Semantic Analysis
07 Semantic Analysis — Luke (Full Book) | English → Filipino
Method and Scope
This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage of Luke, chapter 1 through chapter 24, with the core passage (Luke 4:16-21) receiving verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter section covering its load-bearing theological terms with the same fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Filipino) rendering risk.
Any term already fixed in the baseline Romans translation_memory.json is reused exactly and is marked “Baseline reused” rather than re-analyzed from scratch; only new nuance specific to its Luke context is noted. New terms not present in the Romans baseline receive full analysis and are proposed for addition to translation memory (see 08_core_glossary.md).
Risk tiers (Critical/High/Medium/Low) follow the same definitions as the baseline doctrine_risk_registry.json.
PART 1 — Core Passage: Luke 4:16-21 (Verse-by-Verse)
This passage — Jesus reading Isaiah 61 in the Nazareth synagogue and declaring it fulfilled — is the theological thesis statement of Luke, anchoring the doctrines of Jesus as Savior for All Nations and All People, Good News to the Poor and Marginalized, The Holy Spirit’s Work in Salvation History, and The Kingdom of God Present and Future.
Luke 4:16 — “καὶ ἦλθεν εἰς Ναζαρά… κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν”
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| Nazareth | Ναζαρά / Nazara | proper name, town | town in Galilee | Nazareth | Jesus’ hometown; grounds the incarnation in a real, humble place (cf. baseline incarnation doctrine) | Nazaret (established proper name). Risk: Low. |
| custom | εἰωθὸς / eiōthos | ”having been accustomed” | habitual practice | custom, habit, usual practice | Jesus’ regular, faithful synagogue attendance — models ordinary covenant piety, not a one-time stunt | kaugalian. Risk: Low. |
| Sabbath | σάββατον / sabbaton | day of rest | the seventh-day rest; also “week” | Sabbath, Sabbath day | The set-apart day for gathered worship and the Word; sets scene for later Sabbath-healing controversies (chs. 6, 13, 14) | Araw ng Pamamahinga (established Filipino Bible-tradition rendering; “Sabbath” also acceptable as loanword). Risk: Medium — must not read as merely a rest day devoid of covenantal/worship content. |
| synagogue | συναγωγή / synagōgē | ”gathering together” | the local Jewish assembly/building | synagogue | The concrete covenant-community setting in which Jesus first publicly announces his mission | sinagoga (established loanword). Risk: Low. |
| stood up to read | ἀνέστη ἀναγνῶναι / anestē anagnōnai | ”he stood up to read aloud” | formal act of public Scripture reading | stood up to read, rose to read | Jesus assumes the recognized role of a teacher reading Torah/Prophets publicly | tumindig upang bumasa. Risk: Low. |
Luke 4:17 — “ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου… εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον”
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| book/scroll | βιβλίον / biblion | small book, scroll | scroll, document, book | book, scroll | The physical Isaiah scroll; grounds the announcement in written, authoritative Scripture, not oral tradition alone | kasulatan / balumbon (scroll is more precise than “aklat/book”). Risk: Low. |
| the prophet Isaiah | τοῦ προφήτου Ἠσαΐου / tou prophētou Ēsaiou | ”of the prophet Isaiah” | designation of the human author/spokesman | the prophet Isaiah | Baseline reused: prophet = propeta. Ties Jesus’ announcement to a specific, named, already-authoritative OT prophecy (fulfillment_of_prophecy doctrine). Risk: Low. | |
| it was written | γεγραμμένον / gegrammenon | ”having been written” (perfect passive) | fixed, abiding written record | it is written, it stands written | Standard citation formula marking Scripture’s permanent authority over the moment | nasusulat. Risk: Low. |
Luke 4:18 — “Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει”
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| Spirit of the Lord | Πνεῦμα Κυρίου / Pneuma Kyriou | ”Spirit of [the] Lord” | God’s personal, empowering, mission-sending Spirit | Spirit of the Lord, Lord’s Spirit | Opens Luke’s programmatic statement of the Spirit’s saving activity resting on Jesus (Holy Spirit’s Work in Salvation History doctrine) | Baseline reused: Espiritu Santo / Espiritu ng Panginoon. Risk: Critical (per baseline holy_spirit entry) — must remain the personal divine Spirit, never anito or bare kaluluwa. |
| anointed | ἔχρισέν / echrisen (root χρίω, chriō) | “smeared/rubbed with oil” | ceremonial designation for office (king, priest, prophet); root of Χριστός/Christos | anointed, consecrated, set apart | Jesus is publicly identifying himself as the promised Anointed One (Mesiyas/Kristo) empowered by the Spirit for a specific saving mission | pinahiran (with explicit tie-back to Mesiyas/the Anointed One). Risk: High — Filipino Catholic sacramental anointing (Confirmation chrism, Anointing of the Sick) risks reframing this as ritual oil-anointing rather than the Spirit’s unique messianic commissioning of Christ; teaching note required distinguishing the two. |
| preach good news | εὐαγγελίσασθαι / euangelisasthai | ”to announce good news” | root of εὐαγγέλιον, gospel | to preach the gospel, proclaim good news, evangelize | The verb form of the baseline gospel term; the content of the good news here is explicitly named as reaching the poor | Baseline reused: root of Mabuting Balita; verb rendered maghayag ng Mabuting Balita. Risk: Medium. |
| poor | πτωχοῖς / ptōchois | ”beggarly, destitute” | absolute economic destitution; by extension, the powerless/marginalized | poor, the destitute, the needy | Direct object of the gospel announcement — names Luke’s central doctrine that the good news is specifically, not just incidentally, for the economically and socially poor | mga dukha. Risk: High — must not be spiritualized into “poor in spirit” only, losing the literal socioeconomic referent; given severe economic inequality in the Philippines, this term carries direct pastoral weight and must not be softened. |
| proclaim | κηρύξαι / kēryxai | ”to herald, announce publicly” | official, authoritative public announcement | proclaim, preach, announce | Marks this as a formal, authoritative declaration, not casual comment | ipahayag / itanyag. Risk: Low. |
| captives | αἰχμαλώτοις / aichmalōtois | ”prisoners of war” | those held in bondage/captivity, literal or figurative | captives, prisoners | Names those held in any form of bondage — social, spiritual, economic — as objects of this saving mission | mga bihag. Risk: Medium — must retain both literal and figurative (sin/bondage) senses; do not narrow to literal incarceration only. |
| release/liberty | ἄφεσιν / aphesin | ”a sending away, letting go” | release from bondage/debt; also the standard NT word for “forgiveness [of sins]“ | release, liberty, freedom, forgiveness | Same Greek root elsewhere renders “forgiveness of sins” (Luke 1:77; 3:3; 24:47) — Luke intentionally links social/economic release with the forgiveness of sins, one saving act | paglaya / kalayaan (here); note explicit cross-reference to kapatawaran ng mga kasalanan (“forgiveness of sins”) elsewhere. Risk: High — losing this double meaning flattens Luke’s deliberate theological link between social liberation and forgiveness of sins. |
| blind | τυφλοῖς / typhlois | ”unable to see” | physical blindness; figuratively, spiritual blindness | the blind | Names another marginalized, dependent group as recipients of Jesus’ saving mission | mga bulag. Risk: Low. |
| recovering of sight | ἀνάβλεψιν / anablepsin | ”a seeing again, looking up” | restoration of sight | recovery of sight, to see again | Physical healing functioning as a sign of the larger spiritual restoration Jesus brings | pagbabalik ng paningin. Risk: Low. |
| oppressed/bruised | τεθραυσμένους / tethrausmenous | ”having been shattered, crushed” | those crushed or broken by hardship/oppression | the oppressed, the crushed, the downtrodden, the bruised | Echoes Isaiah 58’s “bruised reed” imagery; names those broken by social or spiritual weight as recipients of Jesus’ liberating mission | mga naaapi / mga durog ang loob. Risk: Medium — must not be reduced to generic “sad people”; retain the sense of being crushed under an external burden. |
Luke 4:19 — “κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν”
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| acceptable year of the Lord | ἐνιαυτὸν Κυρίου δεκτόν / eniauton Kyriou dekton | ”a year of the Lord, acceptable/favorable” | allusion to the Year of Jubilee (Leviticus 25) — a set time of debt cancellation, land restoration, and slave release | the acceptable year of the Lord, the year of the Lord’s favor, the Lord’s Jubilee | Jesus announces the arrival of the eschatological Jubilee — God’s decisive, favorable turning point of history, breaking in now (Kingdom of God Present and Future doctrine) | kaayaayang taon ng Panginoon. Risk: High — without the Leviticus 25 Jubilee background (debt release, land return, freed slaves), Filipino readers risk hearing only a vague “special/blessed time,” losing the concrete announcement of God’s economic and social reversal now breaking into history. Requires an explicit OT background teaching note. |
Luke 4:20 — “πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν… πάντων οἱ ὀφθαλμοὶ… ἦσαν ἀτενίζοντες αὐτῷ”
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| attendant | ὑπηρέτῃ / hypēretē | ”under-rower,” servant/assistant | synagogue attendant who cared for the scrolls | attendant, minister, assistant | Minor narrative detail; establishes the formal synagogue setting | tagapaglingkod. Risk: Low. |
| sat down | ἐκάθισεν / ekathisen | ”he sat” | the customary posture of a teacher delivering authoritative instruction | sat down | Marks Jesus assuming the seat of a recognized rabbi/teacher before his declaration | umupo. Risk: Low. |
| fixed gaze | ἀτενίζοντες / atenizontes | ”gazing intently, staring” | fixed, unbroken attention | were fixed on him, gazed intently, stared | Signals the congregation’s expectant, charged attention — they sense something decisive is about to be said | nakatitig / tumititig. Risk: Low. |
Luke 4:21 — “Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν”
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| today | Σήμερον / sēmeron | ”on this day” | the present moment, now | today, this very day | Collapses OT promise and present fulfillment into one decisive moment — the Kingdom is not merely future but present in Jesus | ngayon. Risk: Medium — must retain force as a specific, historic, once-for-all “today,” not a generalized timeless truth. |
| fulfilled | πεπλήρωται / peplērotai | ”has been filled up/completed” (perfect passive) | bring to completion; realize a promise | is fulfilled, has been fulfilled, has come true | Jesus claims Isaiah 61 is completed in himself, now — the central fulfillment_of_prophecy and messianic_promise claim of the whole Gospel | Baseline-consistent: natupad. Risk: High — must not be softened to “this is similar to” or “this reminds us of”; the perfect tense claims definitive, personal fulfillment in Jesus, not mere illustration. |
| Scripture | γραφὴ / graphē | ”a writing” | the sacred, authoritative written text | Scripture, the Scripture, the writing | Anchors the claim in the fixed, inspired OT text (Inspiration of Scripture doctrine) | kasulatan. Risk: Medium — distinguish from Church tradition/magisterial teaching as a separate authority, consistent with baseline inspiration_of_scripture doctrine note. |
| in your hearing | ἐν τοῖς ὠσὶν ὑμῶν / en tois ōsin hymōn | ”in your ears” | idiom for “as you have just heard” | in your hearing, as you have heard | Personalizes the fulfillment — not a distant event but one happening to this specific gathered congregation | narinig ninyo ngayon / sa inyong pandinig. Risk: Low. |
PART 2 — Chapter-by-Chapter Study of the Whole Book of Luke
Chapter 1 — Annunciations and the Magnificat/Benedictus
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| favor/grace | χάρις / charis | free gift, favor | Baseline reused | favored, grace | Mary “found favor” — God’s initiative, not merit (v. 30) | Baseline reused: biyaya. Risk: High (per baseline). |
| Most High | Ὕψιστος / Hypsistos | ”highest” | title for God’s supreme sovereignty | the Most High, the Highest | Establishes Jesus’ Sonship as divine, not honorary (Deity of Christ doctrine, v. 32, 35) | Kataas-taasan. Risk: Medium — keep exclusively for God/Christ, distinct from any honorific used of saints or ancestors. |
| filled with the Holy Spirit | ἐπλήσθη Πνεύματος Ἁγίου / eplēsthē Pneumatos Hagiou | ”was filled with Holy Spirit” | empowering, prophetic filling | filled with the Spirit | Elizabeth, Zechariah, John the Baptist filled for prophetic ministry — Holy Spirit’s Work in Salvation History doctrine | Baseline reused (Espiritu Santo) + new verb napuspos. Risk: Medium — distinguish from sacramental “reception of the Spirit” at Confirmation as an automatic rite; this filling is tied to active prophetic speech and mission. |
| mercy | ἔλεος / eleos | steadfast, covenantal kindness | compassion rooted in covenant loyalty | mercy, lovingkindness | Refrain of the Magnificat/Benedictus — God’s saving character (Compassion doctrine root) | awa / kaawaan. Risk: Medium. |
| humble estate | ταπείνωσις / tapeinōsis | ”lowliness” | social/economic low status | humble state, low estate | Mary’s Magnificat celebrates God’s reversal favoring the lowly over the proud/rich (Good News to Poor doctrine) | kababaan. Risk: Medium — must retain the social-reversal force (v. 52-53: rich sent away empty, hungry filled), not flatten to mere personal modesty. |
| oath | ὅρκος / horkos | sworn promise | Covenant reused | oath, sworn word | God’s oath to Abraham grounds the whole narrative in covenant faithfulness | sumpa. Risk: Low. |
| forgiveness of sins | ἄφεσις ἁμαρτιῶν / aphesis hamartiōn | ”release of sins” | pardon, remission | forgiveness of sins, remission of sins | John’s mission (v. 77) previews Luke’s central Repentance and Forgiveness doctrine | kapatawaran ng mga kasalanan (new term; proposed for translation memory). Risk: Critical — see full analysis under Chapter 3 below. |
| Sunrise/Dayspring | ἀνατολή / anatolē | ”rising” (of sun/star) | messianic dawning imagery | dayspring, sunrise, rising sun | Zechariah’s prophecy of Messiah’s arrival as dawning light (v. 78) | pagbukang-liwayway. Risk: Medium — keep tied to messianic dawning, not generic poetic imagery. |
Reused baseline terms (no new nuance): holy_spirit, father, lord, son_of_god, covenant, david/seed_of_david, prophet. |
Chapter 2 — Nativity, Shepherds, Presentation, Boy Jesus in the Temple
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| Savior | σωτήρ / sōtēr | ”one who saves/rescues” | deliverer, rescuer | Savior | Angelic announcement names Jesus’ identity and mission at birth (v. 11) — the term the whole Gospel unpacks | Tagapagligtas (new term; proposed for translation memory, tied to baseline salvation = kaligtasan). Risk: High — must remain exclusively Jesus’ unique saving title; folk-devotional attention to Mary/saints as co-mediators of salvation must not dilute this. |
| good will | εὐδοκία / eudokia | ”well-pleasing,” good pleasure | favorable disposition | good will, favor | ”Peace… good will toward men” — the peace announced is grounded in God’s gracious initiative, not human merit or achievement | mabuting kalooban. Risk: Medium — avoid framing as human goodwill/niceness rather than God’s own gracious will. |
| shepherds | ποιμένες / poimenes | herders of sheep | low-status, often distrusted rural laborers | shepherds | First recipients of the good-news announcement — low-status figures, foreshadowing the Good News to the Poor and Marginalized doctrine | mga pastol. Risk: Medium — preserve the social-status point (unexpected, humble recipients), not merely a pastoral/pastoral-calling image. |
| circumcision | περιτομή / peritomē | cutting around | covenant sign for Jewish males | circumcision | Marks Jesus’ full submission to the Law from infancy (v. 21) | pagtutuli. Risk: Low. |
| redemption | λύτρωσις / lytrōsis | ”a buying back, ransoming” | deliverance through a price paid | redemption | Simeon and Anna speak of redemption for Israel — anticipates Christ’s atoning work (v. 38) | pagtubos / katubusan (new term; proposed for translation memory). Risk: High — must retain the “price paid” sense pointing to the cross, not a vague “rescue.” |
| Christ the Lord | Χριστὸς Κύριος / Christos Kyrios | ”Anointed [One], Lord” | combined Messiah + Lord title | Christ the Lord | Highest possible identification of the infant (v. 11) | Baseline reused: Kristo/Mesiyas + Panginoon. Risk: High (per baseline). |
Reused baseline terms: glory, peace, law, prophet, holy_spirit. |
Chapter 3 — John the Baptist’s Preaching, Genealogy
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| repentance | μετάνοια / metanoia | ”a change of mind” | inward turning from sin resulting in changed life direction | repentance, turning around, change of heart | John’s baptism is explicitly “of repentance” (v. 3) — foundational to the whole doctrine of Repentance and Forgiveness of Sins | pagsisisi (new term; proposed for translation memory). Risk: High — must be taught as an inward, Spirit-produced turning that bears visible fruit (vv. 8-14), not reduced to the ritual act of sacramental confession (kumpisal) performed without genuine heart change. |
| baptism | βάπτισμα / baptisma | ”immersion, dipping” | ritual washing signifying repentance/cleansing | baptism | John’s baptism symbolizes repentance in preparation for the Messiah, distinct from later Christian baptism (Acts) and from any notion of automatic ritual regeneration | bautismo (new term; proposed for translation memory). Risk: High — must be distinguished from a folk-Catholic view of baptism as mechanically conferring saving grace apart from repentance and faith; this is a sign of repentance, not the ground of salvation itself. |
| wrath | ὀργή / orgē | ”anger, passion” | God’s settled judicial anger against sin | wrath, judgment, coming anger | ”Wrath to come” (v. 7) — urgency behind the repentance call | poot. Risk: Medium — retain as God’s personal, moral response to sin, not impersonal cosmic retribution. |
| fruit | καρπός / karpos | produce of a plant | visible outward evidence of inward reality | fruit, fruits | Repentance must be evidenced in concrete ethical fruit (vv. 8-14) — ties Repentance doctrine to practical generosity toward the poor | bunga. Risk: Low. |
Reused baseline terms: son_of_god (in genealogy, Adam as “son of God”), holy_spirit, david. |
Chapter 4 (vv. 1-15, 22-44) — Temptation and Early Galilean Ministry
(Verses 16-21 receive full verse-by-verse treatment in Part 1 above.)
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| tempted | πειράζω / peirazō | ”to test, try” | testing, whether to prove or to entice toward sin | tempted, tested, tried | Jesus’ wilderness temptation shows dependence on God’s word over Satan’s offers (Prayer and Dependence on God doctrine, by contrast) | tinukso. Risk: Medium — distinguish testing/proving from mere enticement; both senses appear across Luke. |
| the devil | διάβολος / diabolos | ”slanderer, accuser” | the personal, evil adversary | the devil, Satan | A real personal enemy, not a symbol; sets up the spiritual-conflict backdrop for the rest of the Gospel | diyablo. Risk: Medium — standard Christian term, comparatively safe, but should not be conflated with the broader Filipino folk category of masamang espiritu/engkanto as impersonal nuisance spirits; this is the personal chief adversary of God. |
| wilderness | ἔρημος / erēmos | ”deserted place” | uninhabited, desolate region | wilderness, desert | Place of testing and reliance on God alone | ilang. Risk: Low. |
| authority | ἐξουσία / exousia | ”the right/power to act” | delegated or inherent right to command, distinct from raw force | authority, power, right | Jesus teaches and casts out demons “with authority” (vv. 32, 36) — a distinct concept from dynamis (raw power/might) | awtoridad (new term; proposed for translation memory, kept distinct from baseline power_of_god = kapangyarihan ng Diyos). Risk: High — conflating exousia with dynamis blurs Christ’s unique right to command with generic supernatural potency; must be taught as Christ’s rightful command over sin and spirits, not magical force akin to anting-anting. |
| unclean spirit / demon | δαιμόνιον / πνεῦμα ἀκάθαρτον / daimonion / pneuma akatharton | ”little deity” / “unclean spirit” | a personal, evil, non-human spiritual being | demon, unclean spirit, evil spirit | Jesus’ authority over literal, personal evil spirits, not impersonal forces of nature | demonyo / maruming espiritu (new term; proposed for translation memory). Risk: High — must be sharply distinguished from Filipino folk beliefs about anito (ancestral/nature spirits) or engkanto, which are often treated as morally neutral; these are evil beings under Christ’s authority, to be cast out, never appeased or negotiated with. |
Reused baseline terms: kingdom_of_god, holy_spirit, power_of_god (v. 14, “power of the Spirit”). |
Chapter 5 — Call of the First Disciples, Healing a Leper, the Paralytic, Levi’s Call
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| disciple | μαθητής / mathētēs | ”learner, pupil” | one who follows and is trained by a teacher | disciple, follower, student | The core category for those who follow Jesus in committed, life-reordering apprenticeship (Cost and Joy of Discipleship doctrine) | alagad (new term; proposed for translation memory). Risk: Medium — retain the sense of active, costly following, not passive membership. |
| leper | λεπρός / lepros | one afflicted with a skin-disease rendering ritual uncleanness | social/ritual outcast under OT purity law | leper | An extreme social and religious outcast whom Jesus touches and heals — models Compassion and Marginalized doctrine | ketongin (new term; proposed for translation memory). Risk: Medium — retain the double stigma (disease + ritual exclusion) so the compassion of Jesus’ touch is not lost. |
| Son of Man | υἱὸς τοῦ ἀνθρώπου / huios tou anthrōpou | ”son of the man” | Danielic title of divine-human authority; also self-reference by Jesus with both humility and authority overtones | Son of Man | Jesus claims divine authority to forgive sins under this title (v. 24) — central Christological self-designation throughout Luke | Anak ng Tao (new term; proposed for translation memory). Risk: High — must not be flattened to mean merely “a human being”; retain its paradoxical combination of genuine humanity and divine authority (esp. to forgive sins and later to judge/return, chs. 9, 12, 17-22). |
| tax collector | τελώνης / telōnēs | one who collects/farms tolls or taxes | despised collaborator class under Roman occupation | tax collector, publican | Levi (Matthew) called as disciple; tax collectors are paradigmatic “sinners” whom Jesus welcomes to table (Table Fellowship doctrine) | maniningil ng buwis (new term; proposed for translation memory). Risk: Medium — retain the social contempt attached to the role so Jesus’ welcome reads as genuinely scandalous, not neutral. |
| sinner | ἁμαρτωλός / hamartōlos | ”one who misses the mark” | morally/religiously classified outsider, often applied socially rather than only individually | sinner | Pharisees’ label for those Jesus dines with (v. 30) — sets up the recurring Table Fellowship controversy | makasalanan (new term; proposed for translation memory, root shared with baseline sin = kasalanan). Risk: Medium. |
Chapter 6 — Sabbath Controversies, the Twelve, the Sermon on the Plain
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| blessed | μακάριος / makarios | ”happy, fortunate” (in the profound sense of divine favor) | pronounced favored/fortunate by God, often in paradoxical reversal of worldly expectation | blessed, happy, fortunate | The Lukan Beatitudes (poor, hungry, weeping, hated are “blessed,” vv. 20-22) directly enact the Good News to the Poor doctrine as present kingdom reality | mapalad (new term; proposed for translation memory). Risk: High — must retain the paradoxical kingdom-reversal force; must not be moralized into “those who deserve to be happy” or softened into mere future comfort disconnected from present blessing. |
| woe | οὐαί / ouai | interjection of lament/warning | pronounced judgment/grief, paired antithetically with makarios | woe, alas, how terrible | The paired woes to the rich, full, laughing, and well-regarded (vv. 24-26) — the flip side of the Good News to the Poor doctrine | ”Sa aba ninyo…” (idiomatic vocative) / noun form kapighatian. Risk: Medium — an idiom; must preserve prophetic warning force, not read as a mild “too bad.” |
Reused baseline terms: apostle (choosing the Twelve), mercy (see ch. 1). New minor term: love of enemies (ἀγαπᾶτε τοὺς ἐχθρούς, agapate tous echthrous) — reuses the common verb ἀγαπάω rendered ibigin/pag-ibig, Risk: Medium, no dedicated entry needed beyond noting it here. |
Chapter 7 — The Centurion’s Servant, the Widow of Nain, the Sinful Woman
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| centurion | ἑκατοντάρχης / hekatontarchēs | commander of a hundred | Roman/Gentile military officer | centurion | A Gentile outsider praised for the greatest faith yet seen in Luke (v. 9) — early enactment of Jesus as Savior for All Nations doctrine | senturion. Risk: Low, but doctrinally significant context. |
| widow | χήρα / chēra | woman without a living husband | economically vulnerable, socially marginal status | widow | The widow of Nain, whose only son has died, receives unsolicited compassion and resurrection-power (vv. 12-15) | balo (new term; proposed for translation memory). Risk: Medium — retain the vulnerability/marginality that makes Jesus’ unbidden compassion notable. |
| compassion | σπλαγχνίζομαι / splanchnizomai | ”to be moved in one’s inward parts/bowels” | deep, visceral, gut-level mercy moving to action | had compassion, was moved with pity, felt for | Central verb for Jesus’ Compassion doctrine — not detached pity but felt, action-producing mercy (v. 13) | kinahabagan / naawa siya nang lubos (new term; proposed for translation memory). Risk: High — a weak rendering (“felt sorry for”) loses the visceral, whole-being force; must communicate deep, moved compassion that acts. |
| your faith has saved you | ἡ πίστις σου σέσωκέν σε / hē pistis sou sesōken se | ”your faith has saved you” | perfect tense — a completed, settled saving act | your faith has saved you, your faith has made you well | The sinful woman’s forgiveness and salvation are received by faith, not earned through her act of anointing (vv. 47-50) — directly ties Faith and Salvation doctrines together | Baseline reused: iniligtas ka ng iyong pananampalataya (from faith = pananampalataya, salvation = kaligtasan). Risk: Critical — must not read as her love/tears earning forgiveness; the text explicitly grounds salvation in faith, with love as the fruit, not the cause (v. 47’s “for she loved much” is evidence, not merit). |
Chapter 8 — Parable of the Sower, Calming the Storm, Legion, Jairus’ Daughter
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| parable | παραβολή / parabolē | ”a placing beside” | an illustrative comparison/story conveying hidden or layered meaning | parable | Luke’s primary vehicle for Kingdom of God teaching throughout the second half of the Gospel | talinghaga (new term; proposed for translation memory). Risk: Low. |
| word of God | λόγος τοῦ θεοῦ / logos tou theou | ”word of the God” | God’s spoken/revealed message, here specifically the gospel message | word of God | The seed in the Sower parable is explicitly identified as the word of God (v. 11) — links directly to the Gospel doctrine | salita ng Diyos. Risk: Medium — do not conflate with a generic “message” divorced from Scripture’s authority. |
Reused baseline/new terms: unclean spirit/demon (Legion, reused from ch. 4), faith (v. 25, 48, 50), power_of_god (dynamis, v. 46, “power going out from him”). |
Chapter 9 — Mission of the Twelve, Transfiguration, the Cost of Following
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| transfigured | μετεμορφώθη / metemorphōthē | ”was changed in form” | visible transformation revealing hidden glory/nature | was transfigured, changed appearance | Jesus’ divine glory is momentarily unveiled to Peter, James, John (v. 29) — Deity of Christ doctrine | nagbagong-anyo / pagbabagong-anyo (new term; proposed for translation memory). Risk: High — must not be read through a shape-shifting/reincarnation lens; this is a unique, historical unveiling of Christ’s abiding divine glory, not a repeatable transformation. |
| deny himself | ἀρνησάσθω ἑαυτόν / arnēsasthō heauton | ”let him disown/refuse himself” | radical renunciation of self-rule and self-interest | deny himself, disown himself | Foundational statement of the Cost of Discipleship doctrine (v. 23) | itakwil ang sarili (new term; proposed for translation memory). Risk: High — must not be softened into generic self-improvement/asceticism; this is renunciation of self-rule specifically for the sake of following Christ. |
| take up his cross | ἄρας τὸν σταυρὸν αὐτοῦ / aras ton stauron autou | ”having lifted his cross” | willingness to embrace shameful, costly, potentially fatal suffering for Christ | take up his cross, bear his cross | Paired with “daily” (καθ’ ἡμέραν) — the cost of discipleship is a continual, not one-time, self-offering (v. 23) | pasanin ang kanyang krus (new term; proposed for translation memory). Risk: High — everyday Filipino idiom (“cross to bear” = krus na dinadala) can flatten this into generic hardship-endurance; must retain the specific call to costly identification with Christ’s own path to death. |
Reused baseline terms: kingdom_of_god, son_of_god/glory (Transfiguration voice), son_of_man. New minor term: lost (ἀπόλλυμι, apollymi, “destroyed/perishing”) appears at v. 24 (“whoever loses his life”) — rendered mawawala/mapapahamak, Risk: Medium; fuller treatment under ch. 15 below. |
Chapter 10 — Sending of the Seventy, the Good Samaritan, Mary and Martha
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| neighbor | πλησίον / plēsion | ”one who is near” | any person one encounters in need, without ethnic/social restriction | neighbor | The lawyer’s question “who is my neighbor?” is answered by radically expanding the category (v. 29ff) | kapwa (new term; proposed for translation memory). Risk: Medium — Filipino kapwa carries a rich cultural sense of shared identity/in-group belonging; the parable’s whole point is to widen this circle to include the ethnically despised outsider, so teaching must explicitly guard against narrowing kapwa back to one’s own social/regional/family circle. |
| Samaritan | Σαμαρίτης / Samaritēs | inhabitant of Samaria | a religiously and ethnically despised half-Jewish group in Jewish eyes | Samaritan | The hero of the parable is the ethnic outsider, not the religious insiders — enacts Jesus as Savior for All Nations and All People doctrine, and models cross-group compassion | Samaritano (new term; proposed for translation memory). Risk: High — the doctrinal point (an outsider proves more faithful than expected insiders) has direct application to Philippine regional/ethnic/religious prejudice; must be taught with that application explicit, not left as a distant historical curiosity. |
Reused baseline terms: mission (sending the Seventy), holy_spirit (v. 21, “rejoiced in the Holy Spirit”). Minor new term: mercy (ἔλεος, reused from ch. 1) — “the one who showed mercy,” v. 37. |
Chapter 11 — The Lord’s Prayer, Teaching on Prayer, Woes to the Pharisees
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| prayer | προσεύχομαι / προσευχή / proseuchomai / proseuchē | ”to pray/prayer” toward God | direct address to God expressing dependence, need, praise, intercession | prayer, to pray | Introduces the Lord’s Prayer and Jesus’ extended teaching on persistent, dependent prayer (vv. 1-13) — core to the Prayer and Dependence on God doctrine | panalangin / manalangin (new term; proposed for translation memory). Risk: Medium — must be taught as direct, personal address to God the Father through Christ, distinguished from devotional prayer routed primarily through Mary or the saints as intermediaries (cf. baseline intercession risk note). |
| daily bread | τὸν ἄρτον… τὸν ἐπιούσιον / ton arton… ton epiousion | ”the bread for the coming day / needed bread” | ongoing daily material provision | daily bread, bread for today | Models dependence on God for ordinary material needs, not merely spiritual ones | pang-araw-araw na tinapay. Risk: Low. |
Reused baseline terms: father/abba (Lord’s Prayer address), holy_spirit (v. 13). New minor term: hypocrisy (ὑπόκρισις, hypokrisis) applied to the Pharisees’ woes — rendered pagkukunwari, Risk: Low. |
Chapter 12 — Warnings on Wealth, Anxiety, and Watchfulness
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| steward | οἰκονόμος / oikonomos | ”manager of a household” | one entrusted with responsibility over another’s resources | steward, manager | The faithful/unfaithful steward parable (vv. 42-48) frames discipleship as entrusted responsibility under a returning master — Kingdom Present and Future + Cost of Discipleship doctrines | tagapangasiwa (new term; proposed for translation memory). Risk: Medium — retain accountability-to-an-owner sense, not generic “helper.” |
Reused/related terms: providence (baseline, ties to “do not be anxious,” vv. 22-31, contrasted with fatalistic bahala na), rich fool (ἄφρων, aphrōn, “fool,” v. 20) rendered mangmang, Risk: Medium — must retain the specific folly of trusting accumulated wealth rather than God, not a general insult. |
Chapter 13 — Call to Repentance, the Narrow Door, Lament over Jerusalem
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| narrow door | θύρα / thyra (with στενή, “narrow”) | “door” | a restrictive, urgent point of entry | narrow door, narrow gate | Warns of the urgency of responding to the kingdom now, not presuming automatic entry by heritage or association (vv. 24-30) — Kingdom Present and Future doctrine | makipot na pinto (new term; proposed for translation memory). Risk: Medium — must not be read as arbitrary exclusivism; context (vv. 28-30) ties entry to genuine repentance/response, not ethnicity or status. |
Reused baseline/new terms: repentance (reused from ch. 3, vv. 1-5), kingdom_of_god (mustard seed/leaven parables). |
Chapter 14 — The Great Banquet, Cost of Discipleship, Salt
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| banquet | δεῖπνον / deipnon | ”the main meal” | a formal shared meal, often signifying honor, inclusion, covenant fellowship | banquet, feast, dinner | The Great Banquet parable explicitly invites “the poor, the crippled, the blind, the lame” (v. 21) after the invited guests refuse — directly enacts both the Table Fellowship and Good News to the Poor doctrines, echoing Luke 4:18 | piging / hapunan (new term; proposed for translation memory). Risk: High — must retain the deliberate reversal (marginalized guests replacing the socially respectable), a direct narrative embodiment of the core passage’s announcement. |
| salt | ἅλας / halas | sodium chloride, seasoning/preserving agent | metaphor for a disciple’s distinctive, preserving influence | salt | ”Salt that has lost its savor” as a warning about costly, thoroughgoing discipleship (v. 34-35) | asin (new term; proposed for translation memory). Risk: Low. |
Reused baseline/new terms: deny_self/cross-bearing (reused from ch. 9), humility/exaltation reversal (reused from ch. 1 Magnificat, vv. 7-11). |
Chapter 15 — Lost Sheep, Lost Coin, the Prodigal Son
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| lost | ἀπόλλυμι (ἀπολωλός) / apollymi / apolōlos | ”destroyed, ruined, gone missing” | that which is separated from its rightful place/owner and in danger | lost | The organizing word of all three parables (sheep, coin, son) — frames sin as being lost, and salvation as being sought and found (Repentance and Forgiveness doctrine) | nawawala (new term; proposed for translation memory). Risk: Medium — retain the sense of being actively sought and restorable, not merely “gone.” |
| joy | χαρά / chara | gladness, rejoicing | deep, celebratory gladness, often communal | joy, rejoicing | Heaven’s joy over one repentant sinner (vv. 7, 10, 32) — links Repentance doctrine to the Kingdom’s present celebratory reality | kagalakan (new term; proposed for translation memory). Risk: Medium. |
| compassion | σπλαγχνίζομαι / splanchnizomai | (see ch. 7) | deep, moved mercy | had compassion, was moved with pity | The father “ran and had compassion” on the returning son before any word of apology (v. 20) — grace precedes performance | Baseline reused rendering (see ch. 7): kinahabagan. Risk: High — see grace note below. |
| grace vs. merit (elder son’s resentment) | — (thematic, not a single lexical item) | — | the elder son’s complaint frames the father’s welcome as unjust because unearned | free grace vs. earned reward | The father’s unconditional welcome and restoration of the younger son — and his gentle correction of the elder son’s merit-based resentment (vv. 28-32) — is the parable’s central theological point | This passage is the single clearest narrative enactment in Luke of the baseline grace doctrine’s central warning. Risk: Critical — Filipino utang na loob framing would recast the father’s welcome as something the son must now repay through loyal service (exactly the elder son’s error); the required teaching note must make explicit that the father’s biyaya creates no debt, matching the baseline grace entry’s core distinction verbatim. |
Chapter 16 — The Unjust Steward, the Rich Man and Lazarus
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| mammon | μαμωνᾶς / mamōnas | Aramaic loanword for wealth/property | personified material wealth as a rival master | mammon, money, wealth | ”You cannot serve God and mammon” (v. 13) — wealth as a competing object of ultimate loyalty, tying Discipleship Cost and Good News to the Poor doctrines together | salapi / mamona (transliteration retained as an option; new term proposed for translation memory). Risk: Medium — must not moralize wealth itself as evil, but rather divided ultimate loyalty. |
| Hades | Ἅιδης / Hadēs | Greek term for the realm of the dead | the intermediate state of the dead awaiting final judgment | Hades, hell (in some English translations) | The rich man is in torment in Hades while Lazarus is at Abraham’s side (v. 23) — an intermediate, not final, state | Hades (transliterated; new term proposed for translation memory). Risk: High — must be clearly distinguished from the Catholic doctrine of Purgatory (a temporary place of purification before heaven) and from impiyerno as the final, post-judgment hell; this parable depicts a pre-final-judgment intermediate state, and conflating the three creates significant confusion. |
Reused baseline/new terms: rich (πλούσιος, plousios, “rich man”) rendered mayaman, Risk: Medium (contrast term to poor); law_and_prophets reused. |
Chapter 17 — Forgiveness, Faith, Ten Lepers, the Kingdom Within/Among
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| the kingdom of God is in your midst | ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν / hē basileia tou theou entos hymōn estin | ”the kingdom of God is within/among you” | the kingdom as a present, in-breaking reality, not only a future territorial hope | the kingdom of God is within you / among you / in your midst | Directly states the Kingdom of God Present and Future doctrine’s “present” pole — the kingdom is already active in Jesus’ presence and ministry, not solely a future event to await passively | Ang Kaharian ng Diyos ay nasa gitna ninyo (new term; proposed for translation memory, building on baseline kingdom_of_god = Kaharian ng Diyos). Risk: High — the Greek entos can be rendered “within you” (individualized, inner experience) or “among/in the midst of you” (corporate, Christ’s own presence); this Language Package follows the corporate/presence reading (consistent with the immediate narrative context of Jesus’ physical presence among his interlocutors) and must not be individualized into a private inner-feeling doctrine, nor pushed entirely into the future, losing the “present” half of the doctrine. |
Reused baseline/new terms: leper (ten lepers, reused from ch. 5), samaritan (reused from ch. 10), faith (mustard-seed faith, v. 6). |
Chapter 18 — The Persistent Widow, Pharisee and Tax Collector, Rich Young Ruler, Blind Beggar
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| justified | δικαιόω / dikaioō (form: δεδικαιωμένος, dedikaiōmenos) | “declared righteous” | forensic, legal declaration of right standing before God | justified, declared righteous | ”This man went down to his house justified” (v. 14) — the tax collector’s humble, faith-filled cry for mercy, not the Pharisee’s self-attested obedience, results in justification — one of the clearest justification texts in Luke, directly matching the Romans-established doctrine | Baseline reused exactly: pinawalang-sala (verb form of justification = pagpapawalang-sala). Risk: Critical — must be rendered with the same forensic, declared (not gradually achieved or sacramentally earned) sense as the baseline term; this is the tax collector’s justification by grace through humble faith, the polar opposite of merit-based righteousness. |
| Son of David | υἱὸς Δαυίδ / huios David | ”son of David” (title, not lineage-genealogy phrase) | messianic recognition title, distinct from the bare genealogical phrase “seed of David” | Son of David | The blind beggar’s cry, “Jesus, Son of David, have mercy on me!” (v. 38-39), is a messianic confession recognizing Jesus’ Davidic-messianic identity | Anak ni David (new term; proposed for translation memory, distinguished from baseline seed_of_david = lahi ni David, which names physical lineage rather than a confessional title). Risk: High — ties directly to the Messianic Promise doctrine; must be rendered so the messianic confession force is not lost by treating it as a mere genealogical note. |
Reused baseline terms: widow (reused from ch. 7), rich (reused from ch. 16), mercy (reused from ch. 1). |
Chapter 19 — Zacchaeus, the Parable of the Minas, the Triumphal Entry, Cleansing the Temple
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| salvation has come to this house | σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο / sōtēria tō oikō toutō egeneto | ”salvation happened/came to this house” | a concrete, historical saving event affecting a whole household | salvation has come to this house | Zacchaeus, a despised chief tax collector, receives salvation upon repentance evidenced by restitution (v. 9) — combines Table Fellowship, Repentance, and Salvation doctrines in one scene | Baseline reused: dumating ang kaligtasan sa bahay na ito (from salvation = kaligtasan). Risk: Critical — must retain that salvation follows genuine repentance evidenced in changed action (restitution), not merely Jesus’ social visit; also must not be read as salvation earned by the restitution itself, but as its fruit. |
| Son of Man came to seek and to save the lost | ἦλθεν… ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός / ēlthen… zētēsai kai sōsai to apolōlos | ”came to seek and save the lost [thing/one]“ | Jesus’ self-stated mission summary | to seek and save the lost | Luke 19:10 functions as a summary thesis statement for the whole Gospel’s mission, paired directly with Luke 4:18-21 | Combines baseline reused terms: hanapin at iligtas ang nawawala (son_of_man, salvation/kaligtasan, lost/nawawala from ch. 15). Risk: Critical — this verse and Luke 4:18-21 should be treated as companion thesis statements; consistent rendering across both is essential (per the baseline’s cross-document consistency rule for thesis-level verses). |
Reused/new terms: steward (minas parable, reused from ch. 12), blessed (reused from ch. 6, “blessed is the king,” v. 38), temple (ἱερόν, hieron, new term proposed as templo, Risk: Medium — the site of Jesus’ cleansing action and later teaching, must retain its significance as the center of covenant worship, not merely “a big church building”). |
Chapter 20 — Authority Questioned, Parable of the Tenants, Resurrection Debate
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| Sadducees | Σαδδουκαῖοι / Saddoukaioi | proper name of a Jewish party denying bodily resurrection | a specific first-century Jewish religious-political group | the Sadducees | Their resurrection-denying question sets up Jesus’ affirmation of bodily resurrection (Resurrection doctrine, reused from Romans baseline) | mga Saduseo (new term; proposed for translation memory). Risk: Low. |
| scribes | γραμματεῖς / grammateis | ”writers, scholars of the Law” | professional interpreters/teachers of the Mosaic Law | scribes, teachers of the law | Frequently paired with Pharisees as religious authorities in conflict with Jesus | mga eskriba (new term; proposed for translation memory). Risk: Low. |
Reused baseline/new terms: authority (reused from ch. 4), resurrection (reused from baseline), son_of_david/lord (reused from ch. 18), widow (reused from ch. 7, “devour widows’ houses,” v. 47). |
Chapter 21 — The Widow’s Offering, Signs of the End, Jerusalem’s Destruction Foretold
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| endurance | ὑπομονή / hypomonē | ”remaining under,” steadfast perseverance | patient, active perseverance under trial, not passive resignation | endurance, patience, perseverance | ”By your endurance you will gain your lives” (v. 19) — Cost of Discipleship doctrine applied to eschatological pressure | pagtitiis / pagbabata (new term; proposed for translation memory). Risk: Medium — must be distinguished from fatalistic passive resignation (bahala na); this is active, hope-filled perseverance grounded in God’s promise. |
| redemption draws near | ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν / engizei hē apolytrōsis hymōn | ”your redemption is drawing near” | final, culminating deliverance at Christ’s return | your redemption draws near | Ties the Kingdom of God Present and Future doctrine’s future pole to the same redemption vocabulary introduced at Jesus’ birth (ch. 2) | malapit na ang inyong pagtubos (reuses new term redemption/pagtubos from ch. 2). Risk: High — consistent rendering with ch. 2’s redemption term required to preserve the birth-to-return redemption arc. |
Reused baseline/new terms: widow (widow’s mite, reused from ch. 7), temple (reused from ch. 19), son_of_man (coming in a cloud, v. 27). |
Chapter 22 — The Last Supper, Gethsemane, Betrayal, Peter’s Denial
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| Passover | πάσχα / pascha | the Jewish Passover feast/lamb | the OT feast commemorating the Exodus deliverance | Passover, Passover feast | The setting for the Last Supper, tying Jesus’ death to the Exodus-deliverance pattern (fulfillment_of_prophecy doctrine) | Paskuwa (new term; proposed for translation memory). Risk: Medium. |
| new covenant | καινὴ διαθήκη / kainē diathēkē | ”new covenant/testament” | the promised new covenant (Jeremiah 31) inaugurated in Christ’s blood | new covenant, new testament | ”This cup is the new covenant in my blood” (v. 20) — foundational institution text for the Lord’s Supper, reusing and extending the baseline covenant term | Baseline reused root: bagong tipan (from covenant = tipan). Risk: Critical — this institution narrative is theologically dense territory in the Filipino context, where the Mass/Eucharist and the doctrine of transubstantiation are central to majority Catholic devotional life. The Language Package must render the text faithfully without either flattening it into bare memorialism or reinforcing a specific sacramental metaphysic beyond what the text itself states; a contextual teaching note distinguishing the once-for-all covenant-inaugurating meaning of this meal from any notion of repeatable re-sacrifice is required. |
| betray | παραδίδωμι / paradidōmi | ”to hand over” | to deliver a person into the power of another, often treacherously | betray, hand over, deliver up | Judas’ act (vv. 4, 21, 48) — the human treachery within God’s sovereign redemptive plan | ipagkanulo (new term; proposed for translation memory). Risk: Low. |
| high priest | ἀρχιερεύς / archiereus | ”chief priest” | the presiding Jewish religious-legal authority | high priest, chief priest | Presides over Jesus’ religious trial | punong pari (new term; proposed for translation memory). Risk: Low — keep distinct from the Catholic clerical title Padre, consistent with the baseline father entry’s caution. |
Reused baseline/new terms: prayer (Gethsemane, reused from ch. 11), tempted (reused from ch. 4), holy_spirit (implicit throughout Passion narrative context). |
Chapter 23 — Trial, Crucifixion, Burial
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| crucify | σταυρόω / stauroō | ”to impale/fasten on a stake” | Roman method of capital punishment by nailing to a wooden cross | crucify, crucified | The central atoning act of the Gospel — once-for-all, historical, substitutionary (Salvation and Repentance doctrines converge here) | ipako sa krus (new term; proposed for translation memory, building on baseline concept of cross). Risk: Critical — must retain the historical, once-for-all, substitutionary significance; must not be reduced to a generic symbol of suffering divorced from its atoning function. |
| Paradise | παράδεισος / paradeisos | ”a walled garden/park” (Persian loanword) | the immediate blessed presence of God after death | Paradise | ”Today you will be with me in Paradise” (v. 43) to the repentant criminal — immediate assurance of salvation upon genuine repentant faith, with no intermediate purification process mentioned | Paraiso (new term; proposed for translation memory). Risk: High — must not be conflated with the Catholic doctrine of Purgatory (a place of purification before heaven) or with Limbo; the text presents immediate presence with Christ upon death for the repentant, received by faith alone in his final hour, without any ritual or purgatorial prerequisite — directly reinforcing the baseline salvation doctrine’s Critical-risk teaching note. |
Reused baseline/new terms: righteousness (centurion’s confession, “certainly this man was righteous,” v. 47), Pilate/Herod as established proper names, sabbath (reused from ch. 4/6). |
Chapter 24 — Resurrection, the Emmaus Road, the Great Commission, the Ascension
| Term | Greek / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Filipino Rendering & Risk |
|---|---|---|---|---|---|---|
| witnesses | μάρτυρες / martyres | ”those who testify” | eyewitness testifiers, later developing the sense of “martyr” | witnesses | The disciples are commissioned as witnesses to the resurrection and the fulfillment of Scripture (v. 48) — Mission doctrine’s foundation | mga saksi (new term; proposed for translation memory). Risk: Low. |
| power from on high | δύναμιν ἐξ ὕψους / dynamin ex hypsous | ”power from [the] height” | the Holy Spirit’s empowering presence promised for the disciples’ mission | power from on high, power from above | Anticipates Pentecost; ties Holy Spirit’s Work in Salvation History doctrine to the Mission to the Nations doctrine (v. 49) | Baseline reused: kapangyarihan mula sa itaas (from power_of_god = kapangyarihan ng Diyos). Risk: High (per baseline). |
| ascension | ἀνελήμφθη / ἀνεφέρετο εἰς τὸν οὐρανόν / anelēmphthē / anepheretо eis ton ouranon | ”he was taken up” / “was carried up into heaven” | Christ’s bodily, visible, historical departure into heaven | ascended, was taken up, was carried up into heaven | Christ’s bodily ascension (v. 51), affirming the physical, historical nature of his resurrected body and his present heavenly reign | pag-akyat sa langit (new term; proposed for translation memory). Risk: High — must affirm a bodily, historical, one-time event, not a vague spiritual departure or metaphor for “going to a better place”; parallels the baseline’s care around bodily resurrection. |
| breaking of bread | κλάσις τοῦ ἄρτου / klasis tou artou | ”the breaking of the bread” | shared table fellowship, here specifically the moment of recognition of the risen Christ (Emmaus, v. 35) | breaking of bread | Ties Table Fellowship doctrine to resurrection recognition — an ordinary shared meal becomes the moment of revelation | pagpuputol-putol ng tinapay (new term; proposed for translation memory). Risk: Medium — echoes the Last Supper’s institution (ch. 22) without itself being a sacramental re-institution; teaching should note the connection without over-identifying the two scenes. |
Reused baseline/new terms: resurrection (Critical, per baseline), peace (reused from ch. 1/2, “Peace be with you,” v. 36), joy (reused from ch. 15, “for joy,” v. 41), prophecy/fulfilled (reused from the core passage, vv. 25-27, 44-46 — Jesus’ own resurrection-day exposition of how all Scripture is fulfilled in him, directly echoing Luke 4:21). |
Summary Note on Full-Book Coverage
Every chapter of Luke (1–24) has been reviewed. No chapter was found to introduce zero load-bearing theological vocabulary; each chapter section above either analyzes new terms in full or explicitly marks reused baseline terms with chapter-specific context. This satisfies the full-book coverage mandate: the core passage (4:16-21) is the theological anchor of the curriculum, not its scope boundary.