Semantic Analysis — Luke 1–24 (Original Koine Greek)

How to read this document

Luke was written in Koine Greek, the same historical language whose direct linguistic descendant is Modern Greek. As with the Romans/Galatians baseline, most terms below have zero cross-linguistic translation gap — the Modern Greek word is often the NT’s own word. The analytical task is therefore, as in the baseline: (1) guarding against patristic/liturgical accretion (a Modern Greek reader accessing 1,700+ years of Orthodox theological development in the same language, without translation), and (2) guarding against secular bleaching (ordinary modern usage wearing down a theologically loaded word).

Every term already recorded in the baseline translation_memory.json MUST be reused with its exact recorded Greek rendering. This document does not re-litigate those renderings; it cites them and, where Luke’s usage adds a nuance not covered by the Romans/Galatians baseline notes, flags that nuance explicitly. All genuinely new terms introduced by Luke’s vocabulary are analyzed in full (original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, destination-rendering risk) and will be proposed for addition to translation memory in Phase 1 Step 2.

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

Context: Jesus’s inaugural sermon at Nazareth, reading Isaiah 61:1-2 (LXX) and declaring its fulfillment in himself. This is Luke’s programmatic statement of Jesus’s mission and anchors nearly every doctrine in this curriculum: Savior for all, the Spirit’s work, good news to the poor, the kingdom present, the shape of discipleship.

Verse 16 — “καὶ ἦλθεν εἰς Ναζαρά… καὶ ἀνέστη ἀναγνῶναι”

Term (Greek / translit.)	Literal meaning	Semantic range	English variants	Contextual theological meaning	Greek rendering risk
ἔθος (éthos)	custom, habit	fixed practice, established pattern	”custom,” “was his custom,” “habit”	Marks Jesus’s regular, faithful synagogue attendance — his human piety is habitual, not occasional.	Low. Modern ἔθος/έθιμο is stable and unambiguous.
συναγωγή (synagōgē)	gathering, assembly	the Jewish congregational meeting; the building itself	”synagogue”	The institutional setting of Jewish covenant worship into which Jesus steps to announce fulfillment.	Medium. Modern Greek συναγωγή also means a labor “union/federation” in secular usage (e.g. trade συνδικαλιστική συναγωγή is rare, but συναγωγή as generic “gathering” persists); context (Jewish setting, Σάββατον) disambiguates reliably.
ἀνέστη (anéstē)	he stood up, he rose	rising to a standing position; also the verb root of ἀνάσταση (resurrection)	“stood up,” “rose”	Purely physical action here (standing to read), but shares its root with the baseline’s Critical term ἀνάσταση. No resurrection sense is intended in 4:16 — a case where the shared root itself is the item to note for teaching purposes, not a translation risk.	Low for this verse; worth a teaching footnote on the root connection, not a translation caution.
ἀναγνῶναι (anagnōnai)	to read aloud, to read out	public, formal reading (as opposed to private reading)	“to read,” “read the Scripture”	The formal act of reading Scripture publicly in the assembly — establishes the passage as authoritative Scripture, not commentary.	Low. Stable.

Verse 17 — “καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου… εὗρεν τὸν τόπον”

Terms	Variants	Theological meaning	Rendering risk
βιβλίον (biblíon) little book, scroll	a written scroll/document; root of “Bible” (Βίβλος) itself ”book,” “scroll”	The physical scroll of Isaiah — Scripture as a concrete, handled object being unrolled to a specific place, not an abstraction.	Low. Modern βιβλίο is the ordinary word for “book”; no drift affects doctrine here, though the scroll-form (not bound codex) should be clarified in teaching notes.
Ἠσαΐου τοῦ προφήτου (Ēsaíou toû prophētou) of Isaiah the prophet	— “the prophet Isaiah”	Anchors Jesus’s self-announcement in the baseline’s established prophet/prophecy doctrine (Low risk in baseline) and the fulfillment_of_prophecy doctrine (Medium risk in baseline registry). Reuse προφήτης exactly per baseline.	Low (inherits baseline “prophet” = προφήτης, Low risk).
ἀνοίξας (anoíxas) having opened	unrolling a scroll to a location ”opened,” “unrolled”	Deliberate action — Jesus does not open at random; the next clause shows he “found” the specific passage.	Low.
εὗρεν τὸν τόπον (heûren tòn tópon) he found the place	locating a specific point in a text ”found the place,” “found the passage”	Suggests either providential guidance or Jesus’s own deliberate selection of this text as his mission statement — either reading is theologically live and should not be flattened by translation choice.	Low-Medium. Translators should avoid a rendering that implies mere chance (“happened to open to”) over deliberate/providential finding.

Verse 18 — “Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς…”

This is the single densest verse in the core passage for doctrine-critical terms.

Terms	Variants	Theological meaning	Rendering risk
Πνεῦμα Κυρίου (Pneûma Kyríou) Spirit of the Lord	the divine Spirit of YHWH (LXX Isaiah 61:1) “Spirit of the Lord”	Directly ties the baseline’s holy_spirit (Άγιο Πνεύμα, Critical) and lord (Κύριος, Critical) entries together: this is YHWH’s own Spirit resting on Jesus, establishing the doctrine “The Holy Spirit’s Work in Salvation History” from the outset of Jesus’s public ministry.	Critical. Must not be read as a generic “spiritual” endowment; reuse Άγιο Πνεύμα-adjacent register and reinforce the Κύριος/YHWH background per baseline lord entry.
ἔχρισέν (échrisen) he anointed	to smear/rub with oil; ritual anointing for kingship, priesthood, prophetic office ”anointed,” “has anointed”	CRITICAL: this verb is the root of Χριστός (Christ/Messiah) itself. Jesus reading “he has anointed me” is Jesus applying the verb form of his own title to himself, in public, in his hometown synagogue. Directly reinforces the baseline messianic_promise doctrine (Critical).	Critical. A Modern Greek reader will immediately recognize the Χριστός root — this is a major asset, not primarily a risk, but the connection must be made explicit in teaching material, since the verb ἔχρισεν itself does not appear in ordinary modern speech (only its noun-derivative Χριστός, and the unrelated-looking χρίσμα “coating/varnish” in secular use) and could otherwise pass unnoticed.
εὐαγγελίσασθαι (euangelísasthai) to announce good news	the verb form of εὐαγγέλιον ”to preach the good news,” “to bring good news,” “to proclaim the gospel”	Verb form of the baseline gospel term (ευαγγέλιο, High risk). Its object here — πτωχοῖς — is the doctrinal center of “Good News to the Poor and Marginalized.”	High (inherits baseline gospel risk; verb form not separately recorded in baseline — recommend adding).
πτωχοῖς (ptōchoîs) to the poor, to the destitute	economic poverty, beggarly want; by extension, the powerless/lowly ”the poor”	NEW TERM, High/Critical for this curriculum. Luke consistently intends real, literal, economic poverty alongside its spiritual extension (cf. 6:20 “blessed are the poor,” 16:19-31 rich man/Lazarus). Modern Greek πτωχός/φτωχός is the completely ordinary word for “poor.”	High. Risk runs in the classic evangelical-spiritualizing direction: rendering or teaching that quietly narrows πτωχοί to “the poor in spirit” only, losing Luke’s insistence on the materially poor. Must be flagged for theologian review wherever it recurs (6:20; 7:22; 14:13, 21; 16:20, 22; 18:22; 19:8; 21:3).
ἀπέσταλκέν (apéstalken) he has sent	perfect tense of ἀποστέλλω, root of ἀπόστολος ”he has sent,” “sent me”	Shares its root with the baseline apostle term (Low risk); here it describes Jesus’s own commissioning by the Spirit, prior to and grounding the commissioning of the apostles later in Luke.	Low.
κηρύξαι (kērýxai) to proclaim, to herald	formal, authoritative public announcement (as a herald announces a king’s decree) “to proclaim,” “to preach”	Distinct from εὐαγγελίζομαι in connotation (heraldic authority vs. good-news-bringing), though used near-synonymously by Luke; both should render the authoritative, not merely informative, character of Jesus’s speech.	Low-Medium. Modern κηρύσσω retains its formal, oratorical register (used for sermons, political proclamations); stable.
αἰχμαλώτοις (aichmalōtois) to captives, to prisoners of war	literal captivity/imprisonment; by biblical extension, bondage to sin, oppression, exile ”captives,” “prisoners”	NEW TERM, High. Luke’s Jubilee-shaped vision includes literal release (cf. Luke’s interest in Rome’s prisoners, e.g. Barabbas) alongside spiritual liberation from sin’s bondage.	High. Modern Greek αιχμάλωτος is a living but narrower word (chiefly military POW, or historical/enslaved captive); risk of readers defaulting only to a literal military sense and missing the sin-bondage extension, or the reverse — spiritualizing away entirely and losing Luke’s social concern. Requires a teaching note holding both senses together.
ἄφεσιν (áphesin) release, letting-go	release from bondage/captivity/debt; also the standard NT word for “forgiveness” (ἄφεσις ἁμαρτιῶν, “forgiveness of sins”) “release,” “liberty,” “freedom” — and elsewhere “forgiveness”	CRITICAL, and a genuinely distinctive Lukan polysemy. The very same Greek word ἄφεσις denotes (a) the Jubilee-style social release proclaimed in 4:18-19 and (b) the forgiveness of sins proclaimed throughout Luke-Acts (e.g. Luke 1:77; 3:3; 24:47). Reading Isaiah’s social-liberation ἄφεσις in light of Luke’s later ἄφεσις ἁμαρτιῶν (and vice versa) is a major, deliberate Lukan theological move: forgiveness of sins is a form of liberation, and liberation from oppression is bound up with the same divine act as forgiveness.	Critical. Modern Greek άφεση is a fully living word in both senses (church language “άφεση αμαρτιών” is standard liturgical vocabulary; colloquially “χωρίς άφεση” = “without let-up/mercy”). Risk: collapsing the term into only the liturgical forgiveness sense (losing the social-liberation force at 4:18) or only the social-liberation sense (losing the forgiveness force everywhere else). This term should be added to translation memory as Critical with cross-references to both senses.
τυφλοῖς (typhloîs) to the blind	literal blindness; frequently a metaphor (elsewhere in Luke) for spiritual blindness ”the blind”	Primarily literal here (a sign of messianic in-breaking per Isaiah 35), though Luke elsewhere exploits the metaphorical sense (e.g. blind guides).	Medium. Keep literal at 4:18-19; do not import the metaphorical sense here, where Isaiah’s sign-value is physical restoration.
ἀνάβλεψιν (anáblepsin) recovery of sight, seeing again	restoration of a lost faculty ”recovery of sight,” “sight”	Ties directly to Isaiah’s messianic-sign expectations and anticipates Jesus’s healing ministry throughout Luke (e.g. 7:21-22; 18:35-43).	Low.
τεθραυσμένους (tethrausménous) the crushed, the shattered, the broken	physical or social crushing/oppression; brokenness under a burden ”the oppressed,” “the downtrodden,” “the bruised”	NEW TERM, Medium-High. Names those crushed by social, economic, or physical burden — central to the doctrine of “Good News to the Poor and Marginalized.”	Medium-High. This is a rare word in Modern Greek, surviving mainly in a clinical/technical register (θραύση = a fracture, medical or material). Ordinary readers will not readily supply the “oppressed” sense without a gloss; risk of the term registering as obscure or merely physical (a broken bone) rather than the social-oppression sense intended. Requires an explanatory note.
ἀποστεῖλαι ἐν ἀφέσει (aposteîlai en aphései) to send in/with release	sending forth accompanied by liberation ”to set at liberty,” “to set free”	Repeats ἄφεσις (see above); reinforces the same Critical polysemy.	Critical (see ἄφεσιν above).

Verse 19 — “κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν”

Terms	Variants	Theological meaning	Rendering risk
ἐνιαυτόν… Κυρίου (eniautòn Kyríou) year of the Lord	a specific, bounded period identified as belonging to the Lord ”the year of the Lord,” “the Lord’s favor”	Alludes to the Year of Jubilee (Leviticus 25) — the sabbatical year of debt-release, land-return, and slave-freedom — reapplied by Jesus to his own ministry as its true fulfillment.	High. The Jubilee background is not recoverable from the Greek words alone (ἐνιαυτός is simply “year”); without an explicit note, the phrase reads as generic “a favorable time” and loses its concrete Old Testament economic-justice background, weakening the doctrine of good news to the poor.
δεκτόν (dektón) acceptable, welcome, favorable	that which is received with favor; approved, admissible ”acceptable,” “favorable”	NEW TERM, High. Marks the Jubilee year as one of divine favor and welcome — inaugurated, per Jesus’s declaration, now.	High. Modern Greek δεκτός/αποδεκτός is thoroughly bleached toward bureaucratic-legal “admissible/accepted” (e.g. “αποδεκτό αίτημα,” an accepted application). Without a note, δεκτόν risks sounding like mere procedural approval rather than the rich, concrete Jubilee-favor it names.

Verse 20 — “καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν… οἱ ὀφθαλμοὶ… ἀτενίζοντες αὐτῷ”

Terms	Variants	Theological meaning	Rendering risk
ὑπηρέτῃ (hypērétē) attendant, assistant	a synagogue officer who managed the scrolls; general servant/assistant ”attendant,” “assistant,” “servant”	A minor synagogue functionary — no theological weight itself, but should be distinguished from διάκονος (deacon) in the baseline’s servant_of_sin note, to avoid an anachronistic ecclesiastical reading.	Low.
ἐκάθισεν (ekáthisen) he sat down	taking a seated position, the customary posture for teaching in that setting ”sat down”	Signals the shift from reading Scripture to authoritatively teaching/interpreting it — Jesus assumes a rabbi’s teaching posture just before claiming the text as fulfilled in himself.	Low.
ἀτενίζοντες (atenízontes) gazing intently, staring fixedly	rapt, unbroken attention ”fixed their eyes,” “were gazing intently”	Builds the narrative tension immediately preceding the climactic pronouncement of v. 21 — the whole congregation awaits his interpretation.	Low.

Verse 21 — “Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν”

Terms	Variants	Theological meaning	Rendering risk
σήμερον (sḗmeron) today, this very day	the immediate present moment, as opposed to past promise or future hope ”today”	CRITICAL — but for the opposite reason most Critical terms in this pipeline are flagged. σήμερον is a Lukan theological keyword marking the in-breaking, present-tense arrival of eschatological fulfillment and salvation (cf. Luke 2:11; 19:9; 23:43). Its theological weight rests entirely on its ordinariness — Jesus uses the plainest possible word for “today” to make the most extraordinary possible claim.	Critical, by inversion. Modern Greek σήμερα is the completely unremarkable, everyday word for “today” — there is no secular-bleaching risk in the usual sense, because the word has never carried special weight to erode. The risk is the opposite: translators and teachers may pass over it as mere narrative timestamping and fail to flag it as a deliberate Lukan motif requiring the same doctrinal emphasis given to weightier-sounding words. Recommend explicit teaching-note treatment at every Lukan occurrence (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43).
γραφή (graphḕ) writing, document	Scripture (technical NT sense); in secular Greek, any written document, and in modern legal Greek, an indictment/charge ”scripture,” “the scripture,” “what is written”	Names the Isaiah text just read as authoritative, prophetic Scripture now reaching its terminus in Jesus.	Medium. Modern Greek γραφή carries a live secondary legal sense (κατηγορητήριο-adjacent “γραφή,” a formal charge/indictment) in addition to the ordinary sense of “handwriting/script.” Context (τῶν προφητῶν, ἡ γραφή αὕτη) reliably disambiguates, but translators should avoid a rendering that could echo the legal-charge sense.
πεπλήρωται (peplḗrōtai) has been fulfilled, has been filled up/completed	perfect passive of πληρόω: to fill, to bring to completion, to accomplish fully ”is fulfilled,” “has been fulfilled”	The programmatic verb of the baseline’s fulfillment_of_prophecy doctrine (Medium risk in the baseline registry), here given its most direct, self-referential Lukan application: Jesus declares Scripture fulfilled in his own person, in the present moment, not merely as a future hope.	Medium (inherits baseline fulfillment_of_prophecy). The perfect tense (completed action with continuing effect) should be preserved in rendering — “has been fulfilled and stands fulfilled,” not a simple past “was fulfilled.”
ἀκοαῖς (akoaîs) in the hearing, in the ears	the act or faculty of hearing ”hearing,” “your hearing,” “your ears”	Fulfillment is not abstract but heard, here, by this specific congregation — anticipates the recurring Lukan theme of hearing/not-hearing the word (cf. 8:8-15, “he who has ears to hear”).	Low.

Summary of Core-Passage Critical Terms requiring theologian-review routing in Phase 2: Πνεῦμα Κυρίου / ἔχρισέν (anointing), πτωχοῖς (the poor), ἄφεσις (release/forgiveness polysemy), σήμερον (today, by inversion), δεκτόν (acceptable/Jubilee), τεθραυσμένους (the oppressed).

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PART TWO: Chapter-by-Chapter Study of the Whole Book

Each chapter section lists newly introduced load-bearing terms in full (same fields as above, in compact table form) and separately notes terms reused from the Romans/Galatians baseline or from earlier Luke chapters, without re-deriving fields already established, per the instruction to reuse baseline renderings exactly. Chapter 4’s core-passage verses (16-21) are covered above and not repeated.

Chapter 1 — Annunciations, Magnificat, Benedictus

New terms:

Terms	Variants	Theological meaning	Rendering risk
κεχαριτωμένη (kecharitōménē, 1:28) having been favored/graced	perfect passive participle of χαριτόω, “to bestow grace/favor upon” — same root as χάρις ”favored one,” “full of grace,” “highly favored”	Gabriel’s greeting to Mary: she is the recipient, not the source, of divine favor.	Critical. Directly touches the baseline’s Critical grace entry (χάρη/χάρις). Roman Catholic tradition renders this “full of grace” (Ave Maria); Greek Orthodox tradition also holds Mary (Παναγία, “All-Holy”) in very high liturgical honor. Must be rendered to preserve “favored/graced” (an action done to Mary by God) without implying Mary herself possesses or dispenses χάρις as the Παναγία’s intercessory role does in popular piety — consistent with the baseline intercession caution. Requires theologian review.
Ὕψιστος (Hýpsistos, 1:32, 35, 76) Most High	a divine title, “the Highest" "the Most High”	A title for God emphasizing transcendence; used of Jesus (“Son of the Most High,” 1:32) and of John (“prophet of the Most High,” 1:76).	Medium. Stable; ensure “Son of the Most High” is not read as a lesser divine-title distinct from the baseline’s son_of_god Critical entry — it is the same eternal Sonship, differently expressed.
σωτήρ (sōtḗr, 1:47) savior, deliverer	one who rescues/delivers; also a common imperial/political title in the first century (Caesar as “savior”) “Savior”	Mary’s own first title for God in the Magnificat — grounds the whole curriculum’s Christological doctrine (“Jesus as Savior”) in her worship, before Jesus is born.	High. Shares its root with the baseline Critical salvation (σωτηρία) term; also risks a political/imperial-title echo (Caesar-Augustus was hailed as σωτήρ) which Luke deliberately subverts — worth a teaching note contrasting divine and imperial saviorhood.
ταπεινός / ταπείνωσις (tapeinós/tapeínōsis, 1:48, 52) lowly, humble / lowliness, humiliation	low social status; humility as a virtue; humiliation/abasement ”humble estate,” “lowliness,” “humble”	Mary’s low social status, and the reversal theme (humble exalted, proud brought low) central to Luke’s doctrine of good news to the poor/marginalized.	Medium-High. Foundational term reused throughout Luke (6:20-26 beatitudes/woes; 14:11; 18:14) — flag for consistency across all occurrences.
ἔλεος (éleos, 1:50, 54, 58, 72, 78) mercy, compassion	God’s covenant-faithful compassion toward the helpless ”mercy”	The dominant motif of both Magnificat and Benedictus — God’s remembered mercy to Israel fulfilled in the incarnation.	High. This is the same word at the root of the universally known Orthodox liturgical refrain “Κύριε, ελέησον” (Kyrie eleison) — see Chapter 18 below for the term’s full liturgical weight. Here in the Magnificat/Benedictus it must retain its covenant-historical, not merely devotional-refrain, force.
ἀπολύτρωσις / λύτρωσις (apolýtrōsis/lýtrōsis, 1:68) redemption, ransoming	releasing by payment of a price; deliverance ”redemption,” “redeemed his people”	Zechariah’s Benedictus: God has “redeemed” his people — anticipates the fuller Passion-redemption later in Luke.	High. Reuses the Galatians-baseline redeem entry exactly (λυτρώνω/απολύτρωση, Critical there due to the εξαγοράζω-bribery trap). Here the noun form ἀπολύτρωσις/λύτρωσις is used rather than the verb ἐξαγοράζω, which is lower-risk in Modern Greek (no bribery association), but must remain consistent with the baseline’s redemption vocabulary.
ἄφεσις ἁμαρτιῶν (áphesis hamartiôn, 1:77) release/forgiveness of sins	see 4:18 ἄφεσις entry above ”forgiveness of sins”	First occurrence of the phrase that will recur throughout Luke-Acts (3:3; 24:47) — establishes forgiveness of sins as the content of John’s, and then Jesus’s, mission.	Critical (see full discussion at 4:18 above; this is the “forgiveness” pole of that polysemy).
ἀνατολή ἐξ ὕψους (anatolḕ ex hýpsous, 1:78) dawn/rising from on high	sunrise; by metaphor, the appearing of a long-awaited light/deliverer ”the dayspring from on high,” “the rising sun,” “the sunrise”	A messianic-dawn image closing the Benedictus, anticipating Simeon’s “light” language in ch. 2.	Medium. ἀνατολή is also the ordinary Modern Greek word for “East” (as a direction) and for “sunrise”; the metaphorical messianic sense needs a note, though the light/dawn imagery translates naturally.

Reused from baseline: ἄγγελος (angel — not in baseline glossary but low-risk, transparent, add to Luke-specific glossary as new-Low); Πνεῦμα Ἅγιον (Holy Spirit, reuse exactly); Δαβίδ (David, reuse exactly); διαθήκη-adjacent covenant language (“oath he swore,” ὅρκος, low risk, minor); προφήτης (prophet, reuse exactly).

Chapter 2 — Nativity, Shepherds, Simeon and Anna

New terms:

Terms	Variants	Theological meaning	Rendering risk
Σωτήρ, Χριστός, Κύριος (2:11) Savior, Christ, Lord	three titles in apposition ”a Savior, Christ the Lord”	The triple-title convergence: the angel’s announcement to the shepherds names Jesus with all three of the curriculum’s most Critical Christological titles simultaneously (σωτήρ from ch.1; Χριστός per baseline messiah; Κύριος per baseline lord). This verse is the single densest Christological statement in Luke’s birth narrative.	Critical. All three terms individually carry baseline-Critical or curriculum-High status; their convergence in one verse should be flagged as a priority for theologian review and for consistent cross-document rendering (per the baseline’s “same rendering across all documents” consistency rule).
φῶς εἰς ἀποκάλυψιν ἐθνῶν (phôs eis apokálypsin ethnôn, 2:32) a light for revelation of/to the nations/Gentiles	Simeon’s Nunc Dimittis: light disclosed to the Gentiles ”a light for revelation to the Gentiles,” “a light to the Gentiles”	Directly grounds the doctrine “Jesus as Savior for All Nations”: salvation is explicitly extended to ἔθνη (baseline gentiles, Medium risk) from the moment of Jesus’s infancy dedication.	High. Combines baseline ἔθνη (Gentiles, Medium) with ἀποκάλυψις (baseline revelation, Medium — note the baseline’s caution against journalistic-exposé bleaching applies here too).
ῥομφαία (rhomphaía, 2:35) a broad sword	large sword; metaphor for piercing grief ”a sword,” “a sword shall pierce”	Simeon’s prophecy to Mary of future sorrow — minor term, narratively significant but not a major doctrinal-risk term.	Low.

Reused/extended: δόξα (glory, baseline exact — “glory to God in the highest,” 2:14); εἰρήνη (peace, baseline exact — “peace on earth,” 2:14, reinforcing the baseline’s caution against a Hesychast-mystical misreading in favor of the relational/eschatological sense intended here); σήμερον (2:11, “today a Savior is born” — first of the Lukan σήμερον occurrences flagged at 4:21 above; extremely significant that Luke’s very first σήμερον is the nativity announcement); Χριστός/Κύριος (baseline exact).

Chapter 3 — John the Baptist, Baptism of Jesus, Genealogy

New terms:

Terms	Variants	Theological meaning	Rendering risk
μετάνοια (metánoia, 3:3, 8) change of mind, turning around	a fundamental reorientation of mind and life; repentance ”repentance”	Critical, foundational term for the doctrine “Repentance and Forgiveness of Sins.” John’s entire ministry is summarized as “a baptism of repentance for the forgiveness of sins” (3:3), directly pairing μετάνοια with the ἄφεσις term already flagged as Critical.	Critical. Modern Greek μετάνοια is a fully living, stable word retaining its theological weight (used in exactly this sense in Orthodox confession/repentance practice) — genuinely low cross-linguistic risk, but High doctrinal weight because of how frequently and centrally the term recurs (3:3, 8; 5:32; 15:7, 10; 24:47) and because Orthodox sacramental practice (confession, Μετάνοια as the name of the sacrament of repentance/confession) may lead readers to assume a specific liturgical procedure rather than the more foundational reorientation Luke describes as available to “sinners” outside any sacramental setting. Recommend theologian review at each occurrence.
βάπτισμα (báptisma, 3:3, 21) baptism, immersion	ritual washing/immersion; here, a repentance-rite anticipating Christian baptism ”baptism”	John’s baptism of repentance, distinguished from (yet anticipating) later Trinitarian Christian baptism; Jesus’s own baptism (3:21-22) is the moment of the Spirit’s visible descent and the Father’s voice.	Medium. Stable Modern Greek term (βάπτισμα/βάφτισμα), central to Orthodox sacramental life; ensure John’s preparatory, repentance-focused baptism is not conflated without comment with the fuller sacramental baptism of the later church.
προσεύχομαι (proseúchomai, 3:21) to pray	address to God in petition, worship, communion ”praying,” “was praying”	New term, High — foundational for the doctrine “Prayer and Dependence on God.” Luke uniquely notes that Jesus was praying at the moment of his baptism when the Spirit descended — the first of Luke’s many distinctive notices of Jesus at prayer (5:16; 6:12; 9:18, 28-29; 11:1; 22:41-44; 23:34, 46).	High. Modern Greek προσευχή/προσεύχομαι is stable and fully alive in the same devotional sense; the doctrinal risk is not lexical but a matter of coverage — Luke’s prayer-emphasis is structurally significant (Jesus prays at every major turning point) and this pattern must be flagged for consistent recognition across chapters, not treated as incidental narrative detail.
καρπός (karpós, 3:8-9) fruit	produce of a plant; metaphor for the visible outcome of a moral/spiritual state ”fruit,” “fruits of repentance"	"Bear fruits worthy of repentance” — reuses the baseline’s fruit_of_the_spirit vocabulary (καρπός, Medium in baseline) but here applied to the fruit of repentance rather than the fruit of the Spirit; the two should be distinguished in teaching even though the Greek word is identical.	Medium (inherits baseline καρπός entry; flag the repentance-fruit vs. Spirit-fruit distinction).

Reused: Πνεῦμα Ἅγιον (baseline exact, 3:16, 22); Υιός (τοῦ Θεοῦ) language anticipated in the genealogy’s climax “…τοῦ Θεοῦ” (3:38) — reuse baseline son_of_god framing, noting Luke’s genealogy runs back to Adam and God, uniquely universalizing (not merely Davidic/Abrahamic as in Matthew) — an asset for the “Savior for All Nations” doctrine.

Chapter 4 (vv. 1-13, 22-30, 31-44) — Temptation; Nazareth Rejection; Capernaum Ministry

(Verses 16-21 treated fully in Part One above.)

New terms:

Terms	Variants	Theological meaning	Rendering risk
διάβολος (diábolos, 4:2, 3, 5, 6, 13) slanderer, accuser	the personal, supernatural adversary; Satan ”the devil”	The personal tempter who tests Jesus in the wilderness — establishes the reality of a personal spiritual adversary opposing the kingdom of God.	Medium. Modern Greek διάβολος is stable and retains its full theological force (also the everyday adjective “διαβολικός,” devilish/cunning, is a minor secular extension, not a major risk); low confusion potential.
πειράζω / πειρασμός (peirázō/peirasmós, 4:2, 12-13) to test, to tempt / testing, temptation	trial, testing (of character or faith); enticement to sin ”tempted,” “temptation”	Jesus’s temptation establishes the pattern later echoed in the Lord’s Prayer’s petition (“lead us not into πειρασμόν,” 11:4) — Jesus’s dependence on Scripture and the Father under testing models discipleship’s dependence on God.	Medium. Stable term; ensure “temptation” (enticement to sin) is distinguished where relevant from “testing” (trial of character), both legitimate senses.
ἐξουσία (exousía, 4:32, 36) authority, power to act	delegated or inherent right/power to act; jurisdiction ”authority,” “power”	Jesus teaches and casts out demons “with authority” — distinct from mere δύναμις (power/might, baseline power_of_god); ἐξουσία is authority to command, evidenced in his word alone overpowering unclean spirits.	Medium-High. Should be distinguished from the baseline δύναμη Θεού (power of God) — ἐξουσία is relational/juridical authority, δύναμις is capability/might; both are true of Jesus but the nuance matters for the doctrine of Jesus’s identity.
πνεῦμα ἀκάθαρτον (pneûma akátharton, 4:33, 36) unclean spirit	a demonic spirit; ritually/morally impure spiritual being ”unclean spirit,” “evil spirit”	Deliberately contrasted with Πνεῦμα Ἅγιον (Holy Spirit) — the same grammatical category (πνεῦμα, spirit) but morally and ontologically opposite.	Medium. The shared word πνεῦμα for both the Holy Spirit and unclean spirits requires context-sensitivity in rendering (adjective ἀκάθαρτον/ἅγιον does the disambiguating work, as in the source); no substitution risk, but worth flagging for consistency.

Chapter 5 — Calling of Disciples, Healing, Call of Levi

New terms:

Terms	Variants	Theological meaning	Rendering risk
μαθητής (mathētḕs, 5:30, 33; and throughout Luke) learner, pupil	one who follows and learns from a teacher; a committed follower ”disciple”	New term, High — foundational for the doctrine “The Cost and Joy of Discipleship.” Not in the Romans/Galatians baseline (Paul’s letters use different vocabulary); recommend addition to translation memory as a Luke-curriculum term.	High. Modern Greek μαθητής is the completely ordinary word for “student/pupil” (school pupil); risk of flattening the term to mere academic learning, losing the total-life-reorientation and cost (9:57-62; 14:25-33) Luke’s usage carries. Requires a teaching note distinguishing discipleship from ordinary schooling.
ἀκολουθέω (akolouthéō, 5:11, 27-28) to follow, to accompany	literal following on a road; committed personal allegiance ”follow,” “followed him”	The characteristic verb of the call to discipleship — “they left everything and followed him” (5:11).	Medium. Stable; the literal/committed-allegiance double sense is present in both Koine and Modern Greek and translates without major loss.
ἁμαρτωλός (hamartōlós, 5:8, 30, 32) sinner	one characterized by ἁμαρτία (sin); in social context, a person of disreputable, irreligious life ”sinner,” “sinners”	New term, High — core to the doctrine “Jesus’ Compassion and Table Fellowship with Sinners.” Peter’s “I am a sinful man” (5:8) and Jesus’s “I came to call sinners” (5:32) frame the whole chapter.	High. Directly derived from the baseline’s sin entry (αμαρτία, Medium) — transparent cognate, low lexical risk, but High doctrinal weight given the centrality of “sinners” as a social-religious category (roughly: those excluded from respectable religious society) that modern readers may flatten to a purely private, individualized notion of “someone who sins,” missing the first-century social-exclusion dimension central to Luke’s table-fellowship theme.
τελώνης (telṑnēs, 5:27, 29) tax collector, toll collector	a collaborator with Roman tax administration, socially despised ”tax collector,” “publican” (older)	Levi/Matthew’s occupation — establishes the recurring Lukan pairing “tax collectors and sinners” as the paradigmatic marginalized group Jesus welcomes to table.	Medium-High. Modern Greek τελώνης is simply the ordinary, neutral occupational word for a customs official — entirely without the first-century connotation of collaboration/social disgrace. Requires an explanatory note in every occurrence (5:27-30; 7:29, 34; 15:1; 18:10-13; 19:2) to recover the social-shame dimension the plain word no longer carries.

Chapter 6 — Sermon on the Plain

New terms:

Terms	Variants	Theological meaning	Rendering risk
μακάριος (makários, 6:20-22) blessed, happy, fortunate	a state of divine favor/flourishing, not mere subjective happiness ”blessed”	Critical. Luke’s Beatitudes are addressed directly to the economically poor, hungry, weeping, and hated — “blessed are you who are poor” (6:20), with no “in spirit” qualifier (contrast Matthew 5:3). This is the single sharpest textual anchor for the doctrine “Good News to the Poor and Marginalized.”	Critical. Modern Greek μακάριος is stable and retains theological register (also used of the deceased in Orthodox funeral language, “ο μακαρίτης,” worth a brief note to avoid confusion), but the doctrinal risk is substantive: Luke’s unqualified “blessed are the poor” must not be silently harmonized toward Matthew’s “poor in spirit” in teaching material — flag for theologian review.
οὐαί (ouaí, 6:24-26) woe!	an exclamation of grief/judgment pronounced over someone ”woe,” “woe to you”	The structural counterpart to μακάριος: “woe to you who are rich… who are full… who laugh.” Establishes Luke’s rich/poor reversal as programmatic, not incidental.	Critical (paired with μακάριος above). Stable transliterated exclamation in Modern Greek (still recognizable, chiefly in elevated/liturgical register); ensure the woes are not softened into mere warnings but retain their prophetic-judgment force.
πλούσιος (ploúsios, 6:24) rich, wealthy	one possessing material abundance ”rich,” “the rich”	First appearance of Luke’s other pole of the poor/rich doctrine — reappears at 12:16 (rich fool), 16:19 (rich man and Lazarus), 18:23 (rich young ruler), 19:2 (Zacchaeus).	High. Modern Greek πλούσιος is entirely ordinary and stable; the risk is not lexical drift but doctrinal flattening — teaching material must maintain Luke’s consistent, deliberately uncomfortable rich/poor reversal rather than moralizing it into generic “generosity” teaching.
ἀγάπη / ἀγαπάω (agápē/agapáō, 6:27, 32, 35) love / to love	selfless, willed love, as distinct from ἔρως (romantic/desiring love) or φιλία (friendship-affection) “love,” “love your enemies”	New term, High — not present in the Romans/Galatians baseline glossary at all, despite its centrality to NT ethics. “Love your enemies” (6:27, 35) is a distinctively radical Lukan-ethical demand tied to imitating God’s own indiscriminate kindness (6:35-36). Recommend addition to translation memory for the Luke curriculum, to be carried forward for any future NT curricula in this Language Package.	High. Modern Greek αγάπη is the ordinary, fully alive word for “love” in every register — familial, romantic, and divine — without the classical Greek’s three-way lexical distinction (ἀγάπη/ἔρως/φιλία) being actively felt by most speakers today. Risk: a reader may import a general “love is nice” sentimentality rather than Luke’s specific, costly command to enact goodwill toward those who harm you. Requires a doctrinal note distinguishing this ἀγάπη from mere affection.

Chapter 7 — Centurion’s Faith, Widow of Nain, Sinful Woman

New terms:

Terms	Variants	Theological meaning	Rendering risk
σπλαγχνίζομαι (splanchnízomai, 7:13) to be moved in one’s inward parts (σπλάγχνα, viscera/bowels)	deep, gut-level compassion ”had compassion,” “his heart went out to her”	New term, Critical — the defining verb of the doctrine “Jesus’ Compassion and Table Fellowship with Sinners.” Used of Jesus at the widow of Nain’s funeral procession (7:13), the Good Samaritan (10:33), and the father of the prodigal (15:20) — Luke’s three great compassion scenes.	Critical. Modern Greek retains the noun σπλάχνα (viscera, also figuratively “the depths of one’s being,” e.g. “από τα σπλάχνα μου”) but the verb σπλαγχνίζομαι itself is largely confined to biblical/liturgical register in contemporary usage — a genuine asset (theologically loaded rather than secularly bleached) but risks sounding archaic or overly literary if rendered too plainly; requires care to preserve its visceral intensity rather than flattening to a generic “felt sorry for.”
πίστις σου σέσωκέν σε (pístis sou sésōkén se, 7:50) your faith has saved you	the perfect tense of σῴζω applied to a woman forgiven of sin ”your faith has saved you,” “your faith has made you well”	Extends the baseline’s Critical salvation entry. σῴζω is used by Luke as a single verb spanning physical healing and spiritual salvation/forgiveness without distinction — the same declaration recurs for physical healing (8:48; 17:19; 18:42) and for forgiveness of sins (7:50; 19:9-10), a deliberate holism the English “saved” vs. “healed” translation choice can obscure.	Critical. Reuses baseline σωτηρία/σῴζω vocabulary exactly, but flag for theologian review each time it recurs: the choice between “healed” and “saved” in English versions is a real interpretive decision Luke’s Greek does not force, and Modern Greek σῴζω/σωτηρία retains the same holistic ambiguity — an asset to be preserved, not resolved, in translation.

Reused: ἁμαρτωλός (sinner, reuse from ch. 5 — “a woman of the city, who was a sinner,” 7:37, 39); τελώνης (reuse from ch. 5, 7:29, 34).

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

New terms:

Terms	Variants	Theological meaning	Rendering risk
λόγος τοῦ Θεοῦ (lógos toû Theoû, 8:11, 15, 21) the word of God	God’s spoken/revealed message; in the parable, specifically the gospel proclamation received (or not) by different “soils" "the word of God”	The seed in the Parable of the Sower is explicitly identified as “the word of God” — establishes a Lukan theology of the gospel-word as a living, active, response-demanding force.	Medium. λόγος is stable and theologically rich in both Koine and Modern Greek (also the root of many secular compounds, e.g. -λογία suffixes, “-ology,” which do not interfere with the theological sense here); low risk, worth noting for consistency across occurrences.
δαιμόνιον (daimónion, 8:2, 27-33) demon, evil spirit	a lesser evil supernatural being, subordinate to Satan ”demon”	The Legion narrative (8:26-39) — set in Gentile territory (the Gerasenes) — extends Jesus’s authority over evil spiritual powers beyond Jewish territory, reinforcing the “Savior for All Nations” doctrine.	Medium-High. Modern Greek δαιμόνιο/δαιμόνιος has a significant secular-bleaching pathway: colloquially, “έχει δαιμόνιο” means “he’s brilliant/has a knack for it” (a talent idiom, structurally identical to the baseline’s caution about χάρισμα drifting toward “talent”). The theological sense (a genuinely evil personal spirit) must be actively distinguished from this idiom in any teaching material.

Reused: πίστις σέσωκέν σε (reuse from ch. 7, applied to the woman with the hemorrhage, 8:48, and to Jairus implicitly at 8:50 “only believe”); βασιλεία τοῦ Θεοῦ (baseline exact, 8:1, 10).

Chapter 9 — Sending of the Twelve, Feeding of 5,000, Peter’s Confession, Transfiguration

New terms:

Terms	Variants	Theological meaning	Rendering risk
ὁ Υἱὸς τοῦ ἀνθρώπου (ho Hyiòs toû anthrṑpou, 9:22, 26, 44, 56, 58) the Son of Man	an ordinary phrase for “a human being,” elevated by Daniel 7:13 into an apocalyptic-messianic title for the one who receives an everlasting kingdom from God ”Son of Man”	Critical, distinct Christological title from the baseline’s son_of_god entry. “Son of Man” emphasizes Christ’s suffering, humanity, and eschatological authority simultaneously — Jesus’s own preferred self-designation throughout the Gospels, and the title under which he predicts his passion (9:22, 44) and future glory (9:26).	Critical. The literal words “Son of the human being” (Υιός του ανθρώπου) are entirely ordinary Modern Greek vocabulary — ἄνθρωπος is simply “person/human.” Without the Daniel 7:13 background supplied explicitly, a Modern Greek reader has no lexical cue that this is a majestic apocalyptic title rather than a modest self-reference (“just a man”); this is a case where the plainness of the words is itself the entire risk. Requires theologian review at every occurrence and a standing explanatory note.
μεταμόρφωσις (metamórphōsis, 9:29 uses the verb μετεμορφώθη in some MSS/parallels; Luke’s actual text says “τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον” — but the event is universally known as the Transfiguration) change of form/appearance	a visible change in outward form/glory ”transfiguration,” “his appearance changed”	Reveals Jesus’s divine δόξα (baseline glory, Medium) momentarily to Peter, James, and John, confirmed by the divine voice “This is my Son” (reinforcing baseline son_of_god).	High. Worth flagging the shared root with Romans 12:2’s μεταμορφοῦσθε (“be transformed”) — Modern Greek μεταμόρφωση has become the general word for any transformation (including secular self-help/makeover usage, e.g. TV “μεταμορφώσεις” home-renovation shows). The specific Lukan sense (a momentary theophany of Christ’s own glory) must be distinguished from a generic “transformation” note in teaching material.
σταυρός (staurós, 9:23) cross, stake	the Roman instrument of execution; by extension, the burden/cost of following Jesus ”cross,” “take up his cross"	"Take up his cross daily and follow me” — establishes the doctrine “The Cost of Discipleship” using the actual, shocking image of a Roman execution device, applied metaphorically to daily self-denial.	High. Not recorded in the Romans/Galatians baseline (Paul’s letters use σταυρόω rather than this exact noun in comparable force); recommend addition. Modern Greek σταυρός is entirely alive (also the ordinary word for the physical/jewelry “cross,” worn as a pendant by the majority of the population) — risk is not obscurity but over-familiarity: the everyday, decorative ubiquity of the σταυρός symbol may blunt the shocking, costly force Jesus’s original hearers would have felt.

Reused: Χριστὸς τοῦ Θεοῦ (Peter’s confession, 9:20 — baseline Χριστός exact); ἀκολουθέω (reuse from ch. 5); βασιλεία τοῦ Θεοῦ (reuse, 9:2, 60, 62).

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

New terms:

Terms	Variants	Theological meaning	Rendering risk
πλησίον (plēsíon, 10:27, 29, 36) neighbor, one nearby	the object of the second great commandment; in the parable, redefined to include a despised ethnic outsider ”neighbor”	The lawyer’s question “who is my πλησίον?” and Jesus’s answer (the Samaritan) radically expands “neighbor” beyond ethnic/religious boundary — reinforcing the doctrine of Jesus as Savior/model for all nations, not only Israel.	High. Modern Greek πλησίον is somewhat literary/formal today (the more colloquial word is γείτονας, “neighbor” in the residential sense); πλησίον’s formal register may actually help preserve its distinctively ethical-theological (rather than merely residential) meaning, but a teaching note should make clear the parable’s whole point is to widen, not narrow, the category.
Σαμαρείτης (Samareítēs, 10:33) Samaritan	a member of the Samaritan ethnic-religious community, viewed by many first-century Jews as heretical and unclean ”Samaritan”	The hero of the parable is precisely the ethnic-religious outsider — Luke’s characteristic move of locating exemplary faith/compassion outside the expected religious in-group (cf. 17:11-19; Acts 8).	Medium-High. The proper noun itself is stable, but its first-century social-religious charge (schismatic, ritually suspect, ethnically mixed) is entirely invisible to a modern reader without an explanatory note — without one, “Samaritan” reads as a neutral place-name rather than Luke’s deliberately provocative choice of hero.

Reused: ἔλεος (mercy, reuse from ch. 1 — “which of these… showed mercy,” 10:37); μαθητής-adjacent “seventy-two” sent out language reuses ἀποστέλλω root (cf. ἀπέσταλκέν, 4:18); κηρύσσω/βασιλεία (reuse, “the kingdom of God has come near,” 10:9, 11).

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

New terms:

Terms	Variants	Theological meaning	Rendering risk
Πάτερ… ἁγιασθήτω τὸ ὄνομά σου (Páter… hagiasthḗtō tò ónoma sou, 11:2) Father… may your name be hallowed	the opening address and first petition of Luke’s version of the Lord’s Prayer ”Father, hallowed be your name”	Establishes intimate address to God as Father (reusing baseline father, Critical) joined immediately to reverence for God’s holiness (shares the ἁγι- root with the baseline’s holy entry, Critical).	Critical (inherits both baseline father and holy). This is one of the most consistency-sensitive texts in the entire curriculum — per the baseline’s cross-document consistency rules for high-use pastoral texts, this rendering must match exactly wherever the Lord’s Prayer is quoted or referenced.
πειρασμός (peirasmós, 11:4) temptation, testing	see πειράζω, ch. 4 ”temptation”	The Lord’s Prayer’s petition to be spared testing echoes and reverses Jesus’s own wilderness temptation (ch. 4) — the disciple prays for what Jesus himself endured and overcame.	Medium (reuse from ch. 4).
ζητεῖτε, εὑρήσετε, κρούετε (11:9-10, “ask… seek… knock”) seek/ask/knock	persistent petition ”ask, seek, knock”	Luke’s teaching on persistent prayer, directly grounding the doctrine “Prayer and Dependence on God” alongside the parable of the persistent widow (18:1-8) and friend at midnight (11:5-8).	Low-Medium. Ordinary verbs, stable in both Koine and Modern Greek; the doctrinal point (God’s generous responsiveness, “how much more will your Father…”) should not be lost to a mechanical reading of the imperatives as a formula.

Reused: βασιλεία τοῦ Θεοῦ / βασιλεία τοῦ Σατανᾶ (11:18, 20 — contrastive use of the baseline kingdom term); οὐαί (reuse from ch. 6, applied to Pharisees/lawyers, 11:42-52); δικαιοσύνη-adjacent “justice and love of God” (11:42, reuse baseline δικαιοσύνη, Critical, applied here to ethical practice rather than soteriological status — flag the distinct register).

Chapter 12 — Fear Not, Parable of the Rich Fool, Watchfulness

New terms:

Terms	Variants	Theological meaning	Rendering risk
μεριμνάω (merimnáō, 12:22, 25-26) to be anxious, to worry	excessive care/concern about material provision ”do not be anxious,” “do not worry"	"Do not be anxious about your life… your Father knows that you need these things” — direct teaching supporting the doctrine “Prayer and Dependence on God” as trust rather than anxious self-provision.	Medium. Modern Greek μεριμνώ is stable, if somewhat formal (colloquial equivalent is ανησυχώ, “to worry”); low drift risk, but should be taught alongside the Martha/Mary “μεριμνᾷς” (10:41, same root) for a consistent Lukan anxiety-vs-trust motif.
πλεονεξία (pleonexía, 12:15) greed, covetousness	insatiable desire for more, especially wealth ”greed,” “covetousness”	Introduces the Parable of the Rich Fool as a warning against defining life by abundance of possessions — reinforces the rich/poor doctrine from a different angle (the danger of wealth itself, not only the plight of poverty).	Medium. Stable term; low cross-linguistic risk, moderate doctrinal weight given its direct relevance to the wealth-and-poverty doctrine cluster.
θησαυρός (thēsaurós, 12:33-34) treasure	stored wealth/valuables; by metaphor, ultimate life-priority (“where your treasure is, there your heart will be also”) “treasure”	Ties material generosity to the poor directly to heavenly “treasure,” integrating the economic and eschatological dimensions of the kingdom doctrine.	Low-Medium. Stable in both registers.

Reused: βασιλεία τοῦ Θεοῦ (12:31-32); πτωχός-adjacent teaching on generosity to the poor (12:33, reuse core-passage term).

Chapter 13 — Repent or Perish, Kingdom Parables, Narrow Door

New terms:

Terms	Variants	Theological meaning	Rendering risk
σάββατον (sábbaton, 13:14-16) Sabbath	the seventh-day rest commanded in the Law ”Sabbath”	Jesus’s Sabbath healing controversies (also 6:1-11; 14:1-6) repeatedly pit compassion for the afflicted against a narrowly legalistic Sabbath-observance — relevant to the baseline’s law entry (High risk) applied specifically to Sabbath practice.	Medium. σάββατο is entirely stable in Modern Greek as the ordinary word for “Saturday”; the theological weight of Sabbath-as-commandment (rather than merely a day of the week) needs a note, paralleling the baseline’s caution about νόμος defaulting to generic civil law.
στενὴ θύρα (stenḕ thýra, 13:24) narrow door	a restrictively narrow entrance, requiring effort/striving to pass through ”narrow door,” “strive to enter”	Warns against presumption of automatic inclusion in the kingdom — urgency and effort (ἀγωνίζεσθε, “strive/struggle”) are required, even for those with apparent religious pedigree.	Medium. Stable image; low lexical risk, moderate doctrinal weight as a corrective within the “kingdom present and future” doctrine against complacency.

Reused: μετάνοια (13:3, 5, reuse from ch. 3); βασιλεία τοῦ Θεοῦ (mustard seed/leaven parables, 13:18-21); Ἰερουσαλήμ lament reuses proper noun.

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

No major new theological vocabulary beyond one minor social-honor term; this chapter is substantially a reuse chapter, applying earlier-established terms (σάββατον from ch. 13; ταπεινός/humility from ch. 1; μαθητής/ἀκολουθέω from ch. 5; the cost-of-discipleship theme from ch. 9’s σταυρός) to new narrative settings (a banquet, the cost-counting sayings of 14:25-33).

One new minor term:

Terms	Variants	Theological meaning	Rendering risk
πρωτοκλισία (prōtoklisía, 14:7-8) first/best reclining place	the seat of highest social honor at a banquet ”the place of honor,” “the best seat”	Jesus’s teaching on taking the lowest place and being exalted extends the ταπεινός/humility reversal-theme (ch. 1, 6) into everyday social banqueting etiquette.	Low. A technical, low-frequency term with no modern secular use of note; explanatory gloss (“seat of honor”) suffices.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

New terms:

Terms	Variants	Theological meaning	Rendering risk
χαρά / χαίρω (chará/chaírō, 15:5-7, 9-10, 32) joy / to rejoice	gladness at recovery/restoration; celebratory delight ”joy,” “rejoice”	New term, High — foundational for the doctrine “The Cost and Joy of Discipleship.” All three parables of Luke 15 conclude with heavenly/household rejoicing over recovery of what was lost — joy is presented as heaven’s own characteristic response to repentance.	High. Modern Greek χαρά is the ordinary, universally used word for joy/happiness; low lexical drift risk, but the theological point (joy as God’s own reaction to a sinner’s repentance, not merely a human emotion) needs to be actively taught rather than assumed, lest the term register as generic sentiment.
ἀπολωλός (apōlōlós, 15:4, 6, 9, 24, 32) that which was lost / the lost one	perfect participle of ἀπόλλυμι, “to lose, to destroy, to perish" "lost,” “was lost”	The unifying term across all three parables — the sheep, coin, and son are each named τὸ ἀπολωλός; this same participle/root recurs at 19:10 as the summary of Jesus’s whole mission (“to seek and to save the lost”).	Medium-High. Stable root in Modern Greek (χάνω, “to lose,” is the living cognate verb; απόλλυμι itself is more formal/biblical register); flag for consistency with 19:10 as a deliberate Lukan bookending device.

Reused: μετάνοια (15:7, 10, central to all three parables); σπλαγχνίζομαι-adjacent language of the father’s compassion (15:20, reuse exact verb from ch. 7).

Chapter 16 — Shrewd Manager, Rich Man and Lazarus

New terms:

Terms	Variants	Theological meaning	Rendering risk
μαμωνᾶς (mamōnâs, 16:9, 11, 13) mammon	Aramaic loanword for wealth/property, personified as a rival master ”money,” “mammon,” “worldly wealth"	"You cannot serve God and mammon” — wealth is presented not as neutral but as a potential idolatrous rival to God, directly relevant to the rich/poor doctrine cluster.	High. Preserved as a transliteration (μαμωνάς) in Modern Greek biblical/literary usage, functioning much like an English loanword — genuinely stable and low cross-linguistic risk, but High doctrinal weight: teaching material must retain the personification (wealth as a “master” one serves) rather than flattening to generic “money is not everything” moralism.
ᾅδης (Hádēs, 16:23) Hades	the realm of the dead; in Greek mythology, both the underworld itself and the god who rules it ”Hades,” “hell”	The rich man in torment is described as being “in Hades” — the place of post-mortem consequence prior to final judgment.	Critical, and a distinctively Greek-only risk in this entire pipeline. Ἅδης/Άδης is not only the NT’s word for the realm of the dead but is also, identically, the name of the Olympian god of the underworld and his mythological domain — material every Greek school-child studies as literature and mythology (Homer, Hesiod, the myth of Persephone). A Modern Greek reader encountering “Άδης” in a Christian text brings an entire, vivid, non-Christian mythological framework to the word in a way no other language in this pipeline experiences. Requires an explicit theologian-reviewed note distinguishing Luke’s use (a real, though intermediate, state of conscious post-mortem suffering under God’s judgment) from the Greek mythological underworld (a separate pagan cosmological system with its own deity, geography, and rules). This is analogous to, but more severe than, the baseline’s caution about σωτηρία and theosis — here the collision is with pre-Christian Greek religion itself, not later Christian theology.
κόλπος Ἀβραάμ (kólpos Abraám, 16:22-23) the bosom of Abraham	a place of blessed rest with the patriarch, contrasted with Hades ”Abraham’s bosom,” “Abraham’s side”	The blessed counterpart to Hades in the same parable — the poor man Lazarus’s post-mortem reward, reinforcing the rich/poor reversal doctrine into the afterlife itself.	Medium. A fixed, self-explanatory idiom; low independent risk, though it should be taught alongside the Hades note above as the parable’s other pole.

Reused: πλούσιος/πτωχός (reuse from chs. 4, 6 — the rich man and Lazarus embody the doctrine’s sharpest narrative illustration); νόμος καὶ οἱ προφῆται (the Law and the Prophets, 16:16, 29, 31, reuse baseline νόμος/προφήτης).

Chapter 17 — Forgiveness, Ten Lepers, Days of the Son of Man

No major new load-bearing terms; this chapter substantially reuses established vocabulary: ἄφεσις-adjacent forgiveness/rebuke teaching (17:3-4, reuse ch. 1/4 ἄφεσις); πίστις (17:5-6, mustard-seed faith, reuse baseline faith); εὐχαριστία-root “giving thanks” (17:16, reuse baseline thanksgiving, ευχαριστία, applied to the one Samaritan leper who returns — reinforcing the ch. 10 Samaritan-outsider-as-exemplar motif); πίστις σου σέσωκέν σε (17:19, reuse exact phrase from ch. 7); βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν (17:21, “the kingdom of God is within/among you” — reuse baseline βασιλεία with a notable interpretive nuance: ἐντός can mean “within” [individual, inward] or “among” [corporate, in your midst], a genuine translation decision worth flagging as Medium risk for consistency, since it bears on whether the kingdom’s present reality is taught as inward-spiritual or corporately-social); Υιὸς τοῦ ἀνθρώπου (17:22-30, reuse ch. 9 Critical term).

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

New terms:

Terms	Variants	Theological meaning	Rendering risk
δεδικαιωμένος (dedikaiōménos, 18:14) having been justified/declared righteous	perfect passive participle of δικαιόω ”justified,” “went down to his house justified”	Critical — a direct, load-bearing occurrence of the baseline’s Critical justification doctrine (δικαίωση) inside Luke’s own narrative, not only in Paul’s letters. The tax collector’s simple cry for mercy, not the Pharisee’s self-attested righteousness, results in his being “justified” — a forensic declaration by God, matching Paul’s usage exactly and reinforcing that this is not a uniquely Pauline theological invention but Jesus’s own teaching.	Critical. Must reuse the baseline’s exact δικαίωση/δικαιόω-root rendering conventions, anchoring against the same Modern Greek colloquial drift toward mere personal vindication (“I was proven right”) that the baseline flags for Romans. This verse is an important cross-reference asset: it lets teaching material show that Paul’s justification doctrine is grounded directly in Jesus’s own parables.
ἱλάσθητί μοι (hilásthēti moi, 18:13) be propitiated/merciful to me	a plea invoking God’s propitiatory mercy; root shared with ἱλασμός (propitiation) “God, be merciful to me,” “have mercy on me”	The tax collector’s prayer — echoes atonement/propitiation language directly relevant to the baseline’s flagged caution about Romans 3:25 atonement vocabulary.	High. Should be flagged alongside any atonement-language segments per the baseline’s escalation rules; the distinct verb (from ἱλάσκομαι) rather than the more common ἐλεέω is worth a note, though both are rendered with “mercy” vocabulary in most translations.
Κύριε, ἐλέησόν με (Kýrie, eléēsón me, 18:38-39) Lord, have mercy on me	the blind beggar’s cry to Jesus ”Lord, have mercy on me”	A major liturgical asset requiring careful handling. This exact phrase is the wording of “Kyrie eleison,” recited constantly throughout the Divine Liturgy and Orthodox daily prayer — a Modern Greek reader will recognize it instantly and automatically as the most familiar refrain in all of Orthodox worship.	High. The risk here runs opposite to secular bleaching: the phrase’s sheer liturgical familiarity may cause it to be read as a ritualized refrain rather than this specific blind beggar’s urgent, personal cry of faith that results in immediate physical healing and salvation (18:42, reuse πίστις σέσωκέν σε). Teaching material should leverage the liturgical familiarity as an asset (the whole church already prays this) while restoring its narrative, personal urgency.

Reused: πίστις σου σέσωκέν σε (18:42, reuse exact phrase); βασιλεία τοῦ Θεοῦ (18:16-17, 24-25, 29); πλούσιος (18:23, 25, reuse ch. 6).

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

New terms:

Terms	Variants	Theological meaning	Rendering risk
σήμερον σωτηρία (sḗmeron sōtēría, 19:9) today, salvation	Jesus’s declaration over Zacchaeus’s house ”today salvation has come to this house”	Critical convergence of the two most distinctive Lukan terms flagged in the core passage: σήμερον (4:21; 2:11; 23:43) and σωτηρία (baseline Critical). Zacchaeus — a chief tax collector, among the most socially despised of the “sinners” category — receives salvation today, publicly, at table, tying together nearly every doctrine in this curriculum in one scene.	Critical. Recommend this verse be treated, alongside 4:21 and 23:43, as one of the three key “σήμερον” cross-reference points requiring identical, deliberate translator emphasis across all curriculum documents.
ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (zētḕsai kaì sôsai tò apōlōlós, 19:10) to seek and to save the lost	Jesus’s own summary statement of his mission ”the Son of Man came to seek and to save the lost”	The single clearest one-verse mission-statement in Luke, bookending the three lost-and-found parables of ch. 15 (reusing ἀπολωλός exactly) and grounding the doctrine “Jesus as Savior for All Nations and All People” in Jesus’s own explicit self-description.	Critical. This verse should be prioritized for theologian review and cross-document consistency alongside 4:18-21 as the curriculum’s two thesis-statement passages.

Reused: τελώνης (19:2, reuse ch. 5, applied specifically to a “chief” tax collector, intensifying the social-marginalization weight); βασιλεία τοῦ Θεοῦ (parable of the minas, 19:11-27); σπήλαιον λῃστῶν (“den of robbers,” 19:46, a minor new phrase describing the corrupted temple, Low risk, stable image).

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

New terms:

Terms	Variants	Theological meaning	Rendering risk
κεφαλὴ γωνίας (kephalḕ gōnías, 20:17) head of the corner, cornerstone	the chief structural stone in a building, quoted from Psalm 118 ”the cornerstone,” “the head of the corner”	Applied to Jesus as the rejected-yet-vindicated stone — a Christological image reinforcing both the resurrection/vindication doctrine and the “rejected by his own” theme running through Luke (esp. 4:24-30, the Nazareth rejection immediately following the core passage).	Medium. A fixed, stable architectural metaphor with no significant secular-drift risk; the theological connection to Jesus’s rejection-then-vindication pattern should be drawn out explicitly.

Reused: ἀνάστασις (resurrection debate with the Sadducees, 20:27-40, reuse baseline resurrection, Critical); Κύριος/Δαβίδ (20:41-44, “David calls him Lord,” reuse baseline exactly — a direct scriptural argument for Jesus’s deity paralleling the baseline’s lordship_of_christ doctrine notes).

Chapter 21 — Widow’s Offering, Signs of the End, Destruction of the Temple

New terms:

Terms	Variants	Theological meaning	Rendering risk
θλῖψις (thlîpsis, 21:23, 25) tribulation, distress, affliction	severe pressure/suffering, especially eschatological distress ”tribulation,” “distress”	Names the suffering preceding both the fall of Jerusalem and the final eschatological consummation — part of the doctrine “The Kingdom of God Present and Future,” specifically its future/apocalyptic dimension.	Medium. Modern Greek θλίψη is a living, stable word (also used for ordinary grief/sorrow in everyday speech, e.g. bereavement), which is an asset — the emotional weight translates naturally — but the specifically eschatological/apocalyptic register should be distinguished from ordinary personal sorrow in teaching material.

Reused: ἀπολύτρωσις (“your redemption draws near,” 21:28, reuse baseline/Galatians redeem vocabulary exactly); χήρα (widow, 21:2-3, reuse minor term first implicit in ch. 18’s persistent widow); σημεῖα (signs, 21:25, low-risk, stable term).

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

New terms:

Terms	Variants	Theological meaning	Rendering risk
καινὴ διαθήκη (kainḕ diathḗkē, 22:20) new covenant	the covenant inaugurated in Jesus’s blood, fulfilling and superseding the old Mosaic covenant ”new covenant,” “new testament”	Directly extends the baseline’s High-risk covenant entry (διαθήκη) with the added adjective καινή (“new-in-kind,” per the Galatians baseline’s new_creation note on καινός). Jesus’s own institution of the Lord’s Supper is the direct textual basis for “Παλαιά/Καινή Διαθήκη” (Old/New Testament) terminology itself.	Critical. Must reuse the baseline διαθήκη rendering exactly, while flagging the same secular-drift risk the baseline already documents (διαθήκη as “last will and testament” in ordinary modern usage) — here the risk is especially acute because 22:20 is itself a founding text for the Bible’s own two-part name in Greek, making the “last will” misreading doctrinally consequential rather than merely awkward.
ἀνάμνησις (anámnēsis, 22:19) remembrance, memorial	active, participatory remembering (not mere mental recollection) — “do this in remembrance of me" "remembrance,” “memorial”	A major liturgical asset requiring careful framing. This single word is the technical term behind the Orthodox (and broader Christian) theology of liturgical anamnesis — the Eucharist as a re-presentation, not mere memory, of Christ’s sacrifice.	Critical. Modern Greek αναμνηστικός/ανάμνηση primarily connotes ordinary “memory/souvenir” in secular usage (e.g. “αναμνηστική φωτογραφία,” a memorial/souvenir photo) — a genuine secular-bleaching risk parallel to the baseline’s caution about ευχαριστία and κοινωνία. The rich, technical liturgical sense (Christ’s sacrifice made present, not merely recalled) is a substantial theological claim resting on this one word and should be flagged for theologian review.
ἀγωνία (agōnía, 22:44) agony, struggle	intense physical/spiritual struggle (root of the athletic-contest word ἀγών) “anguish,” “agony”	Describes Jesus’s intense distress in Gethsemane, praying “more earnestly,” his sweat “like drops of blood” — the fullest expression of Jesus’s genuine human suffering in Luke, directly relevant to both the incarnation/humanity-of-Christ doctrine and the “cost of discipleship” theme (Jesus models costly prayer under extreme testing).	High. Modern Greek αγωνία is a very common, largely secular word today (ordinary “anxiety/worry,” e.g. exam anxiety); the theological intensity of Gethsemane’s ἀγωνία should not be flattened to this everyday sense — requires a note restoring its full weight.
ἀπαρνέομαι (aparnéomai, 22:34, 61) to deny utterly	emphatic denial/disowning ”deny,” “you will deny me”	Jesus’s prediction and Peter’s threefold denial — establishes the reality of discipleship failure and (per 22:32, “when you have turned again”) anticipated restoration, tying to the μετάνοια/forgiveness doctrine.	Medium. Stable term; low lexical risk, moderate doctrinal weight for the discipleship-failure-and-restoration theme.

Reused: προσεύχομαι (22:32, 40-46, reuse ch. 3, at the most intense pitch of Luke’s prayer-emphasis); Πάτερ (22:42, reuse ch. 11’s Lord’s Prayer address, “not my will but yours be done” — the Gethsemane prayer as the enacted fulfillment of the Lord’s Prayer’s own petition).

Chapter 23 — Trial, Crucifixion, Death, Burial

New terms:

Terms	Variants	Theological meaning	Rendering risk
παράδεισος (parádeisos, 23:43) paradise	originally a Persian loanword for a walled garden/park; in the LXX, used for the Garden of Eden; in later Jewish and Christian usage, a term for the blessed intermediate/final state of the righteous dead ”paradise”	Jesus’s promise to the repentant criminal — “today you will be with me in paradise” — combines σήμερον (Critical, see above) with this Critical new term, offering salvation to the most marginalized, condemned figure possible, at the very moment of Jesus’s own death.	Critical. Modern Greek παράδεισος has a strong, competing secular-bleaching pathway unique among this term’s near-equivalents in other languages: it is the standard, constantly used word in contemporary Greek tourism/marketing for any beautiful vacation destination (“τροπικός παράδεισος,” a tropical paradise). This everyday commercial usage risks reducing Jesus’s promise to a vague, pleasant “nice place” rather than the specific, personal, “with me” reality Jesus actually promises. Requires theologian review and an explanatory note distinguishing the theological referent from the tourism-marketing sense.
Πάτερ, ἄφες αὐτοῖς (Páter, áphes autoîs, 23:34) Father, forgive them	Jesus’s prayer for his executioners, from the cross ”Father, forgive them”	Reuses the verb form of ἄφεσις (see 4:18 and 1:77 above) at the moment of Jesus’s own suffering — forgiveness extended even to those actively causing his death, the ultimate enactment of the doctrine “Repentance and Forgiveness of Sins” as something Jesus grants unilaterally, prior to any repentance being expressed by the recipients.	Critical (inherits the ἄφεσις Critical status; a landmark occurrence for the forgiveness doctrine).
καταπέτασμα (katapétasma, 23:45) veil, curtain	the temple’s inner curtain separating the Holy of Holies ”the curtain,” “the veil of the temple”	Its tearing at Jesus’s death signals the removal of the barrier between God and humanity — a minor term narratively, but doctrinally significant for the atonement’s effect.	Medium. Low lexical risk; moderate doctrinal weight, worth a brief note on the temple-access significance.

Reused: σταυρός (reuse ch. 9); βασιλεία (23:42, the criminal’s request, “remember me when you come into your kingdom” — reuse baseline βασιλεία, note the criminal’s remarkable faith-confession from the very margins of society, reinforcing “Savior for All People”).

Chapter 24 — Resurrection, Emmaus Road, Appearances, Ascension

New terms:

Terms	Variants	Theological meaning	Rendering risk
διήνοιξεν… τὸν νοῦν (diḗnoixen… tòn noûn, 24:45; cf. 24:31-32 “their eyes were opened”) he opened… the mind	to open, unlock, make able to understand ”he opened their minds,” “their eyes were opened”	The risen Jesus’s own act of enabling understanding of Scripture — mirrors and completes the “opened scroll” (ἀνοίξας, 4:17) of the core passage: what began with Jesus opening a scroll to announce fulfillment ends with the risen Jesus opening minds to comprehend that fulfillment.	High. Worth an explicit cross-reference note connecting this term back to 4:17’s ἀνοίξας as an intentional Lukan bracketing device (inclusio) framing the entire Gospel.
καιομένη ἡ καρδία (kaioménē hē kardía, 24:32) the heart burning	intense, Spirit-stirred inner recognition ”did not our hearts burn within us”	The Emmaus disciples’ retrospective recognition of Christ’s presence in the Scriptures — a vivid image for the affective, not merely intellectual, dimension of encountering the risen Christ through the word.	Medium. Vivid, stable image; low lexical risk.
μάρτυρες (mártyres, 24:48) witnesses	those who testify to what they have seen/experienced; root of “martyr” (one who witnesses even unto death) “witnesses,” “you are witnesses of these things”	Commissions the disciples as witnesses to the resurrection — grounds the church’s ongoing proclamation (continued in Acts) in eyewitness testimony, not legend or private mysticism.	High. Modern Greek μάρτυρας is used both in the ordinary legal sense (a courtroom “witness”) and in the specifically Christian sense of a “martyr” (one who dies for the faith) — both senses are theologically apt here (legal-style eyewitness testimony that some will indeed die defending, per Acts), but teaching material should clarify which sense is primary in this verse (eyewitness testimony) versus its later martyrdom-sense development.
δύναμιν ἐξ ὕψους (dýnamin ex hýpsous, 24:49) power from on high	the coming empowerment of the Holy Spirit (anticipating Pentecost) “power from on high”	Reuses the baseline’s power_of_god term (δύναμη Θεού) with the added phrase “from on high,” echoing 1:78’s ἀνατολὴ ἐξ ὕψους — another Lukan bracketing device tying the infancy narrative to the ascension.	Medium (reuse of baseline δύναμη Θεού; flag the ἐξ ὕψους cross-reference to 1:78).
ἀνελήφθη (anelḗphthē, 24:51) he was taken up	the ascension of Jesus into heaven ”he was taken up,” “he ascended”	The Gospel’s closing event, completing the Christological arc from incarnation (ch. 1-2) through death and resurrection to heavenly exaltation, and directly setting up Acts’ narrative of the Spirit’s outpouring.	Critical. Not recorded in the Romans/Galatians baseline (Paul’s letters do not narrate this event directly); recommend addition to translation memory as a new Critical Luke-curriculum term, given its foundational Christological and eschatological weight (Christ’s present heavenly reign and promised return).

Reused: ἀνάστασις (implicit throughout, reuse baseline Critical term); χαρά (24:41, 52, reuse ch. 15 — the disciples’ joy at the resurrection and ascension, bookending Luke’s χαρά-motif from the infancy narratives onward); Πνεῦμα Ἅγιον / δύναμις (24:49, reuse baseline, directly anticipating Acts 1:8 and the doctrine “The Holy Spirit’s Work in Salvation History”).

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Summary Table: New Terms by Doctrine (for cross-reference with 08_core_glossary.md)

Doctrine	Key New Terms Introduced
Jesus as Savior for All Nations and All People	σωτήρ, φῶς εἰς ἀποκάλυψιν ἐθνῶν, πλούσιος, πτωχός (core passage), Σαμαρείτης, ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός
The Holy Spirit’s Work in Salvation History	Πνεῦμα Κυρίου / ἔχρισέν (core passage), δύναμιν ἐξ ὕψους
Good News to the Poor and Marginalized	πτωχοῖς, τεθραυσμένους, αἰχμαλώτοις, δεκτόν (core passage); μακάριος, οὐαί, πλούσιος (ch. 6); τελώνης, ἁμαρτωλός (ch. 5)
Repentance and Forgiveness of Sins	ἄφεσις (core passage/ch. 1), μετάνοια (ch. 3), δεδικαιωμένος (ch. 18), Πάτερ ἄφες αὐτοῖς (ch. 23)
Prayer and Dependence on God	προσεύχομαι (ch. 3), μεριμνάω (ch. 12), Πάτερ…ἁγιασθήτω (ch. 11), ἀγωνία (ch. 22)
The Kingdom of God Present and Future	σήμερον (core passage/chs. 2, 19, 23), στενὴ θύρα (ch. 13), θλῖψις (ch. 21)
The Cost and Joy of Discipleship	μαθητής, ἀκολουθέω (ch. 5), σταυρός, Υιὸς τοῦ ἀνθρώπου (ch. 9), χαρά, ἀπολωλός (ch. 15)
Jesus’ Compassion and Table Fellowship with Sinners	σπλαγχνίζομαι (ch. 7), λόγος τοῦ Θεοῦ / δαιμόνιον (ch. 8), πλησίον (ch. 10), ἁμαρτωλός/τελώνης (ch. 5)

End of 07_semantic_analysis.md.