Semantic Analysis — Luke (Full Book)

Scope and Method

This analysis follows the TRI Phase 1 mandate: full-book coverage, every chapter first to last, with the core passage (Luke 4:16-21) receiving verse-by-verse treatment. Every other chapter receives a chapter section documenting its load-bearing theological vocabulary using the same fields: original word (Greek), transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language rendering risk.

Because the destination language is English and the baseline Language Package is the Romans corpus, terms already recorded in translation_memory.json and bible_term_registry.json are reused exactly as established there — their risk tier, rejected alternatives, and notes are not re-litigated here, only cross-referenced and applied to their new Lukan context. Only genuinely new terms (not present in the Romans baseline) receive a fresh full risk assessment in this document; these will be added to translation memory in Step 2.

Risk tier definitions follow the baseline doctrine_risk_registry.json: Critical (dominant competing meaning produces confident misreading), High (significant dilution/erosion/denominational contest), Medium (some competing usage, unlikely to be actively misunderstood with context), Low (negligible risk).

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CORE PASSAGE: Luke 4:16-21 (Verse-by-Verse)

Context: Jesus, having returned to Galilee “in the power of the Spirit” after the wilderness temptation (4:1-13), enters the Nazareth synagogue and reads from Isaiah 61:1-2 (with Isaiah 58:6 woven in), then declares its fulfillment in himself. This is Luke’s programmatic thesis statement for the whole Gospel — anticipating every doctrine named in this curriculum: universal salvation (Jew and Gentile foreshadowed by the Nazareth crowd’s later reaction), the Spirit’s active work, good news to the poor and marginalized, release/forgiveness, the kingdom present-and-future, and the cost of proclaiming it (rejection, 4:28-29).

Luke 4:16

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Nazareth Ναζαρά Nazara place name	Jesus’ hometown, of no prior prophetic significance Nazareth	Establishes Jesus’ ordinary, unremarkable human origins (cf. John 1:46) against which the extraordinary claim of v.21 lands.	Low. Stable proper noun; no competing modern sense beyond the town’s low profile, which is itself the rhetorical point.
custom / practice εἰωθός eiōthos that which is accustomed, habitual	settled habit, regular practice custom, custom of his	Jesus is depicted as a faithful, synagogue-attending observant Jew, not a religious outsider or innovator abandoning Jewish worship patterns.	Low. No significant modern drift, though readers should not read “custom” as mere rote habit devoid of devotion.
synagogue συναγωγή synagōgē a gathering, assembly	(1) the gathering/congregation itself, (2) the building synagogue	The established local Jewish place of Scripture reading and communal worship; the setting for Jesus’ formal, public self-disclosure as Messiah.	Medium. Contemporary readers may picture only a building without grasping its function as the center of Jewish covenantal community life and Scripture instruction — comparable to, but distinct from, the Christian “church” (see baseline church, Critical risk, for the parallel modern-institution flattening risk).
Sabbath σάββατον sabbaton seventh day, day of rest	the weekly holy day of rest and worship Sabbath, Sabbath day	The specific, set-apart day on which Jesus makes this pivotal declaration — not incidental but theologically loaded (see also ch. 6, 13, 14 Sabbath-healing controversies).	Medium. Many contemporary English readers associate “Sabbath” loosely with “a day off” or Saturday-specific denominational practice (e.g., Sabbatarian traditions); the specific first-century Jewish covenantal and worship dimension should be made explicit.
stood up to read ἀνέστη ἀναγνῶναι anestē anagnōnai he stood up, to read aloud	a formal, public act of Scripture reading stood up to read	A deliberate, formal act — not a spontaneous outburst but Jesus assuming the recognized role of a Scripture reader/teacher in the service.	Low.

Luke 4:17

Terms	Variants	Contextual Theological Meaning	Rendering Risk
scroll βιβλίον biblion small book, scroll	a written scroll (papyrus or parchment) scroll, book	The physical scroll of Isaiah — establishes that Jesus grounds his self-revelation in written, inspired Scripture, not private revelation alone (see baseline prophecy/prophet, Medium risk).	Low-Medium. Modern readers may picture a bound “book” rather than an unrolled scroll, a minor visualization gap rather than a doctrinal one.
Isaiah the prophet Ἠσαΐας ὁ προφήτης Hēsaias ho prophētēs Isaiah the one who speaks forth	the Old Testament prophetic office Isaiah the prophet	Reuse of baseline prophet (Medium risk; see baseline notes on secularized “prophet of doom” usage diluting the specific God-inspired-spokesperson sense). Directly ties Jesus’ Nazareth announcement to the doctrine of Fulfillment of Prophecy (Romans baseline doctrine, Medium risk).	Reuse baseline prophet exactly.
found the place εὗρεν τὸν τόπον heuren ton topon he found the place	locating a specific passage in the scroll found the place	Signals deliberate, purposeful selection of this specific Isaiah text (61:1-2/58:6), not a random reading — Jesus curates his own messianic manifesto.	Low.

Luke 4:18

This verse is the doctrinal heart of the entire curriculum and requires the most granular treatment.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Spirit of the Lord Πνεῦμα Κυρίου Pneuma Kyriou Spirit/breath of the Lord	the personal, divine Spirit of God, as in the Old Testament prophetic-empowerment formula Spirit of the Lord, the Lord’s Spirit	Identifies the same Spirit active in Jesus’ conception (1:35), baptism (3:22), and wilderness testing (4:1) as now empowering his public ministry — establishing the doctrine of The Holy Spirit’s Work in Salvation History as the animating force of Jesus’ entire mission, not a later addition at Pentecost.	Reuse baseline Holy Spirit (Critical risk: contemporary “good vibes/positive energy” substitutes strip out personal divine agency). Must be actively distinguished from vague “spirit of the age” or impersonal-force readings; this is the same personal divine Person as in Romans 8.
anointed ἔχρισέν echrisen (from χρίω, chriō) smeared/rubbed with oil	(1) literal ritual anointing with oil (priests, kings, prophets), (2) figurative: divine commissioning/empowerment anointed	Directly invokes the “Anointed One” (Christos/Messiah) title — Jesus identifies himself as the Isaianic Anointed Servant. Ties directly to baseline Messiah (Medium risk).	High. Distinct new term for this curriculum: “anointed” survives in ordinary English mainly in secularized idiom (“anointed successor,” a business or sports metaphor for a designated favorite/heir) that retains the sense of special designation but strips out the divine, Spirit-empowering source. Must be explicitly tied back to the Holy Spirit’s action, not mere human designation or favoritism.
to preach good news / gospel εὐαγγελίσασθαι euangelisasthai (from εὐαγγελίζω) to announce good news	to proclaim/herald good news as a public, authoritative announcement preach the gospel, bring good news, proclaim good news	The verbal form of baseline gospel (Medium risk). Establishes that the gospel is inherently something proclaimed to a specific audience — here, explicitly the poor.	Reuse baseline gospel exactly; note the verbal (active proclamation) form is doctrinally significant for Good News to the Poor and Marginalized.
the poor πτωχοῖς ptōchois (dat. pl. of πτωχός, ptōchos) one who crouches/cowers; a beggar; utterly destitute	(1) economically destitute, (2) by Luke’s consistent usage also socially marginalized, powerless, and (in the wider biblical/Isaianic sense) those with no other recourse but God the poor, the destitute, the needy	Foundational term for the doctrine Good News to the Poor and Marginalized. Luke intensifies this beyond Matthew’s “poor in spirit” (Matt 5:3) — Luke’s Beatitudes (6:20) bless “the poor,” full stop, and this Gospel repeatedly foregrounds the literally poor, sick, and outcast (widow of Nain, Lazarus, the blind beggar, Zacchaeus’ restitution).	High. Contemporary Western culture is deeply divided about “the poor” — political and economic policy debates (welfare, poverty-reduction programs) dominate the word’s public usage, risking a reduction of Luke’s theological claim to a partisan socioeconomic policy statement in either direction. Also at risk: a “spiritualizing” reflex among some readers (importing Matthew’s “poor in spirit” to soften Luke’s literal economic claim) that blunts Luke’s deliberately concrete, materially inclusive good news. Requires explicit framing: this is a theological claim about whom the gospel is for, not an endorsement of one specific economic policy.
sent ἀπέσταλκέν apestalken (from ἀποστέλλω, apostellō) has sent, has dispatched with a commission	authoritative sending with delegated purpose he has sent me	The same root underlying baseline apostle (Medium risk) — Jesus himself is the one supremely “sent,” the pattern the apostles will imitate. Establishes divine commissioning, not self-appointment.	Medium. Related to but distinct from baseline “apostle”; risk is mild dilution toward generic “sending” (as in a errand) without the commissioning weight.
to proclaim κηρύξαι kēryxai (from κηρύσσω, kēryssō) to herald, to announce as a herald/town-crier	authoritative public proclamation, historically by an official herald to proclaim, to preach, to announce	Reinforces the public, authoritative, non-negotiable character of the announcement — not a suggestion or an opinion offered for debate.	Medium. Modern “proclaim” can sound merely formal/ceremonial (a proclamation as a symbolic document) rather than carrying real, urgent, binding authority; should be actively distinguished from ceremonial usage.
release / liberty ἄφεσιν aphesin (from ἄφεσις, aphesis) a sending away, a letting go, release	(1) release from physical captivity, (2) release from debt, (3) forgiveness of sins (the New Testament’s dominant theological extension) release, liberty, freedom, forgiveness	Doctrinally pivotal single word. The same Greek noun (aphesis) is used throughout Luke-Acts for “forgiveness of sins” (e.g., Luke 1:77; 24:47; Acts 2:38), meaning Isaiah’s “release to the captives” is deliberately, linguistically the same word Luke later uses for the doctrine Repentance and Forgiveness of Sins. The connection is invisible in most English translations, which render the same Greek word as “release” here but “forgiveness” elsewhere.	Critical — new curriculum-specific risk. English translations obscure a load-bearing wordplay: rendering aphesis as “release” in 4:18 and “forgiveness” in 1:77/24:47 hides Luke’s deliberate theological link between physical/social liberation and the forgiveness of sins. Curriculum material must make this verbal identity explicit rather than let two different English words silently sever a single Greek concept.
captives αἰχμαλώτοις aichmalōtois (dat. pl. of αἰχμάλωτος, aichmalōtos) one taken by the spear; a prisoner of war	literal captivity/exile; figuratively, bondage to sin, oppression, or spiritual captivity captives, prisoners	In Isaiah’s original context, primarily exilic Israel held captive; in Jesus’ application, extends to all forms of bondage — social, spiritual, and physical — that the kingdom’s arrival addresses.	Medium. Contemporary readers may default to a narrowly literal “prisoners” (incarceration) sense; the wider metaphorical bondage-to-sin/oppression sense should be drawn out.
recovery of sight ἀνάβλεψιν anablepsin (from ἀνάβλεψις) seeing again, regaining sight	literal restoration of physical sight; frequently paired in Luke’s narrative with spiritual insight/recognition of Jesus (e.g., 18:35-43) recovery of sight, sight, seeing again	Programmatically anticipates Luke’s recurring “sight/blindness” motif as a metaphor for recognizing (or failing to recognize) who Jesus is.	Low-Medium. Risk is under-reading this only literally and missing the recurring spiritual-perception motif Luke develops narratively (e.g., Emmaus disciples’ “eyes opened,” 24:31).
to set at liberty ἀποστεῖλαι … ἐν ἀφέσει aposteilai … en aphesei to send away … in release	to release/liberate to set at liberty, to set free, to release	Second occurrence of the aphesis root in this single verse — Luke doubles down on the release/forgiveness wordplay (see above).	See “release/liberty” above; same Critical risk and same required clarification.
oppressed / crushed τεθραυσμένους tethrausmenous (perfect passive participle of θραύω, thrauō) those who have been shattered/crushed	those broken, crushed, oppressed, downtrodden — drawn from Isaiah 58:6 the oppressed, the downtrodden, the brokenhearted, the crushed	This clause imports Isaiah 58:6 into the Isaiah 61 quotation, explicitly linking Jesus’ mission to the prophetic critique of social injustice and exploitation (Isaiah 58’s context: true fasting means freeing the oppressed, feeding the hungry). Reinforces Good News to the Poor and Marginalized as social-justice-inflected, not merely individual/spiritual.	High. Same socioeconomic-politicization risk as “the poor” above; contemporary readers may immediately map this onto a specific modern political framework (left or right) rather than receiving it as Jesus’ own scripturally-grounded self-description. Must be handled with the same explicit, non-partisan theological framing.

Luke 4:19

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the acceptable year of the Lord ἐνιαυτὸν Κυρίου δεκτόν eniauton Kyriou dekton a year of the Lord, favorable/acceptable	an allusion to the Jubilee year (Leviticus 25) — periodic release of debts, slaves, and land the acceptable year of the Lord, the year of the Lord’s favor	Jesus announces the arrival of an eschatological Jubilee: total, once-for-all release, not a repeating fifty-year cycle but the decisive inbreaking of God’s kingdom favor. Ties directly to The Kingdom of God Present and Future — a real, historically-inaugurated era, not merely a future hope.	High. Contemporary readers have essentially no independent cultural knowledge of the Jubilee background (Leviticus 25’s debt/land/slave release every 50 years); without this background supplied explicitly, “acceptable year” reads as vague, sentimental favor rather than a specific, radical socioeconomic and spiritual reset that Jesus claims is now beginning. Also note: “acceptable” in contemporary English usually means merely adequate/tolerable (“an acceptable performance”), a significant undershoot of dekton’s sense of “welcomed, favorable, delightful.”

Luke 4:20

Terms	Variants	Contextual Theological Meaning	Rendering Risk
closed the scroll πτύξας τὸ βιβλίον ptyxas to biblion having rolled up the scroll	a deliberate, controlled act ending the public reading rolled up the scroll, closed the book	Marks the transition from reading Scripture to authoritative personal interpretation/claim — Jesus does not merely read Isaiah, he closes it and speaks in his own voice.	Low.
eyes fixed on him οἱ ὀφθαλμοὶ … ἦσαν ἀτενίζοντες αὐτῷ hoi ophthalmoi … ēsan atenizontes autō the eyes were gazing intently at him	rapt, sustained, expectant attention all eyes were fixed on him	Builds tension before v.21’s claim; the whole congregation senses something momentous is coming.	Low.

Luke 4:21

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Today Σήμερον Sēmeron this very day	immediate, present-tense temporal marker today	One of Luke’s most theologically loaded adverbs (cf. 2:11 “today…a Savior”; 19:9 “today salvation has come to this house”; 23:43 “today you will be with me in paradise”). Establishes The Kingdom of God Present and Future: fulfillment is not deferred to a distant future but breaking in now, in Jesus’ own person and presence.	Medium — new curriculum-specific risk. Contemporary readers may not notice “today” as a deliberate theological refrain unless it is flagged; risk is under-noticing rather than active misreading, but the cumulative Lukan pattern (2:11; 19:9; 23:43) should be pointed out explicitly so its recurrence is felt as intentional.
has been fulfilled πεπλήρωται peplērōtai (perfect passive of πληρόω, plēroō) has been filled up, completed, brought to fullness	(1) filling a container, (2) completing a period of time, (3) theologically: bringing a prophecy/promise to its intended completion is fulfilled, has been fulfilled	The perfect tense signals a completed action with continuing present effect: the fulfillment is not a past event now over, but a settled reality still in force as Jesus speaks. Directly supports the doctrine of Fulfillment of Prophecy and identifies Jesus himself, not merely his future actions, as the fulfillment.	Reuse baseline prophecy/fulfillment-of-prophecy framework (Medium risk); note here the specific grammatical weight (perfect tense) is a new observation for this curriculum and should be surfaced, since English “has been fulfilled” does carry the perfect sense reasonably well and is Low additional risk on top of the baseline Medium.
this Scripture ἡ γραφὴ αὕτη hē graphē hautē this writing	Scripture generally, or (as here) this specific passage this Scripture, this passage of Scripture	Ties directly to the doctrine of Inspiration of Scripture (Romans baseline, High risk) — Jesus treats the Isaiah text as authoritative, inspired, and about himself specifically, not merely as ancient literature open to any interpretation.	Reuse baseline framework for prophet/prophecy/Inspiration of Scripture (High risk per Romans baseline doctrine registry).
in your hearing ἐν τοῖς ὠσὶν ὑμῶν en tois ōsin hymōn in your ears	the immediate, personal, present reception by this specific audience in your hearing, as you listen	Personalizes the fulfillment claim: not fulfilled in the abstract, but fulfilled specifically for and in front of this Nazareth congregation — anticipating the doctrine of Jesus as Savior for All Nations and All People, since this is the first, paradigmatic audience of a message ultimately extended to Gentiles as well (a extension the Nazareth crowd itself violently rejects later in the chapter, 4:24-29).	Low.

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CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — Annunciations and the Magnificat/Benedictus

Terms	Variants	Contextual Theological Meaning	Rendering Risk
favor / grace χάριν (from χάρις, charis) charin grace, favor, that which brings delight	unmerited favor, gracious gift, kindness shown without regard to merit favor, grace	”You have found favor with God” (1:30) applies the same Greek noun as baseline grace (Critical risk) to Mary — God’s unearned, initiating favor precedes and enables her role, not a reward for her merit or piety.	Reuse baseline grace exactly (Critical risk: dominant secular senses of physical elegance/poise or a legal “grace period”). New curriculum-specific note: this is one of very few places the word appears applied to a specific individual’s circumstance rather than salvation generally, so the “unearned, not merit-based” clarification must be made concretely about Mary, not left abstract.
overshadow ἐπισκιάσει episkiasei (from ἐπισκιάζω) to cast a shadow over, to overshadow	divine presence enveloping/protecting; echoes the cloud of God’s presence over the tabernacle (Exodus 40:35) will overshadow, will come upon	Describes the Holy Spirit’s action in the virginal conception (1:35) — links directly to The Holy Spirit’s Work in Salvation History and to the Incarnation doctrine (baseline, Critical risk).	High — new term. No competing secular meaning, but risk is under-appreciating the deliberate Old Testament tabernacle-cloud echo without explicit teaching; readers may flatten this into a vague, generic “spiritual influence” rather than a specific, historically-grounded act of divine presence enacting a real conception.
Holy Spirit Πνεῦμα Ἅγιον Pneuma Hagion Holy Spirit	as baseline Holy Spirit	Directly causes the virginal conception (1:35), fills Elizabeth (1:41) and Zechariah (1:67) with prophetic speech — establishing from the Gospel’s opening chapter that The Holy Spirit’s Work in Salvation History is active before Jesus’ birth, not only from Pentecost onward.	Reuse baseline Holy Spirit exactly (Critical risk).
Most High Ὕψιστος Hypsistos the highest	a divine title for God, emphasizing supreme transcendence the Most High, the Most High God	Applied to both God (1:32, of the child’s inheritance) and, implicitly, to Jesus as “Son of the Most High” — a title asserting Jesus’ unique divine sonship among competing generic “sons of god” language in the Greco-Roman world (emperors were sometimes styled “son of god”).	Medium — new term. Contemporary readers may treat this as simply a poetic synonym for “God” without registering its specific ancient-world rhetorical force (distinguishing Israel’s God from the many gods/divine emperors of the pagan pantheon); should be briefly contextualized.
Son of God / Son of the Most High υἱὸς θεοῦ / υἱὸς Ὑψίστου huios theou / huios Hypsistou Son of God / Son of the Most High	see baseline Son of God	Reuse of baseline Son of God (Medium risk in baseline; here occurring at the very announcement of the Incarnation, ch. 1).	Reuse baseline exactly.
Lord Κύριος Kyrios Lord, Master, the divine Name in LXX usage	see baseline Lord	Elizabeth calls Mary “the mother of my Lord” (1:43) — an early, striking application of the term to the unborn Jesus.	Reuse baseline Lord exactly (Critical risk).
Messiah / Christ (implied via “throne of David,” “reign forever”) — —	see baseline Messiah, Christ	Gabriel’s announcement (1:32-33) is saturated with Davidic-covenant/messianic language without yet using the title itself.	Reuse baseline Messiah and seed of David/Davidic Covenant framework exactly.
mercy ἔλεος eleos mercy, compassionate kindness toward the undeserving or afflicted	covenantal loyal-love shown to those in need, not merely pity mercy	The Magnificat (1:50, 54) and Benedictus (1:72, 78) both celebrate God’s mercy as the basis of Israel’s deliverance — a key term for Jesus’ Compassion and for the doctrine of Israel’s covenant faithfulness (cf. baseline Israel/covenant, Medium/High risk).	High — new term. Contemporary English “mercy” survives mainly in judicial/legal contexts (a judge “showing mercy” in sentencing) or as a plea in dire circumstances (“mercy!”), both of which can reduce the term to leniency toward the guilty rather than the fuller biblical sense of steadfast covenant loyalty combined with active compassion.
horn of salvation κέρας σωτηρίας keras sōtērias horn of salvation	Hebraic idiom for strength/power to save (an animal’s horn as a symbol of might) horn of salvation, mighty salvation	Zechariah’s prophecy (1:69) ties directly into baseline salvation (Critical risk) with a vivid Hebrew idiom for decisive rescuing power.	Reuse baseline salvation exactly for the underlying doctrine; the idiom itself (“horn”) is a new curriculum-specific note requiring brief explanation, as modern readers have no independent access to this Hebrew figure of speech (Low additional risk once glossed).
righteous / blameless δίκαιος / ἄμεμπτος dikaios / amemptos righteous / without blame	see baseline righteousness; ἄμεμπτος = free from valid accusation righteous, upright, blameless	Zechariah and Elizabeth are introduced as “righteous… walking blamelessly” (1:6) — describes covenant faithfulness lived out, distinct from (and prior to, narratively) the doctrine of justification by faith developed later in the New Testament; should not be read as self-earned salvific merit.	Reuse baseline righteousness exactly (High risk); the “self-righteous/smug” false-friend noted in baseline is especially worth flagging here, since Zechariah and Elizabeth’s blamelessness could otherwise read as moralistic superiority rather than sincere covenant devotion.
barren στεῖρα steira barren, infertile	inability to conceive; in biblical narrative pattern (Sarah, Hannah, Elizabeth), a set-up for a divinely-wrought reversal barren	Prepares the Old Testament “barren-woman-given-a-child” pattern, reinforcing that John’s (and by extension Jesus’) arrival is God’s initiating, sovereign act, not a human achievement — an early note of The Holy Spirit’s Work in Salvation History and providence (baseline, Critical risk).	Medium — new term, but low competing modern meaning; risk is mainly under-connecting it to the wider biblical pattern without explicit teaching.
prophesied / prophecy ἐπροφήτευσεν / προφητεία eprophēteusen / prophēteia see baseline	see baseline prophesied, prophecy	Zechariah’s Spirit-filled prophecy (1:67) explicitly continues Old Testament prophetic tradition into the Gospel’s opening scenes.	Reuse baseline prophet/prophecy exactly.
covenant διαθήκη diathēkē see baseline	see baseline covenant	”The oath he swore to our father Abraham” (1:73) and “his holy covenant” (1:72) — reuse of baseline covenant (High risk: legal-document drift).	Reuse baseline covenant exactly.

Chapter 2 — Birth Narrative, Shepherds, Simeon and Anna

No wholly new doctrinal categories beyond ch. 1, but several new load-bearing terms:

Terms	Variants	Contextual Theological Meaning	Rendering Risk
good news of great joy εὐαγγελίζομαι χαράν μεγάλην euangelizomai charan megalēn I bring good news of great joy	the announcement itself paired with the emotional response it produces good news of great joy, good tidings of great joy	The angel’s announcement to shepherds (2:10) is the Gospel’s first explicit use of the “good news” verb (see 4:18 above) — and notably delivered first to shepherds, low-status agricultural workers, reinforcing Good News to the Poor and Marginalized from the very first proclamation of Jesus’ birth.	Reuse baseline gospel exactly for the noun/verb family; new curriculum-specific note: the recipients (shepherds) are a load-bearing detail for the marginalized-audience doctrine and should not be treated as incidental scene-setting.
Savior Σωτήρ Sōtēr one who saves/rescues	a title, applied in the Roman world also to the emperor (Sōtēr was a standard imperial honorific) Savior	”A Savior has been born… Christ the Lord” (2:11) directly and provocatively contests the imperial cult’s use of the same title for Caesar Augustus — reinforcing that Jesus, not Rome, is the true Savior of “all the people” (2:10).	High — new term (noun form; baseline covers the verb “salvation/saved” at Critical risk, but the title “Savior” itself, with its specific Roman-imperial rival-claim background, is new). Contemporary readers have essentially no access to the Caesar-Sōtēr background without it being supplied; without this context the political edge of Luke’s claim (a rival king/savior to Caesar) is invisible, flattening this into generic religious language.
Christ the Lord Χριστὸς Κύριος Christos Kyrios Anointed [One], Lord	combines baseline Messiah + Lord titles in a single unprecedented phrase Christ the Lord, Messiah and Lord	An unusual and striking double title (nowhere else in the New Testament is “Christos Kyrios” combined exactly this way) — asserts both messianic identity and full divine lordship simultaneously, at the moment of birth.	Reuse baseline Messiah and Lord exactly; flag the unusual combination as a High-value teaching point though not itself an additional risk beyond the two component terms’ existing baseline tiers.
peace on earth εἰρήνη ἐπὶ γῆς eirēnē epi gēs peace upon the earth	see baseline peace peace on earth, peace among men	Echoes Roman “Pax Romana” propaganda language while redefining true peace as God’s favor resting on humanity through this specific child, not imperial military pacification.	Reuse baseline peace exactly (Medium risk: political “world peace” vs. therapeutic “inner peace” secular senses); new curriculum-specific note on the Pax Romana rival-claim, parallel to the “Savior” note above.
glory of the Lord δόξα Κυρίου doxa Kyriou see baseline glory	see baseline glory of the Lord	The visible, radiant divine presence appearing to the shepherds (2:9), echoing Old Testament theophany language (Exodus 24, Ezekiel 1).	Reuse baseline glory exactly (Medium risk).
consolation of Israel παράκλησις τοῦ Ἰσραήλ paraklēsis tou Israēl comfort/encouragement of Israel	the hoped-for messianic deliverance and comfort of God’s covenant people consolation of Israel, comfort of Israel	Simeon’s motivating hope (2:25) — ties to baseline Israel (Medium risk) and to the doctrine Unity of Jews and Gentiles, since Simeon’s Nunc Dimittis immediately universalizes this hope to “a light for revelation to the Gentiles” (2:32).	High — new term. “Consolation” is a rare, formal word in contemporary English (obsolescence risk, similar to baseline “exhort” and “intercession”); requires glossing as active comfort/deliverance, not mere emotional soothing.
light for revelation to the Gentiles φῶς εἰς ἀποκάλυψιν ἐθνῶν phōs eis apokalypsin ethnōn a light for the revealing of the nations/Gentiles	universal illumination extending God’s saving purpose beyond Israel a light to the Gentiles, a light for revelation to the nations	Foundational text for Jesus as Savior for All Nations and All People; reuse baseline Gentiles (Medium risk) but combined here with glory (baseline) in a single messianic-universalist declaration at the infancy narrative’s climax.	Reuse baseline Gentiles exactly; flag as a key doctrinal anchor text for this curriculum’s central universal-salvation doctrine.
redemption of Jerusalem λύτρωσις Ἰερουσαλήμ lytrōsis Ierousalēm ransoming/redemption of Jerusalem	deliverance/rescue, often with the connotation of a price paid redemption of Jerusalem	Anna’s expectation (2:38) — introduces the “redemption” word family (lytrōsis/lytron), related to but distinct from baseline salvation; will recur significantly at the crucifixion and in Paul’s own atonement language.	High — new term. “Redemption” in contemporary English survives mainly in commercial usage (“redeem a coupon/gift card,” “redeem loyalty points”) — a genuinely false-friend risk, since this secular sense of exchanging value for a reward is a significant dilution of the biblical sense of a costly rescue/ransom. Should be explicitly distinguished.
census ἀπογραφή apographē a registration, enrollment	Roman administrative tax/population registration census	Anchors the birth narrative in verifiable, dateable Roman history (2:1-2), reinforcing that Luke intends a historical claim, not myth or legend — relevant background for the same historical-factuality concern the baseline registry raises for the Resurrection.	Low-Medium. Minor historical/chronological debates exist among scholars (the Quirinius census dating), which curriculum material should acknowledge briefly rather than overstate certainty, without undermining the historical intent of the claim itself.
manger φάτνη phatnē a feeding trough for animals	a humble, non-domestic birthing location manger	Reinforces Jesus’ identification with the poor and lowly from birth — a physical, narrative enactment of the doctrine Good News to the Poor and Marginalized before Jesus ever speaks a word.	Low. Heavily Christmas-culturally-embedded in the English-speaking world (nativity scenes), which is a mild asset for recognition but risks reducing a theologically loaded detail to mere sentimental holiday imagery devoid of its poverty/humility significance.

Chapter 3 — John the Baptist’s Preaching, Baptism, Genealogy

Terms	Variants	Contextual Theological Meaning	Rendering Risk
repentance μετάνοια metanoia a change of mind, a turning around	a fundamental reorientation of the whole person — mind, will, and direction of life — away from sin and toward God repentance, turning, turning away from sin	Foundational term for the doctrine Repentance and Forgiveness of Sins; John’s entire ministry (3:3, 8) is organized around producing this in Israel, and “fruit worthy of repentance” (3:8) makes clear it is not mere verbal regret but a change of behavior.	Critical — new curriculum-specific risk. Contemporary English “repent”/“repentance” survives mainly as a stereotyped caricature (a sandwich-board “REPENT” street preacher, an object of parody in popular media) that carries connotations of fire-and-brimstone hostility or fanaticism rather than genuine, hopeful reorientation toward a gracious God. A second, milder risk: therapeutic culture’s preference for “self-improvement” or “growth mindset” language can quietly substitute for repentance’s specifically God-directed, sin-acknowledging content. Both must be actively addressed.
baptism βάπτισμα baptisma immersion, dipping	(1) John’s baptism of repentance, (2) later, Christian baptism into Christ (a related but developing concept across the New Testament) baptism	John’s baptism (3:3) is a baptism “of repentance for the forgiveness of sins” — again using the aphesis root (see 4:18 above), linking directly to Repentance and Forgiveness of Sins.	High — new term for this curriculum. Denominational contest note: English-speaking Christian traditions differ substantially on baptism’s meaning, mode, and relationship to salvation (believer’s baptism vs. infant baptism; symbolic ordinance vs. sacramental means of grace) — this curriculum should state John’s specific preparatory sense plainly (a baptism of repentance anticipating Jesus, distinct from later Christian baptism, 3:16) without adjudicating the wider denominational debate, following the baseline’s denominational-transparency principle.
fruit worthy of repentance καρποὺς ἀξίους τῆς μετανοίας karpous axious tēs metanoias fruits worthy of the change of mind	visible, concrete moral/behavioral evidence of genuine repentance fruit(s) of repentance	Establishes that genuine repentance is inherently visible and behavioral (3:10-14’s concrete ethical instructions to crowds, tax collectors, and soldiers), not merely an internal feeling — directly relevant to The Cost and Joy of Discipleship.	Medium. “Bearing fruit” survives as a common English idiom (business/personal-development contexts, “fruitful outcomes”) which is actually a mild asset, though it risks a merely results-oriented, achievement-based misreading disconnected from repentance’s God-directed root.
wrath to come ἡ μέλλουσα ὀργή hē mellousa orgē the coming wrath	impending divine judgment the wrath to come, the coming judgment	John’s warning (3:7) — a sobering counterweight to Luke’s emphasis on grace and compassion, establishing that the good news to the poor exists within a real framework of accountability (cf. Romans baseline doctrine Universal Human Accountability, Critical risk).	High — new term. Contemporary non-judgmental therapeutic culture (see baseline “sin” notes) is resistant to divine-wrath language specifically; risk of the curriculum either over-softening this into vague consequence-language or, conversely, presenting it without Luke’s own pastoral balance (compassion and warning held together).
baptize with the Holy Spirit and fire βαπτίσει ἐν Πνεύματι Ἁγίῳ καὶ πυρί baptisei en Pneumati Hagiō kai pyri will baptize in Holy Spirit and fire	anticipatory of both purifying/empowering (Pentecost, Acts 2) and judging (fire) dimensions of the Messiah’s coming work baptize with the Holy Spirit and fire	John’s contrast between his own preparatory water baptism and the Messiah’s baptism (3:16) — connects The Holy Spirit’s Work in Salvation History to both empowerment and eschatological judgment.	High. Reuse baseline Holy Spirit (Critical) for the Spirit component; “fire” itself carries no baseline entry and requires new teaching distinguishing purifying/refining fire imagery from purely destructive judgment imagery, since both senses are plausibly present and should not be silently flattened to one.
Son / Son of God (at baptism) υἱός huios son	see baseline Son of God Son, my Son	The heavenly voice’s declaration (3:22, paralleling the Transfiguration in 9:35) — reuse of baseline term.	Reuse baseline Son of God exactly.
genealogy (son of Adam, son of God) γενεαλογία genealogia a tracing of lineage/descent	Luke’s genealogy (3:23-38) runs backward to Adam, “son of God” — a universalizing move, unlike Matthew’s forward Abraham-to-Jesus genealogy genealogy	By tracing Jesus back to Adam rather than stopping at Abraham or David, Luke signals Jesus’ significance for all humanity, not only the covenant people — directly supporting Jesus as Savior for All Nations and All People.	Medium — new curriculum-specific note. Genealogies are widely skipped/skimmed by contemporary readers as tedious lists; the deliberate Adam-ward, universalizing structure (versus Matthew’s Abraham-ward, Israel-focused structure) is a load-bearing theological choice easily missed without explicit comment.

Chapter 4 — Temptation and Nazareth Sermon (Core Passage; remainder of chapter)

Verses 16-21 received full verse-by-verse treatment above. The rest of chapter 4 introduces:

Terms	Variants	Contextual Theological Meaning	Rendering Risk
devil διάβολος diabolos slanderer, accuser	the personal, malevolent spiritual adversary devil, the accuser	The wilderness temptation (4:1-13) presents a real, personal spiritual adversary, not a metaphor for internal psychological struggle alone.	Medium — new term. Contemporary secular culture ranges from dismissing “the devil” as pure superstition/folklore (horns, pitchfork caricature) to using it as a casual metaphor for any temptation or mischief (“devil may care,” “playing devil’s advocate”); the New Testament’s real, personal, defeated-but-still-active adversary sense should be actively distinguished from both.
authority ἐξουσία exousia delegated right/power to act	legitimate, recognized authority to command, teach, or act, as opposed to mere raw force authority	”They were astonished at his teaching, because he spoke with authority” (4:32); recurs throughout Luke regarding Jesus’ teaching, exorcisms, and forgiveness of sins (5:24).	Medium — new term. Contemporary discourse on “authority” is often suspicious or critical (authority figures, institutional authority under scrutiny) similar to the baseline’s “power of God” note (Medium risk; negative secular power-abuse framing); Jesus’ authority should be actively distinguished as legitimate, self-evidencing, and benevolent.
kingdom of God (first Lukan occurrence, 4:43) βασιλεία τοῦ θεοῦ basileia tou theou see baseline	see baseline kingdom of God	Reuse baseline kingdom of God (Medium risk) — its first explicit occurrence in Luke immediately follows the Nazareth sermon, establishing that the “acceptable year of the Lord” of 4:19 and the “kingdom of God” are the same present-and-arriving reality.	Reuse baseline exactly; new curriculum-specific note connecting it directly back to 4:19’s Jubilee announcement.
demons δαιμόνια daimonia lesser malevolent spiritual beings	personal, hostile spiritual beings subject to Jesus’ authority demons, unclean spirits, evil spirits	Jesus’ exorcisms (4:33-36, 41) demonstrate his authority extends over the spiritual realm as well as human sickness and sin.	Medium. Contemporary popular culture (horror films, casual “my demons” idiom for personal struggles/addictions) both trivializes and metaphorizes the term; the New Testament’s real, personal, defeated-spiritual-being sense should be distinguished from both horror-genre sensationalism and merely psychological metaphor.

Chapter 5 — Calling of Disciples, Healing, Forgiveness, Table Fellowship

Terms	Variants	Contextual Theological Meaning	Rendering Risk
disciple μαθητής mathētēs a learner, pupil, apprentice	one who follows a teacher’s life and teaching, not merely their academic content disciple, follower	Foundational term for The Cost and Joy of Discipleship; the calling of Peter, James, and John (5:1-11) establishes the pattern of leaving everything to follow Jesus.	High — new curriculum-specific term. Contemporary English “discipline”/“disciple” is rare outside religious or academic-mentorship contexts; risk is primarily obsolescence rather than false-friend drift, but a secondary risk exists in secular “disciple of [a thought leader/guru]” usage, which can reduce Jesus’ specific call to costly, exclusive allegiance into one more lifestyle-guru fandom among many.
leprosy / leper λέπρα / λεπρός lepra / lepros a skin disease rendering one ritually unclean	severe, socially and ritually isolating skin disease under Levitical law leprosy, leper (contemporary sensitivity: “a person with leprosy” preferred in some style guides)	Jesus’ willingness to touch and heal the leper (5:12-14) enacts Jesus’ Compassion and Table Fellowship with Sinners’ broader pattern — crossing purity/social boundaries that segregated the sick.	Medium — new term. Contemporary readers may (correctly) associate “leprosy” with modern Hansen’s disease, but should also understand the first-century ritual-purity/social-exclusion dimension, which is the load-bearing point for this narrative (not primarily the medical condition itself).
authority to forgive sins ἐξουσίαν … ἀφιέναι ἁμαρτίας exousian … aphienai hamartias authority … to release/forgive sins	see “release/liberty” (4:18) and baseline sin authority to forgive sins	The healing of the paralytic (5:17-26) is framed explicitly as a forgiveness-of-sins event, using the same aphesis root as 4:18 — Jesus’ claim to forgive sins directly is recognized by onlookers as a claim to divine prerogative (“Who can forgive sins but God alone?” 5:21).	Critical — same underlying term family as 4:18’s Critical risk. This passage makes explicit what 4:18 implies: physical release/healing and the forgiveness of sins are the same aphesis reality Jesus enacts with divine authority. Must be taught alongside 4:18, not in isolation.
tax collector τελώνης telōnēs a collector of tolls/taxes, typically for Rome	a despised, collaborationist profession in first-century Jewish society, viewed as ritually and morally compromised tax collector, publican (archaic)	Levi/Matthew’s calling (5:27-32) and Jesus’ declaration “I have not come to call the righteous, but sinners” — a central text for Jesus’ Compassion and Table Fellowship with Sinners.	High — new curriculum-specific term. Contemporary readers have no lived experience of the specific first-century social stigma (a tax collector was viewed as a traitor-collaborator, not merely an unpopular bureaucrat as in modern “IRS agent” jokes); the specific first-century social ostracism and ritual-impurity association must be actively supplied, not assumed analogous to mild modern tax-collector jokes.
sinners ἁμαρτωλοί hamartōloi those who miss the mark, transgressors	see baseline sin; here specifically social outcasts whose way of life was publicly regarded as sinful (prostitutes, tax collectors, etc.) sinners	Reuse baseline sin framework, but note the specific social-category usage here (a recognized, marginalized social class) rather than baseline’s more general “all have sinned” universal-accountability sense.	Reuse baseline sin (High risk) for the underlying doctrine, with a new curriculum-specific clarifying note: Luke’s “sinners” often names a specific despised social group, which should not be confused with (nor exempted from) Paul’s universal “all have sinned” claim — both senses operate, and this curriculum’s doctrine of Table Fellowship with Sinners depends on holding both together.
physician / the sick ἰατρός / ἀσθενοῦντες iatros / asthenountes doctor / those who are weak/ill	Jesus’ self-description via analogy (5:31): “Those who are well have no need of a physician, but those who are sick” physician, doctor	Frames Jesus’ association with sinners as intentional, purposeful ministry (analogous to a doctor seeking out the sick), not moral laxity or approval of sin.	Low-Medium. Minor risk of over-therapeutic modern readings (sin as mere “sickness” needing only treatment, without moral accountability) — should be balanced against baseline’s Universal Human Accountability doctrine (Critical risk) so that the “physician” analogy does not silently erase moral responsibility.

Chapter 6 — Sermon on the Plain, Sabbath Controversies, the Twelve

Terms	Variants	Contextual Theological Meaning	Rendering Risk
blessed μακάριος makarios happy, fortunate, blessed	a state of divine favor and flourishing, often paradoxically pronounced over those in apparently unfortunate circumstances blessed, happy, fortunate	The Lukan Beatitudes (6:20-23) bless “the poor,” “the hungry,” “those who weep,” “those persecuted” — directly and starkly (unlike Matthew’s more spiritualized parallels) reinforcing Good News to the Poor and Marginalized.	High — new curriculum-specific term. Contemporary “blessed” is heavily used in casual, often ironic or humblebragging social-media usage (“#blessed” captioning vacations or good fortune), a significant secularized drift toward self-congratulatory good-luck language that is nearly opposite Luke’s paradoxical blessing of the poor, hungry, and grieving.
woe οὐαί ouai an exclamation of grief/warning	a prophetic pronouncement of coming judgment or lament woe, how terrible for	The paired “woes” to the rich, well-fed, laughing, and well-regarded (6:24-26) balance the Beatitudes — a genuinely uncomfortable text for economically comfortable contemporary readers.	High — new curriculum-specific term. “Woe” is archaic/rare in ordinary contemporary speech (obsolescence risk) and also risks being read as merely poetic lament rather than a real, weighty prophetic warning; contemporary economic-comfort sensibilities may also create resistance to receiving this text’s force, similar to baseline’s “sin” trivialization/resistance dynamic.
love your enemies ἀγαπᾶτε τοὺς ἐχθρούς agapate tous echthrous love your enemies	ἀγαπάω = a deliberate, willed love of active goodwill, not primarily emotional affection love your enemies	6:27-36 — grounds ethical instruction in God’s own character (“be merciful, as your Father is merciful,” 6:36), tying ethics directly to imitation of God rather than mere social pragmatism.	Medium. Contemporary English “love” is overwhelmingly romantic/emotional in connotation; the specific willed, active, often costly agapē sense (distinct from erotic or even most familial love) requires brief clarification, though this is a widely-taught New Testament point with less risk of confident misreading than, e.g., “grace” or “justification.”
apostles (the Twelve appointed) ἀπόστολοι apostoloi see baseline	see baseline apostles	Reuse baseline apostle (Medium risk); 6:13 specifically names the Twelve’s formal appointment.	Reuse baseline exactly.

Chapter 7 — Centurion’s Faith, Raising the Widow’s Son, the Sinful Woman

Terms	Variants	Contextual Theological Meaning	Rendering Risk
compassion ἐσπλαγχνίσθη esplagchnisthē (from σπλαγχνίζομαι, splagchnizomai) to be moved in one’s inward parts/viscera	a deep, gut-level, visible compassion prompting immediate action had compassion, was deeply moved	At the raising of the widow’s son at Nain (7:13), Jesus’ compassion for a grieving, socially vulnerable widow (who has now lost her only son and means of support) is the explicit motive for the miracle — a key term for Jesus’ Compassion and Table Fellowship with Sinners and for the wider doctrine of the poor and marginalized (widows being a paradigmatic vulnerable class in Luke, cf. 18:1-8; 21:1-4).	High — new curriculum-specific term. Contemporary English “compassion” is a comparatively stable word, but risk lies in flattening it into a purely emotional sentiment (feeling sorry for someone) without the biblical sense’s characteristic follow-through into concrete, costly action — the word’s etymological “gut-level” physicality is entirely lost in ordinary English usage and should be actively restored.
the one who is to come ὁ ἐρχόμενος ho erchomenos the one who comes/is coming	messianic title drawn from John’s own question (7:19-20) and Jesus’ answer pointing to Isaiah 61 fulfillments (7:22, directly echoing 4:18-19’s language) the one who is to come, the Coming One	Jesus’ answer to John’s disciples (7:22) explicitly recycles the vocabulary of 4:18 (blind see, lame walk, lepers cleansed, poor hear good news) — confirming that the Nazareth manifesto is being actively fulfilled in his ongoing ministry, not merely announced once.	Reuse the Critical-risk term family established at 4:18 (aphesis/poor/good news); this is the single clearest confirmation text that Luke intends 4:16-21 as a genuine programmatic thesis rather than an isolated episode.
faith (of the sinful woman / centurion) πίστις pistis see baseline	see baseline faith	The centurion’s faith (7:9, “I have not found such faith even in Israel”) and the sinful woman’s faith (7:50, “your faith has saved you”) both apply baseline faith (High risk) to Gentile and morally-outcast figures respectively — directly reinforcing Jesus as Savior for All Nations and All People.	Reuse baseline faith exactly; new curriculum-specific note connecting both episodes to the universal-salvation and marginalized doctrines together.
forgiveness (of the sinful woman) ἀφέωνται (from ἀφίημι, cognate of ἄφεσις) apheōntai have been forgiven/released	see 4:18/5:20 aphesis family your sins are forgiven	7:47-48 — “he who is forgiven little, loves little” ties forgiveness explicitly to love and gratitude as its natural fruit, reinforcing Repentance and Forgiveness of Sins as relational, not merely transactional.	Same Critical-risk aphesis family as above; reuse and reinforce the 4:18 clarification.

Chapter 8 — Parables of the Kingdom, Nature Miracles, Faith and Healing

Terms	Variants	Contextual Theological Meaning	Rendering Risk
word of God (in the sower parable) ὁ λόγος τοῦ θεοῦ ho logos tou theou the word of God	God’s authoritative, life-giving spoken/proclaimed message the word of God	The Parable of the Sower (8:4-15) uses “the word of God” as the seed — establishing Scripture/proclamation itself as a means of grace productive of varying responses, relevant to Inspiration of Scripture doctrine (baseline, High risk).	Medium — new term, low competing modern meaning beyond generic “words,” should be tied explicitly to Scripture/gospel proclamation rather than left as a vague abstraction.
kingdom of God (mysteries) μυστήρια τῆς βασιλείας τοῦ θεοῦ mystēria tēs basileias tou theou mysteries/secrets of the kingdom of God	truths disclosed by revelation, not humanly discoverable by unaided reason secrets/mysteries of the kingdom of God	8:10 — reuse of baseline kingdom of God (Medium risk), combined with “mystery” language distinguishing insider revelation from outsider incomprehension, relevant to The Kingdom of God Present and Future.	Reuse baseline kingdom of God exactly; “mystery” (μυστήριον) is a new but Low-risk term, since contemporary English “mystery” (detective-novel sense) is a mild false-friend but easily corrected with brief context — this is a revealed, not an unsolved, mystery.
faith and healing (“your faith has made you well/saved you”) ἡ πίστις σου σέσωκέν σε hē pistis sou sesōken se your faith has saved/healed you	σῴζω (sōzō) — the same verb underlying baseline salvation — spans both physical healing and spiritual salvation in Luke’s usage your faith has healed you, your faith has made you well, your faith has saved you	The woman with the hemorrhage (8:48) and, later, the healed leper (17:19) and blind beggar (18:42) all receive this identical Greek formula — Luke deliberately uses one verb (sōzō) for both physical restoration and spiritual salvation, another instance of the wordplay pattern first seen with aphesis at 4:18.	Critical — new curriculum-specific risk, parallel to the aphesis pattern. English translations typically render sesōken se as “made you well” in physical-healing contexts and “saved you” in salvation contexts, obscuring that Luke’s Greek uses exactly one verb throughout. This deliberate ambiguity (is it physical healing, spiritual salvation, or both?) is a load-bearing Lukan theological point that most English translations flatten; must be made explicit rather than silently resolved in either direction.

Chapter 9 — Sending the Twelve, Feeding of the 5000, Peter’s Confession, Transfiguration, Cost of Discipleship

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the Christ of God ὁ Χριστὸς τοῦ θεοῦ ho Christos tou theou the Anointed One of God	Peter’s confession (9:20) the Christ of God, God’s Messiah	Reuse baseline Messiah; the pivot point of Luke’s narrative structure, immediately followed by the first Passion prediction and teaching on cost of discipleship.	Reuse baseline exactly.
take up his cross daily / deny himself ἀράτω τὸν σταυρὸν αὐτοῦ καθ’ ἡμέραν / ἀρνησάσθω ἑαυτόν aratō ton stauron autou kath’ hēmeran / arnēsasthō heauton let him take up his cross daily / let him deny/disown himself	σταυρός (stauros) = a Roman instrument of torturous public execution reserved for the worst criminals and rebellious slaves; ἀρνέομαι = to disown, refuse allegiance to, renounce take up the cross, deny oneself	Foundational for The Cost and Joy of Discipleship; the daily, ongoing (not one-time) nature of this call is Luke’s own distinctive addition (“daily,” absent from the Matthew/Mark parallels).	Critical — new curriculum-specific risk. “Cross” has been almost entirely detached from its horrifying first-century meaning by nearly two millennia of Christian jewelry, architecture, and idiom (“bear your cross,” now a mild secular idiom for any minor inconvenience or burden, e.g. “well, that’s my cross to bear” said about a nagging annoyance). Contemporary readers need this deliberately shocking, humiliating, execution-instrument meaning actively restored — this is arguably a stronger false-friend risk than any single baseline term, since the domesticated “cross to bear” idiom produces confident trivialization of what was, for Jesus’ actual audience, an image of horrifying, shameful, state-sanctioned death.
chosen ἐκλελεγμένος eklelegmenos (from ἐκλέγομαι, cognate of baseline ἐκλογή, election) having been chosen out	the divine voice’s declaration at the Transfiguration (9:35), “This is my Son, my Chosen One” my Chosen One, my chosen Son	Connects to baseline election (Critical risk) — applied here specifically to Christ’s unique elect/chosen status as beloved Son, distinct from (though related to) the doctrine of the election of believers in Romans 9.	Reuse baseline election word family; new curriculum-specific note distinguishing “chosen” applied to Christ himself (unique) from “chosen/elect” applied to believers generally (derivative, in union with him) — a distinction worth making explicit so readers do not conflate the two applications.
Jerusalem journey begins — — —	Luke 9:51 opens the major “Travel Narrative” (9:51-19:27), a structural, not lexical, feature the journey to Jerusalem	Luke structures roughly ten chapters as a deliberate journey toward the cross, reinforcing that discipleship, teaching, and the cost of following Jesus (chs. 9-19) all take place under the shadow of Jerusalem’s coming Passion — the structural backbone for teaching The Cost and Joy of Discipleship across many chapters.	Not a lexical risk but a structural note worth flagging explicitly in curriculum material, since English readers moving chapter-by-chapter may not otherwise notice this deliberate ten-chapter architecture.

Chapter 10 — Sending of the Seventy-Two, the Good Samaritan, Mary and Martha

Terms	Variants	Contextual Theological Meaning	Rendering Risk
neighbor πλησίον plēsion one who is near	in the Good Samaritan parable (10:25-37), radically redefined from ethnic/religious in-group to anyone in need, regardless of social or ethnic boundary neighbor	The parable’s Samaritan protagonist (a member of a group despised and considered religiously compromised by Jesus’ Jewish audience) directly supports Jesus as Savior for All Nations and All People and models Jesus’ Compassion.	High — new curriculum-specific term. Contemporary English “neighbor” primarily denotes physical proximity (the person living next door) or, in political rhetoric, a loosely inclusive “love thy neighbor” civic-virtue slogan largely detached from its specific, provocative first-century ethnic-boundary-crossing context (a Samaritan helping a Jew, or vice versa, was a genuinely scandalous reversal for the original audience); this specific scandal should be actively restored, not assumed retained by the parable’s cultural familiarity.
mercy (act of mercy) ἔλεος / ποιήσας τὸ ἔλεος eleos / poiēsas to eleos mercy / having done mercy	see ch. 1 note; here concrete, costly action rather than abstract sentiment showed mercy, had mercy, acted mercifully	”Go and do likewise” (10:37) — mercy is something done, not merely felt; connects to baseline framework via ch.1’s “mercy” entry.	Reuse ch. 1 “mercy” analysis (High risk) with reinforcement of the active/behavioral dimension.
eternal life ζωὴ αἰώνιος zōē aiōnios unending life; the age-to-come’s quality of life	life in the coming age, inaugurated now and fulfilled at the resurrection eternal life	The lawyer’s opening question (10:25) — connects The Kingdom of God Present and Future to personal salvation; also recurs at 18:18 (rich young ruler).	Medium — new term. Contemporary secular and even much popular Christian usage reduces “eternal life” to merely “living forever” (quantity of unending time) rather than the qualitatively different life of the age to come; this quality-not-merely-quantity distinction should be made explicit.
one thing is necessary / better portion ἑνὸς … χρεία / τὴν ἀγαθὴν μερίδα henos … chreia / tēn agathēn merida there is need of one thing / the good portion	Mary’s choice to sit and listen to Jesus’ teaching over active household service (10:38-42) one thing is needed, the better part	Reinforces the priority of receptive attentiveness to Jesus’ word — relevant to Prayer and Dependence on God as a posture of receiving before doing.	Medium — new term. Popular contemporary reception of this episode is often flattened into a simplistic (and somewhat unfair to Martha) “contemplation over action” binary, or conversely weaponized in gendered household-role debates; curriculum material should present Jesus’ point as about receptive priority, not a blanket devaluation of practical service.

Chapter 11 — The Lord’s Prayer, Prayer Teaching, Beelzebul Controversy, Woes on Pharisees

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Father (in prayer) Πάτερ Pater see baseline Father	see baseline Father	Luke’s version of the Lord’s Prayer (11:2-4) opens simply “Father” (compare Matthew’s fuller “Our Father in heaven”) — an intimate address anchoring Prayer and Dependence on God.	Reuse baseline Father exactly (Medium risk; note baseline’s pastoral-sensitivity caveat about readers with painful human-father associations, especially relevant given this prayer’s foundational, frequently-recited status).
daily bread τὸν ἄρτον … τὸν ἐπιούσιον ton arton … ton epiousion the bread … for the coming day / needed for existence (a rare, disputed word)	ongoing dependence for basic material need, requested one day at a time daily bread	ἐπιούσιος is an exceptionally rare word (essentially unattested elsewhere in Greek literature before this prayer), reflecting a deliberately humble, day-by-day posture of dependence rather than accumulated security.	Medium — new term. Contemporary financial-security culture (retirement planning, accumulated wealth as the default good) sits in some tension with this prayer’s deliberately modest, day-by-day framing; worth noting without moralizing against ordinary financial prudence.
temptation (in prayer) πειρασμός peirasmos trial, test, temptation	testing that may lead to sin, or trial permitted/overseen by God temptation, trial	”Lead us not into temptation” (11:4) — relevant to Prayer and Dependence on God as an acknowledgment of human moral frailty and need for divine protection.	Medium — new term. Contemporary English “temptation” is often trivialized in advertising (“a tempting dessert,” similar to the baseline’s “sinfully delicious” note on “sin”); the weightier sense of a genuine moral test with real spiritual stakes should be restored.
ask, seek, knock (persistence in prayer) αἰτεῖτε, ζητεῖτε, κρούετε aiteite, zēteite, krouete ask, seek, knock	present imperatives implying continual, persistent action keep asking, keep seeking, keep knocking	11:9-13 — grounds persistent prayer in God’s greater goodness than even a good human father, climaxing in the promise of the Holy Spirit to those who ask (11:13) — directly linking Prayer and Dependence on God to The Holy Spirit’s Work in Salvation History.	Medium. The present-tense continual-action nuance is often lost in English’s simple imperative rendering (“ask… seek… knock”); worth noting explicitly that this is about persistence, not a single request.
Beelzebul Βεελζεβούλ Beelzeboul (Hebrew/Aramaic origin, “lord of the flies/dwelling,” a name for a chief demonic power)	a title for the ruler of demons, used by Jesus’ accusers Beelzebul, Beelzebub	11:14-23 — the accusation that Jesus casts out demons by demonic power itself, which Jesus refutes by logical argument, asserting instead that his exorcisms demonstrate the arrival of the kingdom of God (11:20).	Low-Medium. Obscure proper name requiring brief identification; no significant modern competing usage beyond faint pop-culture demonology associations, which are a mild asset for basic recognition of “a demonic figure” without necessarily conveying the specific controversy’s stakes.

Chapter 12 — Fear God Not Man, the Rich Fool, Anxiety, Watchfulness

Terms	Variants	Contextual Theological Meaning	Rendering Risk
blasphemy against the Holy Spirit βλασφημήσαντι εἰς τὸ Ἅγιον Πνεῦμα blasphēmēsanti eis to Hagion Pneuma having blasphemed against the Holy Spirit	a specific, unforgivable sin category (12:10) — much debated in Christian tradition blasphemy against the Holy Spirit	Connects to baseline Holy Spirit (Critical risk) with an especially weighty and pastorally sensitive qualification; historically a major source of pastoral anxiety among sincere believers fearing they have committed it.	High. This is a live pastoral-care concern requiring careful, reassuring explanation (this describes a hardened, decisive rejection of the Spirit’s testimony to Christ, not a momentary doubt, anxious thought, or private sin) rather than left to free-floating anxiety; curriculum material should address this explicitly given its history of causing real distress to sensitive readers.
rich fool / treasures in heaven ἄφρων / θησαυρίζων εἰς οὐρανόν aphrōn / thēsaurizōn eis ouranon fool / storing up treasure toward heaven	the parable (12:13-21) contrasts hoarding earthly wealth against being “rich toward God” fool, treasures in heaven, rich toward God	Relevant to the wider Lukan wealth-and-poverty theme (Good News to the Poor and Marginalized implies a corresponding warning to the comfortable rich, paralleling ch. 6’s woes).	Medium — new term. Contemporary financial-planning culture (“save for retirement,” broadly a virtue in secular thought) can create resistance to this parable’s warning if not carefully distinguished from Jesus’ specific critique (self-sufficient hoarding that excludes God and neighbor), not prudent saving as such.
do not be anxious μὴ μεριμνᾶτε mē merimnate do not be anxious/worried	a present imperative against habitual anxious care about material provision do not worry, do not be anxious	12:22-34 — directly reinforces Prayer and Dependence on God, paired with “seek his kingdom” (12:31) as the reordering priority.	Low-Medium. Contemporary therapeutic/mental-health-aware culture is generally receptive to anti-anxiety teaching (a mild asset), though risk exists of flattening this into generic secular stress-management advice divorced from its specifically theological ground (God’s fatherly provision, kingdom priority) rather than mere positive thinking.

Chapter 13 — Call to Repent, Sabbath Healing, Narrow Door, Lament over Jerusalem

No wholly new doctrinal categories; reinforces ch. 3’s repentance and ch. 1/6/9’s kingdom of God and discipleship-cost vocabulary. New load-bearing terms:

Terms	Variants	Contextual Theological Meaning	Rendering Risk
narrow door στενῆς θύρας stenēs thyras narrow door	a limited, specific means of entry, not automatically available to all who merely presume upon it narrow door, strait gate (archaic)	13:24-30 — warns against presumptuous, merely nominal or ethnic religious belonging without genuine response; connects to universal-scope-of-gospel doctrine (baseline, Medium risk) by immediately following with “people will come from east and west… and recline at table in the kingdom of God” (13:29), balancing exclusivity of the door with the inclusive breadth of who may enter it.	Medium — new term. Contemporary pluralistic culture is often uncomfortable with any “narrow”/exclusive claim about access to God; curriculum material should hold this in tension with the immediately following universal “east and west” inclusion rather than resolving the tension prematurely in either direction.
lament over Jerusalem — — —	Jesus’ grief-filled address to the city (13:34-35), “how often I wanted to gather you… but you were not willing” lament over Jerusalem	Displays divine grief over human unresponsiveness — a striking combination of sovereign initiative and genuine relational sorrow at rejection, relevant to both Jesus’ Compassion and providence-related tension (baseline, Critical risk) between divine sovereignty and human responsibility.	Medium. No major competing modern sense, but the sovereignty/human-responsibility tension this text raises should be flagged for careful, non-reductive handling rather than resolved simplistically in either a hard-determinist or a purely voluntarist direction.

Chapter 14 — Sabbath Healing, Banquet Parables, Cost of Discipleship

Terms	Variants	Contextual Theological Meaning	Rendering Risk
great banquet / compel them to come in τὸ δεῖπνον τὸ μέγα / ἀνάγκασον εἰσελθεῖν to deipnon to mega / anankason eiselthein the great dinner / compel to enter	the parable (14:15-24) depicts the original invited (respectable) guests refusing, and the poor, crippled, blind, and lame from the streets being actively brought in instead the great banquet, compel them to come in	A vivid enactment of Good News to the Poor and Marginalized combined with Jesus as Savior for All Nations and All People — table fellowship extended by active, urgent invitation to those normally excluded from banquets.	Medium — new curriculum-specific term. “Compel” (anankason) has occasionally been misused historically (e.g., in debates over religious coercion) to justify forced conversion; curriculum material should clarify this means urgent, earnest invitation/insistence to the excluded, not coercive force against the unwilling, given this history of misapplication.
hate father and mother / count the cost μισεῖ τὸν πατέρα καὶ τὴν μητέρα / ψηφίζει τὴν δαπάνην misei ton patera kai tēn mētera / psēphizei tēn dapanēn hates father and mother / calculates the cost	a Semitic idiom of relative priority (loving Jesus supremely, not literal hatred) paired with the parables of the tower-builder and king going to war (14:28-33) hate father and mother (idiom for supreme priority, not literal hatred); count/calculate the cost	Central text for The Cost and Joy of Discipleship: discipleship is costly, deliberate, and requires forethought, not impulsive or half-hearted commitment.	High — new curriculum-specific term. “Hate” in contemporary English is an unusually strong, emotionally loaded word with no comparable “relative priority” idiom in ordinary modern usage; without explicit explanation of the Semitic idiom (comparative love/priority, cf. Genesis 29:30-31’s “Leah was hated” meaning simply “loved less”), readers risk either taking this as literal endorsement of family hatred (a serious misreading) or dismissing it as hyperbole to be ignored altogether.

Chapter 15 — Lost Sheep, Lost Coin, the Prodigal Son

Terms	Variants	Contextual Theological Meaning	Rendering Risk
lost ἀπολωλός / ἀπολωλυῖα apolōlos / apolōluia having been lost/destroyed	a state of being separated from where one belongs, at risk, or perishing lost	The threefold parable sequence (sheep, coin, son, 15:1-32) — foundational imagery for both Repentance and Forgiveness of Sins and God’s initiating, seeking love; directly connects to 19:10, “the Son of Man came to seek and save the lost.”	Medium — new term. Contemporary secular usage of “lost” (feeling lost/directionless, a self-help/therapeutic framing) is actually a mild point of resonance, though it risks reducing the specifically relational, sin-and-restoration Lukan sense to generic personal confusion or lack of purpose.
joy (over repentance) χαρά chara joy, gladness	celebratory, communal joy specifically over a sinner’s repentance — heaven’s own emotional response joy, rejoicing	Repeated refrain (“there will be more joy in heaven,” 15:7, 10) — reinforces that repentance is met not with grudging tolerance but active heavenly celebration, a key emotional/pastoral note for Repentance and Forgiveness of Sins.	Medium — new term. Contemporary “joy” is a comparatively stable word, though often reduced to fleeting emotional happiness (a mood) rather than the sustained, theologically-grounded gladness Luke describes; worth a brief clarifying note but lower risk than most terms in this chapter.
prodigal son / elder brother — — —	the parable’s two sons: one who squanders his inheritance and returns in repentance, one who stays but resents grace shown to his brother (15:11-32) the prodigal son, the lost son, the elder brother	The elder brother’s resentment dramatizes the denominational-contest tension named in the baseline’s grace entry (Critical risk) — a self-righteous, merit-based response to grace shown to another, paralleling Reformed/Wesleyan/Catholic debates about grace and works, here rendered as a family drama rather than abstract doctrine.	Reuse baseline grace framework exactly (Critical risk); this parable is one of the single best curriculum texts for teaching the “apart from works” grace tension named in the baseline notes, and should be flagged for explicit theological commentary connecting the elder brother’s attitude to that wider debate.

Chapter 16 — The Unjust Steward, Mammon, Rich Man and Lazarus

Terms	Variants	Contextual Theological Meaning	Rendering Risk
mammon μαμωνᾶς mamōnas wealth, riches, material possessions (an Aramaic loanword, left untranslated in the Greek text itself)	material wealth personified as a rival object of allegiance/service mammon, money, wealth	”You cannot serve God and mammon” (16:13) — wealth is presented as a potential rival master/god, not a neutral tool, directly relevant to the wider Lukan poverty-and-wealth theme.	Medium — new term. “Mammon” itself is rare and archaic in ordinary contemporary English outside biblical quotation (obsolescence risk, similar to baseline’s “exhort”), which paradoxically makes it safer than a direct rendering (“money”) since it flags itself as requiring definition rather than inviting confident misreading; worth retaining the transliteration alongside a plain-language gloss, per this curriculum’s established archaism-with-gloss convention (cf. baseline’s “seed of David”).
rich man and Lazarus — — —	a parable (not, most scholars agree, a literal description of the afterlife’s geography) depicting reversal of fortune after death, and Abraham’s warning that unbelief persists even in the face of miraculous testimony (16:19-31) the rich man and Lazarus	Reinforces Good News to the Poor and Marginalized with an eschatological dimension (reversal of earthly status after death) and anticipates resistance to the resurrection testimony itself (16:31, “if they do not believe… neither will they be convinced even if someone rises from the dead”) — a striking foreshadowing of the actual response to Jesus’ own resurrection.	High — new curriculum-specific term. Contemporary readers, especially those from traditions with developed intermediate-state/afterlife doctrine, may import more systematic afterlife geography (an intentionally vivid parable detail, “Abraham’s bosom,” a “great chasm”) than the text intends to teach dogmatically; curriculum material should note the parabolic genre while still preserving the text’s real moral and eschatological weight, not explaining it away.

Chapter 17 — Forgiveness, Faith, the Ten Lepers, the Kingdom Among You

Terms	Variants	Contextual Theological Meaning	Rendering Risk
forgive seven times ἑπτάκις τῆς ἡμέρας … ἄφες αὐτῷ heptakis tēs hēmeras … aphes autō seven times a day … forgive him	repeated, unlimited, communal-life forgiveness (17:3-4), using the same aphesis-family verb as 4:18/5:20/7:47 forgive him, forgive seven times	Extends the forgiveness doctrine from divine forgiveness of sinners to the corresponding obligation among disciples to forgive one another — relevant to The Cost and Joy of Discipleship as well as Repentance and Forgiveness of Sins.	Reuse the Critical-risk aphesis family established at 4:18; new curriculum-specific application note: this is Luke’s clearest text linking the doctrine of divine forgiveness to the practical, difficult obligation of interpersonal forgiveness within the community of disciples.
the kingdom of God is among/within you ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστίν hē basileia tou theou entos hymōn estin the kingdom of God is within/among you	a genuinely debated Greek phrase — “within” (internal, individual) vs. “among/in the midst of” (present in the community, in Jesus’ own presence) are both linguistically defensible the kingdom of God is within you / among you / in your midst	Directly relevant to The Kingdom of God Present and Future — a key ambiguity the curriculum should present transparently rather than silently resolve, following the baseline’s ambiguity-handling convention.	High — new curriculum-specific term, and a genuine textual/translational ambiguity (per the baseline’s “Ambiguity Handling” instruction, both renderings should be presented with their doctrinal implications rather than one silently chosen). The “within you” (individualized, inward) reading resonates strongly with contemporary Western individualism and self-actualization culture in a way that may overstate an inward/private reading at the expense of the more contextually likely “in your midst” (Jesus himself, standing among his interlocutors, is the kingdom’s presence) sense.
the one who returned to give thanks ὑπέστρεψεν … δοξάζων τὸν θεόν hypestrepsen … doxazōn ton theon he returned … glorifying God	of the ten lepers healed, only the Samaritan (a double-marginalization: leprosy plus ethnic outsider status) returns to give thanks (17:11-19) returned to give thanks, glorified God	Reinforces both Jesus as Savior for All Nations and All People (a Samaritan is the exemplary responder) and baseline thanksgiving (Low risk) doctrine.	Reuse baseline thanksgiving exactly; new curriculum-specific note on the deliberate ethnic-outsider detail paralleling the Good Samaritan (ch. 10) pattern.

Chapter 18 — Persistent Widow, Pharisee and Tax Collector, Rich Young Ruler, Blind Beggar

Terms	Variants	Contextual Theological Meaning	Rendering Risk
justified δεδικαιωμένος dedikaiōmenos see baseline justification	see baseline went home justified, went down to his house justified	The Pharisee and tax collector parable (18:9-14) climaxes with the tax collector — who merely prays “God, be merciful to me, a sinner” — described as going home “justified” (dedikaiōmenos), the same forensic-declaration word family as baseline justification (Critical risk), while the self-righteous, works-confident Pharisee is not.	Reuse baseline justification exactly (Critical risk). This is arguably Luke’s single clearest narrative enactment of the doctrine the baseline flags as the single most confidently misread theological term in English — the curriculum should draw the direct line from this parable to Paul’s later systematic treatment in Romans, using this concrete story to anchor the abstract forensic doctrine.
exalted / humbled ὑψωθήσεται / ταπεινωθήσεται hypsōthēsetai / tapeinōthēsetai will be exalted / will be humbled	a recurring Lukan reversal principle (also at 14:11) will be exalted, will be humbled	Directly related to the Magnificat’s reversal theme (1:52-53) — God’s kingdom inverts worldly status hierarchies, a recurring structural theme across the whole Gospel relevant to Good News to the Poor and Marginalized.	Medium — new term, low competing modern meaning; risk is under-connecting this specific instance to the wider Magnificat-inaugurated reversal theme threading through the whole book.
eternal life / rich young ruler (“who then can be saved?“) κληρονομήσω ζωὴν αἰώνιον / τίς δύναται σωθῆναι klēronomēsō zōēn aiōnion / tis dynatai sōthēnai I might inherit eternal life / who is able to be saved	reuse of ch.10 “eternal life” and baseline salvation eternal life, who then can be saved	The rich ruler’s failure to part with wealth (18:18-30) reinforces the wealth/poverty theme and grounds salvation explicitly in God’s own power/grace rather than human capacity (“what is impossible with man is possible with God,” 18:27), directly anticipating baseline’s grace “apart from works” doctrine.	Reuse baseline salvation and grace exactly (both Critical risk); flag as a strong companion text to Romans 4:4-5/11:5-6, per the baseline’s mandate to state the “apart from works” argument explicitly.
”your faith has saved you” (blind beggar) ἡ πίστις σου σέσωκέν σε hē pistis sou sesōken se see ch. 8 note	see ch. 8 your faith has saved you	Identical Greek formula to 8:48/17:19; reinforces the physical-healing/spiritual-salvation wordplay established there.	Reuse the ch. 8 Critical-risk analysis exactly.

Chapter 19 — Zacchaeus, the Parable of the Minas, Triumphal Entry, Temple Cleansing

Terms	Variants	Contextual Theological Meaning	Rendering Risk
salvation come to this house / seek and save the lost σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο / ἦλθεν … ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός sōtēria tō oikō toutō egeneto / ēlthen … zētēsai kai sōsai to apolōlos salvation has come to this house / came to seek and to save the lost	reuse of baseline salvation and ch. 15’s “lost” today salvation has come to this house; the Son of Man came to seek and save the lost	Zacchaeus (a wealthy, socially despised chief tax collector, doubly marked by both wealth and moral/social contempt) is dramatically included — 19:9-10 functions as Luke’s own summary thesis statement for the whole Gospel’s mission, echoing 4:18-21’s “Today” formula exactly.	Reuse baseline salvation exactly (Critical risk); new curriculum-specific note: this is the third of Luke’s three programmatic “Today” statements (2:11; 4:21; 19:9), and should be taught as a deliberate literary/theological pattern, not three unconnected episodes.
weeping over Jerusalem ἔκλαυσεν ἐπ’ αὐτήν eklausen ep’ autēn he wept over it	genuine, visible grief at the city’s coming judgment and failure to recognize “the time of your visitation” (19:41-44) he wept over the city	Parallels ch. 13’s lament; reinforces the combination of sovereign judgment and genuine compassionate grief central to Jesus’ Compassion.	Reuse ch. 13 lament analysis (Medium risk).
house of prayer οἶκος προσευχῆς oikos proseuchēs house of prayer	the temple’s intended purpose, quoting Isaiah 56:7, contrasted with its corrupted commercial use (“den of robbers,” quoting Jeremiah 7:11) house of prayer	The temple-cleansing scene (19:45-46) connects Prayer and Dependence on God to a a critique of religious institutions that obstruct rather than facilitate genuine access to God — relevant to the same institutional-corruption anxiety the baseline flags for “church” (Critical risk).	Medium — new term; low competing modern meaning for “house of prayer” itself, but worth connecting explicitly to baseline’s “church” institutional-erosion risk, since both texts address the gap between an institution’s God-given purpose and its corrupted practice.

Chapter 20 — Authority Questioned, Wicked Tenants, Taxes to Caesar, Resurrection Debate

Terms	Variants	Contextual Theological Meaning	Rendering Risk
resurrection (Sadducee debate) ἀνάστασις anastasis see baseline resurrection	see baseline resurrection	20:27-40 — Jesus argues for bodily resurrection from Exodus 3:6 (“God of Abraham, Isaac, and Jacob… God of the living”), directly anticipating his own resurrection later in the book.	Reuse baseline resurrection exactly (Critical risk: must never be rendered as reincarnation or a cyclical rebirth).
David’s son / David’s Lord υἱὸς Δαυίδ / Δαυὶδ … Κύριον αὐτὸν καλεῖ huios Dauid / Dauid … Kyrion auton kalei son of David / David calls him Lord	citing Psalm 110:1, Jesus poses a riddle: how can the Messiah be both David’s descendant and David’s Lord, unless he is more than merely human son of David, David’s Lord	Directly connects baseline seed of David (Medium risk) and Lord (Critical risk) into a single messianic-identity riddle, anticipating the full deity-and-humanity claim developed across the Gospel and explicit in Romans 1:3-4.	Reuse both baseline terms exactly; flag as a strong cross-reference text to Romans 1:3-4’s Davidic/divine Sonship pairing, useful for curriculum cross-linking.

Chapter 21 — Signs of the End, the Destruction of Jerusalem, the Coming of the Son of Man

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Son of Man (coming in glory) ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou the son of man	Jesus’ most frequent self-designation, drawing on Daniel 7:13-14’s exalted, authority-bearing figure — simultaneously humble/human in origin and exalted/divine in destiny Son of Man	21:27, 36 — the climactic future coming of the Son of Man “with power and great glory” is central to The Kingdom of God Present and Future’s future/consummation pole (as distinct from the “already present” texts like 4:21, 11:20, 17:21).	High — new curriculum-specific term, used throughout Luke (this is its climactic occurrence) but not previously flagged in earlier chapters’ tables for space; contemporary English “son of man” has essentially no independent meaning outside biblical usage, and readers commonly (and incorrectly) assume it simply emphasizes Jesus’ humanity alone, missing the Daniel 7 background in which “one like a son of man” is a exalted, worshiped, divine-authority figure. Must be explicitly taught with the Daniel 7 background, not left as a self-evident synonym for “a human being.”
watch and pray γρηγορεῖτε … προσευχόμενοι grēgoreite … proseuchomenoi keep watch/be alert … praying	ongoing spiritual alertness combined with dependent prayer, in view of the uncertain timing of the end watch and pray, be alert and pray	Connects The Kingdom of God Present and Future to Prayer and Dependence on God directly — the appropriate response to an uncertain future timeline is not anxious speculation but alert, prayerful readiness.	Low-Medium. “Watch and pray” survives as a fairly well-known traditional Christian phrase, giving it a mild stability advantage over many terms in this registry, though its urgency can be dulled by over-familiarity/rote repetition.

Chapter 22 — Last Supper, New Covenant, Gethsemane, Betrayal, Arrest

Terms	Variants	Contextual Theological Meaning	Rendering Risk
new covenant in my blood ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου hē kainē diathēkē en tō haimati mou the new covenant in my blood	reuse of baseline covenant (High risk) with the qualifier “new,” directly invoking Jeremiah 31:31-34’s new-covenant prophecy the new covenant in my blood	22:20 — the Last Supper’s institution establishes the New Covenant as fulfilled through Jesus’ sacrificial death, a foundational text connecting Repentance and Forgiveness of Sins to the Old Testament covenant framework and to the Lord’s Supper/Communion practice across denominational traditions.	Reuse baseline covenant exactly (High risk: legal-document drift); new curriculum-specific denominational-transparency note required, parallel to baseline’s treatment of baptism/grace/salvation debates — English-speaking Christian traditions differ substantially on the Lord’s Supper’s meaning (memorial/symbolic in most Baptist/free-church traditions; real spiritual presence in Reformed traditions; transubstantiation in Catholic teaching; real presence without transubstantiation in Lutheran and some Anglican teaching); this curriculum should state its own reading plainly while noting the range of views, per the baseline’s denominational-transparency principle.
”not my will but yours” (Gethsemane) μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω mē to thelēma mou alla to son ginesthō let not my will but yours be done	Jesus’ own submission to the Father’s will under extreme distress (22:42) not my will, but yours, be done	The single clearest model text for Prayer and Dependence on God — dependence modeled by Christ himself, not merely commanded of disciples.	Medium. No major competing modern meaning, though contemporary autonomy-prizing culture (cf. baseline’s “obedience of faith” notes on Western suspicion of submission generally) may resist the submissive posture modeled here; worth connecting explicitly to the baseline’s existing treatment of that broader cultural resistance.

Chapter 23 — Trial, Crucifixion, the Penitent Thief, Death and Burial

Terms	Variants	Contextual Theological Meaning	Rendering Risk
”Father, forgive them” Πάτερ, ἄφες αὐτοῖς Pater, aphes autois Father, forgive them	reuse of baseline Father and the aphesis forgiveness-family (4:18/5:20/7:47/17:3-4) Father, forgive them	Jesus models the very forgiveness he taught and enacted throughout the Gospel, extended even to his own executioners — the ultimate demonstration of Repentance and Forgiveness of Sins and Jesus’ Compassion.	Reuse the Critical-risk aphesis family exactly; note this occurs only in some manuscript traditions of 23:34 (a minor, well-known text-critical variant), worth a brief, honest textual note rather than silence, consistent with the curriculum’s transparency principles.
paradise παράδεισος paradeisos a park, garden (a Persian loanword; used in LXX for the Garden of Eden)	in New Testament usage, the immediate blessed presence of God after death paradise	”Today you will be with me in paradise” (23:43) — the third and final of Luke’s “Today” statements (with 2:11 and 4:21/19:9), a remarkable declaration of immediate, personal salvation extended to a condemned criminal at the point of death.	High — new curriculum-specific term. Contemporary secular usage overwhelmingly means an idealized vacation destination (“a tropical paradise,” travel-industry marketing) — a significant secularized drift that should be actively distinguished from the specific, personal, immediate presence-with-Christ sense Jesus promises here. Also worth connecting to the doctrine of Repentance and Forgiveness of Sins: the thief’s minimal, dying-breath confession (“remember me,” 23:42) is one of Scripture’s starkest illustrations of salvation received purely by grace, with no time or opportunity for works.
centurion’s confession ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν ontōs ho anthrōpos houtos dikaios ēn certainly/truly this man was righteous/innocent	δίκαιος here carries the double sense of legal innocence and moral righteousness (reuse baseline righteousness) certainly this man was innocent, truly this was a righteous man	A Gentile Roman soldier’s testimony to Jesus’ innocence — another instance of Gentile faith/recognition bracketing the Gospel (cf. 7:9’s centurion), reinforcing Jesus as Savior for All Nations and All People even at the cross.	Reuse baseline righteousness exactly (High risk); new curriculum-specific note on the Gentile-witness pattern bracketing the Gospel narrative.
temple curtain torn τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη to katapetasma tou naou eschisthē the curtain of the temple was torn	the veil separating the Holy of Holies from ordinary access, torn at the moment of Jesus’ death (23:45) the curtain of the temple was torn in two	Symbolizes direct, unmediated access to God now opened through Jesus’ death — foundational imagery (developed at length in Hebrews) relevant to Repentance and Forgiveness of Sins and to Prayer and Dependence on God’s access-to-God theme.	Medium — new term. Requires the temple’s architectural/ritual background supplied (most contemporary readers have no independent knowledge of the Holy of Holies’ significance or restricted access); once supplied, the symbolism is not especially prone to competing modern misreadings.

Chapter 24 — Resurrection, Emmaus Road, the Great Commission, Ascension

Terms	Variants	Contextual Theological Meaning	Rendering Risk
”why do you seek the living among the dead” τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν ti zēteite ton zōnta meta tōn nekrōn why do you seek the living one among the dead	reuse of baseline resurrection why do you look for the living among the dead	The angelic announcement at the empty tomb (24:5) — direct, plain declaration of the historical bodily resurrection, guarding against any metaphorical or merely spiritual-experience reading.	Reuse baseline resurrection exactly (Critical risk); the strongest single verse in Luke for the baseline’s mandate to “state plainly as historical fact, not metaphor.”
eyes were opened / hearts burning (Emmaus) οἱ … ὀφθαλμοὶ ἀνεῳχθησαν / ἡ καρδία … καιομένη hoi … ophthalmoi aneōchthēsan / hē kardia … kaiomenē their eyes were opened / the heart burning	recognition of the risen Christ granted specifically “in the breaking of the bread” (24:30-31, 35) their eyes were opened; were not our hearts burning within us	Reprises the “recovery of sight” motif from 4:18, now applied to spiritual recognition of the risen Jesus — ties directly back to the core passage’s programmatic language, and connects Prayer and Dependence on God/table fellowship themes to resurrection recognition.	Reuse the 4:18 “recovery of sight” note; new curriculum-specific observation connecting this text back to the core passage as a deliberate narrative bookend.
opened their minds to understand the Scriptures διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς diēnoixen autōn ton noun tou synienai tas graphas he opened their mind to understand the Scriptures	24:45 — Jesus’ own risen authority interpreting the entire Old Testament (“Moses and all the Prophets… all the Scriptures,” 24:27) as pointing to himself opened their minds to understand the Scriptures	Reuse of baseline prophecy/Inspiration of Scripture framework (High risk) — the risen Christ himself authorizes and models the whole-Bible messianic reading this curriculum’s Fulfillment of Prophecy doctrine depends on.	Reuse baseline exactly.
power from on high δύναμιν ἐξ ὕψους dynamin ex hypsous power from [the] height	anticipates Pentecost (Acts 1:8; 2:1-4) — connects directly to baseline power of God (Medium risk) and Holy Spirit (Critical risk) power from on high, power from above	24:49 — the Gospel’s final promise, positioning Luke’s sequel (Acts) as the ongoing outworking of The Holy Spirit’s Work in Salvation History beyond the Gospel’s own narrative close.	Reuse baseline power of God and Holy Spirit exactly; flag as the direct narrative bridge into Acts for any curriculum sequencing that continues into that book.
ascension ἀνελήμφθη / ἀναλήμψεως anelēmphthē / analēmpseōs he was taken up	Jesus’ bodily departure into heaven, distinguished from mere death, vision, or resuscitation he was taken up (into heaven)	24:51 (and anticipated at 9:51’s analēmpsis) — completes the historical-event chain (incarnation, death, resurrection, ascension) begun in ch. 1-2, reinforcing the doctrine’s status as real history, not myth, consistent with the baseline’s resurrection-historicity mandate.	Medium — new term. “Ascension” is rare in ordinary contemporary English outside explicitly religious usage (obsolescence risk, similar to baseline’s “sanctification”); minor competing modern sense is a corporate/career “ascension” to a position of power, a mild and generally harmless dilution rather than an active false-friend risk.
great joy / continually in the temple praising God χαρᾶς μεγάλης / εὐλογοῦντες τὸν θεόν charas megalēs / eulogountes ton theon great joy / blessing God	the Gospel’s closing note (24:52-53) with great joy… continually praising God	Bookends the Gospel’s opening joy motif (1:14, 44, 47; 2:10) — Luke is often noted as the Gospel most saturated with joy, relevant to The Cost and Joy of Discipleship’s “joy” half.	Reuse ch. 15 “joy” analysis (Medium risk); note this as the Gospel’s deliberate joy-framed literary bookend (opening with Gabriel’s “good news of great joy,” closing with the disciples’ “great joy”).

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Summary Observations for Step 2 (Translation Memory Update)

1. Two major cross-chapter wordplay families require Critical-risk, curriculum-wide clarification, parallel to but distinct from anything in the Romans baseline: (a) the aphesis (“release”/“forgiveness”) family spanning 1:77, 3:3, 4:18-19, 5:20-24, 7:47-48, 17:3-4, 22:20, 23:34, 24:47; and (b) the sōzō (“saved”/“made well”/“healed”) family spanning 7:50, 8:48, 17:19, 18:42, 19:9-10. Both are obscured by conventional English translation choices that render one Greek word with two or more different English words depending on context, hiding a load-bearing Lukan theological point.
2. “Cross” (stauros) is flagged as a stronger false-friend risk than most baseline Critical terms because of nearly two millennia of domesticating Christian visual and idiomatic culture; this curriculum should treat it with at least the same explicit-clarification rigor the baseline requires for “grace,” “justification,” and “election.”
3. Three deliberate “Today” (sēmeron) statements (2:11; 4:21; 19:9) and one “paradise” statement (23:43) form a intentional Lukan literary pattern asserting the kingdom’s present-tense arrival; curriculum material should teach these as a connected set.
4. Justification (18:14) receives its clearest narrative enactment anywhere in the New Testament outside Paul’s letters and should be directly cross-referenced to the baseline Romans treatment of that Critical-risk term.
5. All new terms identified above are candidates for addition to translation_memory.json and bible_term_registry.json in Phase 1 Step 2, with risk tiers as assessed in each entry.

Companion document: 08_core_glossary.md consolidates every term above (new and reused) into a single per-term glossary table for quick reference.