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

Preliminary Notes

This analysis extends the Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) to the Gospel of Luke. All terms already fixed by that baseline are reused exactly as recorded there; this document does not re-argue those decisions except where a new Lukan context introduces a genuinely new risk (e.g., “blessed,” “king,” “ascension”). New terms required by Luke’s distinctive vocabulary (repentance, the poor, Son of Man, table fellowship, the cross, etc.) are introduced here with provisional Fulfulde renderings, following the baseline’s established method: reuse native-rooted terms where a clean alternative to Islamic-loaded vocabulary exists, use descriptive compounds where no crystallized single term exists, and flag Critical/High risk items for mandatory theologian and native-speaker review given Fulfulde’s thinner Bible-translation tradition.

Risk tiers follow the baseline’s four-tier scale (Critical / High / Medium / Low), with the same three compounding factors noted in doctrine_risk_registry.json: (1) dialect fragmentation and a thinner crystallized theological vocabulary; (2) the depth of Fulani Islamic scholarly tradition, which gives many Lukan themes (repentance/tawba, almsgiving/sadaqa, prayer/dua and salaa, blessing/baraka, prophethood, the raising of Jesus in Q4:158) an unusually well-articulated competing frame; (3) Pulaaku (semteende/modesty, munyal/patient endurance, teddungal/honor-dignity), which interacts distinctively with Luke’s themes of humility, servanthood, honor/shame, and table fellowship with social outcasts.

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PART 1 — Core Passage: Luke 4:16-21 (Verse-by-Verse)

Luke 4:16-21 is the curriculum’s theological anchor: Jesus’ Nazareth synagogue sermon, in which he reads Isaiah 61:1-2 and announces its fulfillment in himself. It functions as Luke’s programmatic statement of Jesus’ whole mission — good news to the poor, liberty to captives, sight to the blind, release of the oppressed, and the arrival of the Lord’s favorable “year” — themes that recur across the entire book.

Luke 4:16

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

Terms	Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
Sabbath σάββατον sabbaton day of rest	the weekly seventh-day rest instituted in the Law ”Sabbath,” “day of rest”	Establishes Jesus’ faithful practice within Israel’s covenant life; sets the stage for later Sabbath controversies (5:1-11 note: see ch.6,13,14) where he clarifies its true purpose.	Sabaatu (transliteration). Risk: Medium. Must be kept distinct from Islamic Jumaa (Friday communal prayer) and from any implication that Sabbath-keeping earns merit; native speaker confirmation of regional currency required.
synagogue συναγωγή synagōgē gathering place	local Jewish assembly-place for Scripture reading, prayer, and teaching ”synagogue,” “assembly”	The customary venue of Jewish covenant worship in Jesus’ day; distinct from the later Christian kawtal (church) and from the Islamic mosque.	sinagoogi (transliteration). Risk: Medium. Must be visually and conceptually distinguished from moosaale (mosque, forbidden substitute per baseline) even though both are functionally “a gathering place for reading a sacred text,” to avoid implying the two institutions are equivalent.
to read (publicly) ἀναγνῶναι anagnōnai to read aloud/recognize	public liturgical reading of Scripture ”to read,” “to read aloud”	Establishes the custom of public Scripture reading that Jesus deliberately uses as his platform for self-disclosure.	Descriptive: jaŋgude Deftere Senaande (to read the Holy Scripture), reusing Deftere Senaande from the baseline’s inspiration_of_scripture doctrine. Risk: Low.

Luke 4:17

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

Terms	Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
prophet προφήτης prophētēs one who speaks forth	God’s spokesperson; here, Isaiah as author of the scroll ”prophet”	Grounds Jesus’ announcement in the authority of the OT prophetic word, not in Jesus’ own private claim.	annabi (baseline term, reused exactly). Risk: Medium (per baseline: distinguish unified progressive covenant history from Quranic-style prophetology).
Isaiah Ἠσαίας Ēsaias proper name	the prophet Isaiah ”Isaiah,” “Isaaya”	The specific prophetic book being read and fulfilled.	Isaaya (per baseline transliteration standards). Risk: Low.
Scripture / written γεγραμμένον (γράφω) gegrammenon that which has been written	fixed, authoritative written text ”written,” “it is written”	Emphasizes a fixed, prior, authoritative text — directly relevant to countering the tahrif doctrine (that earlier scriptures were corrupted), since Jesus treats this scroll as reliable and unaltered.	Deftere Senaande (Holy Scripture, per baseline inspiration_of_scripture doctrine name). Risk: High — flag for theologian review whenever textual-reliability objections are anticipated.

Luke 4:18

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

This verse is the doctrinal core of the passage and carries the highest concentration of load-bearing terms in the whole curriculum.

Terms	Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
Spirit of the Lord Πνεῦμα Κυρίου Pneuma Kyriou breath/spirit of the Master	the Holy Spirit as active divine agent resting upon and empowering the Messiah ”Spirit of the Lord,” “the Spirit of God”	The Trinitarian pattern: the Spirit rests on the Son, sent by the Father, for messianic mission — central to the curriculum doctrine “The Holy Spirit’s Work in Salvation History.”	Ruuhu Joom / full form reusing baseline Ruuhu Ceniiɗo where generic. Risk: Critical. Must never shorten to ruuhu alone or risk confusion with jinna/jinnaaji (jinn); must be taught as the same divine Person active from Luke 1 (John’s, Mary’s, Zechariah’s, Elizabeth’s, Simeon’s Spirit-filling) through Pentecost (24:49).
anointed ἔχρισέν (χρίω) echrisen rubbed with oil, consecrated	ritual/messianic anointing, setting apart for office ”anointed,” “consecrated”	Directly explains the title Almasiihu (“Anointed One,” baseline term) — Jesus is not merely called Messiah, he narrates his own anointing by the Spirit, for this specific mission. This etymological link should be made explicit in teaching.	ɓannyugol (anointing, descriptive verb form o ɓannyi kam, “he anointed me”). Risk: High. New term; no crystallized single-word equivalent yet confirmed — flag for theologian/native-speaker confirmation, and always tie explicitly to Almasiihu.
preach good news / gospel (verb) εὐαγγελίσασθαι (εὐαγγελίζομαι) euangelisasthai to announce good news	proclamation of the saving message ”preach good news,” “proclaim the gospel”	The verb form of Linjiila; establishes the gospel as an announcement to the poor specifically, not a generic religious teaching.	Verbal form of baseline Linjiila: waajude Linjiila (reusing the mission term family, yamiroore Linjiila). Risk: High (per baseline gospel entry).
poor πτωχοῖς (πτωχός) ptōchois destitute, begging	economic poverty and/or social powerlessness and lowliness before God ”poor,” “the destitute,” “the needy”	Central to the curriculum doctrine “Good News to the Poor and Marginalized” — the gospel’s first named audience is the economically and socially powerless, not the religiously credentialed.	waasɓe (the poor/needy, plural of waasɗo). Risk: High — new term. Must be distinguished from the Islamic zakat/sadaqa almsgiving framework, in which “the poor” are primarily objects of a legal-charitable obligation; Luke’s poor are recipients of the kingdom itself, not merely beneficiaries of others’ piety. Confirm regional currency with native speakers.
sent ἀπέσταλκέν (ἀποστέλλω) apestalken has sent	commissioning with delegated authority and purpose ”sent,” “has sent me”	Jesus applies to himself the same “sent one” language underlying nulaaɗo (apostle, “one who is sent”); he is the ultimate Sent One, the pattern for all who are later sent (ch. 9, 10).	Verb form of the root behind nulaaɗo: O nuli kam (“He has sent me”). Risk: High. Must not be confused with rasuulu (forbidden per baseline); Jesus as “the Sent One” must be taught as unique and originating, not one messenger among a prophetic series.
proclaim κηρύξαι (κηρύσσω) kēryxai to herald, announce publicly	authoritative public proclamation ”proclaim,” “announce,” “preach”	The same verb used for gospel proclamation throughout Luke-Acts; establishes an authoritative herald’s announcement, not private opinion.	waaju (to proclaim/preach). Risk: Low-Medium, standard usage.
captives αἰχμαλώτοις (αἰχμάλωτος) aichmalōtois prisoners of war	those held in bondage, literal or figurative (sin, oppression, spiritual bondage) “captives,” “prisoners,” “the bound”	Echoes Israel’s exile and any bondage under sin and spiritual oppression; sets up Luke’s repeated liberation-from-bondage healings and exorcisms (ch. 4, 8, 11, 13).	haɓɓaaɓe (bound/captive ones). Risk: Medium — new term; descriptive, low competing-framework risk.
release / forgiveness ἄφεσιν (ἄφεσις) aphesin release, letting go, forgiveness	the same Greek word covers both “release from captivity” and “forgiveness of sins” — a deliberate double meaning ”release,” “liberty,” “forgiveness”	This double meaning is theologically significant: Jesus’ mission of social/physical liberation and his mission of forgiving sin (ch. 5:20-24, 7:47-49, 24:47) are the same word, the same act of divine grace breaking bondage. This link should be taught explicitly.	ɓural (release/freedom) in this verse; yaafuyee (forgiveness) elsewhere for sins specifically (see ch. 5 below). Risk: High. The two Fulfulde words must not obscure the single Greek concept; teaching materials should explicitly connect them.
blind τυφλοῖς (τυφλός) typhlois unable to see	literal blindness and, figuratively, spiritual blindness/unbelief ”blind,” “the blind”	Both literal (ch. 18 blind beggar) and figurative (spiritual blindness of the Pharisees, ch. 6:39) uses recur; here it anchors Jesus’ healing ministry as a sign of the kingdom’s arrival.	gomɗo (blind person). Risk: Low-Medium.
recovery of sight ἀνάβλεψιν (ἀνάβλεψις) anablepsin seeing again/looking up	restoration of sight ”recovery of sight,” “sight,” “to see again”	Fulfillment-sign language; a concrete, verifiable act accompanying the proclamation, resisting any purely “spiritualized” reading of the passage.	Descriptive: yiytugol (seeing/regaining sight). Risk: Low.
oppressed τεθραυσμένους (θραύω) tethrausmenous crushed, shattered	those crushed by affliction, injustice, or demonic bondage ”oppressed,” “the crushed,” “the broken”	Names those under social, economic, or spiritual crushing weight as objects of Jesus’ liberating mission — directly relevant to “Good News to the Poor and Marginalized.”	ɓe ɓeydaaɓe torra (those weighed down by affliction). Risk: Medium — descriptive compound, confirm regional naturalness.

Luke 4:19

Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.

Terms	Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
the acceptable/favorable year of the Lord ἐνιαυτὸν Κυρίου δεκτόν eniauton Kyriou dekton the Lord’s welcome/accepted year	echoes the OT Year of Jubilee (Leviticus 25) — debt release, land restoration, slave freedom, proclaimed every 50th year ”the acceptable year of the Lord,” “the year of the Lord’s favor,” “the Jubilee”	Jesus announces that the eschatological Jubilee — God’s decisive act of comprehensive restoration — has arrived in his own person and ministry; this is the interpretive key for the whole Gospel’s concern with the poor, captives, and outcasts.	Descriptive compound: hitaande yaajnaande Joom (“the Lord’s year of favor/relief”). Risk: High. New concept, no crystallized term. This liberation theme must be taught holistically — both truly spiritual (release from sin’s bondage) and touching real social/economic conditions — without being mapped onto socio-political liberation-movement rhetoric with regional resonance (e.g., historic Fulani reformist jihad movements) or reduced to a purely inward, non-social spiritualization.

Luke 4:20

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

Terms	Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
attendant ὑπηρέτῃ (ὑπηρέτης) hypēretē servant, assistant	synagogue functionary who cared for the scrolls ”attendant,” “assistant,” “servant”	Minor narrative detail; no significant doctrinal weight.	maccuɗo (servant/attendant) or dogtooɗo (helper). Risk: Low.
eyes fixed on him ἀτενίζοντες (ἀτενίζω) atenizontes gazing intently	rapt, sustained attention ”fixed their eyes,” “gazed intently,” “were staring”	Builds narrative anticipation for the astonishing claim to come; the whole congregation’s attention frames the weight of what follows.	Descriptive: fof gite mun ngoni e Yeesu (“all their eyes were on Jesus”). Risk: Low.

Luke 4:21

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

Terms	Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
today Σήμερον sēmeron this very day	the decisive, present “now” of fulfillment, a recurring Lukan motif (2:11; 19:9; 23:43) “today,” “this day,” “now”	Marks the in-breaking of the promised age in the present moment, in Jesus’ own person — not a future hope only. Directly relevant to “The Kingdom of God Present and Future.”	Hannde (today). Risk: Medium. Its theological force (decisive eschatological arrival, not mere calendar reference) must be taught explicitly.
fulfilled πεπλήρωται (πληρόω) peplērōtai has been filled up, completed	the accomplishment of what was previously promised/written ”fulfilled,” “accomplished,” “come true”	Directly reuses the baseline’s fulfillment_of_prophecy doctrine — linear historical fulfillment of a single, unified covenant promise, as opposed to a Quranic-style prophetology of superseding revelations.	timmude (from baseline doctrine name timmugol annabaawo). Risk: Medium (per baseline).
Scripture γραφή graphē writing	the sacred, authoritative written text (here, the Isaiah scroll just read) “Scripture,” “the Scripture,” “this passage”	Ties the fulfillment claim to a specific, fixed, publicly-read text — resisting any suggestion of private or unverifiable revelation.	Deftere Senaande (Holy Scripture, reused). Risk: High (per baseline inspiration_of_scripture).

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Luke 1 — Announcements, Conception, and Spirit-Filled Prophecy

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
angel	ἄγγελος	angelos	messenger	a heavenly messenger sent from God	”angel,” “messenger”	Gabriel’s appearances to Zechariah and Mary frame the whole Gospel’s opening as directly God-initiated. Shared vocabulary with Islamic malak/malaika is a genuine point of contact (both Luke 1 and the Quran feature Gabriel).	malaayka (Arabic-derived, shared regionally). Risk: Medium — positive point of contact, but the specific narrative content (annunciation of the incarnate Son) must not be assumed shared.
Gabriel	Γαβριήλ	Gabriēl	proper name (“God is my strength”)	the specific angel of annunciation	”Gabriel”	Delivers both the John and the Jesus annunciations.	Gaabriyel (Christian form). Risk: Medium — use this form, not the Quranic Jibriila, to avoid implying identical angelological roles (in Islam, Jibril’s primary role is delivering the Quran to Muhammad).
Holy Spirit (filling)	Πνεῦμα Ἅγιον	Pneuma Hagion	Holy Spirit filling a person	the Spirit’s empowering presence upon John (1:15), Elizabeth (1:41), Zechariah (1:67), and in the conception of Jesus (1:35)	“filled with the Holy Spirit,” “the Holy Spirit will come upon you”	The opening movement of the curriculum doctrine “The Holy Spirit’s Work in Salvation History” — the Spirit is active in Israel’s story before Jesus’ public ministry even begins.	Ruuhu Ceniiɗo (baseline, reused exactly, always in full). Risk: Critical.
Incarnation (conception)	ἐπελεύσεται ἐπὶ σέ / ἐπισκιάσει σοι	epeleusetai / episkiasei	”will come upon you” / “will overshadow you”	the Spirit’s miraculous agency in the conception of the incarnate Son	”the Holy Spirit will come upon you,” “the power of the Most High will overshadow you”	The conception narrative is the concrete event underlying the baseline’s Alla wontii neɗɗo (“God became a person”) doctrine.	Reuse baseline Alla wontii neɗɗo, introduced here at its narrative origin. Risk: Critical (per baseline incarnation entry — direct shirk objection in Islamic theology).
virgin	παρθένος	parthenos	one who has not had sexual relations	virginity, specifically Mary’s	”virgin”	A point of genuine doctrinal overlap with Islamic tradition, which also affirms Mary’s (Maryam’s) virginal conception of Isa — a rare and valuable point of contact.	Descriptive: suka debbo mo yeewaani gorko (“a young woman who has not known a man”). Risk: Medium (lower than most Christology terms because of the shared ground) — but the curriculum must clarify that the significance differs: incarnation of the eternal Son, not merely a specially-created prophet.
Mary	Μαριάμ	Mariam	proper name	mother of Jesus	”Mary”	Shared name with Quranic Maryam; common ground.	Mariyama. Risk: Low-Medium.
Zechariah / Elizabeth	Ζαχαρίας / Ἐλισάβετ	Zacharias / Elisabet	proper names	John the Baptist’s parents	”Zechariah,” “Elizabeth”	Zechariah (Zakariya) also appears in the Quran as John’s father — further shared ground, though the Benedictus’s specifically messianic, salvation-historical content is unique to Luke.	Sakariya / Elisabeti. Risk: Low.
Savior	σωτήρ	sōtēr	one who saves/rescues	God, or the Messiah, as deliverer	”Savior,” “Deliverer”	First applied by Mary to God in the Magnificat (1:47) and later to the infant Jesus (2:11) — establishing continuity between God’s saving identity and the Savior now born.	Kisoowo (new term, derived from the same root as baseline kisal, “the one who rescues/saves”). Risk: Critical — proposed new agentive noun; must be confirmed by a Fulfulde-speaking theologian before wide deployment, and must never default into an aljanna-style deeds-weighing framework (per baseline salvation entry).
mercy	ἔλεος	eleos	compassionate favor toward the needy/weak	God’s covenant compassion toward Israel and toward the lowly	”mercy,” “compassion”	Central to the Magnificat and Benedictus — God’s mercy remembered across generations, culminating in Christ.	yurmeende (per baseline, reserved for mercy/compassion generally). Risk: Medium.
John the Baptist	Ἰωάννης	Iōannēs	proper name	the prophesied forerunner	”John,” “John the Baptist”	Prepares the way for the Messiah; fulfills Malachi’s forerunner prophecy.	Yohanna (Christian form; avoid the Quranic Yahya in doctrinal exposition, following the Yeesu-not-Iisa principle). Risk: Medium.
covenant / oath	διαθήκη / ὅρκος	diathēkē / horkos	binding promise / sworn oath	God’s sworn covenant faithfulness to Abraham, now being fulfilled	”covenant,” “oath,” “sworn promise”	The Benedictus explicitly ties John’s and Jesus’ births to the Abrahamic covenant’s fulfillment.	alkawal (baseline, reused exactly). Risk: Medium (per baseline).
prophesy	ἐπροφήτευσεν (προφητεύω)	eprophēteusen	spoke forth under inspiration	Spirit-inspired declaration (Zechariah’s Benedictus)	“prophesied,” “spoke by the Spirit”	Connects Zechariah’s inspired speech to the broader annabaawo (prophecy) doctrine.	annabaawo (baseline, reused). Risk: Medium.

Luke 2 — Birth, Shepherds, Presentation

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
glory	δόξα	doxa	radiant honor/presence	God’s manifest presence, here surrounding the shepherds	”glory,” “the glory of the Lord shone”	Reuses the baseline glory term at the nativity’s angelic announcement.	manaango (baseline, reused exactly). Risk: Medium (per baseline).
shepherds	ποιμένες	poimenes	herders of flocks	lowly, socially marginal rural workers, the first to receive the birth announcement	”shepherds”	A deliberate, powerful point of cultural connection for Fulani pastoralist readers: the first announcement of the Messiah’s birth goes not to religious or political elites but to herders — resonating strongly with “Good News to the Poor and Marginalized.”	gaynaaɓe (herders, plural of gaynaako). Risk: Low — a positive-resonance term of high pedagogical value; minimal doctrinal risk, but teaching should make the deliberate social-status point explicit rather than only celebrate the cultural resonance.
peace on earth	εἰρήνη ἐπὶ γῆς	eirēnē epi gēs	peace upon the earth	the angelic proclamation accompanying Christ’s birth	”peace on earth,” “peace among mankind”	Distinct from, but related to, the baseline’s peace with God doctrine (Romans 5:1) — here peace is proclaimed as the content of the birth announcement itself.	jam (baseline, reused exactly). Risk: Medium (per baseline peace entry).
Christ the Lord	Χριστὸς Κύριος	Christos Kyrios	Anointed One, Master	the double title given to the infant by the angel	”Christ the Lord,” “the Messiah, the Lord”	Combines Almasiihu and Joom at the earliest possible narrative point — establishing from birth what will be confessed at Luke’s climax (Lord, Christ).	Almasiihu, Joom (both baseline terms, reused exactly, together). Risk: Critical.
circumcision	περιτομή	peritomē	cutting off the foreskin	the covenant sign given to Jewish boys on the eighth day	”circumcision”	Establishes Jesus’ full participation in the Abrahamic covenant and Jewish law from infancy. Circumcision is also practiced across many Fulani Muslim communities (though for different covenantal reasons), a point requiring careful distinction.	juldi or descriptive waɗugol dukal (circumcision rite). Risk: Medium — must be distinguished from Islamic circumcision practice’s differing theological rationale.
Simeon / Anna	Συμεών / Ἄννα	Symeōn / Hanna	proper names	devout figures who recognize the infant Messiah	”Simeon,” “Anna”	Represent faithful Israel recognizing fulfillment; Simeon’s Nunc Dimittis restates the salvation for all nations theme (2:30-32) central to this curriculum.	Standard transliterated proper names: Simeyon, Anna. Risk: Low.
redemption	λύτρωσις	lytrōsis	ransoming, buying back	deliverance, here “the redemption of Jerusalem” (2:38)	“redemption,” “deliverance”	An early instance of redemption/ransom language that will deepen through the Gospel toward the cross; connects to kisal (salvation).	Descriptive: soodgol (buying-back/ransoming) or reuse kisal contextually. Risk: High — flag for theologian review; foreshadows the atonement language of ch. 22–23.

Luke 3 — John’s Preaching, Baptism, Genealogy

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
repentance	μετάνοια / μετανοέω	metanoia / metanoeō	a change of mind, turning around	inward turning from sin toward God, evidenced by changed behavior (“fruit”)	“repentance,” “repent,” “turn back”	Central to the curriculum doctrine “Repentance and Forgiveness of Sins”; John’s baptism is explicitly “a baptism of repentance for the forgiveness of sins” (3:3).	tuubgol (noun) / tuubude (verb) — new term, Arabic-cognate with Islamic tawba. Risk: High. Islamic tawba is typically understood as a turning back to Allah evidenced through good deeds and ritual observance; this curriculum must state explicitly that biblical repentance is inseparable from gomɗinal (faith) in Christ’s finished work, not a self-generated moral reformation that merits forgiveness.
forgiveness (of sins)	ἄφεσις ἁμαρτιῶν	aphesis hamartiōn	release/letting go of sins	God’s judicial pardon of moral guilt	”forgiveness of sins,” “sins forgiven”	Paired with repentance as the twin content of John’s, and later Jesus’, proclamation (3:3; 5:20-24; 24:47).	yaafuyee bakkaatu (forgiveness of sin), combining new term yaafuyee with baseline bakkaatu. Risk: High. Must be explicitly grounded in Christ’s atoning work (per the doctrinal preservation rules already established for justification/salvation in the baseline), not conflated with an almsgiving-based or works-based pardon.
baptism	βάπτισμα	baptisma	washing, immersion	a ritual washing signifying repentance and identification with God’s coming judgment/salvation	”baptism,” “baptize”	John’s baptism of repentance anticipates, but is explicitly distinguished from, Spirit-baptism (3:16) — an important two-stage teaching point.	lootaari tuubgol (washing of repentance, descriptive compound). Risk: High. Must be distinguished from Islamic ritual ablution (wuduu), which is external ceremonial purification before prayer, not a one-time repentance-identification rite; also distinguish John’s water baptism from Spirit baptism per 3:16.
Son of God (genealogy)	τοῦ θεοῦ	tou theou	”of God”	the genealogy’s climactic ascription, tracing Jesus through Adam to God	”the son of God,” “of God”	Luke’s genealogy (unlike Matthew’s) runs backward to Adam and God, universalizing Jesus’ identity for all humanity, not only Israel — supporting “Jesus as Savior for All Nations.”	Ɓiɗɗo Alla (baseline, reused exactly). Risk: Critical (per baseline).

Luke 4 — Temptation, Nazareth Sermon (core passage above), Early Ministry

(Verses 16–21 receive full verse-by-verse treatment in Part 1 above.) The remainder of chapter 4 introduces additional load-bearing terms:

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
devil / Satan	διάβολος / Σατανᾶς	diabolos / Satanas	slanderer / adversary	the personal cosmic enemy who tempts Jesus in the wilderness	”the devil,” “Satan,” “the tempter”	Jesus’ Spirit-led wilderness testing and victory prefigure his authority over evil exercised throughout the Gospel (exorcisms, ch. 8, 11).	Ibiliisa / Sheytaan (shared Arabic-derived vocabulary with Islamic Iblis/Shaytan). Risk: Medium — a comparatively lower-risk shared term (the adversarial character is broadly similar across traditions), but Luke’s specific narrative content (defeated by the incarnate Son, in view of the cross) should still be taught explicitly rather than assumed shared.
unclean spirit / demon	πνεῦμα ἀκάθαρτον / δαιμόνιον	pneuma akatharton / daimonion	unclean spirit	a personal evil spiritual being, subject to Christ’s authority	”unclean spirit,” “demon,” “evil spirit”	Jesus’ authority to cast out demons (4:33-36, 41) is a recurring sign of the kingdom’s arrival (see also ch. 8, 9, 11).	jinna / jinnaaji — the appropriate term for this specific category (distinct from the baseline’s forbidden use of jinna for the Holy Spirit). Risk: High. Must be taught as personal evil beings decisively subject to Christ’s authority, not spirits to be warded off, negotiated with, or manipulated through marabout-mediated protective practices (amulets, gris-gris) — a real and active practice in the region.
exorcism / casting out	ἐξέβαλεν (ἐκβάλλω)	exebalen	cast/drove out	the authoritative expulsion of demons by a word of command	”cast out,” “drove out,” “rebuked”	Demonstrates doole Alla (power of God, baseline) in visible, contested form.	Descriptive: o raɓɓidini jinna (“he drove out the spirit”). Risk: High — must be kept categorically distinct from barke-associated marabout exorcism-for-hire practices (forbidden per baseline).
Sabbath healing	—	—	—	healing performed on the Sabbath, prompting later controversy	”healed on the Sabbath”	First instance of a recurring pattern (ch. 6, 13, 14) where Jesus reinterprets Sabbath purpose.	Reuses Sabaatu (introduced 4:16 above). Risk: Medium.

Luke 5 — Calling of Disciples, Healing, Forgiveness, Table Fellowship Begins

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
disciple	μαθητής	mathētēs	learner, student	a committed follower who leaves prior life to follow a teacher	”disciple,” “follower,” “student”	Peter, James, John “left everything” (5:11) — establishes the total-allegiance pattern central to “The Cost and Joy of Discipleship.”	jaŋgaaɗo (learner, from jaŋg-, “to study” — the same root used for Quranic school pupils). Risk: High. Risk that readers hear this as a religious-student role under a teacher/marabout (as in Quranic schooling) rather than the total, life-reordering allegiance Luke describes; must be taught with explicit emphasis on the leaving-everything dimension.
Son of Man (forgiving sins)	ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	the son of man	Jesus’ distinctive self-designation, carrying divine authority (Daniel 7) far beyond “a human being"	"Son of Man”	First appears exercising the divine prerogative to forgive sins (5:24) — directly provoking the crowd’s question “who can forgive sins but God alone?” (5:21).	Ɓiɗɗo Neɗɗo (new term, literal “son of a human”). Risk: Critical. Must be taught carefully: this title’s surface meaning (“a human being”) could be misheard — especially by readers trained in Tawhid-focused theology — as a deliberate downgrade from divine claims, when in fact Luke uses it to claim divine authority (forgiving sin, judging, ch. 21-22) precisely through a human self-designation. Requires explicit theological unpacking, distinct from but related to Ɓiɗɗo Alla.
table fellowship with sinners	συνανάκειμαι μετὰ … ἁμαρτωλῶν	synanakeimai meta hamartōlōn	reclining at table together with sinners	shared table hospitality, in an honor/shame culture a powerful statement of acceptance	”eating with sinners,” “table fellowship”	Levi’s banquet (5:29-32) introduces the recurring, provocative pattern of Jesus’ deliberate meals with social and religious outcasts — central to the curriculum doctrine “Jesus’ Compassion and Table Fellowship with Sinners.”	Descriptive: ñaamdu wondude e bakkaatuɓe (“eating together with sinners”). Risk: High. Sharing a meal carries strong honor/shame weight within Pulaaku’s semteende (modesty) and teddungal (dignity/status) codes, where commensality signals social equality or acceptance; this curriculum must teach Jesus’ scandalous, deliberate crossing of these boundaries as a positive model, not something to soften for propriety.
sinners	ἁμαρτωλοί (ἁμαρτωλός)	hamartōloi	those who miss the mark	persons under social and/or religious censure for moral failure	”sinners,” “the sinful”	The explicit target audience of Jesus’ call: “I have come to call sinners to repentance” (5:32).	bakkaatuɓe (people characterized by bakkaatu, baseline term for sin). Risk: Medium.
tax collector	τελώνης	telōnēs	toll/tax collector	a socially despised collaborator-class figure (Levi/Matthew, later Zacchaeus ch. 19)	“tax collector,” “publican”	A recurring stock figure of social exclusion whom Jesus deliberately includes — reinforcing “Good News to the Poor and Marginalized.”	jokkoowo lujjaaji (collector of taxes, descriptive). Risk: Medium — no fixed single term; confirm regional naturalness.
Pharisee	Φαρισαῖος	Pharisaios	proper name of a Jewish religious party	a legally scrupulous religious party frequently in tension with Jesus	”Pharisee(s)“	Recurs constantly as Jesus’ primary religious-establishment interlocutors/opponents.	Farisiyeeɓe (transliteration, plural). Risk: Medium — the Pharisees’ legal scrupulosity could be mapped by readers onto the regional Islamic scholarly (ulama) class; the curriculum should clarify Jesus’ specific critique (external legalism without inward transformation) without implying a blanket judgment on all religious scholarship.
bridegroom / fasting	νυμφίος / νηστεύω	nymphios / nēsteuō	bridegroom / to fast	Jesus as bridegroom whose presence changes the appropriateness of fasting	”bridegroom,” “fasting”	Establishes that Jesus’ presence inaugurates a joyful new era, not merely continuing prior religious practice.	Descriptive terms: debbo-jom-dewgal context / hoорее (fasting) — reuse regional Fulfulde word for fasting hoorewal (cognate with Islamic azumi/Ramadan fasting vocabulary). Risk: Medium — fasting vocabulary is heavily loaded with Ramadan associations; must clarify Jesus’ point is about appropriate timing/joy, not a critique of fasting practice itself.

Luke 6 — Sabbath Lord, Twelve Apostles, Beatitudes, Ethical Teaching

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
Lord of the Sabbath	κύριός … τοῦ σαββάτου	kyrios tou sabbatou	Lord/Master of the Sabbath	Jesus’ authority over the Sabbath institution itself	”Lord of the Sabbath”	A direct Christological claim to authority over the Law’s own institutions.	Joom Sabaatu (baseline Joom + Sabaatu). Risk: Critical (per baseline lord entry; Joom, never Laamiiɗo).
apostles (choosing the Twelve)	ἀποστόλους (ἀπόστολος)	apostolous	those sent	the Twelve specifically named and commissioned by Jesus	”apostles,” “the Twelve”	Establishes the foundational apostolic office continued in Acts and Paul’s own later apostleship (Romans 1:1).	nulaaɓe (plural of baseline nulaaɗo, reused exactly). Risk: High (per baseline apostleship doctrine).
blessed (Beatitudes)	μακάριος	makarios	fortunate, flourishing under divine favor	a state of eschatological well-being and divine approval, often paradoxically attached to present suffering/poverty	”blessed,” “happy,” “fortunate”	The Beatitudes (6:20-22) pronounce God’s favor specifically on the poor, hungry, weeping, and persecuted — the sharpest statement in Luke of “Good News to the Poor and Marginalized.”	weltaniiɗo (new term, “one who is delighted/fortunate,” from welta-, deliberately avoiding the barka root). Risk: High. This is a new decision extending the baseline’s forbidden-substitution logic: Fulfulde religious register often renders “blessed” using barka-root vocabulary, but the baseline already forbids barke for grace/power/spiritual gifts due to marabout-blessing associations. To prevent any collision, this curriculum reserves a distinct root for the Beatitudes’ “blessed,” and requires theologian confirmation before wide deployment.
woe	οὐαί	ouai	alas, woe	a solemn pronouncement of coming judgment/reversal, paired antithetically with the Beatitudes	”woe,” “alas for”	Reverses the Beatitudes for the rich, full, laughing, and well-regarded (6:24-26) — the same reversal-of-status theme found throughout Luke (1:52-53; 16:19-31).	Descriptive: bone wonan- (“woe/disaster to…”) or interjection ayyo!. Risk: Medium.
mercy (Golden Rule / love enemies)	ἔλεος / οἰκτίρμων	eleos / oiktirmōn	compassionate favor	the character of God to be imitated by disciples toward enemies	”mercy,” “merciful,” “be merciful"	"Be merciful, as your Father is merciful” (6:36) directly connects human ethical behavior to divine character.	yurmeende (reused). Risk: Medium.

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

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
faith (centurion’s)	πίστις	pistis	trust, reliance	a Gentile centurion’s remarkable trust in Jesus’ authoritative word, without needing his physical presence	”faith,” “such great faith"	"I have not found such great faith, not even in Israel” (7:9) — an early, striking anticipation of “Jesus as Savior for All Nations,” privileging Gentile faith over Jewish unbelief.	gomɗinal (baseline, reused exactly). Risk: High (per baseline faith doctrine).
compassion	ἐσπλαγχνίσθη (σπλαγχνίζομαι)	esplagchnisthē	to be moved in one’s inward parts (deep gut-level compassion)	visceral compassion moving Jesus to act (here, raising the widow’s son at Nain)	“had compassion,” “his heart went out to her”	An embodied, emotional compassion attributed to Jesus repeatedly (also 10:33, 15:20) — humanizing and personalizing “Jesus’ Compassion” as a curriculum doctrine.	yurmeende (reused) with contextual note on its visceral intensity here; alternatively descriptive ɓernde makko meeɗi mette (“his heart felt the pain”). Risk: Medium.
widow	χήρα	chēra	a woman whose husband has died	a socially and economically vulnerable figure recurring throughout Luke (also ch. 18, 20, 21)	“widow”	The widow of Nain is among the most vulnerable and marginal figures in the narrative, receiving Jesus’ unsolicited compassion.	suddiiɗo (widow). Risk: Low.
forgiveness / love (the sinful woman)	ἀφέωνται / ἠγάπησεν πολύ	apheōntai / ēgapēsen poly	are forgiven / loved much	forgiveness proportional to (or productive of) great love	”her sins are forgiven,” “she loved much"	"Her sins … are forgiven … for she loved much” (7:47) ties forgiveness to grateful love rather than merit — directly relevant to grace/works distinctions.	yaafuyee (reused from ch. 3) + ɗacce (love). Risk: High — must preserve the grace-not-merit logic; the woman’s love is the response to forgiveness already extended (per Simon’s contrasting failure to love), not its cause.
your faith has saved you	ἡ πίστις σου σέσωκέν σε	hē pistis sou sesōken se	your faith has saved/healed you	a formula combining faith and salvation/healing, recurring at 8:48, 17:19, 18:42	”your faith has saved you,” “your faith has healed you,” “your faith has made you well”	The Greek verb σῴζω covers both physical healing and spiritual salvation — an important double meaning paralleling the aphesis double meaning of 4:18.	gomɗinal maa danɗi maa (“your faith has saved/rescued you”), combining baseline gomɗinal and the new Kisoowo/kisal-family verb. Risk: High. Must be taught with the double meaning explicit: physical restoration is a sign pointing to, but not identical with, the deeper salvation Christ gives.

Luke 8 — Parable of the Sower, Demoniac, Woman with the Flow of Blood, Jairus’ Daughter

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
word of God	ὁ λόγος τοῦ θεοῦ	ho logos tou theou	the word of God	the gospel message, sown like seed, received with varying fruitfulness	”the word of God,” “the seed is the word”	The Sower parable interprets itself: differing responses to the proclaimed word determine kingdom fruitfulness — directly relevant to “The Kingdom of God Present and Future.”	Descriptive: konngol Alla (the word of God). Risk: Medium.
kingdom of God (mysteries)	τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ	ta mystēria tēs basileias tou theou	the mysteries of the kingdom of God	hidden truths about God’s reign, disclosed to disciples through parables	”the secrets/mysteries of the kingdom of God”	Reuses baseline laamu Alla; introduces the parabolic-disclosure pattern that recurs throughout Luke.	laamu Alla (baseline, reused exactly). Risk: Medium (per baseline).
unclean spirits (Legion)	δαιμόνια / Λεγιών	daimonia / Legiōn	demons / “Legion”	a severe case of demonic bondage in a Gentile (Gerasene) region, decisively defeated by Jesus’ word	”demons,” “unclean spirits,” “Legion”	Demonstrates Jesus’ authority extending into Gentile territory — again reinforcing “Savior for All Nations.”	jinnaaji (reused from ch. 4). Risk: High (per ch. 4 entry).
your faith has made you well (flow of blood)	ἡ πίστις σου σέσωκέν σε	hē pistis sou sesōken se	your faith has saved/healed you	the woman’s faith, expressed by reaching out in desperate trust, is met with healing/salvation	”your faith has made you well”	Repeats the formula from 7:50/8:48; the woman’s simple, desperate touch of faith is honored publicly by Jesus despite her ritual-impurity status (a blood-flow condition), a further instance of table-fellowship-style boundary-crossing compassion.	Same as ch. 7 entry: gomɗinal maa danɗi maa. Risk: High.

Luke 9 — Mission of the Twelve, Feeding the 5000, Peter’s Confession, Transfiguration, Cost of Discipleship

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
Christ of God (Peter’s confession)	ὁ Χριστὸς τοῦ θεοῦ	ho Christos tou theou	the Anointed One of God	Peter’s climactic confession of Jesus’ messianic identity (9:20)	“the Christ of God,” “God’s Messiah”	The narrative midpoint hinge of Luke’s Gospel; immediately followed by the first passion prediction, tying Messiahship to suffering — directly countering any triumphalist-only messianic expectation.	Almasiihu Alla (baseline Almasiihu + Alla). Risk: Critical (per baseline messianic_promise).
transfiguration / glory	μετεμορφώθη / δόξα	metemorphōthē / doxa	was transformed / glory	Jesus’ appearance changed, revealing his divine glory, with Moses and Elijah present	”he was transfigured,” “his glory”	A preview/confirmation of glory already inherently his (not newly conferred), affirmed by the Father’s voice: “listen to him” (9:35) — a direct divine authorization exceeding that of Moses or Elijah.	Descriptive: Yeesu feeñi e manaango makko (“Jesus appeared in his glory”), reusing baseline manaango. Risk: High. Must be taught as revealing Christ’s own eternal glory (echoing Ɓiɗɗo Alla and Alla wontii neɗɗo), not merely one prophet appearing among others in a Quranic-style superseding-prophets sequence; “listen to him” (9:35) should be tied explicitly to the deity_of_christ doctrine.
take up the cross / deny self	ἀράτω τὸν σταυρὸν αὐτοῦ / ἀπαρνησάσθω ἑαυτόν	aratō ton stauron autou / aparnēsasthō heauton	let him take up his cross / let him deny himself	daily self-denial and willingness to suffer, even to death, in following Jesus	”take up his cross,” “deny himself,” “lose his life for my sake”	Central statement of “The Cost and Joy of Discipleship” (9:23-24); introduces cross-language before the crucifixion narrative itself.	Descriptive, anticipating the ch. 22-23 cross term: ronngo kuruwaa makko ñalɗe fof (“carry his cross every day”). Risk: High — see ch. 22-23 for full kuruwaa (cross) entry; here flag the paradox that following the Messiah entails suffering, directly relevant to honor/shame dynamics in Pulaaku.

Luke 10 — Mission of the Seventy(-two), the Good Samaritan, Martha and Mary

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
neighbor	ὁ πλησίον	ho plēsion	the one nearby	one’s fellow human deserving of love, whose boundaries Jesus deliberately redefines	”neighbor”	The lawyer’s question “who is my neighbor?” is answered by radically expanding the category across ethnic/religious lines (the Samaritan) — directly relevant to inter-ethnic tension dynamics in Fulani-neighboring-community relations.	deppondiraaɗo (fellow-dweller/one who lives near, descriptive). Risk: Medium — new term; the parable’s challenge to in-group boundaries should be taught with sensitivity to real regional inter-ethnic tensions, without appearing to erase legitimate Pulaaku identity (cf. baseline’s unity_of_jews_and_gentiles risk notes).
Samaritan	Σαμαρίτης	Samaritēs	inhabitant of Samaria	a member of a religiously and ethnically despised neighboring group to Jews	”Samaritan”	The hero of the parable is precisely the person the original audience would least expect to model neighbor-love — a deliberate provocation.	Samariyeeɓe (transliteration). Risk: Medium — proper name/ethnonym; teach the historic Jewish-Samaritan tension as an analogy (not equation) for regional ethnic tensions.
eternal life	ζωὴ αἰώνιος	zōē aiōnios	unending life	resurrection life in God’s presence, the object of the lawyer’s and later the rich ruler’s (18:18) question	”eternal life,” “everlasting life”	The organizing question of both this chapter and ch. 18 — “what must I do to inherit eternal life?” — set up for Jesus’ redirection toward love of God/neighbor and, later, toward himself.	nguurndam duumiiɗam (new term, “life that endures/everlasting life”). Risk: High — could be conflated with Islamic aljanna’s everlasting life or with African traditional notions of ancestral continuing existence; must be taught with explicit Christian resurrection-body content (per baseline resurrection doctrine) rather than assumed self-evident.
Martha and Mary / the better part	τὴν ἀγαθὴν μερίδα	tēn agathēn merida	the good part/portion	prioritizing attentive devotion to Jesus over even legitimate hospitality duties	”the good part,” “what is better”	An early instance of the discipleship-priorities theme developed further in ch. 14, 18.	Descriptive, no fixed term needed; low doctrinal risk. Risk: Low.

Luke 11 — The Lord’s Prayer, Persistent Prayer, Beelzebul Controversy, Woes to Pharisees

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
prayer (Lord’s Prayer)	προσευχή / προσεύχομαι	proseuchē / proseuchomai	prayer / to pray	address to God as Father, requesting daily provision, forgiveness, and deliverance from temptation	”prayer,” “pray,” “teach us to pray”	Central to “Prayer and Dependence on God” — modeled by Jesus himself, addressed to Baaba (Father, baseline term).	torgol (prayer, from the same root as baseline torgol wonande, intercession). Risk: Medium-High. Must be distinguished from salaa (the highly ritualized, five-times-daily Islamic prayer) — Luke’s model is intimate, spontaneous, Father-directed address, not fixed ritual recitation; the positive point of contact with duwaawu (personal Islamic supplication, distinct from salaa) may be a useful bridge but should be introduced carefully.
forgive us our sins / debts	ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν	aphes hēmin tas hamartias hēmōn	forgive us our sins	the petition for ongoing forgiveness, linked explicitly to forgiving others	”forgive us our sins,” “forgive us our debts”	Ties the aphesis forgiveness theme (4:18, 3:3) directly into daily discipleship practice.	yaafu min bakkaatu men (“forgive us our sins”), reusing yaafuyee/bakkaatu. Risk: High (per ch. 3 entry).
Beelzebul / kingdom divided	Βεελζεβούλ / βασιλεία	Beelzeboul / basileia	a name for the prince of demons / kingdom	the accusation that Jesus casts out demons by demonic power, refuted by the “finger of God” argument	”Beelzebul,” “the kingdom of God has come upon you”	Jesus’ exorcisms are explicit evidence of doole Alla (power of God) and the in-breaking of laamu Alla (kingdom of God), not evidence of demonic collusion.	Beelsebuli (transliteration) + reused jinnaaji, doole Alla, laamu Alla. Risk: High.
woes to the Pharisees	οὐαί	ouai	woe	denunciation of external religious observance (tithing, ritual cleanliness) without inward justice and love of God	”woe to you Pharisees,” “you clean the outside”	Directly parallels concerns about external legal/ritual observance without inward transformation — a live tension given the region’s Islamic legal-scholarly tradition; must be taught as Jesus’ critique of hollow religiosity in general, not as a blanket dismissal of legal/religious scholarship itself.	Reused Farisiyeeɓe (ch. 5) + ouai rendering from ch. 6. Risk: Medium-High.

Luke 12 — Fear Not, the Rich Fool, Watchfulness

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
blasphemy against the Holy Spirit	βλασφημήσαντι εἰς τὸ ἅγιον πνεῦμα	blasphēmēsanti eis to hagion pneuma	speaking evil against the Holy Spirit	the one unforgivable category of sin, distinguished from speaking against the Son of Man	”blasphemy against the Holy Spirit”	A grave and distinct claim about the Spirit’s unique, personal divine status — connects to “The Holy Spirit’s Work in Salvation History” and to the holy_spirit doctrine’s Critical risk tier.	Reused Ruuhu Ceniiɗo + descriptive wowlaani bone e Ruuhu Ceniiɗo (“speaking evil against the Holy Spirit”). Risk: Critical (per baseline holy_spirit entry).
providence (sparrows/lilies)	πρόνοια (implicit, cf. 12:6-7, 22-31)	pronoia	forethought, providential care	God’s personal, attentive care for even the smallest creatures, extended to daily human needs	”not one sparrow falls,” “do not be anxious,” “your Father knows”	Directly reuses the baseline’s providence doctrine outside Romans 8:28’s specific context, applying it to daily anxiety and material provision.	welsindiigal Alla (baseline, reused exactly). Risk: High (per baseline — must be distinguished from natal/al-qadar fatalism).
rich fool / treasures	ἄφρων / θησαυρίζων	aphrōn / thēsaurizōn	fool / storing up treasure	a parable warning against hoarding wealth while neglecting readiness to meet God	”you fool,” “store up treasure,” “rich toward God”	Introduces the wealth-warning theme developed further in ch. 16 and 18-19.	Descriptive, no fixed single term; jawdi (wealth) reused from ch. 16 entry below. Risk: Medium.

Luke 13 — Repentance Urgency, Sabbath Healing, Kingdom Growth, Lament over Jerusalem

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
repent or perish	μετανοήσητε	metanoēsēte	repent	urgent call to repentance in view of coming judgment, illustrated by the fig tree parable	”unless you repent, you will likewise perish”	Reinforces ch. 3’s repentance theme with heightened urgency and judgment.	tuubgol (reused from ch. 3). Risk: High (per ch. 3 entry).
daughter of Abraham	θυγατέρα Ἀβραάμ	thygatera Abraam	daughter of Abraham	Jesus’ honorific naming of the bent woman he heals on the Sabbath, affirming her covenant dignity despite her affliction and gender	”a daughter of Abraham”	Restores social/religious dignity to a marginalized woman — relevant to both “Good News to the Poor and Marginalized” and honor/dignity (teddungal) dynamics.	Descriptive: ɓiɗɗo debbo Ibrahiima (reusing baseline Ibrahiima). Risk: Medium.
mustard seed / leaven — kingdom growth	κόκκον σινάπεως / ζύμη	kokkon sinapeōs / zymē	mustard seed / leaven	small, hidden beginnings yielding surprising, pervasive kingdom growth	”the kingdom of God is like a mustard seed / like leaven”	Develops “The Kingdom of God Present and Future” — the kingdom’s paradoxical, gradual, hidden-yet-certain expansion.	Reused laamu Alla + descriptive parable terms. Risk: Medium.
many from east and west	ἀπὸ ἀνατολῶν καὶ δυσμῶν	apo anatolōn kai dysmōn	from the rising and setting [of the sun]	Gentile inclusion in the kingdom banquet, while some expected insiders are excluded	”people will come from east and west, north and south”	A pointed anticipation of “Jesus as Savior for All Nations” — kingdom membership is not guaranteed by ethnic/religious pedigree alone.	Descriptive: leƴƴi goo ummoraade fuɗnaange e hiirnaange (reusing baseline leƴƴi goo, “other nations”). Risk: High — handle with the same sensitivity the baseline requires for “no distinction” language, given real Sahelian inter-ethnic dynamics.
lament over Jerusalem	Ἰερουσαλήμ, Ἰερουσαλήμ	Ierousalēm	Jerusalem	Jesus’ grief over the city’s rejection of him, likened to a hen gathering her chicks	”Jerusalem, Jerusalem … how often would I have gathered you”	An early instance of the Jerusalem-rejection/judgment theme completed in ch. 19, 21, 23.	Standard proper name Yerusalaam. Risk: Low.

Luke 14 — Sabbath Healing, Humility, the Great Banquet, Cost of Discipleship

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
humility / exaltation	ταπεινόω / ὑψόω	tapeinoō / hypsoō	to humble / to exalt	the reversal principle: “everyone who exalts himself will be humbled, and he who humbles himself will be exalted"	"humble yourself,” “be exalted”	Directly challenges Pulaaku’s teddungal (honor/status)-seeking social norms with a paradoxical kingdom ethic of voluntary self-lowering.	Descriptive: hoyngo hoore mun / ɓamtango hoore mun. Risk: Medium-High — genuine cultural tension point; should be taught as a positive challenge to status-seeking, not a wholesale rejection of legitimate honor within Pulaaku.
great banquet — inviting the marginalized	πτωχοὺς, ἀναπείρους, χωλοὺς, τυφλούς	ptōchous, anapeirous, chōlous, typhlous	the poor, the crippled, the lame, the blind	the parable’s guest list deliberately names those normally excluded from honor-banquets	”invite the poor, the crippled, the lame, the blind”	A vivid enacted image of “Good News to the Poor and Marginalized” — kingdom hospitality deliberately inverts status-based invitation norms.	waasɓe (reused from core passage) + descriptive terms for disabled persons. Risk: High — connects directly to the core passage’s Isaiah 61 catalogue.
cost of discipleship (count the cost)	μισεῖ … τὸν πατέρα / τὸν σταυρὸν αὐτοῦ	misei ton patera / ton stauron autou	”hate” his father [in a comparative sense: love less by comparison] / his cross	radical, exclusive allegiance to Jesus that relativizes even the deepest family bonds, illustrated by counting the cost before building or going to war	”whoever does not hate his father and mother … cannot be my disciple,” “count the cost”	The sharpest statement in Luke of discipleship’s total demand — must be handled carefully given strong Fulani family/lineage values (baseline notes these positively elsewhere, e.g., Baaba).	Descriptive, reusing jaŋgaaɗo (disciple) and anticipating ch. 22-23 cross vocabulary. Risk: High — the “hate father/mother” hyperbole must be explained as relative priority, not literal family repudiation, given how central lineage and family loyalty are to Fulani pastoralist identity and Pulaaku.

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

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
lost	ἀπολωλός (ἀπόλλυμι)	apolōlos	perished, strayed, lost	one who has wandered from God, whether sheep, coin, or son — the object of deliberate, joyful seeking	”lost,” “was lost and is found”	The chapter’s organizing motif; directly ties to 19:10, “the Son of Man came to seek and save the lost.”	majjuɗo (one who has gone astray/is lost, from majjude). Risk: Medium — must be taught as moral/spiritual estrangement from God, not merely physical loss.
joy (heaven rejoices)	χαρά	chara	gladness, joy	God’s own joy over the recovery of one repentant sinner, disproportionate to the “loss” by human accounting	”there is joy in heaven,” “rejoice with me”	Directly supports “The Cost and Joy of Discipleship” — repentance is met with celebration, not merely relief or tolerance.	seyo (joy). Risk: Low-Medium.
the prodigal / the father’s compassion	ἐσπλαγχνίσθη	esplagchnisthē	was moved with compassion	the father’s unprompted, undignified running to embrace the returning son	”his father … felt compassion, and ran”	One of Luke’s most vivid pictures of Arjunde (grace, baseline) — favor bestowed before any merit is demonstrated, met by (not caused by) the son’s repentance.	Reused yurmeende + connect explicitly to baseline Arjunde. Risk: Critical — this parable is the clearest narrative illustration in Luke of the baseline’s grace-versus-merit distinction (arjunde vs. a deeds-weighing framework); the father’s running to embrace before any restitution is offered must be taught as the heart of grace.
elder brother’s resentment	δίκαιος … ἔργα	(implied)	(implied) merit/entitlement-based righteousness	the elder son’s works-based resentment (“I have served you all these years”) functions as a foil, exposing a merit-based misunderstanding of the father’s favor	”these many years I have served you,” “you never gave me…”	A direct narrative dramatization of the grace doctrine’s Critical risk: the temptation to hear divine favor as responsive to piety/service rather than freely given.	No new single term; connect explicitly to baseline Arjunde’s notes on rejecting merit-based renderings. Risk: Critical.

Luke 16 — The Unjust Steward, Rich Man and Lazarus

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
mammon / wealth	μαμωνᾷ	mamōna	wealth, riches (personified)	material wealth treated as a rival master to God, demanding exclusive devotion	”money,” “mammon,” “wealth"	"You cannot serve God and mammon” (16:13) — a call to exclusive allegiance directly relevant to discipleship’s cost.	jawdi (wealth/possessions — in Fulani pastoralist culture, jawdi often specifically denotes cattle wealth, the central marker of Pulaaku identity and livelihood). Risk: High. This parable risks being heard as condemning pastoralist wealth/livelihood itself if not carefully taught; the point is exclusive spiritual allegiance (idolatry of wealth), not a condemnation of legitimate herding livelihood or material provision as such.
Hades / Abraham’s bosom / the chasm	ᾍδης / κόλπος Ἀβραάμ / χάσμα	Hadēs / kolpos Abraam / chasma	Hades / Abraham’s bosom / a great chasm	the state of the dead before final judgment, depicted with a fixed, uncrossable separation between the comforted and the tormented	”Hades,” “Abraham’s side,” “a great chasm”	Establishes the reality and fixedness of post-death moral consequence, resisting any this-worldly-only reading of reward/comfort.	Descriptive: ɗon ndenndiraaɓe maayɓe (the realm of the dead) for Hades; becce Ibrahiima for “Abraham’s bosom.” Risk: High — flag for theologian review; must not be conflated wholesale with Islamic barzakh (intermediate state) or aljanna/jahannama without careful distinction, given differing theological frameworks.
Moses and the Prophets	Μωϋσῆς καὶ οἱ προφῆται	Mōysēs kai hoi prophētai	Moses and the prophets	the OT witness, sufficient (if truly heeded) to produce repentance even without a resurrection-sign	”if they do not believe Moses and the prophets, neither will they be convinced even if someone rises from the dead”	Anticipates the unbelief that will in fact greet Jesus’ own resurrection (ch. 24) — a pointed warning against demanding ever-greater signs.	Reused Muusaa (baseline transliteration) + annabi (baseline). Risk: Medium.

Luke 17 — Forgiveness, Faith, the Ten Lepers, the Kingdom Within

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
forgive seven times	ἀφίημι	aphiēmi	to release/forgive	repeated, unconditional interpersonal forgiveness among disciples	”if he sins against you seven times … forgive him”	Extends the aphesis forgiveness theme (ch. 3-5) into horizontal, interpersonal discipleship ethics.	Reused yaafuyee. Risk: High (per ch. 3 entry).
ten lepers / the Samaritan’s thanksgiving	εὐχαριστία-related (ὑποστρέψας … δοξάζων τὸν θεόν)	doxazōn ton theon	glorifying/thanking God	of ten healed lepers, only the Samaritan (a double outsider — leper and Samaritan) returns to give thanks and is commended for his faith	”he … returned, praising God,” “your faith has made you well”	Ties together yettoore (thanksgiving, baseline), Samariyeeɓe (ch. 10), and the recurring healing-faith formula (ch. 7-8, 18) — another instance of an outsider modeling right response better than insiders.	yettoore (baseline, reused exactly). Risk: Low (per baseline).
kingdom of God is within/among you	ἐντὸς ὑμῶν / ἐν μέσῳ ὑμῶν	entos hymōn	within you / in your midst	the kingdom’s mysterious, non-spectacular, already-present arrival in Jesus himself	”the kingdom of God is in your midst”	A key text for “The Kingdom of God Present and Future” — resists purely future/apocalyptic-only expectation.	Reused laamu Alla. Risk: Medium (per baseline).

Luke 18 — Persistent Widow, Pharisee and Tax Collector, the Rich Ruler, Blind Beggar

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
persistent prayer (the widow)	προσεύχεσθαι πάντοτε	proseuchesthai pantote	to pray always	unrelenting, confident dependence on God expressed through persistent petition	”pray always and not lose heart”	Directly supports “Prayer and Dependence on God”; the widow (again a marginal figure, cf. ch. 7, 20, 21) models faith-filled persistence.	Reused torgol (ch. 11). Risk: Medium-High (per ch. 11 entry).
justified (Pharisee and tax collector)	δεδικαιωμένος	dedikaiōmenos	having been declared righteous	the tax collector, not the Pharisee, “went down to his house justified” — a direct forensic-declaration statement	”this man went down to his house justified”	This is the clearest single verse in Luke paralleling Romans’ justification doctrine — the humble, self-confessed sinner is declared righteous, not the self-confident law-keeper.	waɗugol peewal (baseline, reused exactly). Risk: Critical (per baseline justification entry — a direct, vivid narrative confirmation of the Romans doctrine, valuable for cross-curriculum consistency).
the rich ruler / “hard for the rich”	δυσκόλως … εἰσελεύσονται	dyskolōs eiseleusontai	will enter with difficulty	the near-impossibility of self-sufficient wealth coexisting with kingdom entry, resolved only by divine grace (“what is impossible with man is possible with God”)	“how hard it is for the rich to enter the kingdom of God”	Reinforces the jawdi (wealth) warning theme (ch. 12, 16) and the Arjunde (grace) theme — salvation is impossible by human effort/wealth/merit, possible only by God’s own action.	Reused jawdi, laamu Alla, and implicitly Arjunde. Risk: High.
Son of David (blind beggar’s cry)	υἱὲ Δαβίδ	huie Dabid	Son of David	a messianic title invoking Davidic royal-covenant expectation, used here by a marginalized blind beggar	”Jesus, Son of David, have mercy on me!”	A new messianic title (distinct from the baseline’s descriptive geɗal Daawuda, “seed of David”) used as direct petitionary address, showing that even the most marginal recognize Jesus’ messianic identity.	Ɓiɗɗo Daawuda (new term, “Son of David,” a title distinct from but related to baseline geɗal Daawuda). Risk: High — connects to davidic_covenant (baseline, Medium) but as a direct messianic confession carries higher weight; flag for theologian review alongside ch. 20’s “David’s son/David’s Lord” discussion.

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

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
salvation has come to this house	σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο	sōtēria tō oikō toutō egeneto	salvation happened to this house	Jesus’ declaration over the repentant, restitution-making tax collector Zacchaeus	”today salvation has come to this house”	Zacchaeus is the clearest full-narrative enactment of “Repentance and Forgiveness of Sins” combined with “Good News to the … Marginalized” (a despised, wealthy collaborator, yet still “lost,” ch. 15’s theme).	kisal (baseline, reused exactly). Risk: Critical (per baseline salvation entry).
Son of Man came to seek and save the lost	ἦλθεν … ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός	ēlthen zētēsai kai sōsai to apolōlos	came to seek and to save the lost	Luke’s summary statement of Jesus’ entire mission purpose	”the Son of Man came to seek and to save the lost”	The single clearest mission-statement verse in the Gospel, tying together Ɓiɗɗo Neɗɗo (Son of Man, ch. 5), majjuɗo (lost, ch. 15), and kisal (salvation).	Combine reused terms exactly. Risk: Critical.
king who comes in the name of the Lord	ὁ βασιλεὺς … ἐν ὀνόματι Κυρίου	ho basileus en onomati Kyriou	the king who comes in the name of the Lord	the crowd’s acclamation at the triumphal entry, echoing Psalm 118	”blessed is the king who comes in the name of the Lord”	Jesus is publicly hailed as king — but the immediately following weeping over Jerusalem (19:41-44) redefines this kingship as one that suffers rejection rather than seizing political-military power.	laamiiɗo (ruler/king), used here explicitly as it must be given the text’s own royal-acclamation language, but flagged High risk: readers must be taught that Jesus’ kingship, unlike the historic Fulani-led Sokoto Caliphate or any political-military conquest model, is enacted through voluntary suffering and rejection, not political overthrow — directly relevant to “The Kingdom of God Present and Future” and to avoiding conflation with regional memories of Islamic-state political rule.
house of prayer	οἶκος προσευχῆς	oikos proseuchēs	house of prayer	the temple’s intended purpose, corrupted into “a den of robbers” by commercial exploitation	”my house shall be a house of prayer”	Ties the temple-cleansing scene to the torgol (prayer) theme (ch. 11, 18) and anticipates the temple’s coming destruction (ch. 21).	galle torgol (house of prayer, descriptive, reusing torgol). Risk: Medium.

Luke 20 — Authority Debates, the Wicked Tenants, Taxes to Caesar, David’s Son and Lord

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
the stone the builders rejected	λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες	lithon hon apedokimasan hoi oikodomountes	the stone the builders rejected	Jesus applies Psalm 118 to himself as the rejected-yet-vindicated cornerstone, following the Wicked Tenants parable’s judgment theme	”the stone that the builders rejected has become the cornerstone”	A veiled but clear self-identification as the one Israel’s leaders will reject and kill, yet whom God will vindicate — connecting rejection (ch. 19-23) to eventual vindication (resurrection, ch. 24).	Descriptive: tondu ɓe mari suudu ɓe salii (“the stone the house-builders rejected”). Risk: Medium-High.
resurrection debate (Sadducees)	ἀνάστασις	anastasis	rising up, resurrection	the reality and nature of bodily resurrection, defended by Jesus against Sadducean denial, grounded in “the God of the living"	"the resurrection,” “God of the living, not of the dead”	Reuses the baseline’s resurrection term ahead of its climactic narrative fulfillment in ch. 24; establishes the doctrine’s OT grounding (God’s covenant relationship with the patriarchs implies their continued life).	immorde e maayde (baseline, reused exactly). Risk: Critical (per baseline).
David’s son, David’s Lord	υἱὸς Δαβίδ … Κύριον αὐτὸν	huios Dabid … Kyrion auton	son of David … his Lord	Jesus’ own riddle (quoting Psalm 110), pressing the Pharisees on how the Messiah can be both David’s descendant and David’s superior Lord	”David thus calls him Lord. How is he then his son?”	A direct scriptural argument for the Messiah’s deity/superiority over David, prefiguring the full Christological claims made explicit in the resurrection and exaltation.	Combine Ɓiɗɗo Daawuda (ch. 18) and Joom (baseline). Risk: Critical — a key apologetic text for deity_of_christ, useful for direct engagement with Tawhid-based objections since it argues for Christ’s supremacy from within the OT text itself.

Luke 21 — Signs of the End, the Widow’s Offering, Jerusalem’s Destruction

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
widow’s offering	τὰ δῶρα / τὸν βίον	ta dōra / ton bion	the gifts / her whole living	the poor widow’s small but total, sacrificial gift, contrasted with the wealthy’s proportionally smaller giving	”she out of her poverty put in all she had to live on”	Reinforces “Good News to the Poor and Marginalized” by making a poor widow (not the wealthy) the model of true devotion.	Descriptive: sadaka suddiiɗo ndiin (the widow’s offering), using sadaka (Arabic-derived, shared with Islamic voluntary almsgiving vocabulary). Risk: Medium — a genuine point of contact with the well-developed regional almsgiving (sadaqa/zakat) tradition, but the text’s specific point (sacrificial totality of the poor, heart-posture over quantity) should be taught explicitly, not assumed automatically understood from the shared vocabulary alone.
Son of Man coming with power and great glory	ὁ υἱὸς τοῦ ἀνθρώπου ἐρχόμενον … μετὰ δυνάμεως καὶ δόξης πολλῆς	ho huios tou anthrōpou erchomenon meta dynameōs kai doxēs pollēs	the Son of Man coming with power and much glory	the future, visible, glorious return of Christ as judge and king	”then they will see the Son of Man coming … with power and great glory”	Combines Ɓiɗɗo Neɗɗo (ch. 5), doole Alla (baseline), and manaango (baseline) into a single climactic eschatological statement — central to “The Kingdom of God Present and Future” in its future dimension.	Combine reused terms exactly. Risk: Critical.
watch and pray	γρηγορεῖτε … προσευχόμενοι	grēgoreite proseuchomenoi	be watchful … praying	vigilant readiness for Christ’s return, sustained through prayer	”watch and pray always”	Ties eschatological hope directly to the “Prayer and Dependence on God” doctrine.	Reused torgol. Risk: Medium.

Luke 22 — The Last Supper, Gethsemane, Betrayal, Arrest, Peter’s Denial

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
new covenant	ἡ καινὴ διαθήκη	hē kainē diathēkē	the new covenant	the covenant inaugurated by Christ’s blood, given at the Last Supper, superseding the Mosaic covenant while fulfilling its promise	”this cup … is the new covenant in my blood”	The direct link between the covenant doctrine (baseline alkawal) and Christ’s atoning death — the theological hinge of the whole Passion narrative.	alkawal kesol (matching the existing regional Fulfulde New Testament title convention noted in the baseline translation memory, “Alkawal Kesol”). Risk: Critical. Must be taught with the atoning-blood basis stated explicitly, directly engaging Islamic theology’s denial of a substitutionary atoning death.
body and blood	σῶμα / αἷμα	sōma / haima	body / blood	Christ’s body given and blood poured out “for you,” instituting the ongoing remembrance meal	”this is my body, given for you,” “this cup … in my blood”	Central atonement language; note that both Islamic dietary law and traditional Fulani custom treat blood consumption as taboo/forbidden, which may cause a visceral cultural reaction to this language if not explained as symbolic remembrance of a real historical, once-for-all sacrificial death, not a literal or ritual blood-consumption practice.	ɓalndu (body) / ƴiiƴam (blood), standard Fulfulde words. Risk: Critical — flag explicitly for theologian review; both the atonement doctrine itself (denied by Islamic theology) and the blood-symbolism’s potential cultural revulsion (given regional blood-avoidance taboos in both Islamic and traditional practice) require careful, explicit teaching.
servant / greatest as servant	διακονῶν	diakonōn	one who serves/waits at table	Jesus redefines greatness as humble service, exemplified in his own washing/serving posture	”let the greatest among you become as the youngest, and the leader as one who serves”	Directly challenges Pulaaku’s teddungal (honor/status) norms, paralleling ch. 14’s humility teaching — servant-greatness as the paradoxical model for Christian leadership.	maccuɗo (servant). Risk: Medium-High — same cultural tension as ch. 14; teach as a positive redefinition of true greatness, not a rejection of legitimate honor/respect structures.
Gethsemane prayer / “not my will”	οὐ τὸ θέλημά μου	ou to thelēma mou	not my will	Jesus’ anguished submission to the Father’s will in the face of the coming cross	”not my will, but yours, be done”	The clearest model in Luke of “Prayer and Dependence on God” under extreme testing, and of the incarnate Son’s full, willing human obedience unto death.	Reused torgol + descriptive. Risk: High.

Luke 23 — Trial, Crucifixion, Death, Burial

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
cross / crucify	σταυρός / σταυρόω	stauros / stauroō	an execution stake/beam / to fasten to such a stake	the specific Roman method of execution used to kill Jesus	”the cross,” “they crucified him”	The historical, physical reality of Jesus’ death by crucifixion is directly and explicitly denied by mainstream Sunni interpretation of Quran 4:157 (“they did not kill him, nor crucify him, but it was made to appear so to them”). This is the single sharpest historical-doctrinal flashpoint in the entire Gospel for a Fulfulde-speaking audience with regional Islamic scholarly education.	kuruwaa (proposed transliteration/loanword; flag for theologian confirmation of regional attestation) for the noun; ɓaggu e kuruwaa (“hung/nailed on the cross”) for the verb. Risk: Critical. This curriculum must state the historical crucifixion plainly and directly, engaging the Quranic denial explicitly rather than assuming it as uncontested common ground — matching the baseline’s resurrection_of_christ risk-handling exactly, since the two doctrines (crucifixion, resurrection) are historically and theologically inseparable in Luke’s narrative (23:26-56 → 24:1-12).
Father, forgive them	Πάτερ, ἄφες αὐτοῖς	Pater, aphes autois	Father, forgive them	Jesus’ prayer of forgiveness for his executioners from the cross	”Father, forgive them, for they know not what they do”	Combines Baaba (baseline) and yaafuyee (forgiveness) at the cross itself — forgiveness extended even to those causing his death.	Reused Baaba, yaafuyee. Risk: High.
paradise (to the thief)	παράδεισος	paradeisos	paradise, garden	the immediate presence of Christ after death, promised to the repentant criminal	”today you will be with me in paradise”	A direct, explicit promise of immediate post-death fellowship with Christ upon repentant faith — distinct from any deeds-weighing framework for entry.	Paradiisi (a distinct transliteration, deliberately NOT the baseline-forbidden aljanna). Risk: Critical. This is a new terminological decision: because the baseline forbids aljanna as a stand-alone gloss for salvation (Islamic paradise being deeds-weighed), this curriculum introduces a separate transliterated term for Luke 23:43’s specific promise, to avoid readers hearing Jesus offer entry into the Islamic aljanna framework rather than immediate personal fellowship with Christ secured by grace alone. Flag for mandatory theologian decision before deployment.
righteous / innocent man (centurion’s confession)	δίκαιος	dikaios	righteous, just, innocent	the Roman centurion’s verdict on Jesus at the moment of death	”certainly this man was innocent!” / “this was a righteous man”	A Gentile outsider’s verdict of Jesus’ innocence/righteousness at the cross — another instance of an outsider recognizing what insiders deny, and an echo of the baseline’s righteousness (peewal) vocabulary.	peewɗo (righteous one, adjectival form of baseline peewal). Risk: Medium.

Luke 24 — Resurrection, Emmaus, Appearances, Ascension, the Great Commission Preview

Term	Original	Translit.	Literal Meaning	Semantic Range	Eng. Variants	Contextual Theological Meaning	Fulfulde Rendering & Risk
resurrection	ἀνάστασις / ἠγέρθη	anastasis / ēgerthē	rising up / he was raised	Christ’s bodily, historical, once-for-all rising from death, the climactic vindication anticipated since 9:22, 18:33, 20:37-38	”he is risen,” “why do you seek the living among the dead”	The narrative and theological climax of the entire Gospel — directly answering the crucifixion denial (ch. 23) with an equally, if not more, contested historical claim (also implicated by Quran 4:157-158’s framework).	immorde e maayde (baseline, reused exactly). Risk: Critical (per baseline — the curriculum’s single most important doctrinal statement to handle plainly and directly).
opening the Scriptures / minds	διήνοιξεν … τὰς γραφάς / τὸν νοῦν	diēnoixen tas graphas / ton noun	he opened … the Scriptures / the mind	Jesus’ own exposition of the OT (Moses, Prophets, Psalms) as unified testimony to himself, and the disciples’ minds opened to understand	”he opened to us the Scriptures,” “then their minds were opened to understand”	The clearest statement in the Gospel of unified, linear fulfillment of the whole OT in Christ — directly relevant to countering a Quranic-style superseding-prophets reading of the OT/NT relationship.	Reused Deftere Senaande + descriptive ubbude haqqille (“opening the mind/understanding”). Risk: High (per baseline inspiration_of_scripture / fulfillment_of_prophecy).
repentance and forgiveness of sins to all nations	μετάνοιαν … εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη	metanoian … eis aphesin hamartiōn eis panta ta ethnē	repentance … for forgiveness of sins to all the nations	the risen Christ’s commissioning of the disciples to proclaim repentance and forgiveness universally	”repentance and forgiveness of sins should be proclaimed … to all nations”	Draws together tuubgol (repentance, ch. 3), yaafuyee (forgiveness, ch. 3), and leƴƴi goo (nations, baseline) into the Gospel’s final missionary mandate — directly supporting “Jesus as Savior for All Nations.”	Combine reused/established terms exactly. Risk: High.
power from on high	δύναμιν ἐξ ὕψους	dynamin ex hypsous	power from on high	the promised empowering of the Holy Spirit for the disciples’ coming mission (fulfilled at Pentecost, Acts 2)	“stay in the city until you are clothed with power from on high”	The Gospel’s closing promise directly answers its opening theme (the Spirit resting on Jesus at his anointing, 4:18) — the same Spirit now to be given to his followers, completing the arc of “The Holy Spirit’s Work in Salvation History.”	doole Alla immorde dow (combining baseline doole Alla with a directional phrase), tied explicitly to Ruuhu Ceniiɗo. Risk: High.
ascension	ἀνεφέρετο εἰς τὸν οὐρανόν	anephereto eis ton ouranon	he was carried up into heaven	Christ’s bodily departure into heaven following his resurrection appearances, as the concluding, glorifying act of his earthly ministry	”he … was carried up into heaven”	Critical collision point requiring explicit handling: Quran 4:158 states that Allah “raised [Jesus] to Himself” (rafa’ahu Allahu ilayhi) as the alternative to, and evidence against, his death by crucifixion — i.e., in mainstream Sunni reading, Jesus was taken up instead of dying. Luke’s ascension, by contrast, occurs only after a real death, a real bodily resurrection, and forty days of physical, verifiable appearances (24:36-43, “handle me and see,” eating fish). If not explicitly distinguished, a Fulfulde-speaking reader with Islamic scholarly formation may readily assimilate Luke’s ascension into the Quranic “raising” and thereby reinforce, rather than counter, the crucifixion-denial doctrine.	Descriptive: ƴawgol Yeesu to dow, ka Alla (“Jesus’ going up to heaven, to God”). Risk: Critical. This is a new, high-priority flag for this curriculum: teaching materials must explicitly sequence death → burial → bodily resurrection → forty days of appearances → THEN ascension, to prevent conflation with the Quranic raf’a doctrine. Requires theologian review without exception.
great joy / continual praise	χαρᾶς μεγάλης / εὐλογοῦντες τὸν θεόν	charas megalēs / eulogountes ton theon	great joy / blessing God	the disciples’ response to the ascension — worship and joy, not fear or confusion	”they worshiped him and returned … with great joy,” “continually … blessing God”	The Gospel’s closing note is joy, not loss — directly reinforcing “The Cost and Joy of Discipleship,” where the cost (chs. 9, 14, 18) is answered by joy at the story’s end.	seyo (joy, reused from ch. 15) + yettude Alla (“to praise/bless God,” reusing the yettoore root rather than any barka-root term, per the ch. 6 Beatitudes decision). Risk: Medium — maintain consistency with the ch. 6 decision to avoid barka-root vocabulary for divine blessing/praise language throughout.

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Chapters Reviewed with No Additional New Theological Vocabulary

All 24 chapters of Luke contain load-bearing theological vocabulary requiring documentation above; no chapter is without doctrinally significant content. Where a chapter’s terms substantially repeat earlier chapters without new nuance (e.g., recurring appearances of Ruuhu Ceniiɗo, laamu Alla, torgol, Farisiyeeɓe, jinnaaji across many chapters), this is noted explicitly at each occurrence above rather than silently omitted, consistent with full-book coverage requirements.

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See 08_core_glossary.md for the consolidated, per-term glossary table drawn from this analysis, including translation memory status and risk tier for every term across all 24 chapters.