Semantic Analysis — Luke 1–24 (English → French)

Methodology

This document analyzes the entire Gospel of Luke in Koine Greek, chapter by chapter, for the destination language French. The core passage (Luke 4:16-21) receives full verse-by-verse treatment of every load-bearing term. Every other chapter is treated for its own load-bearing theological vocabulary. Where a term is already fixed in the baseline Romans translation_memory.json / bible_term_registry.json, that exact French rendering is reused without alteration — it is marked “REUSED FROM BASELINE” and not re-derived. New terms specific to Luke’s Gospel receive full analysis (original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, French rendering risk) and are candidates for a Luke-specific extension of translation memory (see 08_core_glossary.md).

Chapters that introduce genuinely new vocabulary list it in full; chapters that mainly recycle previously analyzed vocabulary say so explicitly and cite where the term was first treated.

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PART 1 — CORE PASSAGE: Luke 4:16-21 (verse-by-verse)

Greek text base: Nestle-Aland / SBLGNT tradition, Luke 4:16-21.

Luke 4:16

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

• ἔθος / εἰωθός (ethos / eiōthos)

  • Transliteration: ethos / eiōthos
  • Literal meaning: “custom,” “what he was accustomed to”
  • Semantic range: habitual practice, established custom, personal or communal routine
  • English variants: “as was his custom” (ESV/NIV), “as his custom was” (KJV)
  • Contextual theological meaning: establishes Jesus as a faithful, Torah-observant synagogue participant — his mission is announced from within, not against, covenant worship life.
  • French rendering & risk: “selon sa coutume” — Low risk; stable, well-attested phrasing across French Bible tradition.

• συναγωγή (synagōgē)

  • Transliteration: synagōgē
  • Literal meaning: “a bringing/gathering together”; the gathered assembly and, by extension, its building
  • Semantic range: the Jewish assembly for Sabbath worship, Scripture reading, and teaching; also the building housing it
  • English variants: “synagogue”
  • Contextual theological meaning: the concrete, historical Jewish setting in which Jesus first announces his messianic mission — grounds the universal-Savior doctrine in a specifically Jewish starting point.
  • French rendering & risk: “synagogue” — Low risk; stable, transparent cognate across all French traditions. Minor note: distinguish from “église” (see baseline church entry) — do not conflate the Jewish assembly with the Christian ekklēsia.

• σάββατον (sabbaton)

  • Transliteration: sabbaton
  • Literal meaning: “Sabbath,” the seventh day of rest
  • Semantic range: the weekly holy day of rest and worship; by extension “the Sabbath day” in dative plural idiom (“ἐν τῇ ἡμέρᾳ τῶν σαββάτων”)
  • English variants: “the Sabbath day” (KJV/ESV), “on the sabbath” (NIV)
  • Contextual theological meaning: situates Jesus’ programmatic announcement on the day set apart for God, within Israel’s covenant rhythm — anticipates recurring Sabbath controversies later in Luke (5:33-39; 6:1-11; 13:10-17; 14:1-6).
  • French rendering & risk: “jour du sabbat” — Low risk; capitalize “Sabbat” per established convention (cf. baseline law note on capitalizing covenant-specific terms).

• ἀναγνῶναι (anagnōnai)

  • Transliteration: anagnōnai
  • Literal meaning: “to read aloud,” “to read out”
  • Semantic range: public, liturgical reading of a text (as distinct from private reading)
  • English variants: “to read” (most translations)
  • Contextual theological meaning: Jesus takes the public, authoritative teaching role in the synagogue — not a private devotional act.
  • French rendering & risk: “pour faire la lecture” / “pour lire” — Low risk.

Luke 4:17

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

• ἐπεδόθη (epedothē)

  • Transliteration: epedothē
  • Literal meaning: “was handed/given to”
  • Semantic range: formal handing-over, typically of an object in a ceremonial or liturgical setting
  • English variants: “was handed to him,” “was given to him”
  • Contextual theological meaning: Jesus receives the scroll as any invited reader would — the mission he announces arises from Scripture handed to him, not self-generated.
  • French rendering & risk: “on lui remit” — Low risk.

• βιβλίον (biblion)

  • Transliteration: biblion
  • Literal meaning: “small book,” “scroll”
  • Semantic range: in first-century synagogue practice, a rolled papyrus/parchment scroll, not a bound codex
  • English variants: “the book,” “the scroll”
  • Contextual theological meaning: the physical scroll of Isaiah, part of Israel’s authoritative prophetic Scriptures.
  • French rendering & risk: “le livre” (established French Bible convention) — Medium risk: modern French “livre” evokes a bound, printed book; readers with low biblical-historical literacy may not picture a scroll. Recommend a translator/teaching note clarifying the scroll format; “rouleau” is more historically precise but less traditional in French Bible register. Retain “livre” per established tradition, gloss separately in study materials.

• Ἠσαΐου τοῦ προφήτου (Ēsaiou tou prophētou) — REUSED FROM BASELINE (prophet = “prophète,” Low risk)

  • Applied here to Isaiah by name: “le prophète Ésaïe” per this curriculum’s Segond-aligned convention (see baseline transliteration standards; TOB/Jérusalem readers should be noted the variant “Isaïe”).

• γεγραμμένον (gegrammenon)

  • Transliteration: gegrammenon
  • Literal meaning: perfect passive participle of “to write” — “having been written,” “it stands written”
  • Semantic range: a fixed, abiding written record; the perfect tense stresses continuing authoritative force
  • English variants: “where it was written,” “the place where it is written”
  • Contextual theological meaning: signals that what follows is authoritative, abiding Scripture, not Jesus’ own improvised words — sets up the fulfillment claim of v.21.
  • French rendering & risk: “où il était écrit” — Low risk; ties directly to the inspiration_of_scripture doctrine (baseline french_doctrine_name: “l’inspiration de l’Écriture”).

Luke 4:18-19

“Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.”

• Πνεῦμα Κυρίου (Pneuma Kyriou)

  • Transliteration: Pneuma Kyriou
  • Literal meaning: “Spirit of the Lord”
  • Semantic range: the personal, empowering, prophecy-inspiring presence of God (cf. Isaiah 61:1; 1 Sam 16:13)
  • English variants: “The Spirit of the Lord”
  • Contextual theological meaning: identifies the source of Jesus’ mission as the same Spirit who empowered Israel’s prophets and kings — grounds the doctrine “The Holy Spirit’s Work in Salvation History” at the very moment Jesus announces his ministry.
  • French rendering & risk: REUSED FROM BASELINE — “Esprit Saint” convention applies to the Person; here render as “l’Esprit du Seigneur” (Isaiah-citation form, distinct string from the general “Esprit Saint” but denoting the same divine Person). Medium risk: teaching material should clarify this is not a lesser or different “spirit” from the “Esprit Saint” of Pentecost, but the same Spirit under the OT idiom “Spirit of the LORD.”

• ἔχρισέν (echrisen, from χρίω/chriō)

  • Transliteration: echrisen
  • Literal meaning: “he anointed,” aorist active of “to anoint (with oil)”
  • Semantic range: ceremonial anointing that consecrates a person for a royal, priestly, or prophetic office; root of “Χριστός” (Christos, “Anointed One” = Messiah)
  • English variants: “he has anointed me,” “he anointed me”
  • Contextual theological meaning: Jesus publicly claims the messianic anointing of Isaiah 61 for himself — the christological center of the core passage.
  • French rendering & risk: CRITICAL. Established Segond-tradition rendering “il m’a oint” must be used (verb form, not noun). Do NOT render with the noun “onction”, which in contemporary French Catholic usage refers overwhelmingly to the sacrament of the Anointing of the Sick (formerly “l’extrême-onction”). A noun-form rendering risks readers hearing a sacramental-medical rite rather than Jesus’ unique messianic self-designation. The verb “oindre/oint” is traditional and required by register, but every occurrence must be flagged for a teaching-note clarifying this is messianic/prophetic anointing (Spirit-empowerment for mission), directly tied to baseline term messiah (“Messie”) — the anointing that makes Jesus le Messie.

• εὐαγγελίσασθαι (euangelisasthai)

  • Transliteration: euangelisasthai
  • Literal meaning: “to announce good news,” aorist middle infinitive
  • Semantic range: to proclaim/herald good news publicly and authoritatively; verb form of the noun εὐαγγέλιον (euangelion)
  • English variants: “to preach the good news,” “to proclaim good news,” “to preach the gospel”
  • Contextual theological meaning: this is the verbal action underlying the baseline noun gospel (“Évangile”); here it names the very first act of Jesus’ public mission.
  • French rendering & risk: “pour annoncer la Bonne Nouvelle” — High risk of drift: baseline explicitly rejects bare “bonne nouvelle” as a substitute for the noun gospel/“Évangile” in doctrinal text, reserving it as an “informal gloss only.” Here the Greek is a verb, not the noun, so “annoncer la Bonne Nouvelle” (capitalized) is the correct verbal construction and does not violate the baseline rule — but translators must not casually lower-case it to ordinary “bonne nouvelle” (mere pleasant news), which would strip the term of its authoritative, salvation-historical weight. Recommend capitalizing “Bonne Nouvelle” throughout Luke wherever this verb is used (4:18; 4:43; 7:22; 8:1; 9:6; 16:16; 20:1) to visually anchor it to the “Évangile” doctrine.

• πτωχοῖς (ptōchois, dat. pl. of πτωχός/ptōchos)

  • Transliteration: ptōchois
  • Literal meaning: “to the poor,” “to beggars” (stronger than πένης, denoting utter destitution, not just modest means)
  • Semantic range: economically destitute; by extension in Luke’s theology, the socially powerless, marginalized, and those without status or advocate — sometimes with a nuance of spiritual humility/dependence, though economic poverty is the primary and controlling sense in Luke (contrast Matthew’s “poor in spirit”).
  • English variants: “the poor”
  • Contextual theological meaning: names the primary recipients of Jesus’ good news, anchoring the doctrine “Good News to the Poor and Marginalized” in Jesus’ own inaugural mission statement.
  • French rendering & risk: “aux pauvres” — Medium risk: secular French “les pauvres” easily narrows to a socio-economic charity category (an NGO/social-policy framing) and can lose the fuller Lukan sense of all who are powerless before God and society (widows, lepers, tax collectors, sinners, Samaritans, the sick) unless the wider Lukan pattern is taught alongside this verse.

• ἀπέσταλκέν (apestalken, from ἀποστέλλω/apostellō)

  • Transliteration: apestalken
  • Literal meaning: “he has sent,” perfect active — “he has sent (and I remain sent)”
  • Semantic range: commissioned sending with delegated authority and purpose (root of baseline term apostle/“apôtre”)
  • English variants: “he has sent me,” “he has anointed me… to…”
  • Contextual theological meaning: Jesus’ mission is not self-initiated but a divine commissioning — connects to the doctrine mission (baseline: “mission”).
  • French rendering & risk: “il m’a envoyé” — Low-Medium risk; keep distinct from baseline apostle noun form, since this is Jesus himself being “sent,” prefiguring the sending of the Twelve/Seventy later in Luke (9:1-2; 10:1-3) and the nations in 24:47-49.

• κηρύξαι (kēryxai, from κηρύσσω/kēryssō)

  • Transliteration: kēryxai
  • Literal meaning: “to herald,” “to proclaim as a herald would”
  • Semantic range: authoritative, public, official proclamation (a town-crier’s announcement, not casual conversation)
  • English variants: “to proclaim,” “to preach”
  • Contextual theological meaning: reinforces the official, authoritative register of the announcement, distinct from private teaching.
  • French rendering & risk: “proclamer” — Low risk; avoid weaker “annoncer” here (already used for euangelisasthai above) to preserve the herald-register distinction Luke intends between the two Greek verbs.

• αἰχμαλώτοις (aichmalōtois, dat. pl. of αἰχμάλωτος/aichmalōtos)

  • Transliteration: aichmalōtois
  • Literal meaning: “to captives,” literally “one taken at spear-point” — a war-captive
  • Semantic range: literal prisoners of war/exile; in the Isaiah 61 context, exilic Israel held captive; by extension in Luke’s use, all forms of bondage — social, physical, spiritual, demonic (cf. Luke’s many exorcism and healing narratives immediately following, 4:31-41).
  • English variants: “the captives”
  • Contextual theological meaning: announces liberation as central to Jesus’ mission — feeds directly into “Good News to the Poor and Marginalized.”
  • French rendering & risk: “aux captifs” — Low-Medium risk: contemporary French readers may hear this only in a literal historical-political sense (POWs, hostages) and miss the broader spiritual-social bondage Luke develops narratively; recommend a cross-reference note to the exorcism/healing episodes of 4:31-41; 8:26-39; 13:10-17.

• ἄφεσιν (aphesin, acc. sing. of ἄφεσις/aphesis)

  • Transliteration: aphesin
  • Literal meaning: “release,” “letting go,” “sending away”
  • Semantic range: this single Greek noun covers both (a) release from captivity/debt/bondage (its sense here in 4:18a) and (b) forgiveness of sins (its dominant sense elsewhere in Luke: 1:77; 3:3; 24:47) — a single lexeme bridging social liberation and spiritual pardon.
  • English variants: “release,” “liberty,” “freedom”
  • Contextual theological meaning: Luke deliberately activates both senses across his Gospel — the “release” Jesus proclaims to captives in ch.4 is the same word later specified as “forgiveness of sins” proclaimed to all nations in 24:47. This is the semantic hinge of the whole Gospel’s structure.
  • French rendering & risk: CRITICAL/HIGH. French has no single word spanning both senses the way Greek aphesis does. Recommend “libération” here (social/physical release sense, matching “captifs”) while reserving “pardon” for the specifically sin-forgiveness occurrences (1:77; 3:3; 24:47) — see baseline sin and new glossary entry “forgiveness of sins.” Every occurrence of aphesis in Luke must be flagged for a translator/teaching note explaining the deliberate Greek wordplay is not fully recoverable in French without added commentary, so that students do not miss that Jesus’ Nazareth manifesto and his cross-resurrection commission (24:47) are the same programmatic word.

• τυφλοῖς ἀνάβλεψιν (typhlois anablepsin)

  • Transliteration: typhlois anablepsin
  • Literal meaning: “to the blind, recovery of sight” (ἀνάβλεψις = “looking up again,” “seeing again”)
  • Semantic range: literal restoration of physical sight; also used programmatically of spiritual perception/insight throughout Luke (cf. the frequent motif of “seeing” vs. spiritual blindness, e.g., 6:39; 18:35-43).
  • English variants: “recovering of sight to the blind,” “sight to the blind”
  • Contextual theological meaning: anticipates the literal healings of blind persons later in Luke (18:35-43) as embodied fulfillment of this manifesto verse.
  • French rendering & risk: “aux aveugles le retour à la vue” — Low-Medium risk; ensure the literal-healing referent is not spiritualized away entirely, since Luke intends both a literal and a symbolic register.

• τεθραυσμένους (tethrausmenous, from θραύω/thrauō)

  • Transliteration: tethrausmenous
  • Literal meaning: “the shattered ones,” “the crushed/broken ones” (perfect passive participle)
  • Semantic range: those broken by oppression, violence, or hardship — a strongly physical, almost bodily image of being “smashed”
  • English variants: “the oppressed,” “the downtrodden,” “those who are crushed”
  • Contextual theological meaning: reinforces the social-liberation dimension of Jesus’ mission alongside spiritual release.
  • French rendering & risk: “les opprimés” (contextual/dynamic) vs. “les brisés” (literal) — Medium risk: “opprimés” communicates the social-justice sense clearly to a modern French reader but loses the vivid “shattered/crushed” body-image of the Greek; “brisés” preserves the image but may read as merely emotional (“broken-hearted”) rather than victims of structural oppression. Recommend “les opprimés” for clarity with a translator note preserving the “brisés/écrasés” imagery for teaching commentary.

• ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton)

  • Transliteration: eniauton Kyriou dekton
  • Literal meaning: “an acceptable year of the Lord,” “a year of the Lord’s favor”
  • Semantic range: alludes to the Jubilee year of Leviticus 25 (release of debts, slaves, and land every fiftieth year) as reinterpreted eschatologically — the definitive, climactic era of God’s favor now beginning in Jesus.
  • English variants: “the acceptable year of the Lord,” “the year of the Lord’s favor”
  • Contextual theological meaning: casts the whole of Jesus’ ministry as the arrival of the eschatological Jubilee — the ultimate structural key to “The Kingdom of God Present and Future” and “Good News to the Poor.”
  • French rendering & risk: “une année de grâce du Seigneur” (established Segond-tradition phrase) — High risk, for two distinct, French-specific reasons: (1) this phrase echoes the baseline’s High-risk theological term grâce (unmerited salvific favor) but here names a favorable era/time, a different sense that risks bleeding doctrinal weight in the wrong direction if not distinguished; (2) contemporary French preserves “l’an de grâce [year]” as a common secular idiom for dating documents/history (e.g., “l’an de grâce 1789”), which can flatten the Jubilee-liberation force of the phrase into a mere calendar convention for readers unfamiliar with Leviticus 25. Teaching material MUST supply the Jubilee background explicitly; do not assume French readers will recover it from the phrase alone.

Luke 4:20

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

• πτύξας (ptyxas)

  • Transliteration: ptyxas
  • Literal meaning: “having rolled up/folded”
  • Semantic range: the physical act of re-rolling a scroll
  • English variants: “he closed the book,” “he rolled up the scroll”
  • Contextual theological meaning: minor narrative detail; underscores the deliberate, unhurried authority of the scene.
  • French rendering & risk: “il roula le livre” — Low risk.

• ὑπηρέτῃ (hypēretē, dat. sing. of ὑπηρέτης/hypēretēs)

  • Transliteration: hypēretē
  • Literal meaning: “attendant,” “assistant,” “servant” (literally “under-rower,” a subordinate helper)
  • Semantic range: the synagogue functionary responsible for the scrolls; a lay assistant role, not a priestly or clerical office
  • English variants: “the attendant,” “the minister” (older translations)
  • Contextual theological meaning: minor, but note the risk below.
  • French rendering & risk: “au servant” / “à l’assistant” — Low-Medium risk: avoid “diacre” which would wrongly import the later, developed New Testament/church office of “deacon” into a first-century synagogue role that has no such institutional weight.

• ἐκάθισεν (ekathisen)

  • Transliteration: ekathisen
  • Literal meaning: “he sat down”
  • Semantic range: the posture of a rabbi/teacher delivering authoritative exposition (teachers sat; the Scripture reading was done standing, v.16)
  • English variants: “he sat down”
  • Contextual theological meaning: signals the shift from reading Scripture to authoritatively interpreting/applying it — Jesus takes the teacher’s seat.
  • French rendering & risk: “il s’assit” — Low risk.

• ἀτενίζοντες (atenizontes)

  • Transliteration: atenizontes
  • Literal meaning: “gazing intently,” “staring fixedly”
  • Semantic range: sustained, riveted attention (used elsewhere of intense prophetic/visionary looking, e.g. Acts 7:55)
  • English variants: “fixed on him,” “were fastened on him”
  • Contextual theological meaning: dramatizes the charged anticipation of the moment before Jesus speaks.
  • French rendering & risk: “étaient fixés sur lui” — Low risk.

Luke 4:21

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

• Σήμερον (Sēmeron)

  • Transliteration: Sēmeron
  • Literal meaning: “today”
  • Semantic range: the immediate present moment, emphatic in first position in the Greek sentence
  • English variants: “today”
  • Contextual theological meaning: a distinctly Lukan emphasis (cf. 2:11; 19:9; 23:43) — salvation breaks into present, concrete history, not only future hope; directly serves “The Kingdom of God Present and Future.”
  • French rendering & risk: “Aujourd’hui” — Low risk; keep in emphatic sentence-initial position as in the Greek and the established Segond rendering.

• πεπλήρωται (peplērōtai, from πληρόω/plēroō)

  • Transliteration: peplērōtai
  • Literal meaning: “has been fulfilled,” “has been filled to completion” (perfect passive)
  • Semantic range: bringing a promise, prophecy, or pattern to its intended completion; the perfect tense signals an accomplished act with a continuing present result
  • English variants: “is fulfilled,” “has been fulfilled”
  • Contextual theological meaning: the doctrinal climax of the passage — Jesus asserts that Isaiah’s Jubilee-messianic prophecy is realized in his own person and presence at this moment. Central to fulfillment_of_prophecy and messianic_promise doctrines (both already in the baseline registry as High/Medium risk).
  • French rendering & risk: “s’est accomplie” (established Segond rendering: “cette parole de l’Écriture… s’est accomplie”) — Medium risk: must not be weakened to “s’est réalisée” (merely “came true,” suggesting coincidence or natural outcome) — the perfect passive requires a rendering that preserves divine, prophetic fulfillment, not chance realization.

• ἡ γραφὴ αὕτη (hē graphē hautē) — REUSED FROM BASELINE conceptually (inspiration_of_scripture doctrine)

  • French rendering: “cette Écriture” / “ce passage de l’Écriture” — Low-Medium risk; capitalize “Écriture” per established doctrinal convention.

• ἐν τοῖς ὠσὶν ὑμῶν (en tois ōsin hymōn)

  • Transliteration: en tois ōsin hymōn
  • Literal meaning: “in your ears,” a Hebraic idiom for “as you have just heard it”
  • Semantic range: emphasizes direct, personal, immediate reception of the spoken word by the hearers
  • English variants: “in your hearing”
  • Contextual theological meaning: the fulfillment is not abstract but addressed personally to those physically present — the universal-Savior doctrine begins with a concrete, local audience before expanding to “all nations” (24:47).
  • French rendering & risk: “que vous venez d’entendre” (established Segond idiom, functionally equivalent to the literal Hebraism) — Low risk; avoid a literal calque “dans vos oreilles,” which would sound unnatural and obscure in French.

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PART 2 — CHAPTER-BY-CHAPTER ANALYSIS, LUKE 1–24

Chapter 1 — Infancy Announcements (Gabriel, Elizabeth, Mary, Zechariah’s Song)

New load-bearing terms:

• χαριτόω / κεχαριτωμένη (charitoō / kecharitōmenē, 1:28) — “having been favored/graced”

  • Literal: “endowed with grace”; Semantic range: recipient of God’s unmerited favor, not a title of inherent merit
  • English variants: “favored one,” “full of grace” (older Catholic tradition, following the Vulgate’s “gratia plena”)
  • Contextual meaning: announces Mary’s role by God’s initiative, not her merit
  • French rendering & risk: HIGH. The Vulgate-derived Catholic liturgical rendering “pleine de grâce” (Hail Mary prayer) risks importing later Marian dogma (co-mediatrix, fullness of grace as a permanent possession) beyond what the Greek participle asserts (a past-action passive: “you have been favored”). This curriculum should render “toi à qui Dieu a accordé sa grâce” or “favorisée par la grâce (de Dieu)” rather than the fixed liturgical phrase, per baseline grace conventions insisting grace is unmerited and not inherently possessed. Flag for theologian review given direct baseline-doctrine collision.

• Σωτήρ / σωτηρία (Sōtēr / sōtēria, 1:47, 1:69, 1:71, 1:77) — see new glossary entry “Savior.”

• ἔλεος (eleos, 1:50, 1:54, 1:58, 1:72, 1:78) — “mercy” — new entry, Low-Medium risk (“miséricorde”).

• διαθήκη (diathēkē, 1:72) — REUSED FROM BASELINE covenant = “alliance.”

• ὅρκος (horkos, 1:73) — “oath” — Low risk, “serment”; ties covenant to Abraham.

• δικαιοσύνη … ὁσιότητι (1:75) — REUSED FROM BASELINE righteousness = “justice,” paired here with “ὁσιότης” (holiness/piety) — new pairing term “ὁσιότης” (hosiotēs) = “sainteté/piété,” Low-Medium risk.

• Ὕψιστος (Hypsistos, 1:32, 1:35, 1:76) — “Most High” — new entry, Low-Medium risk (“le Très-Haut”).

• ἐπισκιάσει (episkiasei, 1:35) — “will overshadow” — new entry, Medium risk (Exodus Shekinah-cloud background; French “couvrira de son ombre” risks sounding merely protective/poetic without the theophany background).

• παρθένος (parthenos, 1:27) — “virgin” — new entry, Medium risk (French Catholic Marian dogma overlay; see glossary).

• Υἱὸς Θεοῦ (1:35) — REUSED FROM BASELINE son_of_god = “Fils de Dieu,” Critical.

• θρόνος Δαυίδ (throne of David, 1:32) — ties to REUSED david/seed_of_david/messianic promise doctrine.

• πνεῦμα ἅγιον (1:15, 1:35, 1:41, 1:67) — REUSED FROM BASELINE holy_spirit = “Esprit Saint.”

• προφήτης (1:76, John as prophet) — REUSED FROM BASELINE prophet = “prophète.”

Chapter 2 — Birth of Jesus; Shepherds; Simeon and Anna

New load-bearing terms:

• Σωτήρ … Χριστὸς Κύριος (2:11) — “a Savior… Christ the Lord” — combines new “Savior” entry with REUSED messiah/“Messie” and REUSED lord/“Seigneur.” High-value verse for “Jesus as Savior for All Nations” doctrine.
• δόξα (doxa, 2:9, 2:14, 2:32) — REUSED FROM BASELINE glory = “gloire.”
• εἰρήνη (eirēnē, 2:14) — REUSED FROM BASELINE peace = “paix” — “paix sur la terre” (peace on earth); note distinct from Roman pax Romana propaganda the original audience would recognize — teaching note recommended.
• σημεῖον (sēmeion, 2:12) — “sign” — new entry, Low-Medium risk (“signe”); avoid reduction to a mere “clue,” retain the sense of a divinely-given, meaning-laden marker.
• λύτρωσις (lytrōsis, 2:38) — “redemption/deliverance” — new entry, Medium-High risk (see glossary “Redemption”).
• παράκλησις (paraklēsis, 2:25) — “consolation” — new entry, Medium risk (“consolation d’Israël”).
• φῶς εἰς ἀποκάλυψιν ἐθνῶν (2:32) — “a light for revelation to the Gentiles/nations” — critical mission text; see glossary “Nations” entry (High risk — must not render “ethnē” here as “païens”).
• προφῆτις (prophētis, 2:36, Anna) — REUSED FROM BASELINE prophet feminine form = “prophétesse.”
• ηὔξανεν … σοφίᾳ (2:40, 2:52) — “grew … in wisdom” — Low risk, ties to humanity_of_christ (baseline Low risk).

Chapter 3 — John the Baptist’s Preaching; Genealogy

New load-bearing terms:

• μετάνοια / μετανοέω (metanoia/metanoeō, 3:3, 3:8) — new entry, High risk — see glossary “Repentance.” Central to “Repentance and Forgiveness of Sins” doctrine; must not be rendered “pénitence.”
• βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν (3:3) — “baptism of repentance for the forgiveness of sins” — combines new “Baptism,” “Repentance,” and the aphesis hamartiōn term flagged in the core-passage analysis (High risk, see “Forgiveness of Sins” glossary entry).
• βάπτισμα (baptisma, 3:3, 3:7, 3:12, 3:16, 3:21) — new entry, Low-Medium risk (“baptême” — stable ecumenical term, but note sacramental-mode disagreements, e.g., infant vs. believer’s baptism, are a live French Catholic/Protestant fault line; keep the term descriptive of the historical act in Luke’s narrative, not prescriptive of later church practice).
• ὀργή (orgē, 3:7) — “wrath” — new entry, Low-Medium risk (“colère” / “la colère à venir” — avoid trivializing as mere anger; retain judicial, eschatological force).
• καρπός (karpos, 3:8-9) — “fruit” — Low risk, “fruit,” metaphor of authentic repentance’s visible outcome.
• πνεύματι ἁγίῳ καὶ πυρί (3:16) — “with the Holy Spirit and fire” — REUSED holy_spirit + new “fire” (Low risk, “feu,” judgment/purification imagery).
• Υἱὸς τοῦ Θεοῦ / Υἱὸς Ἀδάμ (genealogy, 3:23-38) — ties Jesus’ humanity (Son of Adam) to REUSED son_of_god; note genealogy terminates “τοῦ Θεοῦ” (of God), a distinctly Lukan universalizing move (contrast Matthew’s Abraham-to-David-focused genealogy) — supports “Savior for All Nations” doctrine; Low-Medium risk, ensure teaching material draws out the universal implication.

Chapter 4 (remainder, outside core passage) — Temptation; Capernaum Ministry

Verses 4:16-21 are treated in full above. Remaining chapter 4 content:

• διάβολος (diabolos, 4:2-13) — “the devil” — new entry, Low-Medium risk (“le diable” — stable term, minor risk of folkloric/cartoonish trivialization in secular French culture; keep personal, spiritual-enemy sense).
• πειράζω / πειρασμός (peirazō, 4:2, 4:13) — “to tempt/test” — new entry, Low risk (“tenter”).
• προσκυνέω (proskyneō, 4:7-8) — “to worship” — new entry, Medium risk (“adorer” — must retain exclusive-worship weight, ties to first-commandment monotheism).
• ἐξουσία (exousia, 4:32, 4:36) — “authority” — new entry, Medium-High risk (see glossary; distinguishes Jesus’ teaching/exorcistic authority from mere “puissance”/power — different Greek root than dynamis; French “autorité” is adequate but risks a bureaucratic-institutional connotation absent the personal, self-evident quality Luke stresses).
• πνεῦμα ἀκάθαρτον (4:33, 4:36) — “unclean spirit” — new entry, Low-Medium risk (“esprit impur” — avoid confusing with ritual-purity categories foreign to Luke’s exorcism narratives).
• εὐαγγελίζεσθαι τὴν βασιλείαν τοῦ θεοῦ (4:43) — combines REUSED gospel-verb (see 4:18 note above) with REUSED kingdom_of_god = “Royaume de Dieu.”

Chapter 5 — Calling of Disciples; Healing of a Leper; Call of Levi

New load-bearing terms:

• ἁλιεῖς ἀνθρώπων (5:10) — “fishers of men” — new entry, Low risk (“pêcheurs d’hommes” — idiomatic, well-known in French Christian culture already).
• λέπρα (lepra, 5:12-13) — “leprosy” — new entry, Low-Medium risk (“lèpre” — note ancient category included various skin diseases beyond modern Hansen’s disease; avoid over-medicalizing).
• Υἱὸς τοῦ ἀνθρώπου (5:24) — “Son of Man” — first occurrence; see full glossary entry, Critical risk.
• ἁμαρτωλός (hamartōlos, 5:30, 5:32) — “sinner” — new entry, Medium risk (see glossary; central to “Compassion and Table Fellowship with Sinners” doctrine).
• τελώνης (telōnēs, 5:27, 5:29-30) — “tax collector” — new entry, Medium risk (see glossary “publicains”).
• ἰατρός (iatros, 5:31) — “physician” — Low risk (“médecin”).
• οἶνος νέος / ἀσκοὶ καινοί (5:37-39) — “new wine / new wineskins” — Low-Medium risk, metaphor for the newness of the kingdom breaking old religious categories; “vin nouveau / outres neuves,” stable idiom already present in French.

Chapter 6 — Sermon on the Plain; Choosing the Twelve

New load-bearing terms:

• μακάριος (makarios, 6:20-22) — “blessed/happy” — new entry, Medium-High risk — see glossary “Blessed.” Must not flatten into casual “heureux” without the paradoxical eschatological-reversal force.
• οὐαί (ouai, 6:24-26) — “woe” — new entry, Medium risk (“malheur à…” — prophetic judgment-oracle, not a curse).
• πτωχοί (6:20) — REUSED (see core passage ptōchois analysis above) — “pauvres.”
• ἀγαπᾶτε τοὺς ἐχθρούς (6:27, 6:35) — “love your enemies” — new entry, combines Low-risk verb ἀγαπάω (“aimer,” stable) with High-value ethical doctrine; risk is behavioral/ethical dilution, not lexical.
• ἔλεος / οἰκτίρμων (6:36) — “mercy/merciful” — REUSED/new, see ch.1 “eleos” entry; Low-Medium risk.
• Κύριος τοῦ σαββάτου — not in ch.6 in Luke (this is Mark/Matthew phrasing; Luke’s Sabbath controversies in 6:1-11 use “ἔξεστιν” (exestin, “is it lawful”) — new entry, Low risk (“est-il permis”).
• ἀπόστολος (6:13) — REUSED FROM BASELINE apostle = “apôtre” — the Twelve are named “apostles” here for the first time in Luke.

Chapter 7 — Centurion’s Faith; Widow of Nain; Sinful Woman Anoints Jesus

New load-bearing terms:

• πίστις (7:9, 7:50) — REUSED FROM BASELINE faith = “foi.”
• σπλαγχνίζομαι (splanchnizomai, 7:13) — “to be moved with compassion” — new entry, Medium-High risk — see glossary “Compassion.”
• ἡ πίστις σου σέσωκέν σε (7:50) — “your faith has saved you” — combines REUSED faith/salvation — key formula recurring at 8:48; 17:19; 18:42; ensure identical French rendering across all four occurrences per baseline’s cross-document consistency rule (cf. baseline’s Romans 8:28/10:9 consistency mandate) — recommend “ta foi t’a sauvée” fixed across all occurrences.
• ἀγάπη (7:47, “she loved much”) — REUSED conceptually with baseline’s agapē-adjacent vocabulary (not itself a baseline entry, but ties to grace/faith-response); Low-Medium risk (“elle a montré beaucoup d’amour”).
• ἁμαρτωλός γυνή (7:37, 7:39) — REUSED “sinner” (see ch.5 entry) applied to a woman — key table-fellowship/compassion scene.

Chapter 8 — Parable of the Sower; Calming the Storm; Legion; Jairus’s Daughter

New load-bearing terms:

• λόγος τοῦ θεοῦ (8:11, 8:21) — “word of God” — new entry, Low-Medium risk (“parole de Dieu” — stable, but distinguish from REUSED gospel and from inspiration_of_scripture; here it is the proclaimed/planted message, the parable’s “seed”).
• μυστήρια τῆς βασιλείας (8:10) — “mysteries of the kingdom” — new entry, Medium risk (French “mystères” carries Catholic sacramental-liturgical connotation, e.g. “les mystères du Rosaire”; must retain the sense of hidden-but-revealed kingdom truth, not liturgical mystery).
• Λεγιών (8:30) — “Legion” (demon-name) — Low risk, proper noun “Légion.”
• ἡ πίστις σου σέσωκέν σε (8:48) — REUSED (see ch.7 note); consistency required.

Chapter 9 — Sending the Twelve; Feeding the 5000; Transfiguration; Cost of Discipleship

New load-bearing terms:

• ὁ Χριστὸς τοῦ θεοῦ (9:20) — “the Christ of God” — Peter’s confession — REUSED messiah = “Messie (de Dieu)”; High-value confession text, treat with same escalation care as baseline’s Romans 10:9 confession rule.
• μεταμορφόω (9:29, “transfigured”) — new entry, Medium risk (“il fut transfiguré” — established doctrinal French term “la Transfiguration,” feast-day term; low ambiguity but ensure historical-event sense, not metaphorical “transformation”).
• Υἱὸς ἀγαπητός (9:35) — “beloved Son” — ties to REUSED son_of_god, Critical.
• ἀρνείσθω ἑαυτόν / αἴρειν τὸν σταυρὸν καθ’ ἡμέραν (9:23) — “deny himself… take up his cross daily” — new entry, High risk — see glossary “Cost of Discipleship / Cross.” Central to “Cost and Joy of Discipleship” doctrine.
• ἀκολουθεῖν (9:23, 9:57-62) — “to follow” — new entry, Low-Medium risk (“suivre” — stable, but ensure discipleship weight retained, not mere physical accompaniment).
• θερισμός (harvest, related concept from 10:2, proleptic) — see ch.10.

Chapter 10 — Sending the Seventy(-two); Good Samaritan; Mary and Martha

New load-bearing terms:

• ἤγγικεν ἡ βασιλεία τοῦ θεοῦ (10:9, 10:11) — “the kingdom of God has come near” — REUSED kingdom_of_god, new verbal nuance “ἐγγίζω” (engizō, “to draw near”) — Medium-High risk: must preserve the tension between “already arriving” and “not yet consummated,” core to “Kingdom Present and Future” doctrine. French “s’est approché” is adequate but teaching notes must draw out the now/not-yet dialectic.
• χαρά ἐν τῷ πνεύματι (10:21) — “rejoiced in the Spirit” — REUSED holy_spirit; new pairing with “χαρά” (chara, “joy”) — Low-Medium risk, see glossary “Joy.”
• πλησίον (plēsion, 10:27, 10:29, 10:36) — “neighbor” — new entry, Low-Medium risk (see glossary).
• ζωὴ αἰώνιος (10:25) — “eternal life” — new entry, Medium risk (see glossary).
• Σαμαρίτης (Samaritēs, 10:33) — “Samaritan” — new entry, Medium risk: historical Jewish-Samaritan enmity must be taught explicitly for French readers unfamiliar with OT/intertestamental background; ties directly to “Savior for All Nations/All People” and “Good News to Marginalized” doctrines. French “Samaritain” is stable lexically but the social scandal must be supplied by teaching notes, not assumed.
• ἀγαθὴν μερίδα (10:42) — “the good portion” — Low-Medium risk (“la bonne part” — established idiom).

Chapter 11 — The Lord’s Prayer; Persistence in Prayer; Beelzebul Controversy; Woes on Pharisees

New load-bearing terms:

• προσεύχομαι / προσευχή (proseuchomai/proseuchē, 11:1-13) — “to pray / prayer” — new entry, Low-Medium risk (see glossary “Prayer”).
• Πάτερ, ἁγιασθήτω τὸ ὄνομά σου (11:2) — “Father, hallowed be your name” — combines REUSED father = “Père” with new “ἁγιάζω” (hagiazō, “to hallow/sanctify”) — REUSED conceptually from baseline sanctification/holy; High risk given liturgical weight (the “Notre Père” is the single most memorized French Christian text across denominations) — must align exactly with the established ecumenical French liturgical wording (“Notre Père qui es aux cieux, que ton nom soit sanctifié”) to avoid jarring departure from universally known liturgical French.
• Βεελζεβούλ (11:15,18-19) — “Beelzebul” — Low risk, proper noun, transliterate “Béelzébul.”
• δάκτυλος θεοῦ (11:20) — “finger of God” — Low-Medium risk, idiom, “le doigt de Dieu” (Exodus allusion) — teaching note recommended for OT background.
• σημεῖον Ἰωνᾶ (11:29-30) — “sign of Jonah” — Low-Medium risk, requires OT narrative literacy note.
• ὑποκρισία / ὑποκριταί — not the exact Lukan wording in ch.11 (Luke uses “woes,” οὐαί, repeated) — new entry “woes on the Pharisees” reuses ouai (see ch.6).
• ἀποδεκατεύω (11:42, “tithe”) — Low risk, “dîme” — historical-cultural note needed (modern French readers unfamiliar with tithing practice).

Chapter 12 — Warnings; Rich Fool; Anxiety; Watchfulness

New load-bearing terms:

• γέεννα — not explicit by name in most manuscripts of 12:5 in some editions, but the concept “authority to cast into hell” is present; treat as new entry “Géhenne” (from parallel Matthean usage; if the Lukan Greek text used in this curriculum’s base text includes γέεννα at 12:5, transliterate “géhenne,” Medium risk — valley-of-Hinnom OT background needed).
• βλασφημία εἰς τὸ Ἅγιον Πνεῦμα (12:10) — “blasphemy against the Holy Spirit” — REUSED holy_spirit; High-Critical risk, unforgivable-sin teaching requires careful, pastorally sensitive French handling to avoid inducing scrupulous anxiety in readers (a documented risk in French Catholic penitential culture, cf. baseline’s assurance_of_salvation note on sacramental-standing anxiety).
• πλεονεξία (pleonexia, 12:15) — “greed/covetousness” — new entry, Low-Medium risk (“l’avidité” / “la cupidité”).
• θησαυρὸν ἐν τοῖς οὐρανοῖς (12:33) — “treasure in heaven” — Low risk, established idiom “un trésor dans les cieux.”
• ζητεῖτε τὴν βασιλείαν (12:31) — “seek the kingdom” — REUSED kingdom_of_god.
• Υἱὸς τοῦ ἀνθρώπου ἔρχεται (12:40) — REUSED “Son of Man” (see ch.5 entry) in eschatological-return sense — Critical, must be consistent with ch.5/9/17/21 occurrences.

Chapter 13 — Call to Repent; Kingdom Parables; Narrow Door; Lament over Jerusalem

New load-bearing terms:

• μετανοήσητε (13:3, 13:5) — REUSED “repentance” (see ch.3 entry).
• κόκκος σινάπεως / ζύμη (13:18-21) — “mustard seed / leaven” — new entry, Low-Medium risk (kingdom-growth parables; standard idiom “graine de moutarde / levain,” low ambiguity, but ensure the now/not-yet kingdom-growth theology is drawn out, not read as a mere gardening/cooking illustration).
• στενῆς θύρας (13:24) — “narrow door” — Low-Medium risk, “porte étroite,” established idiom; ensure not read moralistically apart from grace.
• Ἱερουσαλήμ, Ἱερουσαλήμ (13:34) — lament over Jerusalem — ties to REUSED israel; Medium risk given France’s contemporary Jewish community sensitivities (per baseline israel note) — handle historically, not polemically.

Chapter 14 — Banquet Parables; Marginalized Guest List; Cost of Discipleship

New load-bearing terms:

• πτωχούς, ἀναπείρους, χωλούς, τυφλούς (14:13, 14:21) — “the poor, the crippled, the lame, the blind” — REUSED “poor”/“blind” plus new “ἀνάπειρος” (anapeiros, “crippled/maimed”) and “χωλός” (chōlos, “lame”) — Low-Medium risk each, but doctrinally central to “Good News to the Poor and Marginalized”: the guest list is a deliberate reversal of honor-shame banquet conventions; French must retain the socially scandalous force of inviting those who cannot reciprocate.
• ἀνάγκασον εἰσελθεῖν (14:23) — “compel them to come in” — Medium risk: historically misused to justify coercive evangelism/conversion (a documented interpretive abuse); French rendering “contrains-les d’entrer” should be accompanied by a teaching note clarifying urgent invitation, not coercion, consistent with baseline’s evangelism doctrine note on avoiding “proselytizing pressure.”
• βαστάζει τὸν σταυρὸν ἑαυτοῦ (14:27) — REUSED “cross” (see ch.9 entry) — cost-counting discipleship teaching.
• ἅλας (halas, 14:34-35) — “salt” — Low risk, established metaphor.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

New load-bearing terms:

• ἀπολωλός / εὑρίσκω (15:4-32, “lost / found”) — new entry, Low-Medium risk (“perdu / retrouvé” — central refrain, “il était perdu, et il est retrouvé” — must remain textually identical across the three parables per internal consistency).
• μετάνοια (15:7, 15:10) — REUSED “repentance”; note this chapter is the doctrinal center of “Repentance and Forgiveness of Sins” and “Compassion/Table Fellowship” together — heaven’s joy over repentance.
• χαρά (15:7, 15:10, 15:32) — REUSED “joy” (see ch.10 entry).
• ἁμαρτωλός (15:1-2, 15:7, 15:10) — REUSED “sinner” — this chapter’s Pharisaic complaint (“this man receives sinners and eats with them,” 15:2) is the single clearest textual anchor for the doctrine “Jesus’ Compassion and Table Fellowship with Sinners” in the entire Gospel; flag for theologian review given doctrinal centrality even though the individual lexical risk (péché/pécheur) is only Medium at the word level.

Chapter 16 — Unjust Steward; Rich Man and Lazarus

New load-bearing terms:

• μαμωνᾷ (mamōna, 16:9, 16:11, 16:13) — “mammon” — new entry, Medium risk (see glossary; Aramaic loanword personifying wealth as a rival master).
• Ἅδης (Hadēs, 16:23) — “Hades” — new entry, Medium risk (see glossary; Greek mythological underworld term risk).
• κόλπον Ἀβραάμ (16:22-23) — “Abraham’s bosom” — Low-Medium risk, idiom for a place of blessed rest with the patriarch; requires OT-figure literacy note (ties to REUSED david-adjacent patriarchal-promise background, though Abraham himself is not a baseline term — flag as a new proper-noun entry if not already covered elsewhere in curriculum materials).
• ὁ νόμος καὶ οἱ προφῆται (16:16, 16:29, 16:31) — “the Law and the Prophets” — REUSED law = “la Loi” + REUSED prophet/prophecy.

Chapter 17 — Forgiveness; Faith; Ten Lepers; Kingdom in Your Midst; Day of the Son of Man

New load-bearing terms:

• ἑπτάκις τῆς ἡμέρας … ἄφες αὐτῷ (17:3-4) — “forgive… seven times a day” — REUSED “forgiveness” (aphesis-family, see core passage note) — practical outworking of the doctrine among believers, not just God’s forgiveness of sinners.
• λεπροί … Σαμαρίτης … εὐχαριστῶν (17:12-19) — ten lepers, one Samaritan returns “giving thanks” — combines REUSED “leprosy”/“Samaritan” with new entry εὐχαρίστέω (eucharisteō) — REUSED FROM BASELINE thanksgiving = “action de grâce.” Note: the one who gives thanks and receives the fuller commendation is the ethnic outsider — reinforces “Savior for All Nations” doctrine.
• ἡ πίστις σου σέσωκέν σε (17:19) — REUSED (see ch.7/8 notes); consistency required.
• ἐντὸς ὑμῶν (entos hymōn, 17:21) — “in your midst” / “within you” — new entry, HIGH RISK translation-choice term: the Greek preposition ἐντός is genuinely ambiguous between a corporate-locative sense (“among you,” referring to Jesus’ own presence) and an individualist-interior sense (“within you,” referring to inward spiritual experience). Recommend “au milieu de vous” (among you) per majority modern scholarly consensus and consistency with Luke’s corporate, historically-grounded kingdom theology, rather than “en vous” (within you), which would tilt the Kingdom of God doctrine toward an individualistic-mystical reading not well supported by context (17:20 explicitly denies the kingdom comes “with signs to be observed,” i.e., through inward private experience alone). Flag for theologian review — this is a live, disputed rendering choice with real doctrinal consequence for “Kingdom of God Present and Future.”
• ἡ ἡμέρα τοῦ Υἱοῦ τοῦ ἀνθρώπου (17:22-30) — REUSED “Son of Man” (Critical, consistency required across chs. 5, 9, 12, 17, 21).

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

New load-bearing terms:

• προσεύχομαι (18:1, 18:7, 18:10-13) — REUSED “prayer” (see ch.11).
• δεδικαιωμένος (dedikaiōmenos, 18:14) — “having been justified” — REUSED FROM BASELINE justification/imputed_righteousness = “justifié.” CRITICAL. This is Luke’s clearest justification-by-faith-alone narrative (the tax collector’s humble prayer, not his merit, results in his being “justified,” while the self-righteous Pharisee is not) and must use the exact baseline forensic-declaration framing, not a softened “pardonné” or “sanctifié.” Flag for mandatory theologian review per baseline’s justification escalation rule.
• ζωὴ αἰώνιος (18:18, 18:30) — REUSED “eternal life” (see ch.10).
• τίς δύναται σωθῆναι (18:26) — REUSED salvation = “sauvé” (verbal form) — “qui peut être sauvé?”
• Υἱὲ Δαυίδ, ἐλέησόν με (18:38-39) — “Son of David, have mercy on me” — new entry “Son of David” (High risk, see glossary) combined with REUSED “mercy” (ch.1/6 entry).
• ἡ πίστις σου σέσωκέν σε (18:42) — REUSED (final of four occurrences: 7:50, 8:48, 17:19, 18:42) — verify exact consistent French wording across all four per cross-document consistency mandate.

Chapter 19 — Zacchaeus; Parable of the Minas; Triumphal Entry; Weeping over Jerusalem; Temple Cleansing

New load-bearing terms:

• σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο (19:9) — “today salvation has come to this house” — REUSED salvation = “salut” + REUSED “today” (Sēmeron, see 4:21) — critical Zacchaeus text for “Good News to Poor/Marginalized” and “Savior for All People” (a wealthy but socially reviled tax collector).
• ἦλθεν … σῶσαι τὸ ἀπολωλός (19:10) — “the Son of Man came to seek and to save the lost” — REUSED “Son of Man” (Critical) + REUSED salvation + REUSED “lost” (see ch.15 entry) — programmatic Lukan mission-summary verse.
• Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου (19:38) — “Blessed is he who comes in the name of the Lord” — new entry, uses εὐλογέω (eulogeō, “to bless/invoke divine favor”) distinct from μακάριος (makarios, ch.6) — Low-Medium risk; French must distinguish “béni” (eulogeō, liturgical blessing-invocation) from “heureux” (makarios, beatitude) to avoid conflating two different Greek words under one French term.
• οἶκος προσευχῆς (19:46) — “house of prayer” — REUSED prayer — temple-cleansing citation of Isaiah 56:7.

Chapter 20 — Authority Questioned; Wicked Tenants; Render to Caesar; Resurrection Debate

New load-bearing terms:

• ἐξουσία (20:2, 20:8) — REUSED “authority” (see ch.4 entry).
• ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ (20:25) — “render to Caesar what is Caesar’s, and to God what is God’s” — new entry, Medium risk (French secular laïcité culture already has a strong church-state-separation framework that can either helpfully or unhelpfully color this verse’s reception; teaching notes should clarify Jesus is not endorsing a modern secular-state theory but a first-century tribute-tax dilemma).
• ἀνάστασις (20:27-38) — REUSED FROM BASELINE resurrection = “résurrection” — Sadducee controversy; “υἱοὶ τῆς ἀναστάσεως” (sons of the resurrection) — new sub-entry, Medium risk.
• Κύριος τοῦ Δαυίδ (Psalm 110 citation, 20:41-44) — ties REUSED lord/david/messiah together in a Christological argument for Jesus’ divine lordship — High-value text, treat with same care as lordship_of_christ baseline doctrine (High risk).

Chapter 21 — Signs of the End; Widow’s Offering; Destruction of Jerusalem

New load-bearing terms:

• χήρα … τὰ δύο λεπτά (21:1-4) — “widow… two small coins” — Low risk narrative detail; ties thematically to “Good News to Poor” via contrast with wealthy donors.
• ἡ ἀπολύτρωσις ὑμῶν ἐγγίζει (21:28) — “your redemption is drawing near” — REUSED “redemption” (see ch.2 lytrōsis entry, here the intensified compound ἀπολύτρωσις/apolytrōsis) — Medium-High risk, eschatological consummation of the doctrine “Kingdom of God Present and Future.”
• ἡ βασιλεία τοῦ θεοῦ ἐγγύς ἐστιν (21:31) — REUSED kingdom_of_god.
• ἡ γενεὰ αὕτη (21:32) — “this generation” — Low-Medium risk, notoriously debated eschatological phrase; render literally “cette génération,” flag for teaching commentary rather than resolving the interpretive debate in translation.

Chapter 22 — Last Supper; Gethsemane; Betrayal; Peter’s Denial; Trial

New load-bearing terms:

• πάσχα (pascha, 22:1, 22:7-8, 22:11, 22:13, 22:15) — “Passover” — new entry, Low risk (“Pâque” — stable, but must retain the Passover-typology link to the Last Supper, not merely “a meal”).
• τοῦτό μου ἐστὶν τὸ σῶμα … τὸ αἷμά μου (22:19-20) — “this is my body… my blood” — new entry, Critical risk: this is the Institution Narrative, the single most denominationally fraught text in Christian tradition (Catholic transubstantiation vs. Reformed/memorial views of the Lord’s Supper). French rendering must remain strictly faithful to the wording without importing either a Catholic sacramental-realist gloss or a bare-memorialist gloss; render literally “ceci est mon corps… mon sang” and flag every occurrence for mandatory theologian review, parallel to baseline’s justification/grace escalation logic.
• ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου (22:20) — “the new covenant in my blood” — REUSED covenant = “alliance” + new qualifier “καινή” (kainē, “new”) — High risk: “la nouvelle alliance” must be handled with awareness of supersessionist risk regarding Israel’s covenant (per baseline israel/covenant sensitivity notes); teach continuity-and-fulfillment, not replacement/erasure, of God’s covenant with Israel.
• ἀγωνία … ἱδρῶς ὡσεὶ θρόμβοι αἵματος (22:44) — “anguish… sweat like drops of blood” — new entry, Low-Medium risk (Gethsemane prayer scene; “Prayer and Dependence on God” doctrine anchor-text) — French “en proie à l’angoisse… une sueur comme des gouttes de sang” — retain physical intensity, avoid over-clinical language.
• οὐ τὸ θέλημά μου ἀλλὰ τὸ σὸν γενέσθω (22:42) — “not my will, but yours, be done” — REUSED father (address “Père”) + new entry “will of God” (θέλημα, thelēma) — Medium risk, central “Prayer and Dependence on God” text.

Chapter 23 — Trial before Pilate and Herod; Crucifixion; Death; Burial

New load-bearing terms:

• Πάτερ, ἄφες αὐτοῖς (23:34) — “Father, forgive them” — REUSED father + REUSED “forgiveness” (aphesis-family) — High-value prayer-from-the-cross text.
• σήμερον μετ’ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ (23:43) — “today you will be with me in paradise” — REUSED “today” (Sēmeron, see 4:21, 19:9) + new entry “παράδεισος” (paradeisos) — Medium risk (see glossary “Paradise” — French secular usage of “paradis” as a leisure/vacation term risks trivializing the immediate-presence-with-Christ claim).
• εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου (23:46) — “into your hands I commit my spirit” — REUSED father — Psalm 31 citation, Low-Medium risk, established liturgical phrase.
• ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν (23:47) — “certainly this man was innocent/righteous” — new entry, uses δίκαιος (dikaios) — ties to REUSED righteousness-family vocabulary; Medium risk, the centurion’s confession functions as a Gentile witness to Jesus’ innocence, reinforcing “Savior for All Nations” doctrine (a Roman soldier, not a Jewish leader, renders this verdict).

Chapter 24 — Resurrection; Emmaus Road; Appearances; Ascension; Great Commission

New load-bearing terms:

• ἀνέστη (anestē, 24:6, 24:34) — REUSED FROM BASELINE resurrection = “résurrection” (verbal form “il est ressuscité”) — Critical, the doctrinal climax of the entire Gospel.
• διήνοιξεν αὐτῶν τοὺς ὀφθαλμούς (24:31) — “their eyes were opened” — new entry, Low-Medium risk (“leurs yeux s’ouvrirent” — ties to the “seeing/blindness” motif noted in ch.4/ch.18).
• διήνοιξεν … τὰς γραφάς (24:32) — “he opened to us the Scriptures” — REUSED inspiration_of_scripture/fulfillment_of_prophecy doctrines — “il nous ouvrait les Écritures.”
• σάρκα καὶ ὀστέα (24:39) — “flesh and bones” — new entry, Low-Medium risk (bodily-resurrection apologetic detail against a docetic/ghost reading; French “chair et os” is adequate, low ambiguity in French culture per baseline’s general note that French lacks a strong competing reincarnation worldview).
• μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν … εἰς πάντα τὰ ἔθνη (24:47) — “repentance and forgiveness of sins… to all nations” — the Great Commission-adjacent commissioning text, gathering together REUSED “repentance,” REUSED “forgiveness of sins” (aphesis hamartiōn), and the new “Nations” entry (High risk — must render “ethnē” here as “toutes les nations”, NOT “tous les païens,” per the mission-doctrine sensitivity already flagged at 2:32 and in the baseline gentiles note). This verse is the doctrinal capstone of “Jesus as Savior for All Nations and All People” and must be handled with the same care as the baseline’s flagged consistency-critical verses (Romans 1:16-17; 8:28; 10:9-10) — recommend adding Luke 24:47 to the cross-document consistency table in the AI requirements document.
• δύναμιν ἐξ ὕψους (24:49) — “power from on high” — REUSED power_of_god = “puissance” + new qualifier “ἐξ ὕψους” (Low-Medium risk, “puissance d’en haut” — anticipates Pentecost, ties holy_spirit doctrine forward into Acts).
• ἀνεφέρετο εἰς τὸν οὐρανόν (24:51) — “he was carried up into heaven” — new entry “Ascension” — Medium risk (“il fut enlevé au ciel” / established feast term “l’Ascension” — stable in French liturgical calendar, ensure historical-bodily sense retained).
• μετὰ χαρᾶς μεγάλης (24:52) — REUSED “joy” (see ch.10/15 entries) — the Gospel’s closing note, “avec une grande joie.”

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Summary

All 24 chapters of Luke have been surveyed. The core passage (4:16-21) received full verse-by-verse treatment of every load-bearing term. Every other chapter’s load-bearing theological vocabulary has been identified, with reused baseline terms marked “REUSED FROM BASELINE” and new Luke-specific terms flagged for inclusion in the extended glossary (08_core_glossary.md). No chapter was silently omitted; each chapter above states explicitly what is new versus reused from earlier chapters or from the Romans baseline.