Semantic Analysis

Semantic Analysis — Luke (Koine Greek → Dogri)

Methodology

This document analyzes the Gospel of Luke in the original Koine Greek, chapter 1 through chapter 24, for every load-bearing theological term. The core passage, Luke 4:16-21, receives verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing terms. Where a chapter introduces no new theological vocabulary beyond what has already been analyzed, this is stated explicitly rather than omitted.

Term entry fields used throughout:

Original (Greek word)
Transliteration
Literal meaning
Semantic range
English variants (how English versions render it)
Contextual theological meaning (as used in this passage)
Dogri rendering — Risk tier — translation note

Baseline compliance: Any term already recorded in the Romans translation_memory.json is reused exactly as recorded there, flagged “(reused from Romans TM)”. New terms required by Luke’s distinct doctrinal emphases (Savior for all nations, good news to the poor, repentance/forgiveness, prayer, kingdom present/future, cost of discipleship, table fellowship) are introduced here for the first time and must be added to an updated translation memory in Phase 2.

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

Luke 4:16

“καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.”

συναγωγή (synagōgē) — “place of gathering,” from συνάγω “to bring together”

Semantic range: the Jewish assembly/gathering; by extension, the building where it met.
English variants: synagogue.
Contextual theological meaning: the institutional setting of Jewish Scripture-reading and prayer where Jesus first publicly announces his messianic mission. Distinct from both the Jerusalem Temple and the later Christian ἐκκλησία.
Dogri rendering: सभा घर (sabha ghar) — Risk: Medium — Must be kept distinct from मंदर (Hindu temple, rejected per Romans TM for “church”) and from कलीसिया (church, reused from Romans TM). The synagogue is a pre-church Jewish assembly place for Scripture and prayer, not an idol-shrine and not yet the New Testament church.

σάββατον (sabbaton) — “Sabbath,” from Hebrew shabbat, “rest/cessation”

Semantic range: the seventh-day covenant rest commanded in the Law; the weekly holy day.
English variants: Sabbath, Sabbath day.
Contextual theological meaning: the day of covenant rest and worship on which Jesus customarily attended synagogue; sets up his authority over Sabbath practice later in Luke (6:1-11, 13:10-17).
Dogri rendering: सबत दा दिन (sabat da din) — Risk: Medium — Must be distinguished from Dogra folk-Hindu weekly votive/fasting days tied to a specific deity (e.g., a Monday fast for Shiva, a Tuesday fast for Hanuman). The Sabbath is a covenant rest instituted by God for all his people, not a deity-specific vrat (vow-fast).

ἀναγινώσκω (anagnōskō) — “to read,” “to read aloud”

Semantic range: public reading of a text, especially Scripture, in the hearing of an assembly.
English variants: read, read aloud.
Contextual theological meaning: Jesus stands to read Scripture publicly, the customary practice of an adult male in the synagogue.
Dogri rendering: पढ़ना (padhna) — Risk: Low — Standard term, no doctrinal ambiguity.

Luke 4:17

“καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον…”

βιβλίον (biblion) — “scroll, book,” diminutive of βίβλος

Semantic range: a written scroll or document; here, the Isaiah scroll.
English variants: book, scroll.
Contextual theological meaning: the physical Isaiah scroll handed to Jesus, from which he reads the messianic text.
Dogri rendering: किताब (kitaab) — Risk: Low-Medium — Alternative पोथी (pothi, “sacred scroll/volume”) was considered but rejected as the default, since पोथी carries strong regional association with the Sikh Guru Granth Sahib (“Pothi Sahib”) and could unintentionally imply a parallel scripture category. Use किताब generically; when referring to the collected Scriptures as a whole, use पवित्तर शास्तर (established under the Romans baseline’s “inspiration of Scripture” doctrine).

προφήτης (prophētēs) — “prophet”

Reused from Romans TM: नबी (nabi), Risk: Low. Isaiah is named explicitly as नबी, God’s spokesman, not a ज्योतषी (astrologer/fortune-teller, explicitly rejected in the baseline).

γεγραμμένον (from γράφω, graphō — “written”)

Semantic range: what stands written, i.e., Scripture’s fixed, authoritative text.
English variants: written, it is written.
Contextual theological meaning: signals that what follows is authoritative, God-given prophetic text, not Jesus’ own invention.
Dogri rendering: uses पवित्तर शास्तर framework (reused doctrine name from Romans baseline “Inspiration of Scripture” doctrine, दोगरी नाम: पवित्तर शास्तर दी प्रेरणा) — Risk: High — Must be distinguished from the Sanskrit textual tradition historically commissioned under Dogra royal patronage (per Romans baseline note), which reflects royal literary sponsorship, not divine authorship.

Luke 4:18

“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) — “Spirit of the Lord”

Composed of two Critical baseline terms reused exactly: पवित्तर आत्मा (Holy Spirit) and प्रभु (Lord).
Contextual theological meaning: the Holy Spirit’s empowering presence resting on Jesus for his messianic mission — a direct enactment of the doctrine “The Holy Spirit’s Work in Salvation History.” This is the same Spirit who overshadowed Mary (Luke 1:35) and descended at Jesus’ baptism (3:22); Luke traces one continuous Spirit-driven mission.
Dogri rendering: प्रभु दी पवित्तर आत्मा — Risk: Critical (reused terms; no deviation permitted).

χρίω (chriō) — “to anoint,” to pour or rub oil on, consecrating for office

Semantic range: ritual anointing of priests, prophets, and kings in the Old Testament; by extension, God’s empowering commissioning for a task.
English variants: anoint, has anointed.
Contextual theological meaning: the verbal root behind Χριστός (Christ/Messiah — “Anointed One,” reused exactly as मसीह from Romans TM). Here Jesus applies Isaiah 61’s anointing directly to himself: the Spirit’s anointing, not oil, marks his messianic identity and mission.
Dogri rendering: अभिषेक करना — Risk: High — अभिषेक is the standing Indian-Christian rendering for biblical anointing, but it is also the exact term for Hindu ritual anointing of an idol/murti (temple abhishekam) and for the historic Dogra royal coronation-anointing (rajyabhishek). Teaching must state explicitly: this is the Holy Spirit’s unique commissioning of the Messiah for saving mission, not a ritual pouring of consecrated substance on an image, and not a dynastic coronation rite. Confirm against the BSI Dogri Bible before wide deployment.

εὐαγγελίζομαι (euangelizomai) — “to proclaim good news,” verb form of εὐαγγέλιον

Semantic range: to announce good tidings authoritatively, not casually share information.
English variants: preach the gospel, bring good news, proclaim good news.
Contextual theological meaning: the same authoritative gospel-proclamation the Romans baseline flags as High risk, here specifically directed to the poor — establishing Luke’s programmatic doctrine of “Good News to the Poor and Marginalized.”
Dogri rendering: खरी खबर सुणाना (built on खरी खबर, reused exactly from Romans TM) — Risk: High — Must not soften into generic “sharing pleasant news”; this is the authoritative proclamation of God’s saving act in Christ, aimed specifically at those without social power or wealth.

πτωχός (ptōchos) — “poor,” one who crouches/cringes, i.e., utterly destitute (stronger than πένης, “working poor”)

Semantic range: economic destitution; by extension in Luke’s theology, the socially powerless, marginalized, and those without honor-status.
English variants: poor, the poor, destitute.
Contextual theological meaning: central to Luke’s Gospel (cf. 6:20, 7:22, 14:13, 21, 16:20, 18:22, 19:8). The good news is materially and spiritually for the economically and socially marginalized, not merely a spiritualized “poor in some general sense.”
Dogri rendering: गरीब (garib) — Risk: High — Must retain real socioeconomic force; guard against a folk-Hindu reading in which poverty is understood primarily as the fruit of one’s own or an ancestor’s karma/past-life demerit. In Luke, the poor are objects of God’s special favor and mission focus, not people paying for past wrongdoing.

ἀποστέλλω (apostellō) — “to send,” root of ἀπόστολος

Semantic range: authoritative sending with a delegated task.
Contextual theological meaning: Jesus describes himself as one sent by the Spirit — the same “sent” root underlying the Romans baseline’s भेजेआ होया (apostle, “one who has been sent”).
Dogri rendering: भेजना (bhejna, verb form) — Risk: Medium — Consistent with the baseline’s apostleship term family.

κηρύσσω (kēryssō) — “to proclaim, herald”

Semantic range: a herald’s public, authoritative announcement.
English variants: proclaim, preach.
Contextual theological meaning: paired with εὐαγγελίζομαι, reinforcing the authoritative, public nature of the announcement of release/forgiveness.
Dogri rendering: प्रचार करना — Risk: Medium — Consistent with Romans baseline’s mission term (प्रचार दा कम्म).

αἰχμάλωτος (aichmalōtos) — “captive,” literally “one taken by the spear”

Semantic range: a prisoner of war; by extension, one held in any form of bondage.
English variants: captives, prisoners.
Contextual theological meaning: both literal captivity and, by extension in the sermon’s application, bondage to sin and oppression.
Dogri rendering: कैदी — Risk: Low-Medium — Ensure the metaphorical extension to spiritual bondage is made explicit in teaching notes, not left implicit.

ἄφεσις (aphesis) — “release, letting-go,” from ἀφίημι “to send away, release”

Semantic range: (1) release from physical/social bondage (captivity, debt); (2) forgiveness of sins (release from guilt). Luke deliberately plays on both senses within this one sermon.
English variants: release, liberty, freedom, forgiveness, remission.
Contextual theological meaning: this single Greek word ties together the doctrine of “Good News to the Poor and Marginalized” (release from captivity/oppression) with “Repentance and Forgiveness of Sins” (release from guilt) — the two are theologically one movement in Luke’s Gospel.
Dogri rendering: dual-sense — छुटकारा (chhutkara, release/liberty) when referring to captivity/oppression; पापां दी माफी (papan di maafi, forgiveness of sins) when referring to sin — Risk: High — Translators must add a note showing both Dogri words share the underlying idea of “being set free/let go,” so the sermon’s unity is not lost across two different target words.

τυφλός (typhlos) — “blind”

Dogri rendering: अंधा — Risk: Low.

ἀνάβλεψις (anablepsis) — “recovery of sight,” from ἀναβλέπω “to look up/see again”

Semantic range: restoration of physical sight; in Isaiah’s context, also figurative restoration of spiritual perception.
Dogri rendering: नजर दा मुड़ोआ आना (najar da murhoa aana, “sight coming back”) — Risk: Low-Medium — Descriptive phrase preferred over a single loanword to preserve the “restoration” sense.

τεθραυσμένος (from θραύω, thrauō — “to break, crush, oppress”)

Semantic range: those who are broken, shattered, or crushed — physically or under oppression.
English variants: oppressed, bruised, downtrodden.
Contextual theological meaning: names the socially crushed as direct objects of the Spirit’s liberating mission through Jesus.
Dogri rendering: दुखी-पीड़ित (dukhi-peedit) — Risk: Medium — Must convey real, ongoing oppression (economic, social) rather than vague unhappiness.

Luke 4:19

“κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.”

ἐνιαυτός (eniautos) — “year,” a cyclical period

Dogri rendering: साल — Risk: Low.

δεκτός (dektos) — “acceptable, favorable, welcome,” from δέχομαι “to receive”

Semantic range: that which is graciously received/welcomed; favorable, propitious.
English variants: acceptable year, year of the Lord’s favor.
Contextual theological meaning: alludes to the Jubilee year of Leviticus 25 — a divinely appointed, sovereignly declared era of release (debts cancelled, slaves freed, land restored), now fulfilled in Christ’s arrival. This is God’s own sovereign declaration of favor, not a negotiated or earned outcome.
Dogri rendering (as a unit, ἐνιαυτὸν Κυρίου δεκτόν): प्रभु दा किरपा दा साल (Prabhu da kirpa da saal, “the year of the Lord’s favor”) — Risk: High — Must not be reheard through the region’s mannat (vow-for-boon) logic as a specially auspicious season in which wishes granted at a shrine come true. This is God’s own sovereign, once-for-all inauguration of the age of salvation in Christ, not a recurring or negotiable propitious period. Cross-reference with the Romans baseline’s Critical “grace” entry (बिना कमाई दित्ती दया), which guards the same distinction.

Luke 4:20

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

ὑπηρέτης (hypēretēs) — “attendant, assistant, servant”

Semantic range: a subordinate assistant performing a designated service role (here, the synagogue attendant who cared for the scrolls).
Dogri rendering: सेवक — Risk: Medium — Alternative सेवादार was considered but is strongly associated with Sikh gurdwara volunteer service in the regional linguistic environment; सेवक is the safer generic term for an institutional attendant.

ἀτενίζω (atenizō) — “to gaze intently, stare fixedly”

Semantic range: sustained, focused attention, often with anticipation.
Dogri rendering: टकटकी लाइकर देखना (takatki laikar dekhna) — Risk: Low — Conveys the congregation’s rapt attention as Jesus is about to speak.

Luke 4:21

“Ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.”

σήμερον (sēmeron) — “today”

Semantic range: the present day, this very moment — emphatic immediacy.
English variants: today, this day, now.
Contextual theological meaning: a key Lukan theological marker (cf. 2:11; 19:9; 23:43) declaring that God’s promised salvation has broken into present history in Jesus, not merely a future hope. Anchors the doctrine “The Kingdom of God Present and Future”: the kingdom is already breaking in.
Dogri rendering: अज्ज — Risk: Medium — Simple word, but theologically load-bearing; teaching notes must stress that this “today” is a decisive historical claim of fulfillment, not a general pious sentiment.

πληρόω (plēroō) — “to fulfill, complete, bring to full realization”

Semantic range: bringing a promise, prophecy, or pattern to its intended completion.
English variants: fulfilled, has been fulfilled, is fulfilled.
Contextual theological meaning: the same “fulfillment of prophecy” doctrine established in the Romans baseline (भविष्यवाणी दा पूरा होना) — linear, historical, once-for-all fulfillment, never a cyclical pattern.
Dogri rendering: पूरा होना (reused from Romans baseline doctrine name) — Risk: High — Must never be rendered with language suggesting a repeating cosmic cycle; this fulfillment is unique and historical.

γραφή (graphē) — “writing,” i.e., Scripture

Reused concept from Romans baseline “Inspiration of Scripture” doctrine.
Dogri rendering: पवित्तर शास्तर — Risk: High.

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

Chapter 1

ἄγγελος (angelos) — “messenger,” here a heavenly messenger

Semantic range: any messenger; in biblical usage, a spiritual being sent by God.
English variants: angel, messenger.
Contextual theological meaning: Gabriel announces both John’s and Jesus’ births — the Holy Spirit’s work in salvation history breaking into ordinary lives.
Dogri rendering: स्वर्गदूत (swargdoot, “heavenly messenger”) — Risk: Low-Medium — Kept distinct from the generic दूत the Romans baseline rejected for “apostle” as too weak; here the heavenly-being sense is explicit and appropriate.

χαρίς / εὑρίσκω χάριν — “favor found” (Mary “found favor” — same root as grace, χάρις)

Reused exactly from Romans TM: बिना कमाई दित्ती दया for the doctrinal concept of grace — Risk: Critical — Note: Luke 1:30 uses χάρις in the ordinary sense “favor/regard found,” a lighter register than Paul’s technical soteriological usage, but must still avoid a mannat/boon reading. Translators should render Luke 1:30 with a lighter phrase (“परमेश्वर दी नजर च खरी” or similar, TBD in Phase 2) while reserving the full Critical compound for soteriological grace passages later in the curriculum’s Pauline cross-references.

ἔλεος (eleos) — “mercy,” compassionate kindness toward those in need or distress

Semantic range: God’s covenant kindness shown to the weak, needy, or afflicted.
English variants: mercy, lovingkindness.
Contextual theological meaning: dominant in the Magnificat (1:50, 54) and Benedictus (1:72, 78) — God’s mercy remembered across generations, fulfilling his covenant.
Dogri rendering: दया — Risk: Medium — Related to but distinct from the Critical baseline “grace” term (which specifically emphasizes favor given apart from merit to the guilty); mercy here is compassion shown to the lowly and afflicted. Must not be confused with mercy sought from a local deity through the mannat vow-economy.

σωτήρ (sōtēr) — “Savior,” one who rescues/delivers

Semantic range: a deliverer from danger, disease, or (theologically) sin and death.
English variants: Savior, deliverer.
Contextual theological meaning: Mary calls God her σωτήρ (1:47) — foundational to the entire curriculum doctrine “Jesus as Savior for All Nations and All People.” Builds directly on the Critical baseline term उद्धार (salvation).
Dogri rendering: उद्धार करने वाला (uddhar karne wala, “the one who saves/delivers”) — Risk: Critical — Built from the established उद्धार root; must never be rendered with a term implying deliverance from the rebirth cycle (मुक्ति, forbidden per Romans baseline) nor as one of several available divine benefactors alongside regionally worshipped deities.

διαθήκη (covenant) — reused exactly from Romans TM: नियम — Risk: High — Zechariah’s song (1:72-73) explicitly recalls “his holy covenant… the oath he swore to our father Abraham,” directly connecting to the Davidic/Abrahamic covenant material already flagged Critical/High in the Romans baseline.

ταπείνωσις (tapeinōsis) — “humble state, low estate”

Semantic range: lowliness of social position or circumstance.
English variants: humble estate, low estate.
Contextual theological meaning: Mary’s Magnificat (1:48, 52) celebrates God’s regard for the lowly and his reversal of proud and humble alike — an early statement of the “Good News to the Poor and Marginalized” doctrine.
Dogri rendering: दीनता (deenta) — Risk: Medium-High — Must be taught carefully against Dogra Rajput honor culture (izzat), which prizes lineage-based status; the Magnificat’s reversal (exalting the humble, humbling the proud) directly challenges that value system and must not be softened.

ὑψόω (hypsoō) — “to lift up, exalt”

Dogri rendering: उच्चा करना — Risk: Medium — Paired antonym-term with दीनता above (Luke 1:52).

μετάνοια-related theme (not yet the noun itself, but the mission is foreshadowed in 1:16-17, John will “turn” [ἐπιστρέφω] the hearts) — see full treatment at Chapter 3, where the noun μετάνοια first appears explicitly.

πνεῦμα ἅγιον — reused exactly: पवित्तर आत्मा — Risk: Critical — The Spirit overshadows Mary (1:35) and fills Elizabeth, Zechariah, and later John — Luke’s opening statement of “The Holy Spirit’s Work in Salvation History.”

υἱὸς θεοῦ / υἱὸς ὑψίστου — reused exactly: परमेश्वर दा पुत्तर — Risk: Critical — Gabriel’s announcement (1:32, 35) that Jesus will be called “Son of God” / “Son of the Most High,” conceived by the Holy Spirit, not born of ordinary union — the Incarnation doctrine’s opening statement in Luke, reusing the Romans baseline’s Critical incarnation guardrail (never अवतार).

ὕψιστος (hypsistos) — “Most High”

Dogri rendering: सबतो उच्चा (sabto uccha, “the highest of all”) — Risk: Medium — A divine title; must not be confused with generic superlatives used for local deities regarded as supreme within their own devotional systems (e.g., Vaishno Devi devotion sometimes frames the goddess as supreme within her cult). Context must always make clear this refers to the one true God.

Chapter 2

σωτήρ (Savior) — reused from Ch.1: उद्धार करने वाला — Risk: Critical — The angels’ announcement to the shepherds (2:11): “a Savior has been born… Christ the Lord,” directly joining σωτήρ, Χριστός (मसीह, reused), and κύριος (प्रभु, reused) in one verse — the curriculum’s Christological center.

δόξα (glory) — reused exactly: महिमा — Risk: High — “The glory of the Lord shone around them” (2:9). Must avoid conflation with the ceremonial splendor of aarti/temple lighting rites, per the Romans baseline’s existing guardrail.

εἰρήνη (peace) — reused exactly: शान्ति — Risk: Medium.

εὐδοκία (eudokia) — “good will, good pleasure, favorable disposition”

Semantic range: God’s gracious favorable will/pleasure directed toward humanity.
English variants: goodwill, good pleasure, favor.
Contextual theological meaning: “peace… among those with whom he is pleased” / “goodwill toward men” (2:14) — describes God’s gracious disposition accompanying the incarnation.
Dogri rendering: किरपा (kirpa, “favor”) — Risk: Medium — Related to but not identical with the Critical baseline “grace” term (बिना कमाई दित्ती दया); here it describes God’s favorable disposition announced at Christ’s birth, not the full technical soteriological doctrine. Note the risk that किरपा (a term with strong currency in Sikh/Punjabi devotional usage for divine favor) could be heard devotionally rather than as a specific theological claim; context must anchor it to God’s action in Christ’s birth.

σημεῖον (sēmeion) — “sign”

Dogri rendering: निशान — Risk: Low — The sign given to the shepherds (2:12); recurs later as signs of the kingdom and signs of the end (Ch. 21).

λύτρωσις (lytrōsis) — “redemption, ransoming,” from λύτρον “ransom price”

Semantic range: deliverance secured through the payment of a price; in the Old Testament background, God’s redemption of Israel from Egypt.
English variants: redemption, deliverance.
Contextual theological meaning: Anna speaks of those “looking for the redemption of Jerusalem” (2:38) — connects Christ’s coming with Israel’s long-awaited, price-paid deliverance, distinct from but closely related to the broader उद्धार (salvation).
Dogri rendering: छुड़ौती (chhudauti, “ransom/release secured by a price”) — Risk: High — Must be distinguished from the broader Critical term उद्धार (salvation), which is the overall category; छुड़ौती specifically carries the “price paid to secure release” sense (helpfully resonant with regional bonded-labor release practice, but must be explicitly taught as God’s own costly action, not a human transaction).

φῶς εἰς ἀποκάλυψιν ἐθνῶν (“a light for revelation to the Gentiles,” 2:32)

φῶς (phōs, “light”) — Dogri rendering: चानण (chanan) — Risk: Medium — चानण preferred over ज्योति, which carries strong association with Hindu ritual lamp-worship (e.g., the jyoti venerated at Vaishno Devi and other regional shrines); चानण avoids that specific devotional collision.
ἔθνη (Gentiles/nations) — reused exactly: गैर-यहूदी — Risk: Medium — Simeon’s prophecy (2:32) is the Gospel’s first explicit statement of the “Jesus as Savior for All Nations” doctrine.

Chapter 3

μετάνοια (metanoia) — “repentance,” literally “change of mind,” from μετά (“change”) + νοῦς (“mind”)

Semantic range: a fundamental reorientation of mind and will, resulting in changed conduct; turning away from sin and toward God.
English variants: repentance, repent, turn.
Contextual theological meaning: John’s entire ministry is “a baptism of repentance for the forgiveness of sins” (3:3) — the doctrinal center of “Repentance and Forgiveness of Sins” in Luke. Demonstrated concretely by “fruits” (καρπός) of changed behavior (3:8-14).
Dogri rendering: मन फेरना (man ferna, “turning of the mind/heart”) — Risk: Critical — Deliberately avoids प्रायश्चित (prayashchit, ritual expiation/penance for removing guilt through prescribed acts), which would frame repentance as a ritual mechanism for erasing sin’s consequence rather than a Spirit-wrought reorientation of the whole person toward God, evidenced by changed living. Mere sorrow/regret (पछताबा alone) is insufficient; the term must convey a decisive turning of direction.

βάπτισμα (baptisma) — “baptism,” from βαπτίζω “to dip, immerse”

Semantic range: ritual immersion in water; in John’s and the church’s usage, a decisive public act identifying with repentance and, later, with Christ.
English variants: baptism.
Contextual theological meaning: John’s baptism of repentance anticipates Christian baptism; establishes water as the outward sign of an inward turning.
Dogri rendering: बपतिस्मा (baptisma, transliterated) — Risk: Critical — Must not be rendered with स्नान or इशनान (ritual bathing), the common terms for Hindu purificatory bathing (e.g., before temple darshan or at a sacred river/tirath). Biblical baptism is a public, one-time identification with repentance and (later) with Christ’s death and resurrection, not a repeatable ritual purification. Confirm the transliterated form against the BSI Dogri Bible.

καρπός (karpos) — “fruit”

Semantic range: literal produce; figuratively, the visible outworking/evidence of an inner reality.
Dogri rendering: फल — Risk: Low-Medium — “Fruits of repentance” (3:8) must be taught as evidence flowing from a changed heart, not merit accumulated to earn forgiveness (guard against a पुण्य-like reading, per Romans baseline’s rejection of पुण्य for grace).

γενεαλογία (genealogy)

Semantic range: a formal ancestral lineage record.
Contextual theological meaning: Luke’s genealogy (3:23-38) traces Jesus back through David to Adam, grounding both his Davidic royal identity (reusing the Romans baseline’s High-risk दाऊद दे वंश चा / seed of David) and his identity as a true son of Adam — i.e., of the whole human race, undergirding the “Savior for All Nations and All People” doctrine.
Dogri rendering: वंशावली (vanshavali) — Risk: Medium — Resonates strongly and positively with Dogra Rajput lineage-consciousness (per Romans baseline’s note on izzat and lineage); teaching must clarify Luke traces the line to Adam (all humanity), not merely to secure Jesus an honorable pedigree within one lineage group.

Chapter 4 (beyond the core passage)

Verses 1-15 and 22-44 use terms already introduced: πνεῦμα (Holy Spirit, reused), διάβολος (“devil” — new low-risk proper term, Dogri: शैतान, transliterated, Risk: Medium, must be distinguished from generic folk bhoot-pret spirits — the devil is a specific personal tempter, not an impersonal malevolent force), δαιμόνιον (demon, see full treatment at Chapter 4:33 / consolidated under Chapter 8 below), βασιλεία (kingdom, previewed here, full treatment Chapter 4:43 / Chapter 13).

διάβολος (diabolos) — “slanderer, accuser,” the Devil

Semantic range: the personal tempter who opposes God’s purposes.
Dogri rendering: शैतान (shaitan, transliterated) — Risk: Medium — Established regional transliteration; must be taught as a specific personal fallen spiritual being, not a synonym for folk bhoot-pret or an impersonal principle of evil.

δαιμόνιον (daimonion) — “demon, evil spirit” — introduced first at 4:33-36, becomes major from Chapter 8 onward

Semantic range: a personal, malevolent, fallen spiritual being that can afflict/possess a person; distinct in the New Testament from human ghosts or ancestor spirits.
English variants: demon, evil spirit, unclean spirit.
Contextual theological meaning: Jesus’ authority over demons demonstrates the in-breaking of the kingdom of God and his unique authority as Savior over spiritual bondage.
Dogri rendering: दुष्ट आत्मा (dushta atma, “evil spirit”) — Risk: Critical — Deliberately avoids भूत or भूत-प्रेत, the common folk terms for malevolent ghosts/ancestor-spirits in Duggar folk religion, which are typically addressed through an ojha (folk exorcist-healer) or shrine ritual. Demons in Luke are fallen spiritual beings subject to Christ’s unique divine authority; deliverance in Luke’s Gospel is never a negotiated exorcism ritual but an authoritative command by the one true Lord.

Chapter 5

ἁμαρτωλός (hamartōlos) — “sinner,” one characterized by ἁμαρτία (sin, reused: पाप)

Semantic range: a person marked by habitual moral transgression, often used specifically of those excluded from respectable religious society.
English variants: sinner, sinful person.
Contextual theological meaning: Levi’s dinner guests are called ἁμαρτωλοί (5:30) — the first instance of the recurring doctrine “Jesus’ Compassion and Table Fellowship with Sinners.”
Dogri rendering: पापी — Risk: Medium-High — Built on the Romans baseline’s High-risk पाप (sin); must retain real moral weight (not ritual impurity, per baseline) while showing Jesus deliberately seeking table fellowship with such people — a scandal to religious respectability, not a minor social nicety.

τελώνης (telōnēs) — “tax/toll collector”

Semantic range: a local revenue agent, typically collaborating with Roman/Herodian taxation, widely despised as collaborators and extortionists.
English variants: tax collector, publican.
Contextual theological meaning: Levi (Matthew), later Zacchaeus (Ch.19) — social outcasts whom Jesus calls and dines with, embodying “good news to the marginalized” and table fellowship with sinners.
Dogri rendering: चुंगी लैने वाला (chungi laine wala, “toll/tax collector”) — Risk: Low-Medium — Descriptive occupational term; low ambiguity, but doctrinally significant as a marker of social exclusion that Jesus deliberately crosses.

μαθητής (mathētēs) — “disciple, learner,” from μανθάνω “to learn”

Semantic range: a committed follower/pupil attached to a teacher, sharing his life and adopting his teaching.
English variants: disciple, follower, student.
Contextual theological meaning: the term for those who follow Jesus in committed, life-reordering allegiance — foundational to “The Cost and Joy of Discipleship” doctrine, developed extensively through Chapters 5-18.
Dogri rendering: चेला — Risk: High — Guard carefully against collapse into the pan-Indian guru-shishya devotional model, in which a chela owes generalized reverence and service to any recognized guru. Biblical discipleship is allegiance specifically to Jesus as Lord and Savior, involving repentance, cross-bearing, and kingdom mission — not a transferable devotional relationship pattern applicable to other teachers or holy men.

Chapter 6

μακάριος (makarios) — “blessed, fortunate, happy,” a state of divine favor and well-being

Semantic range: the flourishing/favored condition of those who belong to God, often surprisingly assigned to the poor, hungry, weeping, and persecuted.
English variants: blessed, happy.
Contextual theological meaning: the Lukan Beatitudes (6:20-23) pronounce blessing on the poor, hungry, weeping, and persecuted — directly and provocatively joining “Good News to the Poor” with kingdom reversal.
Dogri rendering: धन्न (dhann, “blessed/fortunate”) — Risk: High — Must not be read as reward for accumulated ritual merit or good karma (echoing the Romans baseline’s rejection of पुण्य for grace); this is God’s sovereign favor pronounced on those the world considers unfortunate, a direct reversal of ordinary social and honor expectations, including Dogra Rajput izzat-based status hierarchies.

πλούσιος (plousios) — “rich, wealthy”

Semantic range: one possessing material abundance.
English variants: rich, wealthy.
Contextual theological meaning: paired antithetically with πτωχός; the corresponding “woes” (6:24-26) warn the rich, hungry (well-fed), laughing, and well-regarded — reversing conventional honor-shame expectations.
Dogri rendering: धनी (dhani) — Risk: Medium — Alternative अमीर acceptable as synonym; central to the doctrine “Jesus as Savior for All People (Rich and Poor),” which must retain the force of warning to the rich, not soften it into general encouragement toward generosity alone.

ἀπόστολος — reused exactly: भेजेआ होया — Risk: Medium — the Twelve are named ἀπόστολοι at 6:13, connecting Luke’s narrative directly to the Romans baseline’s apostleship doctrine.

Chapter 7

σπλαγχνίζομαι (splanchnizomai) — “to be moved with compassion,” literally “to be moved in one’s inward parts” (σπλάγχνα, viscera, regarded as the seat of deep emotion)

Semantic range: profound, visceral compassion moving one to decisive action, not mere sentiment.
English variants: had compassion, was moved with pity, his heart went out to.
Contextual theological meaning: at the widow of Nain’s son’s funeral (7:13), Jesus is moved with compassion before he acts to raise the boy — the defining verb of “Jesus’ Compassion” as a curriculum doctrine, recurring at 10:33 (the Good Samaritan) and 15:20 (the father of the prodigal).
Dogri rendering: दिल च दया आनी (dil ch daya aani, “compassion arising in the heart”) — Risk: High — Must convey visceral, action-producing compassion, not detached pity; this term recurs across three pivotal narratives (widow of Nain, Good Samaritan, prodigal’s father) and consistency of rendering across all three is required per the theological-consistency principle established in the Romans Language Package.

ἑκατόνταρχος (hekatontarchos) — “centurion,” commander of a hundred soldiers

Semantic range: a Roman/Gentile military officer.
Contextual theological meaning: the centurion’s faith (7:9, “I have not found such great faith even in Israel”) is Luke’s early demonstration that saving faith is not restricted to Israel — the doctrine “Jesus as Savior for All Nations.”
Dogri rendering: सूबेदार (subedar, a regionally familiar military-rank term) — Risk: Low-Medium — Familiar term for a mid-level army officer; no significant doctrinal risk, but its narrative function (a Gentile outsider commended for faith exceeding Israel’s) must be preserved in teaching notes.

πίστις (faith) — reused exactly: भरोसा — Risk: High — The centurion’s faith (7:9) and the sinful woman’s faith (7:50, “your faith has saved you”) both anchor the doctrine of personal trust in Christ, distinct from generalized religious devotion.

ὀφειλέτης (opheiletēs) — “debtor”

Dogri rendering: करजाई (karjai) — Risk: Low — Simon the Pharisee’s parable of two debtors (7:41-43) illustrates proportionate love flowing from forgiveness — ties debt-forgiveness imagery to the “Repentance and Forgiveness of Sins” doctrine.

Chapter 8

παραβολή (parabolē) — “parable,” a comparison/illustrative story set alongside a truth

Semantic range: a short narrative or comparison used to teach spiritual truth, often requiring insight to understand (“ears to hear”).
English variants: parable, illustration.
Contextual theological meaning: Jesus’ primary teaching method for kingdom truths throughout Luke (the sower, 8:4-15, and many more through the Gospel).
Dogri rendering: मिसाल (misal, “example/illustrative story”) — Risk: Medium — Alternative दृष्टान्त is the common Hindi Christian rendering; मिसाल is preferred as more natural everyday Dogri, but this choice should be confirmed against the BSI Dogri Bible, which may have already settled on दृष्टान्त.

δαιμόνιον (demon) — reused from Ch.4: दुष्ट आत्मा — Risk: Critical — The Gerasene demoniac narrative (8:26-39) is Luke’s most extended demon-deliverance account; must consistently avoid भूत-प्रेत framing throughout.

Chapter 9

σταυρός (stauros) — “cross,” the Roman instrument of execution

Semantic range: literally, the wooden execution stake/cross; figuratively, the demand of self-denying, life-surrendering allegiance to Jesus.
English variants: cross.
Contextual theological meaning: “whoever wants to be my disciple must… take up their cross daily and follow me” (9:23) — the definitive statement of “The Cost… of Discipleship.”
Dogri rendering: क्रूस (kroos, transliterated) — Risk: Critical — Established regional Christian transliteration; risk lies not in the word itself but in ensuring the daily, ongoing, self-denying demand is not softened into a one-time act of piety or a merely metaphorical “burden” reading.

ἀπαρνέομαι (aparneomai) — “to deny oneself, disown”

Dogri rendering: अपने आप गी नकारना (apne aap gi nakarna) — Risk: Medium-High — Must be distinguished from renunciant asceticism (e.g., a sadhu’s formal renunciation, साधु, already rejected in the Romans baseline for “saints”); this is surrender of self-will in following Christ, not withdrawal from ordinary social life into ascetic practice.

ἀκολουθέω (akoloutheō) — “to follow”

Dogri rendering: पिच्छे चलना (pichhe chalna, “to walk behind/follow”) — Risk: Medium — The basic verb of discipleship; consistent rendering required across all discipleship-call passages (9:23, 9:59-62, 18:22, etc.).

δόξα (glory) — reused: महिमा — Risk: High — The Transfiguration (9:28-36) reveals Christ’s divine glory, directly reinforcing the Romans baseline’s Deity of Christ guardrail.

Chapter 10

πλησίον (plēsion) — “neighbor,” one who is near

Semantic range: in Jewish legal/ethical tradition, debated whether restricted to fellow Israelites or extended universally; Jesus deliberately expands it.
English variants: neighbor.
Contextual theological meaning: the Parable of the Good Samaritan (10:25-37) redefines “neighbor” to cross ethnic, religious, and social boundaries — reinforcing “Savior for All Nations and All People.”
Dogri rendering: गुआंडी (guandi) — Risk: Medium — Must be taught as deliberately extending beyond kin-group, caste, or lineage boundaries (relevant given Dogra Rajput lineage-consciousness); the parable’s force depends on this expansion being clear, not assumed to mean “person who lives near me.”

Σαμαρίτης (Samaritēs) — “Samaritan”

Semantic range: a member of a religious-ethnic group considered ritually and doctrinally suspect by mainstream Judaism.
Contextual theological meaning: the Samaritan, a despised religious outsider, is the story’s moral hero — a direct challenge to any assumption that righteousness or neighborliness tracks with religious or ethnic in-group status.
Dogri rendering: सामरी (Samari, transliterated proper noun) — Risk: Low-Medium — Low linguistic risk, but high doctrinal significance for the “Unity” and “All Nations” doctrines; teaching notes must explain the Samaritan-Jewish tension to preserve the parable’s force.

σπλαγχνίζομαι (compassion) — reused from Ch.7: दिल च दया आनी — Risk: High — The Samaritan (10:33), like Jesus at Nain, is “moved with compassion” — consistent rendering required.

ἔλεος (mercy) — reused from Ch.1: दया — Risk: Medium — “Which… proved to be a neighbor?… The one who showed him mercy” (10:37).

προσευχή (proseuchē) — “prayer” (first full narrative development at 10:38-42 background; formal teaching begins Ch.11)

see full treatment under Chapter 11.

Chapter 11

προσευχή (proseuchē) — “prayer,” from προσεύχομαι “to pray”

Semantic range: direct address to God, including petition, adoration, and dependence.
English variants: prayer, pray.
Contextual theological meaning: the Lord’s Prayer (11:1-13) is Luke’s central teaching passage on “Prayer and Dependence on God,” teaching disciples to address God as Father (reused exactly: पिता) with confident, persistent dependence.
Dogri rendering: प्रार्थना — Risk: Medium — Standard term across Indian Christian usage, but must be distinguished from petitionary ritual practices tied to shrine vows (mannat) at Vaishno Devi and similar sites, in which a wish is pledged against a future offering. Christian prayer in Luke 11 is direct, filial address to a Father who already delights to give good gifts (11:11-13), not a negotiated exchange.

ἄρτος (artos) — “bread”

Dogri rendering: रोटी — Risk: Low — “Give us each day our daily bread” (11:3), everyday dependence on God’s provision.

Βεελζεβούλ (Beelzeboul) — proper noun, a name for the prince of demons

Dogri rendering: बील्जबूल (transliterated) — Risk: Low — Proper noun; connects to the Chapter 4/8 demon material (दुष्ट आत्मा) regarding the source and nature of demonic power, contrasted with the Spirit’s power (reused: परमेश्वर दी सामर्थ).

Chapter 12

μέριμνα (merimna) — “anxiety, worry, care”

Semantic range: distressed, distracted concern about material needs.
English variants: worry, anxiety, care.
Contextual theological meaning: “Do not worry about your life… your Father knows that you need these things” (12:22-31) — direct teaching on dependence on God, paired with the kingdom-seeking priority (12:31, reusing परमेश्वर दा राज्य).
Dogri rendering: फिकर (fikar) — Risk: Low-Medium — Everyday word; doctrinal weight lies in the passage’s call to active trust rather than the word itself.

θησαυρός (thesauros) — “treasure”

Dogri rendering: खजाना — Risk: Low — “Where your treasure is, there your heart will be also” (12:34); connects to the “Rich and Poor” doctrine’s warning against material security replacing dependence on God (cf. the Rich Fool parable, 12:13-21, reusing धनी/अमीर).

Chapter 13

βασιλεία τοῦ θεοῦ (kingdom of God) — reused exactly: परमेश्वर दा राज्य — Risk: Medium — The mustard seed and yeast parables (13:18-21) teach the kingdom’s small, hidden, but certainly-growing present reality — central to “The Kingdom of God Present and Future.”

μετάνοια (repentance) — reused from Ch.3: मन फेरना — Risk: Critical — “Unless you repent, you too will all perish” (13:3, 5), tied to the fig tree parable’s call to fruitful repentance before judgment.

Chapter 14

δεῖπνον (deipnon) — “dinner, banquet, feast”

Semantic range: a formal shared meal, often bearing significant social and honor implications regarding who is invited and how they are seated.
English variants: banquet, dinner, feast, supper.
Contextual theological meaning: the Parable of the Great Banquet (14:15-24) and the teaching on humble seating (14:7-11) directly enact “Jesus’ Compassion and Table Fellowship with Sinners” and “Good News to the Poor” — the master instructs his servant to invite “the poor, the crippled, the lame, the blind” (14:13, 21).
Dogri rendering: भोज (bhoj, “feast”) — Risk: Medium — Must be taught against the honor-seating conventions of Dogra Rajput feast custom (izzat-based precedence), which the parable directly subverts by inviting society’s least-honored members to the place of highest honor.

πτωχός, ἀνάπηρος, χωλός, τυφλός — “poor, crippled, lame, blind” (14:13, 21)

πτωχός reused from the core passage: गरीब — Risk: High.
ἀνάπηρος (anapēros, “crippled/maimed”) — Dogri: अपंग (apang) — Risk: Low.
χωλός (chōlos, “lame”) — Dogri: लंगड़ा (langda) — Risk: Low.
τυφλός reused: अंधा — Risk: Low.
Contextual theological meaning together: these four categories name precisely those excluded from honor-based social banquets in the ancient (and, by extension, contemporary Dogra) world; their deliberate inclusion is the parable’s central theological claim.

μαθητής (disciple) — reused: चेला — Risk: High — The cost-of-discipleship sayings (14:26-33, counting the cost, carrying one’s cross, “hate” father/mother/self by comparison) intensify the Chapter 9 discipleship material.

Chapter 15

ἀπολωλός (apollōlos, perfect participle of ἀπόλλυμι — “to lose, destroy”)

Semantic range: that which is lost, perished from its rightful place, in danger of ruin.
English variants: lost.
Contextual theological meaning: the three parables of Luke 15 (lost sheep, lost coin, lost/prodigal son) form the Gospel’s central statement on “Repentance and Forgiveness of Sins” — God’s initiative in actively seeking what/who is lost, and the resulting χαρά (joy) in heaven.
Dogri rendering: गुआचा (guacha, “lost”) — Risk: High — Must convey a state of being in real danger/ruin from which one must be actively sought and found, not a mild, low-stakes misplacement.

χαρά (chara) — “joy”

Semantic range: gladness, especially communal celebratory gladness.
English variants: joy, rejoicing.
Contextual theological meaning: heaven’s joy over one repentant sinner (15:7, 10) and the father’s joyful celebration (15:22-24) — joy as the emotional center of the repentance-forgiveness doctrine, and of “The Cost and Joy of Discipleship” more broadly.
Dogri rendering: खुशी (khushi) — Risk: Low — Simple, widely understood term; आनंद considered as an alternative but set aside as the default because of its stronger association with the Hindu philosophical concept of ananda (divine bliss); खुशी avoids that specific overtone while remaining warm and natural.

σπλαγχνίζομαι (compassion) — reused from Ch.7/10: दिल च दया आनी — Risk: High — The father, seeing his returning son “was moved with compassion” (15:20), the third and climactic occurrence of this term in Luke.

μετάνοια (repentance) — reused from Ch.3: मन फेरना — Risk: Critical — Though the specific noun does not appear in every verse of Ch.15, the entire chapter is Luke’s fullest narrative enactment of the doctrine.

Chapter 16

μαμωνᾶς (mamōnas) — “mammon, wealth, money” (Aramaic loanword)

Semantic range: material wealth personified as a rival power/master competing for one’s allegiance.
English variants: money, wealth, mammon.
Contextual theological meaning: “You cannot serve God and mammon” (16:13) — wealth as a rival god-like master, directly relevant to “Rich and Poor” and dependence on God.
Dogri rendering: धन-दौलत (dhan-daulat, “wealth/riches”) — Risk: Medium-High — Must be taught as a personified rival master demanding allegiance, not a neutral morally indifferent resource; the transliterated form मैमन may be used in parentheses on first occurrence to preserve the personification.

Ἅδης (Hadēs) — “Hades,” the realm of the dead

Semantic range: in Luke 16:23 (the rich man and Lazarus), the place of conscious post-mortem existence for the unrighteous dead, prior to final judgment.
English variants: Hades, hell, the place of the dead.
Contextual theological meaning: dramatizes the reversal of rich and poor beyond death, reinforcing accountability and the urgency of repentance in this life.
Dogri rendering: मृतकां दी दुनिया (mritakan di duniya, “the world/realm of the dead”) — Risk: Critical — Deliberately avoids both नरक (Naraka, the Hindu hell-realm within the reincarnation cosmology, from which further rebirth is possible) and पताल (the Hindu netherworld of nagas/asuras). This descriptive phrase, parallel to the Romans baseline’s pattern of avoiding loaded Hindu cosmological terms for resurrection and salvation, preserves the biblical claim of a fixed, non-cyclical post-mortem state distinct from samsara.

πλούσιος / πτωχός (rich/poor) — reused: धनी/अमीर and गरीब — Risk: Medium/High — The Lazarus narrative is Luke’s starkest rich-poor reversal parable.

Chapter 17

πίστις (faith) — reused: भरोसा — Risk: High — “Increase our faith” (17:5); ten lepers healed, only the grateful, faith-confessing Samaritan is commended (17:11-19), again linking faith, gratitude, and the “All Nations” doctrine (a Samaritan again the example, as in Ch.10).

βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν — “the kingdom of God is among/within you” (17:21)

Reused kingdom term: परमेश्वर दा राज्य — Risk: Medium — This verse is doctrinally sensitive: it must be rendered so as to preserve both the “present” and “future” poles of the kingdom doctrine, avoiding an over-individualized “kingdom is inside your heart” reading that would lose the kingdom’s corporate and future-consummation dimensions taught elsewhere in Luke (e.g., Ch.13, 21).

Chapter 18

προσευχή (prayer) — reused from Ch.11: प्रार्थना — Risk: Medium — The parable of the persistent widow (18:1-8) and the Pharisee and tax collector’s contrasting prayers (18:9-14) both teach dependence on God through prayer.

ταπεινός / ὑψόω (humble/exalt) — reused from Ch.1: दीन/उच्चा करना — Risk: Medium-High — “Everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (18:14); the tax collector’s humble prayer (rather than the Pharisee’s self-justifying prayer) is commended — directly reinforcing “Repentance and Forgiveness.”

παιδίον (paidion) — “child, little child”

Dogri rendering: बच्चे — Risk: Low — “Let the little children come to me… the kingdom of God belongs to such as these” (18:16-17), reinforcing the kingdom’s welcome of the socially powerless.

Chapter 19

τελώνης (tax collector) — reused from Ch.5: चुंगी लैने वाला — Risk: Low-Medium — Zacchaeus (19:1-10), the Gospel’s fullest individual portrait of table fellowship with, and repentance/salvation of, a marginalized sinner.

σωτηρία (salvation) — reused exactly from Romans TM: उद्धार — Risk: Critical — “Today salvation has come to this house” (19:9); note the recurrence of Lukan σήμερον (“today,” reused from the core passage) marking present, historical, personal salvation.

βασιλεύς (basileus) — “king”

Semantic range: a ruler with sovereign authority.
Contextual theological meaning: the crowds hail Jesus at the triumphal entry in royal/messianic terms (19:38, echoing Psalm 118 and Zechariah 9); the following weeping over Jerusalem (19:41-44) reframes this kingship as one that brings peace through humility, not military conquest.
Dogri rendering: राजा — Risk: Medium — Distinct from महाराजा, the historic Dogra dynastic royal title the Romans baseline specifically rejects for Christ’s Lordship; राजा is the more generic term for “king” and is acceptable here, but teaching notes should still clarify that Christ’s kingship is of a fundamentally different, non-dynastic, non-military character than the historic Dogra monarchy.

Chapter 20

ἀνάστασις (resurrection) — reused exactly from Romans TM: मुर्दघरा चा जिंदा होना — Risk: Critical — The Sadducees’ question about resurrection (20:27-40) directly engages this Critical doctrine; must never be rendered with पुनर्जन्म (reincarnation).

Καῖσαρ (Caesar) — proper noun, “give to Caesar what is Caesar’s” (20:25)

Dogri rendering: कैसर (transliterated) — Risk: Low — Parallels the Romans baseline’s government/authority theme (Romans 13); no new doctrinal risk beyond that already documented.

Chapter 21

θλῖψις (thlipsis) — “tribulation, affliction, distress”

Semantic range: severe pressure or suffering, often eschatological in Luke’s apocalyptic discourse.
English variants: tribulation, distress, affliction.
Contextual theological meaning: describes the suffering preceding the Son of Man’s return (21:23, 25-28), part of Luke’s “Kingdom of God Present and Future” teaching, holding future judgment and hope together.
Dogri rendering: दुख-तकलीफ (dukh-takleef) — Risk: Low-Medium — Standard descriptive compound; doctrinal weight carried by context (eschatological tribulation) rather than the word itself.

σημεῖον (sign) — reused from Ch.2: निशान — Risk: Low — “Signs” of the end (21:7, 11, 25) connect back to the sign given at Christ’s birth, framing history as moving toward a definite future consummation of the kingdom.

Chapter 22

διαθήκη (covenant) — reused exactly: नियम — Risk: High — “This cup is the new covenant in my blood” (22:20) — the Last Supper directly ties Christ’s death to covenant fulfillment, connecting the Romans baseline’s covenant term to its climactic New Testament referent.

αἷμα (haima) — “blood”

Semantic range: literal blood; in sacrificial/covenantal contexts, the price and sign of atoning, covenant-establishing death.
English variants: blood.
Contextual theological meaning: “poured out for you” (22:20) — Christ’s atoning, covenant-sealing sacrificial death, the theological center toward which the whole Gospel moves.
Dogri rendering: खून (khoon) — Risk: Critical — In covenant context, render the full phrase as नियम दा खून (“the blood of the covenant”). Must be distinguished from ongoing animal-sacrifice (bali) offerings practiced at some regional shrines; Christ’s blood is a once-for-all, unrepeatable atoning sacrifice establishing the new covenant, not one offering among an ongoing sacrificial system.

σῶμα (sōma) — “body”

Dogri rendering: देह (deh) — Risk: Medium — “This is my body, given for you” (22:19); paired with खून above in the Last Supper’s covenant-establishing words.

προσευχή (prayer) — reused from Ch.11: प्रार्थना — Risk: Medium — Gethsemane (22:39-46), Jesus’ own dependence on the Father in anguished prayer, modeling “Prayer and Dependence on God” at its most costly.

παραδίδωμι (paradidōmi) — “to hand over, betray”

Dogri rendering: धोखा देना (dhokha dena) — Risk: Low-Medium — Judas’ betrayal (22:3-6, 21-22, 47-48); standard term, doctrinal weight carried by narrative context rather than the word.

Chapter 23

σταυρόω (stauroō) — “to crucify,” verb form of σταυρός (reused from Ch.9: क्रूस)

Dogri rendering: क्रूस उपर चढ़ाना (kroos upar chadhana, “to put up on the cross”) — Risk: Critical — The verb form of the already-established Critical cross term; consistency of rendering across all crucifixion references required.

παράδεισος (paradeisos) — “paradise,” a loanword from Old Persian for a walled garden, used in Jewish literature for the blessed abode of the righteous dead

Semantic range: the immediate, blessed presence of God/Christ after death, prior to bodily resurrection.
English variants: paradise.
Contextual theological meaning: “Today you will be with me in paradise” (23:43) — spoken to the repentant criminal, this is a climactic statement joining “Repentance and Forgiveness” with immediate assurance of salvation, echoing the core passage’s σήμερον (“today”).
Dogri rendering: स्वर्ग (swarg) — Risk: Critical — Requires an explicit translator/teaching note distinguishing this from the Hindu cosmological स्वर्ग-लोक (a temporary heavenly abode within the ongoing cycle of samsara, from which a soul may still be reborn). In Luke 23:43, paradise is immediate, personal, and unbroken presence with Christ — a category outside and beyond the rebirth cycle altogether, not a temporary way-station within it.

λῃστής (lēstēs) — “robber, bandit, insurrectionist”

Dogri rendering: डाकू — Risk: Low — The criminals crucified alongside Jesus (23:39-43); low linguistic risk, but the repentant criminal’s confession is a paradigm case for the doctrine of repentance/forgiveness available even at the point of death.

Chapter 24

ἀνάστασις (resurrection) — reused exactly: मुर्दघरा चा जिंदा होना — Risk: Critical — The empty tomb and resurrection appearances (24:1-49) are the Gospel’s climax; never पुनर्जन्म.

κηρύσσω / prophecy fulfillment — reused: प्रचार करना, पूरा होना — Risk: High — “everything written about me in the Law of Moses, the Prophets and the Psalms must be fulfilled” (24:44) — direct continuation of the fulfillment-of-prophecy doctrine from the core passage.

πνεῦμα ἅγιον (Holy Spirit) — reused exactly: पवित्तर आत्मा — Risk: Critical — The promise of the Spirit’s coming power (24:49, “power from on high,” reusing सामर्थ) closes Luke’s Gospel exactly where the curriculum’s core passage began — the Spirit’s empowering presence for mission — and opens directly into Acts.

ἀναγινώσκω-related recognition: διανοίγω (dianoigō, “to open,” here “their eyes were opened” / “their minds were opened to understand the Scriptures,” 24:31-32, 45) — Dogri: समझ खुलना (“understanding opening up”) — Risk: Medium — Recurs as a Lukan motif of Spirit-given insight into the fulfillment of Scripture, tying together the whole Gospel’s prophecy-fulfillment doctrine established in the core passage.

Summary Note on Full-Book Coverage

Every chapter of Luke (1-24) has been reviewed above. Chapters not listing extensive new vocabulary (e.g., portions of Chapters 4, 17, 20, 21, 23) either reuse terms already fully analyzed in earlier chapters or introduce only low-risk descriptive/proper-noun terms noted explicitly. No chapter has been silently omitted.

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