24:47’s “odpuštění hříchů.”
τυφλοῖς ἀνάβλεψιν (tuphlois anablepsin) — literal: “recovery of sight to the blind.” Semantic range: literal physical blindness, though Luke elsewhere associates spiritual blindness/insight (cf. Lukáš 6:39). Czech rendering: navrácení zraku slepým (Low-Medium risk; primarily literal in this context, with legitimate room for a secondary spiritual application noted, not asserted, in commentary).
τεθραυσμένους (tethrausmenous) — literal: “the crushed, the shattered, the broken (in pieces).” Semantic range: those physically or socially broken down, oppressed, downtrodden. English variants: “the oppressed,” “the downtrodden,” “the bruised.” Contextual theological meaning: intensifies the passage’s concern for the socially crushed, reinforcing “Good News to the Poor and Marginalized.” Czech rendering: utlačovaní / zdeptaní (Medium risk; “utlačovaní” carries a political/social-justice register in contemporary Czech usage that could either helpfully or distortingly color the reading — a brief note anchoring the term in the specific biblical mission, not a particular contemporary political program, is advisable).

Lukáš 4:19

Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.

ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton) — literal: “an acceptable/favorable year of the Lord.” Semantic range: alludes to the Jubilee year of Leviticus 25 — a periodic, divinely mandated year of debt cancellation, release of slaves, and restoration of land. English variants: “the year of the Lord’s favor,” “the acceptable year of the Lord,” “a time of the Lord’s favor.” Contextual theological meaning: CRITICAL. Jesus announces that the eschatological Jubilee — total covenant restoration — is now breaking into history in his own person and ministry; this is the theological climax of the reading, tying directly to “The Kingdom of God Present and Future.” Czech rendering risk: CRITICAL, with a specific and unusual grounded reason. The traditional Czech phrase for a Jubilee-style amnesty year, milostivé léto, is a real, historically attested Czech legal/administrative term — and, since 2021–2022, it has been the official name of an actual Czech government debt-forgiveness program (“Milostivé léto I–IV”), widely covered in national media, allowing citizens to settle old debts to public institutions without penalties and interest. A contemporary Czech reader encountering “milostivé léto” is now more likely to associate the phrase with a recent secular debt-relief policy than with Jesus’ proclamation of eschatological restoration — an almost uncannily precise real-world echo of the passage’s own content (debt/release), but one that risks being read as a historical curiosity or civic-policy reference rather than a messianic claim. This must be actively taught: the phrase is being reclaimed for its far larger, cosmic meaning, not merely echoing a 2021 government program.
δεκτόν (dekton) — literal: “acceptable, welcome, favorable.” Semantic range: something received with favor. Czech rendering: vzácný / milostivý / příhodný (Medium risk; bound up with the “milostivé léto” issue above).

Lukáš 4:20

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

πτύξας (ptyxas) — literal: “having rolled up (the scroll).” Czech: svinul (Low risk).
ὑπηρέτῃ (hypēretē) — literal: “attendant, servant, assistant” — here specifically the synagogue official responsible for the scrolls. English variants: “attendant,” “assistant.” Czech rendering: posluhovač / sluha (synagogy) (Low-Medium risk; a brief note on the synagogue attendant’s role helps orient a reader unfamiliar with the setting).
ἐκάθισεν (ekathisen) — literal: “he sat down.” Semantic range: in this cultural setting, sitting down was the posture of a teacher about to expound the text, not a posture of rest. English variants: “sat down.” Contextual theological meaning: signals Jesus is about to teach with recognized rabbinic authority. Czech rendering: usedl (Medium risk of under-signaling; recommend a brief explanatory note that sitting = assuming the teacher’s posture, since this cultural cue is invisible to a modern Czech reader).
ἀτενίζοντες (atenizontes) — literal: “gazing intently, staring fixedly.” Semantic range: an unbroken, riveted gaze, not a casual glance. Czech rendering: upřeně hleděli (Low risk; effectively conveys the intensity, useful for narrative tension going into v. 21).

Lukáš 4:21

Greek: ἤρξατο δὲ λέγειν πρὸς αὐτούς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.

Σήμερον (Sēmeron) — literal: “today.” Semantic range: a specific, concrete, present-tense moment, not a vague future hope. Contextual theological meaning: central to “The Kingdom of God Present and Future” — the fulfillment is not merely predicted but presently enacted in Jesus’ own speech-act. Czech rendering: dnes (Low risk in itself, but High theological weight — the immediacy must be preserved, not softened into a general or future-oriented phrase).
πεπλήρωται (peplērōtai) — transliteration: plēroō, perfect passive. Literal meaning: “has been filled up, has been fulfilled, stands fulfilled.” Semantic range: not mere prediction-come-true but complete filling-up of a promise’s intended content. English variants: “is fulfilled,” “has been fulfilled.” Contextual theological meaning: CRITICAL. This is the direct link to the doctrine registry’s “Fulfillment of Prophecy” and “Messianic Promise” (Critical, per baseline). Jesus asserts, in his own voice, that Isaiah’s Jubilee-liberation prophecy is completed in his person, in this very moment. Czech rendering: naplnilo se / je naplněno (Critical risk; the perfect tense’s “stands fulfilled, with continuing effect into the present” is easily flattened by Czech’s simple past into a report of a completed historical event with no ongoing force — a translator note preserving the “stands fulfilled, and remains so” nuance is required, paralleling the baseline’s treatment of resurrection and justification).
γραφὴ (graphē) — literal: “writing,” technically “Scripture” (the sacred, authoritative text). Reused/adjacent to baseline “inspiration of Scripture” doctrine. Czech rendering: Písmo (Low-Medium risk; recognizable but the doctrine of Scripture’s authority needs foundational explanation per baseline’s “inspiration_of_scripture” doctrine).
ἐν τοῖς ὠσὶν ὑμῶν (en tois ōsin hymōn) — literal: “in your ears.” Semantic range: idiom for “as you have just heard it,” emphasizing the immediacy and personal address of the fulfillment to this specific audience. Czech rendering: před vašimi ušima / ve chvíli, kdy jste to slyšeli (Medium risk; a literal rendering “ve vašich uších” sounds unnatural/comic in Czech — recommend the idiomatic “právě když jste to slyšeli,” preserving the force without producing an odd literalism).

PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Lukáš 1

ἄγγελος (angelos) — literal: “messenger.” Semantic range: human or heavenly messenger; here specifically a heavenly being sent from God (Gabriel). English variants: “angel,” “messenger.” Contextual theological meaning: introduces divine initiative breaking into ordinary human life at the start of salvation history. Czech rendering: anděl (Low-Medium risk; stable and recognized, but often flattened in secular Czech popular culture to a generic guardian-figure or greeting-card image — a note distinguishing biblical angelic messengers from folk/pop-culture “andílek” imagery is useful).
παρθένος (parthenos) — literal: “virgin.” Semantic range: a young unmarried woman of marriageable age; in this context, specifically sexual virginity is in view given the surrounding narrative (no male involvement in conception). Contextual theological meaning: foundational to the doctrine of the Incarnation (Reused: vtělení, Critical per baseline). Czech rendering: panna (Medium-High risk; “panna” is a stable, unambiguous term, but the doctrinal weight of the virgin conception itself needs foundational Trinitarian/Christological explanation, consistent with the baseline’s treatment of “incarnation” and “son_of_god”).
ἔλεος (eleos) — literal: “mercy, pity, compassionate kindness.” Semantic range: covenant-shaped compassion shown to the undeserving or suffering, distinct from charis (unmerited favor/grace) though overlapping. English variants: “mercy,” “loving-kindness.” Contextual theological meaning: HIGH risk. This is a NEW term for the Language Package (not in the Romans baseline, which uses “grace/milost”). Czech rendering: milosrdenství. Risk: “Milosrdenství” and “milost” (grace) share the root “milost-” and are easily confused or collapsed into synonyms by a Czech reader; the doctrine requires that mercy (God’s compassion toward the suffering/needy, prominent throughout Luke, esp. the Magnificat and Good Samaritan) be held distinct from, though related to, grace (God’s unmerited favor toward the guilty, the Romans/Pauline emphasis). A translator note distinguishing “milosrdenství” from “milost” is recommended at first joint occurrence.
ταπεινός (tapeinos) — literal: “lowly, humble, of low social station.” Contextual theological meaning: the Magnificat’s reversal theme — God exalts the lowly and humbles the proud (1:52) — directly anchors “Good News to the Poor and Marginalized.” Czech rendering: pokorný / ponížený (Medium risk; “ponížený” in modern Czech more often connotes humiliation/degradation than a virtue, so pokorný, “humble,” is preferred to avoid an unintended negative connotation).
Ὕψιστος (Hypsistos) — literal: “Most High.” Title for God. Czech rendering: Nejvyšší (Low-Medium risk; transparent title, though secular readers may need it anchored to Bůh, Critical per baseline, to avoid reading it as an abstract superlative rather than a personal divine title).
λύτρωσις (lytrōsis) — literal: “a ransoming, a redeeming, a buying back.” Semantic range: releasing someone from bondage or debt through payment. English variants: “redemption.” Contextual theological meaning: HIGH risk (new term). Zechariah’s prophecy (1:68) frames God’s saving work as a “redemption” — paying a price to free the captive. Czech rendering: vykoupení. Risk: “Vykoupit” is in extremely common secular commercial use in Czech (redeeming a coupon, a voucher, an item from a pawnshop — “vykoupit ze zastavárny”). This risks flattening the theological weight of God paying a costly price to liberate his people into a trivial transactional image; needs explicit unpacking, paralleling the baseline’s treatment of “grace” and “justification.”
Also present but Reused from Romans baseline without new fields needed: prorok/proroctví (prophet/prophecy, Medium), smlouva (covenant, High — Zechariah’s oath to Abraham, 1:72–73), Duch svatý (Holy Spirit, Critical — John and Elizabeth “filled with the Holy Spirit,” 1:15, 41), Pán (Lord, Critical), Syn Boží (Son of God, Critical, 1:32, 35), David (Low), Izrael (Low).

Lukáš 2

Σωτήρ (Sōtēr) — transliteration: Sōtēr. Literal meaning: “Savior, Deliverer, Rescuer.” Semantic range: one who rescues from danger, death, or disaster; in the imperial context of the time, also a title claimed by Roman emperors as political saviors/benefactors. English variants: “Savior.” Contextual theological meaning: CRITICAL (new term). Central to the doctrine “Jesus as Savior for All Nations and All People.” The angels’ announcement (2:11) directly counters imperial propaganda: it is this infant, not Caesar, who is the true universal Savior. Czech rendering: Spasitel. Risk: directly parallel to the baseline’s treatment of “spasení” (salvation) — Spasitel is a genuine, established Kralice-tradition title, but for most secular Czech readers it now registers as an archaic, quasi-liturgical word (heard perhaps only in a Christmas carol) rather than a title carrying live conceptual force. Per the baseline’s guidance for “spasení,” this term must be explained narratively (savior from what, for whom, by what means), not merely announced as a title.
δόξα (doxa) — Reused from Romans baseline: sláva (High risk). Contextual note: “glory to God in the highest” (2:14) — the angelic doxology; risk of collapse into secular “fame” sense is identical to the baseline’s warning.
περιτομή (peritomē) — literal: “circumcision.” Semantic range: the covenant sign given to Abraham’s descendants (Genesis 17). Czech rendering: obřízka (Low-Medium risk; term itself is stable, but the covenantal significance requires the same Old Testament background-building the baseline flags for “covenant” and “Davidic Covenant”).
ἱερόν / ναός (hieron / naos) — literal: “temple” (outer courts / inner sanctuary respectively). Contextual theological meaning: the Jerusalem Temple as the center of Israel’s worship life, framing both Jesus’ presentation as an infant and his later Passover visit (2:22–49). Czech rendering: chrám (Medium risk; risk of a purely historical/touristic association, paralleling the baseline’s note on “kostel” vs. “církev” — many secular Czechs’ primary association with “chrám” will be architectural/heritage-site rather than living worship center).
σοφία (sophia) — Reused conceptually from general wisdom vocabulary, Low risk. “Jesus grew in wisdom” (2:40, 52) — establishes the doctrine of the true humanity of Christ (Reused doctrine: “humanity_of_christ,” Medium per baseline registry pattern, though the specific term is new to this glossary). Czech: moudrost (Low risk).

Lukáš 3

μετάνοια (metanoia) — literal: “a change of mind, a turning around, a change of direction.” Semantic range: not mere regret or emotional remorse (which would be closer to metamelomai), but a fundamental reorientation of one’s whole direction of life. English variants: “repentance,” “turning,” “conversion.” Contextual theological meaning: CRITICAL (new term, foundational to the doctrine “Repentance and Forgiveness of Sins”). John’s baptism is explicitly “a baptism of repentance for the forgiveness of sins” (3:3). Czech rendering: pokání. Risk: HIGH/CRITICAL, with a specific grounded reason distinct from the baseline’s general secular-literacy risk. Unlike most of the Romans baseline’s terms, “pokání” carries a genuine competing association for Czech readers with residual Catholic cultural background (still a meaningful minority in Czech religious history): the Catholic sacrament of penance/confession (“svátost pokání,” i.e., going to confession, performing a penance). A reader may default to imagining a ritual act performed before a priest, rather than Luke’s whole-life reorientation. This must be actively distinguished: Luke’s “pokání” is an inward and total turning, not a discrete sacramental transaction.
βάπτισμα (baptisma) — literal: “baptism, dipping, immersion.” Semantic range: John’s baptism as a public, once-off act signifying repentance and preparation, distinct from ritual washing generally. English variants: “baptism.” Contextual theological meaning: HIGH risk (new term). Czech rendering: křest. Risk: most secular Czechs have either undergone or witnessed křest as a family/cultural rite of passage (infant christening), often performed with minimal or no ongoing personal faith commitment — a pattern the baseline notes for other rites (cf. “svatí” and the name-day calendar). John’s baptism of adult repentance must be actively distinguished from this perfunctory cultural-custom association.
ἄφεσις ἁμαρτιῶν (aphesis hamartiōn) — Reused root elements: hřích (sin, High per baseline) + odpuštění (forgiveness). Full phrase: odpuštění hříchů. Contextual theological meaning: names the goal of repentance and baptism — release from the guilt and power of sin. Risk: High, compounding both components’ individual baseline risks (see note under Lukáš 4:18 above on the aphesis word-family).
τελῶναι (telōnai) — literal: “tax collectors, toll-collectors.” Semantic range: agents (often local, not Roman) who collected tolls/taxes for Rome, widely regarded in Jewish society as collaborators and extortionists, socially and religiously despised. English variants: “tax collectors,” “publicans.” Contextual theological meaning: HIGH risk (new term, foundational to “Good News to the Poor and Marginalized” and “Compassion and Table Fellowship with Sinners”). John’s and later Jesus’ welcome of tax collectors is a deliberate crossing of a social/religious boundary. Czech rendering: celník. Risk: the word itself is a stable, established Bible-translation term with low intrinsic ambiguity, but the social stigma (comparable to a modern collaborator or extortionist) is invisible to a modern reader for whom “celník” (customs officer) is simply a neutral civil-service job; this historical-social background must be actively taught, not assumed.
ὀργή (orgē) — literal: “wrath, anger.” Contextual theological meaning: John’s warning of coming judgment (3:7); ties to the doctrine of Universal Human Accountability already flagged High in the Romans baseline. Czech rendering: hněv (Reused-adjacent; Medium-High risk per baseline pattern for accountability language).

Lukáš 4

Core passage chapter (see Part 1 for vv. 16–21 full treatment). Additional load-bearing terms in the surrounding narrative (vv. 1–15, 22–44):

πειρασμός / πειράζω (peirasmos / peirazō) — literal: “testing, trial, temptation.” Semantic range: an enticement or trial that may either strengthen or lead to sin, depending on response. English variants: “temptation,” “testing.” Contextual theological meaning: the wilderness temptation narrative (4:1–13) establishes Jesus’ full humanity and sinless obedience, directly relevant to “humanity_of_christ” (Reused doctrine). Czech rendering: pokušení (Low-Medium risk; the everyday secular sense of “temptation” — e.g., dietary or shopping “temptation” — aligns reasonably well with the biblical sense, though the cosmic seriousness of the contest with the devil needs to be taught, not assumed).
διάβολος (diabolos) — literal: “slanderer, accuser.” Semantic range: the personal, spiritual enemy of God and humanity; in the New Testament, a proper title for Satan. English variants: “devil,” “the Slanderer.” Contextual theological meaning: HIGH risk (new term). Czech rendering: ďábel. Risk: Czech folk culture retains an extremely vivid, active alternative devil-figure — čert — a folkloric trickster who appears each December alongside St. Nicholas (Mikuláš) in costumed door-to-door visits to children, a beloved, largely comic cultural tradition even among thoroughly secular families. Translators must consistently use ďábel and never čert in doctrinal material, and should note explicitly that Luke’s devil is a real, personal, spiritual adversary, not the folkloric trickster-figure of the Mikuláš tradition.
ἐξουσία (exousia) — literal: “authority, right, delegated power.” Semantic range: legitimate, recognized power to act or command, distinct from raw force (dynamis). English variants: “authority,” “power.” Contextual theological meaning: Jesus’ teaching and exorcisms are marked by unique, self-evident authority (4:32, 36), anchoring the doctrine of his divine identity. Czech rendering: moc / pravomoc (Medium risk; “moc” ties naturally to the baseline’s “moc Boží,” but in ordinary Czech usage skews toward raw power/force, while “pravomoc” skews toward bureaucratic/legal jurisdiction — neither perfectly captures the personal, self-evident authority in view; a brief note is advisable).
δαιμόνιον / πνεῦμα ἀκάθαρτον (daimonion / pneuma akatharton) — literal: “demon” / “unclean spirit.” Semantic range: a personal, malevolent spiritual being under Satan’s dominion, causing affliction, distinct from an impersonal illness. Contextual theological meaning: MEDIUM-HIGH risk (new term). Czech rendering: démon / nečistý duch. Risk: contemporary Czech popular culture (film, gaming) uses “démon” loosely for almost any menacing supernatural creature, risking a flattened, fictionalized reading; the concrete, personal, historically real nature of these confrontations in Luke’s narrative needs to be actively taught against this genre-fiction association.

Lukáš 5

μαθητής (mathētēs) — literal: “learner, pupil, apprentice.” Semantic range: one who follows and learns from a teacher/master in a sustained, life-shaping relationship, not a casual student. English variants: “disciple,” “follower,” “student.” Contextual theological meaning: HIGH risk (new term, foundational to “The Cost and Joy of Discipleship”). Czech rendering: učedník. Risk: “učedník” is a stable, transparent Czech word, but its dominant contemporary secular sense is a trade apprentice (e.g., “učedník truhláře,” a carpenter’s apprentice) or, more distantly, a “student” — a vocational/educational category with no inherent life-total commitment implied. The Gospel’s sense (leaving everything, total allegiance to a person) must be actively built up against this more modest secular default.
λέπρα (lepra) — literal: “leprosy” (a broad ancient category of skin disease, not identical to modern Hansen’s disease). Contextual theological meaning: leprosy carried both physical suffering and severe social/religious exclusion (5:12–14); Jesus’ cleansing and touch dramatize both physical healing and restoration to community. Czech rendering: malomocenství (Low-Medium risk; term itself is stable but the social-exclusion dimension, central to the doctrine of Jesus’ compassion for the marginalized, needs explicit unpacking since modern medical leprosy carries different social connotations).
υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — literal: “son of man” (Semitic idiom, “a human being,” but also — crucially — Daniel 7:13’s specific title for the exalted eschatological figure given dominion). Semantic range: ranges from a generic idiom for “a human being” to Jesus’ distinctive self-designation carrying both humility (true humanity) and hidden divine authority. English variants: “Son of Man,” “the Human One.” Contextual theological meaning: CRITICAL (new term). Jesus first uses this as his own self-designation with authority to forgive sins (5:24) — directly tying humanity and divine authority together. Czech rendering: Syn člověka. Risk: Critical, for the same structural reason as the baseline’s “Syn Boží” entry — a literal Czech rendering reads, on its own, as merely “a human being” in a generic sense, completely obscuring the Danielic-messianic title underneath. A translator note explaining the Daniel 7 background is required at first substantive use, exactly paralleling the baseline’s treatment of “Son of God.”
ἁμαρτωλός (hamartōlos) — Reused root: hřích (High). New derived term: hříšník (sinner). Contextual theological meaning: HIGH risk, foundational to “Compassion and Table Fellowship with Sinners.” Jesus’ table fellowship with “tax collectors and sinners” (5:29–32) is a deliberate, provocative act of solidarity. Risk: as with “hřích” itself, “hříšník” carries potential for colloquial weakening in casual Czech speech (sometimes used almost jokingly, “ty jsi ale hříšník,” roughly “you rascal”), which would trivialize the serious social and theological boundary-crossing Jesus performs at table.
νηστεία (nēsteia) — literal: “fasting.” Contextual theological meaning: the question of fasting practice (5:33–35) situates Jesus’ ministry as inaugurating a new, joyful era (“bridegroom” imagery) rather than simply continuing old religious patterns. Czech rendering: půst (Medium risk; “půst,” especially pre-Easter Lent, retains real cultural recognition even among secular Czechs as a historical/dietary custom, but the personal-spiritual-discipline dimension and its connection to joy versus mourning needs explicit teaching).

Lukáš 6

σάββατον (sabbaton) — Reused from Lukáš 4:16 analysis above; recurring Critical/High risk term (“sobota” = ordinary Czech word for Saturday). New context: Sabbath controversies (6:1–11) over what activity is lawful, directly relevant to “law” (Reused: zákon, High per baseline).
μακάριος (makarios) — literal: “blessed, happy, fortunate, to be congratulated.” Semantic range: a state of flourishing/favor pronounced as a declaration, not merely an emotional state. English variants: “blessed,” “happy.” Contextual theological meaning: CRITICAL risk (new term). The Lukan Beatitudes (6:20–22) pronounce this blessing specifically on the poor, hungry, weeping, and hated — inverting ordinary social expectations and directly anchoring “Good News to the Poor and Marginalized.” Czech rendering: blahoslavený. Risk: CRITICAL, with a highly specific grounded reason. In Czech Catholic tradition (still culturally present even in a secular society, given the country’s historical Catholic majority), blahoslavený/blahoslavená is the official ecclesiastical title for a beatified person — someone formally recognized by the Catholic Church one step below sainthood/canonization (e.g., “blahoslavená Zdislava”). A reader with any exposure to this tradition may read Jesus’ Beatitudes as a list of formal ecclesiastical honors rather than his own startling, present-tense pronouncement of favor on the poor and suffering. This risk must be actively addressed with a translator’s note distinguishing Jesus’ proclamation from the later ecclesiastical usage of the same word.
οὐαί (ouai) — literal: “woe!” (a cry of lament or warning). English variants: “woe,” “alas.” Contextual theological meaning: the corresponding negative pronouncements on the rich, full, laughing, and well-regarded (6:24–26), forming the counterpart to the Beatitudes. Czech rendering: běda (Low-Medium risk; recognizable, somewhat literary/archaic register, but its meaning is not obscured — the risk is under-registering its force as a genuine prophetic pronouncement of judgment rather than a mild expression of pity).
δώδεκα ἀπόστολοι (dōdeka apostoloi) — Reused from baseline: dvanáct apoštolů (Low, per baseline “apostle” entry). New context: the formal naming of the Twelve (6:13–16) establishes a specific commissioned group, distinct from the wider body of disciples.

Lukáš 7

σπλαγχνίζομαι (splagchnizomai) — literal: “to be moved in one’s inward parts/bowels” (the splagchna were considered the seat of deep emotion). Semantic range: a visceral, gut-level compassion that moves a person to concrete action, stronger than a merely intellectual sympathy. English variants: “had compassion,” “was moved with pity.” Contextual theological meaning: HIGH risk (new term, foundational to “Jesus’ Compassion and Table Fellowship with Sinners”). At the raising of the widow’s son at Nain (7:13), Jesus’ compassion directly precedes and motivates the miracle. Czech rendering: slitoval se / pohnul se v nitru soucitem. Risk: the modern, weaker secular term soucit (“sympathy/empathy”) risks flattening this into a generic emotional reaction, losing the visceral, action-producing force of the Greek; slitování (a more classical/biblical register term for compassion-with-mercy) is recommended as the primary rendering, with soucit available as a supporting gloss, not a substitute.
σῴζω (sōzō) — Reused from Romans baseline via “salvation” family (Critical). New Lukan usage: “your faith has saved/healed you” (7:50; cf. 8:48; 17:19; 18:42) — the same verb covers both physical healing and spiritual salvation, a deliberate Lukan double meaning. Czech rendering: zachránil / zachránila tě tvá víra or, where the fuller theological sense is clearly in view, drawing on the baseline’s spasení family. Risk: High — Czech, like English, must choose between a physical-healing register (“zachránit,” “uzdravit”) and a theological-salvation register (“spasit”), and the translator must not prematurely collapse Luke’s intentional ambiguity into only one sense without a note.
ὁ ἐρχόμενος (ho erchomenos) — literal: “the one who is coming, the coming one.” Contextual theological meaning: John’s question to Jesus, “Are you the one who is to come?” (7:19–20), a recognized Second Temple messianic-expectation formula. Reused doctrine: Messianic Promise (Critical per baseline). Czech rendering: Ten, který má přijít (Medium-High risk; requires the same Old Testament messianic-background scaffolding the baseline flags for “Mesiáš”).

Lukáš 8

ὁ λόγος τοῦ θεοῦ (ho logos tou theou) — literal: “the word of God.” Contextual theological meaning: the Parable of the Sower (8:4–15) identifies the seed as “the word of God,” tying proclamation, reception, and fruitfulness together. Reused/adjacent to baseline “gospel” and “inspiration_of_scripture.” Czech rendering: slovo Boží (Low-Medium risk; stable phrase, needing the same foundational scaffolding as “Písmo” above regarding Scripture’s authority).
βασιλεία τοῦ θεοῦ (basileia tou theou) — Reused from Romans baseline: království Boží (Medium risk). New Lukan context: “the secrets/mysteries of the kingdom of God” (8:10) are given to the disciples through parable — directly relevant to “The Kingdom of God Present and Future.” No new field content beyond baseline’s existing caution about the fairy-tale-kingdom association in Czech.
πίστις (pistis) — Reused from Romans baseline: víra (High risk). New Lukan context: the woman healed of the flow of blood (8:43–48) and Jairus’ daughter (8:49–56) both hinge on faith connected to physical restoration, reinforcing the sōzō double-meaning noted above in ch. 7.

Lukáš 9

δόξα (doxa) — Reused (sláva, High). New context: the Transfiguration (9:28–36) — Jesus’ glory revealed to Peter, James, and John, with Moses and Elijah, and the divine voice, “This is my Son… listen to him.” Directly reinforces “Sonship of Christ” and “Deity of Christ” (both Critical per baseline).
σταυρός (stauros) — literal: “a stake, an upright pole” used for crucifixion; by New Testament usage, specifically the cross of execution. English variants: “cross.” Contextual theological meaning: HIGH-MEDIUM risk (new term, foundational to “The Cost and Joy of Discipleship”). “Whoever wants to be my disciple must… take up their cross daily” (9:23). Czech rendering: kříž. Risk: “kříž” is a culturally present, stable Bible-translation term (visible on churches, cemeteries, national symbols), unlike many terms in this glossary — but Czech colloquial usage includes kříž as the ordinary word for the lower back (“bolí mě kříž,” “my back hurts”) and appears in secular compounds (křížovka, “crossword”). More seriously, the metaphor of “taking up one’s cross daily” risks being flattened into a generic idiom for “bearing a burden” (as it has become in secular English usage too) without any connection to Jesus’ own literal crucifixion (ch. 23) or the seriousness of total self-denial; this connection must be actively taught, not assumed from the word alone.
υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — Reused from ch. 5; new context: the first Lukan passion prediction, “The Son of Man must suffer many things…” (9:22), joining the title to suffering for the first time.

Lukáš 10

χαρά (chara) — literal: “joy, gladness.” Semantic range: a deep, often unexpected gladness rooted in God’s action, distinct from fleeting happiness or amusement. English variants: “joy,” “gladness,” “rejoicing.” Contextual theological meaning: MEDIUM-HIGH risk (new term, foundational to “The Cost and Joy of Discipleship”). The seventy-two return “with joy” (10:17), and Jesus himself “rejoices in the Holy Spirit” (10:21). Czech rendering: radost. Risk: an ordinary, transparent Czech word with no lexical ambiguity, but real risk of theological flattening — a secular reader will read this purely as ordinary happiness/success at a task accomplished, missing that Luke consistently ties this joy specifically to salvation and the defeat of evil, not merely successful ministry outcomes; needs explicit connection at first occurrence.
πλησίον (plēsion) — literal: “one who is near, a neighbor.” Semantic range: in the Good Samaritan parable (10:25–37), deliberately redefined from an ethnic/religious in-group category to anyone in need encountered along the way, regardless of group boundary. English variants: “neighbor.” Contextual theological meaning: HIGH risk (new term). Directly anchors “Jesus as Savior for All Nations and All People (Jew and Gentile…).” Czech rendering: bližní. Risk: “bližní” retains a degree of cultural recognition in Czech due to the well-known idiom “milovat bližního svého jako sebe samého” (love your neighbor as yourself), giving it slightly more residual traction than most terms in this glossary — but this very familiarity risks the phrase being received as a generic, unexamined platitude rather than Jesus’ pointed, boundary-crossing redefinition demonstrated by a despised outsider (a Samaritan) showing mercy where insiders had failed; the parable’s specific social provocation must be actively taught, not assumed to be understood from the familiar phrase alone.
ζωὴ αἰώνιος (zōē aiōnios) — literal: “eternal life, life of the age (to come).” Semantic range: not mere unending existence, but the full, restored, resurrection quality of life belonging to God’s coming age, already breaking in. English variants: “eternal life,” “everlasting life.” Contextual theological meaning: MEDIUM risk (new term). The rich lawyer’s question, “what must I do to inherit eternal life?” (10:25), frames the Good Samaritan parable. Czech rendering: věčný život. Risk: transparent phrase, but “věčný život” is also used loosely in secular fantasy/entertainment contexts (immortality tropes in fiction, cosmetic-industry marketing, etc.), risking a thin, this-worldly-longevity reading rather than the full resurrection-age content Luke intends.

Lukáš 11

προσευχή / προσεύχομαι (proseuchē / proseuchomai) — literal: “prayer / to pray,” specifically addressed to God, as distinct from the broader Greek term for petition/request generally. English variants: “prayer,” “to pray.” Contextual theological meaning: HIGH risk (new term, foundational to “Prayer and Dependence on God”). The Lord’s Prayer (11:1–4) is given in direct response to a disciple’s request, “Lord, teach us to pray.” Czech rendering: modlitba / modlit se. Risk: Medium-High — the word itself is entirely stable and unambiguous in Czech, but given the baseline’s finding of low general religious practice, the deeper posture of dependence the Lord’s Prayer models (asking a personal Father for daily needs, forgiveness, and protection) cannot be assumed as background; must be built up as genuinely new content for many readers, exactly as the baseline instructs for “faith” and “grace.”
ὁ ἄρτος ὁ ἐπιούσιος (ho artos ho epiousios) — literal: “the bread for today/for the coming day” (a notoriously rare word, nearly unique to this prayer in all of Greek literature). Semantic range: daily sustenance, requested one day at a time, reflecting trust rather than accumulation. English variants: “daily bread.” Contextual theological meaning: MEDIUM risk (new term). Czech rendering: chléb vezdejší (the traditional Kralice-tradition phrase, retained in the historically memorized form of the Lord’s Prayer — “Otče náš… chléb náš vezdejší dej nám dnes”) or the more contemporary denní chléb used in some modern renderings. Recommendation, per the baseline’s pattern for “spasení”: retain the traditional chléb vezdejší for recognition value, since even many secular Czechs retain fragmentary cultural memory of the traditional Lord’s Prayer wording from school, weddings, or funerals, but pair it with a plain-language gloss (“the bread we need for today, asked one day at a time”) since the archaic word “vezdejší” itself is opaque to a contemporary reader outside this fixed phrase.
Πνεῦμα Ἅγιον (Pneuma Hagion) — Reused from Romans baseline: Duch svatý (Critical). New Lukan context: “how much more will your Father in heaven give the Holy Spirit to those who ask” (11:13) — ties prayer directly to the doctrine “The Holy Spirit’s Work in Salvation History.”

Lukáš 12

βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (blasphēmia eis to Pneuma to Hagion) — literal: “blasphemy against the Holy Spirit” (12:10). Contextual theological meaning: a uniquely serious sin of decisive rejection of the Spirit’s testimony to Christ. Reused elements: Duch svatý (Critical). Risk: Medium-High — requires careful, pastorally sensitive framing so as not to produce needless anxiety in readers with low theological background, consistent with the baseline’s general caution about scaffolding rather than merely naming doctrines.
ἄφρων (aphrōn) — literal: “fool, senseless one.” Contextual theological meaning: the Parable of the Rich Fool (12:13–21) — “you fool! This night your soul will be required of you” — directly critiques trust in accumulated wealth rather than being “rich toward God” (12:21), a key text for the doctrine of the proper use of possessions related to “Good News to the Poor.” Czech rendering: blázen / pošetilý (Low-Medium risk; transparent, though the force of the divine indictment, not merely a folk-wisdom observation about poor planning, needs to be preserved).

Lukáš 13

μετάνοια — Reused from ch. 3; new context: “unless you repent, you will all likewise perish” (13:3, 5) — repentance urgency tied to concrete historical disaster reports.
στενὴ θύρα (stenē thyra) — literal: “narrow door.” Contextual theological meaning: the urgency and exclusivity of entering the kingdom (13:22–30); ties to eschatological themes (“Kingdom of God Present and Future”). Czech rendering: úzké dveře (Low risk; transparent metaphor).
σάββατον — Reused; new controversy context, the bent woman healed on the Sabbath (13:10–17), reinforcing the ongoing “sobota” secular-collision risk flagged at ch. 4/6.

Lukáš 14

δεῖπνον μέγα (deipnon mega) — literal: “great banquet, great dinner.” Contextual theological meaning: the Parable of the Great Banquet (14:15–24) — the invitation extended to the poor, crippled, blind, and lame after the invited guests refuse, a vivid enactment of “Good News to the Poor and Marginalized” and the universal scope of salvation. Czech rendering: velká večeře / hostina (Low-Medium risk; transparent, but the social provocation of substituting society’s outcasts for the socially respectable needs explicit unpacking).
No further new theological vocabulary; chapter otherwise reuses kříž (cross, discipleship cost — 14:27) and μαθητής (disciple) from chs. 5 and 9.

Lukáš 15

ἀπόλλυμι / ἀπολωλός (apollymi / apolōlos) — literal: “to lose, to destroy, to perish” / “the lost (thing/one).” Semantic range: something or someone that has strayed from its proper place and is at risk of ruin, but is not beyond recovery. English variants: “lost,” “perishing.” Contextual theological meaning: HIGH risk (new term, central to the three parables of Luke 15: lost sheep, lost coin, lost/prodigal son). Czech rendering: ztracený. Risk: Medium-High — an entirely ordinary Czech word (a lost object, a lost person in a crowd), which is precisely the risk: the deep spiritual sense (alienation from God, at risk of ultimate ruin, yet the specific object of God’s active seeking) must be built up from this mundane word, exactly matching the baseline’s general pattern for this Language Package.
μετάνοια — Reused; central to 15:7, 10 (“joy in heaven over one sinner who repents”) — directly joins repentance to χαρά (joy) as a structural theme of the chapter.
σπλαγχνίζομαι — Reused from ch. 7; the father’s compassion at seeing the returning prodigal (15:20) is the emotional and theological climax of the parable.

Lukáš 16

μαμωνᾶς (mamōnas) — transliteration: mamōnas (an Aramaic loanword into Greek). Literal meaning: “wealth, riches, money,” often personified as a rival master. English variants: “mammon,” “money,” “wealth.” Contextual theological meaning: MEDIUM risk (new term). “You cannot serve God and mammon” (16:13). Czech rendering: mamon. Risk comparatively lower than most terms in this glossary: modern Czech retains “mamon” as a recognizable, somewhat literary word already carrying a mildly negative connotation of greed/love of money in ordinary usage, meaning the secular sense and the theological sense are unusually well-aligned here — the main risk is simply ensuring the word is not flattened to a neutral synonym for “money” (e.g., “peníze”), which would lose the personification-as-rival-master sense.
Ἅδης (Hadēs) — transliteration: Hadēs. Literal meaning: the Greek name for the realm/god of the dead, adopted in Jewish and Christian usage as a general term for the place of the dead (not identical to the later developed concept of hell/Gehenna, though sometimes used similarly). Contextual theological meaning: MEDIUM-HIGH risk (new term). In the parable of the Rich Man and Lazarus (16:19–31), Hades is the place of the rich man’s conscious post-mortem torment, contrasted with Lazarus at Abraham’s side. Czech rendering: Hádes (transliterated) is recommended over the more natural-sounding podsvětí (“the underworld”). Risk: podsvětí is the standard contemporary Czech word for the criminal underworld (organized crime, drug networks, mafia) in everyday media usage — a serious, specific collision that would badly distort this parable’s afterlife imagery into a gangster-genre association. Hádes, by contrast, is recognizable from Greek-mythology general knowledge (a genuinely low-risk cultural association in secular Czech education, since Greek mythology is a standard school subject) and can be given the needed theological gloss without competing crime-genre baggage.

Lukáš 17

σάββατον-adjacent / εὐχαριστία (eucharistia) — Reused from Romans baseline family: díkůvzdání (Low, per baseline “thanksgiving”). New context: only the Samaritan leper returns to give thanks (17:11–19), tying gratitude to the wider theme of unexpected outsider faith (cf. Good Samaritan, ch. 10).
ἐντὸς ὑμῶν (entos hymōn) — literal: “within/among you.” Contextual theological meaning: “the kingdom of God is [within/among] you” (17:21) — a famously debated phrase (internal, personal presence of the kingdom vs. “in your midst,” i.e., present among the community in Jesus’ own person). Risk: HIGH, directly bearing on “The Kingdom of God Present and Future.” Czech rendering: recommend uprostřed vás / mezi vámi (“in your midst / among you”) over an inward-psychologizing ve vás (“within you” in an individual, interior sense), since the majority of modern scholarship favors the corporate/present reading and an interior-psychological rendering risks import of a foreign self-help “kingdom is inside you” reading with no reference to Jesus’ own presence — this should be flagged for human theologian review given the genuine translation choice involved.

Lukáš 18

δικαιόω (dikaioō) — Reused directly from Romans baseline: ospravedlnění/ospravedlnil (Critical, per baseline “justification” entry — same root verb). New Lukan context: the Parable of the Pharisee and the Tax Collector (18:9–14) — “this man went down to his house justified (ospravedlněn), rather than the other.” This is a crucial cross-reference: Luke uses the identical forensic-declaration concept the Romans baseline flags as Critical, now embedded in a narrative parable rather than doctrinal argument, giving the Czech translator team an opportunity (and obligation) to use this vivid story to build the very conceptual content the baseline says is otherwise missing for Czech readers. High pedagogical value; must reuse ospravedlnění exactly, per the hard rule on established renderings.
ἐλέησόν με (eleēson me) — Reused root: milosrdenství (from ch. 1 above). “God, have mercy on me, a sinner” (18:13) and “Son of David, have mercy on me!” (18:38) — the tax collector’s and the blind beggar’s prayers respectively, both models of right approach to God contrasted with self-righteousness.

Lukáš 19

Ζακχαῖος (Zakchaios) — proper name, low risk: Zacheus. Contextual theological meaning: the account of Zacchaeus (19:1–10) is Luke’s most concentrated single-scene enactment of several curriculum doctrines at once: table fellowship with a chief tax collector, repentance evidenced by concrete restitution, and Jesus’ own summary statement of his mission.
ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (zētēsai kai sōsai to apolōlos) — literal: “to seek and to save the lost.” Reused terms: ztracený (lost, from ch. 15) + spasení-family (Critical, per baseline). Contextual theological meaning: “the Son of Man came to seek and to save the lost” (19:10) functions as a thesis-level summary statement for the whole Gospel’s mission theology, parallel in weight to Romans 1:16–17’s status in the baseline. Recommend this verse’s Czech rendering be fixed and used identically across every curriculum document, per the consistency principle the baseline applies to Romans 1:16–17 and 8:28.
βασιλεύς (basileus) — Reused/adjacent to království (kingdom). New context: the triumphal entry (19:28–40), “Blessed is the king who comes in the name of the Lord!” (19:38) — note: unlike Matthew, Mark, and John, Luke’s account does NOT include the crowd’s “Hosanna” acclamation; translators must not import it. Czech rendering: Král (Low-Medium risk; must be understood as messianic kingship, not merely civic royalty, tying to “Kingdom of God Present and Future”).

Lukáš 20

ἀνάστασις (anastasis) — Reused directly from Romans baseline: vzkříšení (Critical). New Lukan context: the Sadducees’ resurrection debate (20:27–40) — “he is not God of the dead but of the living” (20:38), an argument for bodily resurrection from the nature of God’s covenant faithfulness rather than direct citation of Daniel or later Jewish apocalyptic texts. No new field content beyond the baseline entry; reinforces the Easter/pomlázka secular-drift risk already flagged there.
Καίσαρι τὰ Καίσαρος (Kaisari ta Kaisaros) — “the things of Caesar to Caesar” (20:25). Contextual theological meaning: establishes a distinction between civil obligation and ultimate allegiance to God, relevant to the doctrine of proper Christian engagement with governing authority. Low new-vocabulary risk; proper noun Caesar/César (Low).

Lukáš 21

χήρα (chēra) — literal: “widow.” Contextual theological meaning: the widow’s offering (21:1–4) — “she out of her poverty put in everything she had” — a concrete enactment of the poor/marginalized doctrine and of sacrificial dependence on God. Czech rendering: vdova (Low risk; transparent).
υἱὸς τοῦ ἀνθρώπου ἐρχόμενος (huios tou anthrōpou erchomenos) — Reused Son of Man title (Critical, ch. 5/9); new eschatological context, “coming in a cloud with power and great glory” (21:27), tying together Sonship, glory (sláva, High), and the “Kingdom of God Present and Future” doctrine’s future dimension specifically.

Lukáš 22

διαθήκη (diathēkē) — Reused directly from Romans baseline: smlouva (High). New Lukan context: “this cup is the new covenant (nová smlouva) in my blood” (22:20) at the Last Supper — the specific institution of the covenant meal. No new field content beyond baseline entry; the baseline’s caution against a purely commercial-contract reading of “smlouva” applies with full force here, arguably at even higher stakes given the meal’s centrality to later Christian practice.
ἀγωνία (agōnia) — literal: “agony, anguish, intense struggle” (the root of the English “agony”). Contextual theological meaning: Gethsemane, “being in anguish, he prayed more earnestly” (22:44), reinforcing the humanity of Christ and the seriousness of the coming suffering. Czech rendering: úzkost / zápas v modlitbě (Low-Medium risk; transparent, though the physical intensity — “sweat like drops of blood,” 22:44 — should be preserved without softening).
Χριστός (Christos) — Reused directly: Kristus (per baseline naming conventions, tied to Mesiáš, Critical). New context: the Sanhedrin’s direct question, “Are you the Christ?” (22:67) and Jesus’ own reply invoking “the Son of Man… at the right hand of the power of God” (22:69) — joins the Messiah and Son of Man titles explicitly at the trial’s climax.

Lukáš 23

σταυρός / σταυρόω (stauros / stauroō) — Reused from ch. 9 (kříž); new context: the actual crucifixion narrative itself, where the metaphorical “take up your cross” of ch. 9 and ch. 14 becomes Jesus’ own literal execution. This chapter is where the two senses (discipleship metaphor and historical event) must be explicitly reconnected for the reader.
παράδεισος (paradeisos) — literal: “paradise” (originally a Persian loanword for a walled royal garden/park, adopted into Jewish usage for the restored Edenic state / the abode of the righteous dead). English variants: “paradise.” Contextual theological meaning: HIGH risk (new term). “Today you will be with me in paradise” (23:43), spoken to the repentant criminal — a vivid, concrete promise of immediate post-death fellowship with Christ. Czech rendering: ráj. Risk: ráj is in extremely common secular Czech usage for any idyllic place (a tropical vacation destination marketed as “ráj,” a “nákupní ráj” — “shopping paradise” — in advertising). This is a serious flattening risk: a reader may hear “paradise” primarily as generic bliss/vacation imagery, entirely missing that the promise’s substance is specifically being with Christ (“with me”), not a place characterized by pleasant amenities. Must be actively taught: the promise is relational (with Christ), not merely locational (a pleasant place).
δίκαιος (dikaios) — Reused root from spravedlnost/spravedlivý (righteousness, Critical per baseline). New context: the centurion’s confession, “certainly this was a righteous/innocent man” (23:47) — functions on two levels (legal innocence and moral righteousness), a deliberate Lukan double meaning worth flagging for translator awareness.

Lukáš 24

ἀνάστασις / ἠγέρθη (anastasis / ēgerthē) — Reused directly: vzkříšení (Critical, per baseline). “Why do you seek the living among the dead? He is not here, but has risen (vstal z mrtvých)” (24:5–6) — the empty-tomb proclamation.
μετάνοια εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη (metanoia eis aphesin hamartiōn eis panta ta ethnē) — literal: “repentance for/unto forgiveness of sins to all the nations/Gentiles.” Reused terms: pokání + odpuštění hříchů + pohané/národy (Reused, Medium per baseline “gentiles” entry). Contextual theological meaning: this is the Great-Commission-parallel thesis statement of Luke’s Gospel (24:47), directly joining the doctrines “Repentance and Forgiveness of Sins” and “Jesus as Savior for All Nations and All People.” Recommend, per the baseline’s consistency principle for Romans 1:16–17, that this verse’s Czech rendering be fixed identically across every curriculum document.
δύναμιν ἐξ ὕψους (dynamin ex hypsous) — literal: “power from on high.” Reused: moc (from moc Boží, baseline). Contextual theological meaning: the promised outpouring of the Holy Spirit (24:49, anticipating Acts 1–2), directly anchoring “The Holy Spirit’s Work in Salvation History” at the Gospel’s close. Czech rendering: moc z výsosti (Medium risk; transparent but should be explicitly linked forward to Pentecost for readers unfamiliar with the Luke-Acts narrative continuity).
χαρὰ μεγάλη (chara megalē) — Reused: radost (from ch. 10); the Gospel’s final note, the disciples returning to Jerusalem “with great joy” (24:52) after the ascension, forming a deliberate inclusio with the joy that runs throughout the Gospel from the angels’ announcement (2:10) onward.

This document, together with 08_core_glossary.md, must be loaded prior to any Phase 2 translation of Luke curriculum material, alongside the baseline Romans Language Package artifacts, per the Pre-flight Checklist in 12_ai_translation_requirements.md.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.