Semantic Analysis

Semantic Analysis: Luke 1–24 (Koine Greek → Gujarati)

Scope and Method

This document analyzes the Gospel of Luke in the original Koine Greek across the entire book, chapters 1–24, per PRD Phase 1 Step 1. The core passage, Luke 4:16-21, receives full verse-by-verse treatment. Every other chapter receives a chapter section identifying its load-bearing theological terms — terms that carry doctrinal weight for the eight curriculum doctrines (Jesus as Savior for All Nations and All People; The Holy Spirit’s Work in Salvation History; Good News to the Poor and Marginalized; Repentance and Forgiveness of Sins; Prayer and Dependence on God; The Kingdom of God Present and Future; The Cost and Joy of Discipleship; Jesus’ Compassion and Table Fellowship with Sinners) — with the same fields used for the core passage.

Baseline reuse rule: Any term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json is reused exactly as recorded (Gujarati rendering, risk tier, and rationale). Where a chapter uses only baseline-established terms, this is stated explicitly rather than re-deriving the term. New terms unique to Luke are analyzed in full and given a proposed Gujarati rendering consistent with the baseline’s established conventions (avoiding મોક્ષ/મુક્તિ, ધર્મ, નિર્જરા/પુણ્ય/તપ, શક્તિ, ભગવાન, પરમાત્મા/બ્રહ્મ, and other flagged collisions).

PART A — Core Passage Verse-by-Verse: Luke 4:16-21

Luke 4:16

“And he came to Nazareth, where he had been brought up. And on the Sabbath day he went into the synagogue, as was his custom, and stood up to read.”

σάββατον (sabbaton)

Transliteration: sabbaton
Literal meaning: the seventh day of rest
Semantic range: the weekly Sabbath day; the Sabbath rest itself; a week (plural)
English variants: Sabbath, Sabbath day
Contextual theological meaning: Establishes Jesus operating within, not against, the covenant rhythm of Israel’s worship life — the announcement of Isaiah 61 is delivered inside the normative Jewish liturgical setting, not as a foreign teaching.
Gujarati rendering & risk: વિશ્રામવાર (viśrāmvār). Risk: Medium. Standard Gujarati Christian/Jewish-calendar term; low collision risk, but translators should not substitute a generic “holiday” word that loses the covenantal weekly-rest sense.

συναγωγή (synagōgē)

Transliteration: synagōgē
Literal meaning: a bringing-together, an assembly
Semantic range: the gathered assembly of Jews for worship and instruction; by extension, the building where they meet
English variants: synagogue
Contextual theological meaning: The site of the announcement — a recognized institution of covenant Israel, not a self-formed sect meeting-place.
Gujarati rendering & risk: સભાસ્થાન (sabhāsthān). Risk: Medium. Must be clearly distinguished from મંદિર (Hindu temple) or દેરાસર (Jain temple), per the baseline’s church entry — the synagogue is an assembly-place for the reading and hearing of Scripture, not an image-shrine.

εἴωθεν … ἀναγνῶναι (custom … to read)

Transliteration: eiōthen anagnōnai
Literal meaning: “he was accustomed” + “to read aloud”
Semantic range: habitual practice; the technical act of public Scripture reading in synagogue liturgy
English variants: as was his custom / as he was accustomed; to read
Contextual theological meaning: Signals that what follows is a normal act of public Scripture reading, giving the following self-declaration full covenantal authority rather than the character of a private claim.
Gujarati rendering & risk: રિવાજ પ્રમાણે … વાંચવા (rivāj pramāṇe … vānchavā). Risk: Low.

Luke 4:17

“And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,”

βιβλίον (biblion)

Transliteration: biblion
Literal meaning: a small book, scroll
Semantic range: a written document; a scroll of Scripture
English variants: book, scroll
Contextual theological meaning: The physical scroll of Isaiah anchors Jesus’ announcement to written, prior, publicly verifiable prophecy — not private revelation.
Gujarati rendering & risk: ઓળિયું / પુસ્તક (oḷiyũ / pustak — scroll). Risk: Low.

προφήτης Ἠσαΐας (prophet Isaiah)

Reuse of baseline prophet (ભવિષ્યવક્તા) — see translation_memory.json. Isaiah = યશાયાહ (established Gujarati Bible book-name form, per 12_ai_translation_requirements.md).
Contextual theological meaning: Names the specific covenant prophet whose written, centuries-old prophecy Jesus is about to claim as fulfilled in himself — grounding the event in the doctrine of Fulfillment of Prophecy (see baseline doctrine_risk_registry.json).
Risk: Low (reuse, established).

γέγραπται (gegraptai — “it is written”)

Transliteration: gegraptai
Literal meaning: perfect passive of γράφω, “it has been written / stands written”
Semantic range: the standard formula introducing an authoritative Scripture citation
English variants: it is written, where it was written
Contextual theological meaning: A fixed, unchangeable, previously-recorded divine word — the opposite of an oral tradition passed down and adjusted over generations (a contrast worth making explicit given the emphasis on oral guru-teaching transmission in Gujarat’s devotional and Jain traditions).
Gujarati rendering & risk: લખેલું છે (lakhelũ chhe). Risk: Low-Medium; ensure the fixed, textual nature of the citation formula is preserved.

Luke 4:18

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,”

Πνεῦμα Κυρίου (Pneuma Kyriou — Spirit of the Lord)

Transliteration: Pneuma Kyriou
Literal meaning: “Spirit of [the] Lord”
Semantic range: the divine Spirit as agent of empowerment, prophecy, and mission throughout the OT and here in Isaiah 61 / Luke 4
English variants: the Spirit of the Lord, the Spirit of God
Contextual theological meaning: Identifies Jesus’ entire ensuing ministry — announced in this verse — as Spirit-empowered, directly tying the core passage to the curriculum doctrine “The Holy Spirit’s Work in Salvation History.” This is the same Spirit who filled Elizabeth, Zechariah, Mary, and Simeon in chapters 1–2, and who will descend at Pentecost (Acts, the sequel Luke himself will write).
Gujarati rendering & risk: પ્રભુનો પવિત્ર આત્મા, reusing baseline holy_spirit (પવિત્ર આત્મા) and lord (પ્રભુ) exactly. Risk: Critical (reuse of two Critical-tier baseline terms in combination). Never પરમાત્મા or બ્રહ્મ for “Spirit”; never સ્વામી or તીર્થંકર for “Lord.”

χρίω (chriō — anointed)

Transliteration: echrisen (aorist)
Literal meaning: to rub with oil, to anoint
Semantic range: ceremonial anointing of kings, priests, and prophets for office; by extension, the divine commissioning and empowering of the Messiah (“Christ” = Χριστός, “the Anointed One”)
English variants: anointed, has anointed me
Contextual theological meaning: This is the verb behind the title Χριστός/Messiah (baseline messiah = મસીહા). Jesus explicitly claims the Isaiah 61 anointing as his own — a direct messianic self-identification at the very outset of his public ministry.
Gujarati rendering & risk: અભિષેક કર્યો છે (abhiṣek karyo chhe). Risk: Critical. Must be tied conceptually to મસીહા (Messiah) rather than left as a generic ritual-oil term; must not be confused with Hindu/Jain ritual anointing (abhishek) of an idol or Tirthankara image, which is a devotee-initiated ritual act, whereas here God is the one anointing Christ.

εὐαγγελίζομαι (euangelizomai — to proclaim good news)

Transliteration: euangelisasthai (infinitive)
Literal meaning: to bring/announce good news
Semantic range: the verb form of the noun εὐαγγέλιον (baseline gospel = સુવાર્તા); an authoritative, joy-bringing proclamation
English variants: to preach the gospel, to proclaim good news, to bring good tidings
Contextual theological meaning: The verbal cognate of the baseline gospel term. Jesus does not merely teach; he announces — an act of heraldic proclamation of a specific saving event now underway.
Gujarati rendering & risk: સુવાર્તા પ્રગટ કરવી / જાહેર કરવી (suvārtā pragaṭ karavī), built on the baseline noun સુવાર્તા. Risk: High (matches baseline gospel risk tier).

πτωχός (ptōchos — poor)

Transliteration: ptōchois (dative plural)
Literal meaning: one who crouches/cowers; a beggar; utterly destitute, not merely of modest means
Semantic range: economic poverty; by extension in Luke, social powerlessness, marginalization, and (in some contexts) a posture of humble dependence on God
English variants: poor, the poor, the destitute
Contextual theological meaning: The direct object of the good news in this founding passage — establishing the curriculum doctrine “Good News to the Poor and Marginalized” as programmatic for the whole Gospel (cf. Luke 1:52-53; 6:20; 14:13, 21; 16:19-31; 19:8-9). This is not a spiritualized “poor in some general sense” but includes the literally poor.
Gujarati rendering & risk: ગરીબ (garīb). Risk: High. Must not be softened or spiritualized into a purely “poor in spirit” abstraction when the passage is read programmatically; must also avoid any reading that ties poverty to bad karma from a past life (a common folk-Hindu/Jain association in Gujarat) — the poor are objects of God’s favor here, not people paying a karmic debt.

ἀποστέλλω (apostellō — has sent)

Transliteration: apestalken (perfect)
Literal meaning: to send off, to send with a commission
Semantic range: dispatching with delegated authority and purpose (root of baseline apostle = પ્રેરિત)
English variants: has sent, sent me
Contextual theological meaning: Jesus’ ministry is itself a “sending” — establishing the pattern that will later be extended to the apostles and to the seventy-two (Luke 9-10) and ultimately to the church’s mission “to the nations.”
Gujarati rendering & risk: મોકલ્યો છે (mokalyo chhe), cognate with baseline પ્રેરિત. Risk: Medium.

κηρύσσω (kēryssō — to proclaim)

Transliteration: kēryxai (infinitive)
Literal meaning: to act as a herald, to make a public, authoritative announcement
Semantic range: official proclamation, as by a royal herald; distinct from private teaching
English variants: to proclaim, to preach, to declare
Contextual theological meaning: Reinforces the heraldic, publicly-binding nature of what follows — this is a royal/prophetic announcement, not a suggestion.
Gujarati rendering & risk: જાહેર કરવું / પ્રગટ કરવું (jāher karavũ). Risk: Medium.

αἰχμάλωτος (aichmalōtos — captive)

Transliteration: aichmalōtois (dative plural)
Literal meaning: one taken by the spear; a prisoner of war
Semantic range: literal captivity/exile; by NT application, spiritual bondage to sin and Satan
English variants: captives, prisoners
Contextual theological meaning: Recalls Israel’s exile and points forward to the liberation Jesus brings — both a literal concern (the imprisoned, the oppressed) and a spiritual one (bondage to sin), consistent with Luke’s dual concern for physical and spiritual restoration.
Gujarati rendering & risk: બંદીવાન (bandīvān). Risk: Medium.

ἄφεσις (aphesis — liberty/release)

Transliteration: aphesin
Literal meaning: a sending away, a letting go, a release
Semantic range: this single Greek word covers BOTH “release from captivity” (as here) AND “forgiveness of sins” (as in Luke 3:3; 24:47) — the same root underlies both ideas in Luke’s theology: sin is itself a kind of captivity, and forgiveness is itself a kind of release.
English variants: liberty, release, freedom, remission, forgiveness
Contextual theological meaning: This wordplay is theologically load-bearing across the whole Gospel — the “release to captives” Jesus proclaims in 4:18 and the “forgiveness of sins” John the Baptist preaches in 3:3 and Jesus commissions in 24:47 are the same Greek word. Translator note: Gujarati cannot use one word for both senses without creating confusion, but the translator and teaching notes must make this Greek wordplay explicit so the doctrinal connection (repentance/forgiveness as a form of liberation) is not lost.
Gujarati rendering & risk:
- For “release/liberty” (4:18; captives): છુટકારો (chutkāro). Risk: Critical.
- For “forgiveness [of sins]” (3:3; 24:47): માફી / ક્ષમા (māfī / kṣamā). Risk: Critical.
- Neither sense may ever use મુક્તિ — reserved-forbidden per baseline (salvation entry), since મુક્તિ signals Hindu liberation from samsara, which would collapse this text into moksha-theology exactly where the passage is proclaiming something else: a personal, historical, Christ-accomplished release.

ἀνάβλεψις (anablepsis — recovery of sight) / τυφλός (typhlos — blind)

Transliteration: anablepsin typhlois
Literal meaning: “looking up again” (recovery of sight); “unable to see”
Semantic range: literal physical blindness and its healing; by extension, spiritual blindness/insight (cf. Luke 18:35-43 for a literal healing that Luke narrates as also revealing spiritual sight — the healed man “follows” Jesus)
English variants: recovering of sight, sight to the blind
Contextual theological meaning: One of the concrete, verifiable signs that the messianic age announced in this verse has begun (cf. Isaiah 35:5; Luke 7:21-22).
Gujarati rendering & risk: અંધજનોને દૃષ્ટિ (andhajanone dṣṭi). Risk: Low-Medium.

τεθραυσμένος (tethrausmenos — oppressed/crushed)

Transliteration: tethrausmenous (accusative plural)
Literal meaning: shattered, broken, crushed
Semantic range: those broken by oppression — physically, socially, or spiritually
English variants: oppressed, downtrodden, bruised, crushed
Contextual theological meaning: Pairs with πτωχός and αἰχμάλωτος to complete the picture of total, comprehensive deliverance — economic, social, physical, and spiritual restoration together, not a purely inward/spiritual salvation.
Gujarati rendering & risk: પીડિતોને (pīḍitone — the oppressed/afflicted). Risk: Medium.

Luke 4:19

“to proclaim the year of the Lord’s favor.”

ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton — the acceptable year of the Lord)

Transliteration: eniauton Kyriou dekton
Literal meaning: “a/the year of the Lord, acceptable/welcome”
Semantic range: an allusion to the Jubilee year (Leviticus 25) — a specific, appointed, time-bound period of release from debt, land-restoration, and freedom for slaves; δεκτός = acceptable, favorable, welcome
English variants: the acceptable year of the Lord, the year of the Lord’s favor, the year of Jubilee
Contextual theological meaning: Announces that the long-awaited, once-for-all Jubilee — the decisive, in-breaking moment of God’s favor — has arrived in Jesus himself, not merely a recurring cyclical festival. This is the theological hinge of the whole passage: the time is now, in Jesus, fulfilled once, not a repeating ritual cycle.
Gujarati rendering & risk: પ્રભુની કૃપાનું વર્ષ (Prabhunī kṛpānũ varṣ), built on the baseline Critical term grace (કૃપા). Risk: Critical. This is the most theologically dense phrase in the passage: the Gujarati rendering must make clear this “favor/acceptable-ness” is God’s own unmerited initiative (કૃપા, per baseline), not a favorable astrological time (a live cultural category in Gujarat — auspicious dates, muhurat) or a merit-earned entitlement.

Luke 4:20

“And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him.”

ὑπηρέτης (hypēretēs — attendant)

Transliteration: hypēretē (dative)
Literal meaning: an under-rower, one who serves under another; an assistant
Semantic range: a synagogue functionary who cared for the scrolls; more broadly, any servant/assistant
English variants: attendant, minister, servant
Contextual theological meaning: A minor narrative detail confirming the ordinary liturgical setting; low doctrinal weight but establishes Jesus’ full participation in normal synagogue order.
Gujarati rendering & risk: સેવક (sevak). Risk: Low.

ἀτενίζω (were fixed / gazed intently)

Transliteration: ēsan atenizontes
Literal meaning: to look intently, to stare/fix one’s gaze
Semantic range: focused, sustained attention, often with anticipation
English variants: were fixed on him, gazed at him intently
Contextual theological meaning: Narratively signals the electric anticipation of the audience just before Jesus’ astonishing claim in v.21 — everyone present understands something momentous is about to be said.
Gujarati rendering & risk: તેના પર નજર માંડી રહી (tenā par najar māṅdī rahī). Risk: Low.

Luke 4:21

“And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing.’”

σήμερον (sēmeron — today)

Transliteration: sēmeron
Literal meaning: on this day, today
Semantic range: the immediate present moment; in Luke’s theology, a recurring marker of the in-breaking of salvation in the present (cf. 2:11 “today a Savior is born”; 19:9 “today salvation has come to this house”; 23:43 “today you will be with me in Paradise”)
English variants: today, this very day, now
Contextual theological meaning: This “today” is the hinge of the curriculum doctrine “The Kingdom of God Present and Future” — the promised future has broken decisively into the present in the person of Jesus, without yet being consummated (that awaits Luke 21’s “Son of Man” return language).
Gujarati rendering & risk: આજે (āje). Risk: Medium. Simple word, but the theological force (an eschatological “today,” not merely a calendar note) must be carried by teaching notes and context, not by the word alone.

γραφή (graphē — Scripture)

Transliteration: graphē (nominative)
Literal meaning: a writing
Semantic range: technical term in Jewish/Christian usage for the authoritative sacred writings (the OT canon)
English variants: Scripture, this scripture, the writing
Contextual theological meaning: The written prophetic word just read (Isaiah 61) is the referent — not a general spiritual truth but this specific, prior, textual prophecy.
Gujarati rendering & risk: પવિત્રશાસ્ત્ર (Pavitraśāstra), matching the doctrine registry’s inspiration_of_scripture naming (પવિત્રશાસ્ત્રની પ્રેરણા). Risk: High. Must be distinguished from Hindu shruti (eternally-heard truth) and Jain Agamas (per baseline doctrine registry’s inspiration_of_scripture entry) — this is a specific historical, textual prophecy, not a timeless cosmic teaching.

πληρόω (plēroō — fulfilled)

Transliteration: peplērōtai (perfect passive)
Literal meaning: to fill up, to complete, to bring to full realization
Semantic range: the fulfillment of a prophecy, promise, plan, or role; completion, not mere correspondence
English variants: is fulfilled, has been fulfilled, is accomplished
Contextual theological meaning: The single most theologically decisive verb in the core passage. Jesus claims that a centuries-old, specific written prophecy is completed, realized, brought to its intended goal in himself, in this moment. This is the doctrinal core of “Fulfillment of Prophecy” (per baseline doctrine registry) and grounds the whole curriculum’s Christology.
Gujarati rendering & risk: પૂર્ણ થયું છે (pūrṇa thayũ chhe). Risk: High. Must convey a one-time, linear, historical completion — explicitly NOT a recurring fulfillment within a repeating cosmic cycle (the baseline’s caution against Hindu yuga-cycles and Jain beginningless-endless cosmology applies directly here, per the doctrine registry’s fulfillment_of_prophecy entry).

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

Each chapter section below lists: (1) baseline terms reused without modification, and (2) new load-bearing terms first appearing in that chapter, with full fields. A term is treated in full only at its first load-bearing occurrence; later chapters note reuse.

Chapter 1 — Announcements of John and Jesus; Magnificat; Benedictus

Reused baseline terms: પ્રભુ (lord), પવિત્ર આત્મા (holy_spirit), પરમેશ્વર (god), દાઉદ (david), ઇઝરાયલ (israel), કરાર (covenant), ભવિષ્યવક્તા (prophet), પરમેશ્વરનું સામર્થ્ય (power_of_god, for δύναμις Ὑψίστου, 1:35), પરમેશ્વરનો પુત્ર (son_of_god, 1:32,35), શાંતિ (peace, 1:79), તેડાયેલા/તેડું (called/calling — implicit sense of divine initiative in Gabriel’s announcements).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἄγγελος	angelos	messenger	a divine messenger sent with a specific word from God (Gabriel)	angel	Establishes the entire birth narrative as directly God-initiated communication, opening the “Holy Spirit’s Work in Salvation History” doctrine thread from the book’s first scene.	દેવદૂત (devdūt). Risk: Low-Medium — standard Gujarati Christian term; low collision, though note devdūt is also used generically of celestial beings in Hindu cosmology, so context (sent by પરમેશ્વર, not a demigod) should be clear.
ἱερεύς	hiereus	priest	one who serves at the temple performing sacrifices and duties (Zechariah)	priest	Places the narrative inside Israel’s existing covenant institutions, not as a rupture with the OT priesthood.	યાજક (yājak). Risk: Low — established Gujarati Bible term.
σωτήρ	sōtēr	savior, deliverer	one who rescues/delivers from danger, death, or bondage; in the LXX and NT, God (and then Christ) as the one who delivers his people	Savior	Mary’s declaration “God my Savior” (1:47) is the first occurrence in Luke of the term that will crystallize at 2:11 into a title for the newborn Jesus himself. Establishes the doctrine “Jesus as Savior for All Nations and All People.”	તારણહાર (tāraṇhār). Risk: Critical. Must never be rendered with, or allowed to collapse into, a liberating-guru or avatar figure; must be built consistently on the same conceptual foundation as baseline `ઉદ્ધાર` (salvation) — the Savior is the one who accomplishes ઉદ્ધાર, not one of many paths to મોક્ષ/મુક્તિ.
ἔλεος	eleos	mercy, pity	God’s covenant-faithful compassion toward the weak, sinful, or suffering; repeated 5x in Magnificat/Benedictus (1:50,54,58,72,78)	mercy	The Magnificat and Benedictus frame the entire incarnation as an act of God’s remembered covenant mercy to Israel and, through Israel, to the nations.	દયા (dayā). Risk: Medium-High. Distinguish from generic kindness; must be tied to covenant faithfulness (કરાર-based mercy), not a devotee’s plea answered by a deity’s arbitrary favor as in some bhakti devotional patterns.
κεχαριτωμένη (from χάρις)	kecharitōmenē	”having been favored/graced”	Gabriel’s greeting to Mary — one who has received grace	favored one, full of grace	Mary is a recipient of unmerited divine favor for a specific redemptive-historical purpose — not a dispenser of grace to others (avoiding any drift toward a devotional intermediary role).	Render using baseline કૃપા root: કૃપા પામેલી (kṛpā pāmelī — “one who has received grace”). Risk: High. Must not be rendered in a way that casts Mary as a semi-divine grace-giving figure, given Gujarat’s strong tradition of goddess devotion (e.g., Ambaji) where a favored female figure often becomes herself an object of petition.
ὅρκος	horkos	oath	a solemn, binding promise sworn by God to Abraham	oath	Ties the Magnificat/Benedictus to the Abrahamic covenant, reinforcing linear, promise-fulfillment history rather than cyclical cosmic time.	સમ / વચન (sam / vachan — oath/promise). Risk: Low.

Chapter 2 — Birth of Jesus; Shepherds; Presentation; Boy Jesus in the Temple

Reused baseline terms: પ્રભુ (lord, 2:11), મસીહા (messiah/Christ, 2:11,26), મહિમા (glory, 2:9,14,32), દાઉદ (david, 2:4,11), ભવિષ્યવક્તા (prophet, 2:36 Anna), ઇઝરાયલ (israel, 2:32,34).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
φάτνη	phatnē	feeding-trough, manger	an animal feed-box	manger	The Savior of all nations is born into total material poverty — establishing “Good News to the Poor” at the very first moment of the incarnation narrative.	ગમાણ (gamāṇ). Risk: Low, but carries important doctrinal freight (poverty of the incarnation) that teaching notes should not lose.
ποιμήν	poimēn	shepherd	herders of sheep, among the lowest-status, ritually-marginal occupations in first-century Judea	shepherds	The first evangelistic audience of the incarnation is the socially marginal, not the powerful or religiously elite — a programmatic sign of who the gospel is “good news” for.	ઘેટાંપાળક / ભરવાડ (ghetāṅpāḷak / bharvāḍ). Risk: Low-Medium. In Gujarati social context, ભરવાડ also names a specific pastoral community/caste; translators should ensure the term reads as an occupational description of the biblical shepherds, not an unintended caste reference.
Σωτὴρ … Χριστὸς Κύριος (2:11)	Sōtēr Christos Kyrios	”Savior … Christ, Lord”	the fullest single christological title-cluster in Luke’s infancy narrative	Savior, Christ the Lord	Combines all three central titles (Savior, Messiah, Lord) at the moment of birth — the doctrinal center of gravity for “Jesus as Savior for All Nations and All People.”	Combine baseline terms exactly: તારણહાર, મસીહા પ્રભુ. Risk: Critical (compound of three Critical/Critical/Critical-tier terms — see baseline `lord`, `messiah`, and the new `savior` entry above).
ἀπολύτρωσις	apolytrōsis	a buying back, ransoming, redemption	deliverance secured by a price/ransom paid, not self-achieved	redemption	Anna speaks of those “looking for the redemption of Jerusalem” (2:38) — introduces the ransom-based nuance of deliverance that will recur (21:28; 24:21).	છોડામણી (choḍāmaṇī — ransomed release), conceptually linked to baseline ઉદ્ધાર. Risk: Critical. Never મુક્તિ. Must be taught as a paid deliverance (Christ’s own costly work), not liberation attained through the recipient’s own effort or accumulated merit.
περιτομή	peritomē	circumcision	the covenant sign given to Abraham’s male descendants (Genesis 17)	circumcision	Jesus is circumcised on the eighth day (2:21), fully entering the Abrahamic covenant community — reinforcing his genuine, covenant-faithful humanity and Jewish identity (supports “humanity of Christ” and “Davidic covenant” doctrines from the Romans baseline).	સુન્નત (sunnat). Risk: Medium. In contemporary Gujarati usage this word is strongly associated with Islamic practice; teaching notes should clarify the OT covenantal (not Islamic) referent.
εὐδοκία	eudokia	good pleasure, favor, good will	God’s gracious disposition/pleasure	goodwill, good will, favor	The angels’ announcement “peace … among those with whom he is pleased” ties the Christmas peace declaration to God’s sovereign favor, not universal automatic peace for all people regardless of response.	પ્રસન્નતા / કૃપા-ઈચ્છા (prasannatā). Risk: Low-Medium.

Chapter 3 — John the Baptist’s Ministry; Genealogy of Jesus

Reused baseline terms: પવિત્ર આત્મા (holy_spirit, 3:16,22), પરમેશ્વરનો પુત્ર (son_of_god, 3:22), પાપ (sin, 3:3 — “ἁμαρτιῶν”), દાઉદ (david, in genealogy).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
μετάνοια / μετανοέω	metanoia / metanoeō	a change of mind; “after-thought”	a fundamental reorientation of mind and life toward God, turning away from sin	repentance, repent	The foundational, programmatic term of John’s — and later Jesus’ (5:32; 15:7; 24:47) — ministry. Establishes the curriculum doctrine “Repentance and Forgiveness of Sins” as the entry point to the whole Gospel narrative.	પસ્તાવો / પસ્તાવો કરવો (pastāvo). Risk: Critical. Must be sharply distinguished from Hindu/Jain પ્રાયશ્ચિત્ત (prāyaścitta — ritual penance/austerity performed to remove the effect of a wrong act by one’s own effort) and from તપ (tapa — ascetic self-discipline, the Jain mechanism for shedding karma). Biblical repentance is a change of heart that receives God’s forgiveness; it is not a self-administered corrective act that earns pardon.
βάπτισμα / βαπτίζω	baptisma / baptizō	to dip, immerse; ceremonial washing	John’s water rite of repentance; later, Christian baptism; also used metaphorically for the coming baptism “with the Holy Spirit and fire” (3:16)	baptism, to baptize	John’s baptism enacts repentance publicly and points forward to the greater baptism Jesus himself will bring — directly tying to both the Repentance/Forgiveness doctrine and the Holy Spirit doctrine.	બાપ્તિસ્મા / બાપ્તિસ્મા આપવું (bāptismā). Risk: High. An established transliterated Christian term; must not be assimilated to Hindu ritual bathing/purification (સ્નાન, especially at sacred rivers) or to Jain external purification rites — this is a one-time enacted sign of repentance and incorporation, not a repeatable ritual purification.
ἄφεσις ἁμαρτιῶν	aphesis hamartiōn	”release of sins”	forgiveness of sins (see full ἄφεσις discussion at 4:18 above)	forgiveness of sins	John’s baptism is explicitly “for/unto the forgiveness of sins” (cf. 3:3, and later 24:47’s programmatic Great-Commission-like commissioning). Confirms the ἄφεσις wordplay tracked from the core passage.	Use માફી/ક્ષમા for this sense (per the core-passage entry above), reusing baseline પાપ for sins. Risk: Critical.
γενεαλογία	genealogia	a tracing of birth/descent	a formal recorded lineage	genealogy	Luke traces Jesus’ lineage back through David to Adam (3:23-38) — universalizing Jesus’ identity as belonging to the whole human race, not only Israel, undergirding “Jesus as Savior for All Nations and All People.”	વંશાવળી (vanśāvaḷī). Risk: Low.

Chapter 4 — Temptation of Jesus; Nazareth Sermon (core passage); Early Ministry in Galilee

The core passage (4:16-21) is treated in full in Part A above. Additional load-bearing terms from the remainder of chapter 4:

Reused baseline terms: પવિત્ર આત્મા (holy_spirit, 4:1), પરમેશ્વરનું રાજ્ય (kingdom_of_god, implicit in “these things I will give,” 4:5-6 parody), પરમેશ્વરનો પુત્ર (son_of_god, 4:3,9).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
διάβολος	diabolos	slanderer, accuser	the personal, malevolent spiritual being who opposes God and tempts humanity	the devil	Jesus’ temptation (4:1-13) frames his ministry as active spiritual conflict with a personal adversary, not an impersonal force or the individual’s own unaided moral struggle.	શેતાન (śetān). Risk: Medium. Established Gujarati Christian term; ensure it is read as a personal malevolent being, not a folk-generic “bad spirit” (ભૂત) or an impersonal principle of evil.
πειρασμός / πειράζω	peirasmos / peirazō	a testing, trial; to test, tempt	can mean either a trial that proves character or an enticement to sin, depending on context	temptation, test, trial	Jesus is tested precisely at points of physical need, ambition, and presumption — establishing him as genuinely human yet without sin, and modeling dependence on Scripture and the Father (ties to “Prayer and Dependence on God”).	પરીક્ષા (parīkṣā). Risk: Medium. Common word also meaning “exam”; context must make clear this is spiritual testing/temptation, not an academic trial.
ἐξουσία	exousia	authority, right, power to act	delegated or inherent right/power to command, act, or rule	authority	Jesus teaches “with authority” (4:32) and commands demons “with authority and power” (4:36) — distinct from the scribes’ derivative teaching authority; his authority is inherent and immediate.	અધિકાર (adhikār). Risk: High. Must convey inherent, divine authority, not merely delegated institutional office (avoid conflating with a guru’s recognized teaching authority within a lineage, which is earned/transmitted rather than inherent).
δαιμόνιον	daimonion	a lesser deity, spirit; in NT, an evil/unclean spirit	a personal malevolent spiritual being subordinate to the devil, capable of possessing/afflicting people	demon, unclean spirit	Jesus’ authority over demons (4:33-36,41) is a recurring sign throughout Luke that the kingdom of God is breaking into a world under spiritual bondage — directly linked to the “release to the captives” of the core passage.	દુષ્ટાત્મા (duṣṭātmā). Risk: Medium. Distinguish from generic folk-belief “bhoot/pret” (ghosts of the dead) common in Gujarati village religion; these are personal evil spiritual agents subject to Christ’s authority, not wandering human ghosts.

Chapter 5 — Calling of the First Disciples; Healing a Leper and a Paralytic; Call of Levi; Question about Fasting

Reused baseline terms: પવિત્ર (holy, 5:8 Peter’s response), મસીહા (implicit), પાપ (sin, 5:20-24).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
μαθητής	mathētēs	learner, pupil	one who follows and learns from a teacher, adopting the teacher’s way of life	disciple	The calling of Peter, James, John (and later Levi, 5:27-28) inaugurates the curriculum doctrine “The Cost and Joy of Discipleship” — leaving nets, boats, and tax booths to follow Jesus.	શિષ્ય (śiṣya). Risk: Critical. This is the standard Gujarati word for a disciple, but it is also the exact term for a devotee’s relationship to a guru in both Swaminarayan/Vaishnav bhakti and Jain monastic tradition — where discipleship is typically a self-initiated quest for the guru’s attained wisdom/status. Teaching notes must make explicit that biblical discipleship (a) is initiated by Jesus’ sovereign call, not the disciple’s search for a teacher, and (b) leads to receiving from Christ, not attaining a status equal to the teacher’s.
υἱὸς τοῦ ἀνθρώπου	huios tou anthrōpou	”son of man”	Daniel 7’s divine-human end-time figure who receives everlasting dominion; Jesus’ preferred self-designation throughout the Gospels	Son of Man	First occurrence in Luke (5:24): “the Son of Man has authority on earth to forgive sins.” A titular self-claim to unique divine-human authority, deliberately ambiguous to outsiders yet richly loaded for those who know Daniel 7.	માનવપુત્ર (mānavputra). Risk: Critical. Must not be flattened into a generic honorific for “a human being” nor absorbed into an avatar framework (a deity’s human descent, per the baseline `incarnation` caution against અવતાર) — it is a specific, unique title claiming eschatological divine authority while remaining genuinely human.
ἁμαρτωλός	hamartōlos	sinner	one characterized by/guilty of ἁμαρτία (sin)	sinner	Levi’s tax-collector associates are named ἁμαρτωλοί and become Jesus’ table companions (5:29-32) — foundational text for “Jesus’ Compassion and Table Fellowship with Sinners.”	પાપી (pāpī), built on baseline પાપ. Risk: Medium.
τελώνης	telōnēs	tax/toll collector	a local revenue official, typically despised as a collaborator and extortionist	tax collector, publican	Levi (Matthew) is called from this socially despised occupation and becomes a disciple — a paradigm case for “Good News to the Poor and Marginalized” reaching social outcasts, not only the economically poor.	દાણી / જકાત ઉઘરાવનાર (dāṇī). Risk: Low, though the social-stigma dimension (parallel to India’s own history of stigmatized revenue/collection roles) should be carried in teaching notes.
λεπρός	lepros	leper	one afflicted with a skin disease rendering them ritually unclean and socially quarantined	leper	Jesus touches and heals a leper (5:12-14) — a marginalized, “untouchable” figure by ritual-purity convention, restored by Jesus’ compassionate touch.	કોઢિયો (koḍhiyo). Risk: Low, but note the doctrinal weight: this connects directly to “Jesus’ Compassion” and to purity/untouchability dynamics that resonate strongly (and sensitively) with caste-based untouchability history in Gujarat and across India.
Φαρισαῖος	Pharisaios	Pharisee	a member of a Jewish religious-legal movement emphasizing strict Torah observance and oral tradition	Pharisee	Introduced here (5:17,21,30,33) as recurring dialogue partners/opponents whose objections to Jesus’ table fellowship and Sabbath practice repeatedly surface Luke’s key doctrines.	ફરોશી (pharoshī). Risk: Low. Established transliterated proper-name/group term.
νηστεία / νηστεύω	nēsteia / nēsteuō	a not-eating; to fast	voluntary abstention from food, typically for religious devotion or mourning	fasting, to fast	The Pharisees and John’s disciples fast; Jesus says his disciples will not fast “while the bridegroom is with them” (5:33-35) — fasting is relationally, not merit-mechanically, timed.	ઉપવાસ (upvās). Risk: High. ઉપવાસ is the standard Gujarati word for fasting but is also the central, load-bearing term for Jain and Hindu ascetic practice, where fasting is a primary mechanism of tapa (austerity) generating merit or shedding karma. Teaching notes must clarify that Christian fasting here is a relational, occasion-appropriate discipline tied to the presence/absence of “the bridegroom,” never a merit-earning or karma-reducing technique.
συνεσθίω	synesthiō	to eat together with	shared table participation	to eat with	”Why do you eat and drink with tax collectors and sinners?” (5:30, echoed 7:34; 15:2; 19:7) — the recurring flashpoint text for “Jesus’ Compassion and Table Fellowship with Sinners,” made sharper by first-century Jewish table-purity conventions.	સાથે ભોજન કરવું (sāthe bhojan karavũ). Risk: High. Directly relevant to Gujarati/Indian caste-based commensality customs (restrictions on shared eating across caste/community lines, “roti-beti vyavahar”); this doctrine must be rendered with its full, unsoftened social force — Jesus deliberately crosses purity/status boundaries at the table.

Chapter 6 — Sabbath Controversies; Choosing the Twelve; Sermon on the Plain

Reused baseline terms: પ્રેરિત (apostle, 6:13), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 6:20), વિશ્રામવાર (Sabbath, reuse from ch.4).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
μακάριος	makarios	blessed, happy	a state of divine favor/flourishing, often paradoxically pronounced over the poor, hungry, weeping, and hated (6:20-22)	blessed, happy	The Beatitudes (Sermon on the Plain) formally announce that God’s favor rests on the poor, hungry, and persecuted — directly extending the core passage’s “good news to the poor” into a full ethical vision.	ધન્ય (dhanya). Risk: Medium. Must not be read as a reward for accumulated merit (પુણ્ય) or good karma; it is a pronouncement of God’s favor that overturns ordinary social/economic expectation.
οὐαί	ouai	woe!	an exclamation of grief, warning, or judgment	woe	The paired “woes” against the rich, full, laughing, and well-regarded (6:24-26) balance the Beatitudes — the same universal, unsoftened accountability doctrine found in the Romans baseline’s `universal_human_accountability`.	અફસોસ / વિપત્તિ (afsos / vipatti). Risk: Low-Medium.
ἀγαπάω / ἀγάπη	agapaō / agapē	to love; love	self-giving, unconditional love, directed even toward enemies (6:27,32,35)	love	”Love your enemies” (6:27,35) defines Christian love as radically self-giving and non-reciprocal — distinct from any love that expects a return.	પ્રેમ (prem). Risk: High. પ્રેમ is the general Gujarati word for love but is deeply embedded in Vaishnav bhakti devotional vocabulary (prem-bhakti, prem-lakshana — romantic/devotional longing for Krishna). Teaching notes must clarify that ἀγάπη here is a self-giving, ethical, even enemy-directed love flowing from God’s own character, not devotional emotional longing directed at a chosen deity.
κρίνω	krinō	to judge, decide, condemn	to pass judgment, whether legal, moral, or eschatological	judge, condemn	”Judge not, and you will not be judged” (6:37) — a warning against self-appointed condemnation of others, set within a framework of ultimate divine judgment (not the self-executing law of karma).	ન્યાય કરવો / નિંદા કરવી (nyāya karavo / nindā karavī). Risk: Medium. Connect to baseline ન્યાયીપણું root; must avoid a fatalistic reading that “judging brings automatic bad karma back on the judge,” preserving instead the sense of a personal God who alone rightly judges.

Chapter 7 — Centurion’s Servant Healed; Widow of Nain’s Son Raised; John the Baptist’s Question; Sinful Woman Anoints Jesus

Reused baseline terms: અન્ય પ્રજાઓ (gentiles, implicit re: centurion), ભવિષ્યવક્તા (prophet, 7:16,26), પાપ (sin, 7:47-49), પ્રેમ (love, reuse from ch.6, 7:47).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἑκατοντάρχης	hekatontarchēs	commander of a hundred	a Roman military officer	centurion	A Gentile Roman officer displays greater faith than found “in all Israel” (7:9) — an early, pointed instance of “Jesus as Savior for All Nations,” anticipating Romans’ Jew/Gentile themes.	સૂબેદાર / શતાધિપતિ (śatādhipati). Risk: Low.
χήρα	chēra	widow	a woman whose husband has died, typically economically and socially vulnerable	widow	The widow of Nain (7:11-17) receives Jesus’ unsolicited compassion (σπλαγχνίζομαι, see ch.15 below for full treatment) and the restoration of her only son — a paradigm of “Good News to the Poor and Marginalized” toward the specifically vulnerable.	વિધવા (vidhvā). Risk: Low-Medium. In Gujarati/Indian social context widowhood carries acute historical stigma (traditional restrictions, social marginalization); teaching notes should draw out this resonance rather than flatten it.
σῴζω	sōzō	to save, rescue, deliver, heal	encompasses physical healing/rescue and spiritual salvation — Luke frequently uses the same verb for both (e.g., 8:48 “your faith has saved/healed you”)	to save, to heal, to make well	The sinful woman’s forgiveness is sealed with Jesus’ declaration; elsewhere the identical verb covers physical healing — Luke deliberately does not separate the two, showing salvation as holistic restoration.	Verb form of baseline noun ઉદ્ધાર: render as ઉગારવું / બચાવવું (ugāravũ / bachāvavũ), chosen to preserve the ઉદ્ધાર word-family connection where the theological sense is in view, while allowing a more everyday register when physical healing/rescue alone is meant. Risk: Critical. Never રેન્ડર as મુક્ત કરવું in a way that imports મુક્તિ/મોક્ષ associations.

Chapter 8 — Parable of the Sower; Calming the Storm; Legion; Woman with the Flow of Blood; Jairus’ Daughter

Reused baseline terms: પરમેશ્વરનું રાજ્ય (kingdom_of_god, 8:1,10), દુષ્ટાત્મા (demon, reuse from ch.4 — Legion), ઉગારવું/બચાવવું (save, reuse from ch.7, 8:48,50).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
παραβολή	parabolē	a placing-alongside; a comparison	an extended metaphorical story used to teach, often deliberately veiling meaning from outsiders while revealing it to disciples (8:9-10)	parable	Jesus’ primary teaching form for the “mysteries of the kingdom of God” — central to how “The Kingdom of God Present and Future” is taught throughout Luke (sower, mustard seed, leaven, lost sheep/coin, prodigal son, rich fool, Good Samaritan, etc.).	દ્રષ્ટાંત (dṣṭānt). Risk: Medium. Standard Gujarati term for an illustrative story; also used in Hindu/Jain logical and devotional teaching (nyāya/kathā traditions), so context should make clear this specific parable serves revelation-to-insiders/concealment-from-outsiders purposes unique to Jesus’ kingdom announcement.

Chapter 9 — Feeding of the Five Thousand; Peter’s Confession; Transfiguration; First Passion Prediction; Cost of Discipleship; Samaritan Rejection

Reused baseline terms: મસીહા (messiah/Christ, 9:20), મહિમા (glory, 9:31-32), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 9:2,60,62), માનવપુત્ર (Son of Man, reuse from ch.5, 9:22,26,44,56,58).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
σταυρός	stauros	a stake, cross (Roman execution instrument)	the literal instrument of crucifixion; by extension, self-denying, costly following of Christ (“take up his cross daily,” 9:23)	cross	The definitive statement of the curriculum doctrine “The Cost of Discipleship”: daily, voluntary self-denial modeled on Christ’s own coming death.	ક્રૂસ (krūs). Risk: Critical. Must retain full weight as a specific, historical instrument of shameful execution and its costly discipleship application — never softened into a generic metaphor for “any hardship,” and never assimilated to Jain/ascetic self-mortification (tapa) as a self-generated merit-producing practice; cross-bearing here is following a suffering Lord, not accumulating spiritual credit through austerity.
ἀκολουθέω	akoloutheō	to follow, to accompany	to follow physically and/or as a disciple, adopting the leader’s path and destination	to follow	The repeated call “follow me” (9:23,59,61) structures the whole cost-of-discipleship section.	અનુસરવું / પાછળ ચાલવું (anusaravũ). Risk: High. અનુસરવું is also used of following a guru’s path/teaching in Hindu and Jain devotional and monastic contexts; clarify that following Christ means union with and dependence on a living, present Lord (per baseline `lord`), not merely adopting a deceased teacher’s ethical system.
Σαμαρίτης	Samaritēs	a Samaritan	a member of the mixed-ancestry, rival-worshiping community centered on Mount Gerizim, viewed by many Jews as religiously illegitimate and ethnically compromised	Samaritan	A Samaritan village rejects Jesus (9:52-53) and the disciples want to call down fire in response, which Jesus refuses — foreshadowing the reversal in Luke 10’s Good Samaritan and Luke 17’s grateful Samaritan leper, both central to “Jesus as Savior for All Nations and All People.”	સમરૂની (samarūnī). Risk: Medium. Established transliterated proper-name/ethnic-group term; the doctrinal point (ethnic/religious outsiders becoming positive examples) requires careful, unsoftened teaching-note treatment given caste and community boundaries salient in Gujarati social life.

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

Reused baseline terms: પ્રેરિત-cognate sending (mission, 10:1-12), સમરૂની (Samaritan, reuse from ch.9), દયા (mercy, reuse from ch.1, 10:37).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
πλησίον	plēsion	one near, neighbor	fellow human being toward whom covenant love/duty is owed; the object of the second great commandment	neighbor	The lawyer’s question “who is my neighbor?” (10:29) and Jesus’ answer (the Samaritan) radically expand “neighbor” past ethnic, religious, and social boundaries — directly reinforcing “Jesus as Savior for All Nations and All People” and “Good News to the … Marginalized.”	પડોશી (paḍośī). Risk: Medium. The lexical risk is low, but the doctrinal point (neighbor-love crossing caste/community lines) must not be softened; this is one of the sharpest social-boundary-crossing texts in the Gospel, directly parallel to the baseline’s `unity_of_jews_and_gentiles` caution against caste-based spiritual hierarchy.

Chapter 11 — The Lord’s Prayer; Teaching on Prayer; Beelzebul Controversy; Woes Against the Pharisees

Reused baseline terms: પિતા (father, 11:2), દુષ્ટાત્મા (demon, reuse from ch.4, 11:14-20), પવિત્ર આત્મા (holy_spirit, 11:13).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
προσευχή / προσεύχομαι	proseuchē / proseuchomai	to pray toward; prayer	direct address to God; distinguished in NT usage from magical incantation or ritual formula	prayer, to pray	Jesus teaches the model prayer (11:1-4) and follows it with “ask, and it will be given … how much more will your Father … give the Holy Spirit” (11:9-13) — the central text for the curriculum doctrine “Prayer and Dependence on God.”	પ્રાર્થના / પ્રાર્થના કરવી (prārthanā). Risk: High. Must be distinguished from ritual puja (image-directed worship/offerings) or mantra-repetition, both prominent in Gujarati devotional life; biblical prayer is direct, confident address to a personal, fatherly God who freely gives, not a transactional ritual securing a deity’s favor or a technique for generating merit.

Chapter 12 — Warnings against Greed and Anxiety; Watchfulness; Division

Reused baseline terms: માનવપુત્ર (Son of Man, reuse, 12:8,10,40), પવિત્ર આત્મા (holy_spirit, 12:10,12), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 12:31-32).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
θησαυρός	thēsauros	treasure, storehouse	accumulated wealth or valuables; metaphorically, ultimate priority/security (“where your treasure is, there your heart will be also,” 12:34)	treasure	The Rich Fool parable (12:16-21) and the “treasure in heaven” teaching (12:33-34) confront trust in accumulated wealth with trust in God — reinforcing both “Good News to the Poor” (by warning the rich) and “Prayer and Dependence on God” (by redirecting security toward God).	ખજાનો (khajāno). Risk: Low, though the doctrinal contrast (earthly security vs. dependence on God) should be carried clearly in teaching notes, distinguishing it from a merit-storehouse (પુણ્યસંચય) concept familiar from Hindu/Jain merit-accumulation frameworks.

Chapter 13 — Call to Repentance; Parables of Mustard Seed and Leaven; Healing on the Sabbath; Narrow Door; Lament over Jerusalem

No major new theological vocabulary beyond terms already established in chapters 1-12. This chapter reuses: પસ્તાવો (repentance, 13:3,5), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 13:18,20,28-29), વિશ્રામવાર (Sabbath, 13:14-16), and extends the “Unity of Jews and Gentiles”/universal-scope doctrine already flagged in the Romans baseline through the imagery of “people [coming] from east and west … and recline at table in the kingdom of God” (13:29) — the same universal-inclusion doctrine already governed by the baseline’s universal_scope_of_gospel and unity_of_jews_and_gentiles entries. No new risk terms are introduced; existing risk notes for πસ્તાવો and પરમેશ્વરનું રાજ્ય apply.

Chapter 14 — Sabbath Healing; Teaching on Humility; Parable of the Great Banquet; Cost of Discipleship

Reused baseline terms: ગરીબ (poor, reuse from core passage, 14:13,21), ક્રૂસ-adjacent cost-of-discipleship language (14:26-27, cf. ch.9), વિશ્રામવાર (Sabbath, reuse, 14:1-6).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἀνάπηρος / χωλός	anapēros / chōlos	crippled/maimed; lame	those with physical disability, socially marginal and typically excluded from full participation in religious and civic life	crippled, lame	The Great Banquet parable’s host commands inviting “the poor, the crippled, the lame, and the blind” (14:13,21) — a direct, structural expansion of the core passage’s “good news to the poor” into deliberate table-fellowship inclusion of the disabled, echoing “Jesus’ Compassion and Table Fellowship.”	અપંગ / પાંગળું (apaṅg / pāṅgḷũ). Risk: Low-Medium. Low lexical risk; doctrinal weight (deliberate inclusion at God’s table) must be preserved in teaching notes.
ταπεινόω	tapeinoō	to make low, humble	to lower oneself in status, whether voluntarily (virtue) or by force (humiliation); paired with ὑψόω (“exalt”)	to humble (oneself)	“Everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (14:11) — a recurring reversal-principle (cf. 1:52; 18:14) central to the kingdom’s values, where status is God-given, not self-secured through achievement or ascetic self-abasement.	નમ્ર થવું (namra thavũ). Risk: Medium. Must be distinguished from ascetic self-mortification performed as a merit-generating practice (again, echoing the baseline’s tapa/nirjara caution); this is a relational posture before God, not an earned spiritual technique.

Chapter 15 — Parables of the Lost Sheep, Lost Coin, and Prodigal Son

Reused baseline terms: પસ્તાવો (repentance, 15:7,10), પાપી (sinner, reuse from ch.5, 15:1-2,7,10).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἀπόλλυμι	apollymi	to destroy, lose, perish	to be lost, ruined, or destroyed; in these parables, a state of separation from the shepherd/father requiring active seeking to be resolved	lost, perish, destroy	The triad of parables (15:1-32) defines sin’s effect as being “lost” and defines God’s character as one who actively seeks — the theological engine of the whole chapter and a key term for “Repentance and Forgiveness of Sins.”	ખોવાયેલો / નાશ પામવો (khovāyelo / nāś pāmavũ). Risk: High. “Lost” must convey personal separation from a seeking, personal God, recoverable only by his initiative and the sinner’s turning — not a karmic drift correctable purely by the individual’s own future good deeds across further lifetimes.
χαρά	chara	joy, gladness	the emotional/relational response of celebration, especially heaven’s celebration over one repentant sinner (15:7,10,32)	joy	”There is more joy in heaven over one sinner who repents” — joy here is God’s own relational response to repentance, central to “The Cost and Joy of Discipleship.”	આનંદ (ānand). Risk: High. આનંદ is also the central term in Vedantic/bhakti spirituality for “bliss” as an intrinsic, impersonal property of the Self or Brahman (as in સચ્ચિદાનંદ, sat-chit-ananda) and is prominent in Gujarat’s Swaminarayan devotional vocabulary. Teaching notes must clarify that this χαρά is God’s own relational, event-triggered joy over a specific repentant person returning to him — not a metaphysical bliss-nature to be self-realized through meditation or devotion.
σπλαγχνίζομαι	splanchnizomai	to be moved in one’s inward parts (bowels/gut); to feel deep compassion	a visceral, gut-level compassion that moves one to act	he felt compassion, his heart went out to him, was moved with pity	The father “saw him … and felt compassion, and ran” (15:20) — the emotional and active heart of the entire parable and the defining term for the curriculum doctrine “Jesus’ Compassion and Table Fellowship with Sinners” (also used of Jesus himself, e.g., 7:13).	કરુણા / દયાભાવ (karuṇā). Risk: High. કરુણા is also the central technical term for the Jain (and Buddhist-influenced) ethic of compassion toward all living beings, cultivated as a self-generated virtue on the ascetic path toward liberation. Teaching notes must clarify that this compassion flows spontaneously from the Father’s/Christ’s own character toward the specific repentant sinner, not a universally-directed, self-cultivated ethical disposition earning the practitioner spiritual merit.
ἀσωτία	asōtia	prodigality, wasteful/dissolute living	reckless squandering of resources and self, typically through indulgence	prodigal (living), reckless living, dissolute living	Describes the younger son’s ruin (15:13), setting up the contrast between self-destructive sin and the father’s restorative compassion.	ઉડાઉપણું (uḍāupaṇũ). Risk: Low.

Chapter 16 — Parable of the Unjust Steward; Rich Man and Lazarus

Reused baseline terms: ધનજનો/ગરીબ implicit contrast, નિયમશાસ્ત્ર (law, 16:16-17), ભવિષ્યવક્તા (prophets, 16:16,29,31).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
μαμωνᾶς	mamōnas	wealth, riches (Aramaic loanword)	material wealth personified as a rival master competing for human allegiance (“you cannot serve God and mammon,” 16:13)	mammon, money, wealth	Wealth is treated as a potential idol/rival lord — reinforcing the “rich and poor” dimension of “Jesus as Savior for All … People” and the ethical seriousness of the Rich Man/Lazarus parable that follows.	મામોન (transliteration) or ધન (dhan, wealth). Risk: Medium. Recommend preserving the transliteration મામોન in the parable’s direct-speech saying (16:9,11,13) to retain its “personified rival power” force, while using ધન for ordinary narrative references to wealth.
ᾍδης	Hadēs	the realm of the dead	the place/state of the dead in Greek and Jewish thought; in Luke 16:23, the place of conscious torment for the unrighteous dead prior to final judgment	Hades, hell, the place of the dead	The Rich Man in ᾍδης and Lazarus “in Abraham’s bosom” (16:19-31) teaches a fixed post-mortem destiny determined by one’s response to God in life, with no possibility of crossing over (16:26).	હાદેસ (transliteration recommended) rather than નરક (narak). Risk: High. નરક is the standard Gujarati word for “hell” but carries specific Hindu/Jain cosmological freight — a temporary punishment-realm within an ongoing cycle of rebirths (samsara), from which a soul eventually departs after exhausting bad karma. Luke 16’s ᾍδης, by contrast, depicts a fixed, non-cyclical, and (in this parable) uncrossable post-mortem state. Preserving the transliteration avoids importing the cyclical-cosmology assumption; a translator’s note should clarify the fixed, final nature of the destinies depicted.

Chapter 17 — Forgiveness and Faith; Ten Lepers; The Kingdom Is Among You; The Day of the Son of Man

Reused baseline terms: સમરૂની (Samaritan, reuse, 17:16), માનવપુત્ર (Son of Man, reuse, 17:22-30), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 17:20-21), આભારસ્તુતિ (thanksgiving, reuse, 17:16).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ἐντός	entos	within, in the midst of, among	can mean “inside a person” (inward/spiritual) or “in your midst” (present among the group); a genuinely debated sense in 17:21	within you, among you, in your midst	”The kingdom of God is [ἐντός] you” — a key exegetical crux for the curriculum doctrine “The Kingdom of God Present and Future”: whether the kingdom’s present reality is an inward spiritual state or Jesus’ own bodily presence among his hearers. Most modern scholarship favors “in your midst” (referring to Jesus himself standing there), avoiding a purely interiorized, mystical reading.	તમારી મધ્યે (tamārī madhye — “in your midst”), preferred over an interiorized rendering like “તમારી અંદર” (within you). Risk: High. An interiorized rendering risks assimilation to Hindu/Jain notions of an indwelling divine spark or Self (ātman) to be inwardly realized through meditation; “in your midst” correctly keeps the kingdom tied to the objective, historical presence of Jesus himself.

Reused baseline terms: વિધવા (widow, reuse from ch.7, 18:1-8), ફરોશી/દાણી (Pharisee/tax collector, reuse, 18:9-14), ન્યાયી ઠરાવવું (justification, reuse, 18:14), નમ્ર થવું (humble, reuse from ch.14, 18:14), ઉગારવું/બચાવવું (save, reuse, 18:42), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 18:16-17,24-25).

Chapter 18 introduces no theological terms beyond those already established; its load-bearing content (the tax collector’s justification “rather than the other,” and Bartimaeus’s faith that “saves” him) applies existing baseline and Luke-specific terms exactly as recorded above — ન્યાયી ઠરાવવું for δικαιόω (18:14, “this man went down to his house justified”) and ઉગારવું/બચાવવું for σῴζω (18:42). No new risk terms required.

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

Reused baseline terms: દાણી (tax collector, reuse, 19:2), ઉગારવું/બચાવવું & ખોવાયેલો (save/lost, reuse, 19:9-10), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 19:11).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
ζητέω	zēteō	to seek, search for	active, intentional pursuit	to seek	”For the Son of Man came to seek and to save the lost” (19:10) — the single most concentrated summary statement in Luke of the doctrine “Jesus as Savior,” combining ζητέω, σῴζω, and ἀπόλλυμι in one verse.	શોધવું (śodhavũ). Risk: Low, though its combination with the already-Critical/High terms ઉગારવું and ખોવાયેલો in 19:10 makes this verse as a whole a Critical-tier composite for review purposes — flag the full verse for human theologian review whenever it is translated.

Chapter 20 — Authority Questioned; Parable of the Tenants; Taxes to Caesar; Debate about the Resurrection; Question about David’s Son

Reused baseline terms: પુનરુત્થાન (resurrection, reuse, 20:27-38), દાઉદ (david, reuse, 20:41-44), મસીહા (christ/messiah, implicit 20:41).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
Σαδδουκαῖος	Saddoukaios	Sadducee	a Jewish religious-political party that rejected belief in bodily resurrection	Sadducee	The Sadducees challenge Jesus on the resurrection (20:27-38); his answer — “he is not God of the dead, but of the living” — directly reinforces the baseline’s Critical-tier `resurrection` doctrine within Luke’s own narrative.	સદૂકી (sadūkī). Risk: Low. Established transliterated group-name term; ensure translation notes carry forward the baseline’s caution that પુનરુત્થાન must never be rendered પુનર્જન્મ in this debate.
υἱὸς Δαυίδ	huios Dauid	son of David	the messianic royal title rooted in the Davidic covenant	Son of David	Jesus’ question about Psalm 110 (“David himself calls him Lord… how is he then his son?”) presses the paradox of the Messiah’s simultaneous humanity (David’s descendant) and deity (David’s Lord) — reinforcing both “Davidic Covenant” and “Deity/Sonship of Christ” doctrines from the Romans baseline.	Use baseline દાઉદના વંશમાંથી (seed_of_david) conceptually, rendered here as દાઉદનો પુત્ર. Risk: High (matches baseline `davidic_covenant`/`deity_of_christ` tier).

Chapter 21 — Widow’s Offering; Prediction of the Temple’s Destruction; Signs of the End; Call to Watchfulness

Reused baseline terms: વિધવા (widow, reuse, 21:1-4), છોડામણી (redemption, reuse from ch.2, 21:28 “your redemption draws near”), માનવપુત્ર (Son of Man, reuse, 21:27,36), પરમેશ્વરનું રાજ્ય (kingdom_of_god, 21:31), પ્રાર્થના (prayer, reuse from ch.11, 21:36).

Chapter 21 introduces no new theological vocabulary requiring fresh entries; it applies છોડામણી (21:28) and માનવપુત્ર (21:27,36) exactly as already established, extending “The Kingdom of God Present and Future” into its eschatological, not-yet dimension (the temple’s destruction, the coming of the Son of Man, and the call to watchful prayer). One narrative-descriptive term is noted for completeness:

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
γενεά	genea	generation	a group of contemporaries; an age/era	generation	”This generation will not pass away until all these things take place” (21:32) — a much-debated eschatological timing statement bearing on “The Kingdom of God Present and Future.”	પેઢી (peḍhī). Risk: Medium — primarily an interpretive/exegetical risk (referent of “this generation”) rather than a lexical-collision risk; flag for theologian review given its role in “Kingdom Present and Future” teaching.

Chapter 22 — The Last Supper; Gethsemane; Betrayal and Arrest; Peter’s Denial; Trial before the Sanhedrin

Reused baseline terms: કરાર (covenant, 22:20), પ્રાર્થના (prayer, reuse, 22:32,40-46), માનવપુત્ર (Son of Man, reuse, 22:22,48,69), મસીહા/ખ્રિસ્ત (christ, implicit 22:67).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
καινή διαθήκη	kainē diathēkē	new covenant	the new covenant relationship inaugurated by Christ’s own blood, fulfilling and superseding the Mosaic covenant	new covenant	”This cup … is the new covenant in my blood” (22:20) — the institution of the Lord’s Supper, directly building on baseline `covenant` (કરાર) with the qualifier “new,” fulfilling the promise-structure traced from Luke 1’s Davidic/Abrahamic covenant language through to this climactic moment.	નવો કરાર (navo karār), built exactly on baseline કરાર. Risk: High.
σῶμα	sōma	body	the physical human body; here, Christ’s body given in sacrificial death and represented in the bread	body	”This is my body, given for you” (22:19) — grounds the Lord’s Supper in Christ’s genuine physical death on behalf of others.	શરીર (śarīr). Risk: Medium.
αἷμα	haima	blood	physical blood; in sacrificial contexts, the means of covenant-sealing and atonement	blood	”This cup … is the new covenant in my blood, which is poured out for you” (22:20) — connects Christ’s death to covenant-sealing sacrificial categories from the OT.	રક્ત / લોહી (lohī). Risk: Medium. Must not be assimilated to Hindu bali (ritual animal blood sacrifice) practice as a merit-generating or deity-appeasing offering; this is a once-for-all, covenant-sealing sacrifice given by God’s own initiative in Christ, not a human-offered propitiatory rite.
παραδίδωμι	paradidōmi	to hand over, deliver up, betray	to deliver a person into custody or judgment, whether treacherously (Judas) or providentially (God’s plan)	betray, hand over, deliver up	Judas’s betrayal (22:4,6,21,48) is narrated alongside Jesus’ own repeated statements that his suffering is divinely necessary (δεῖ, cf. ch.9,24) — holding human treachery and divine sovereignty together without excusing the former.	પરસ્વાધીન કરવું / પકડાવી દેવું (parasvādhīn karavũ). Risk: Medium.

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

Reused baseline terms: ન્યાયી (righteous, reuse, 23:47 centurion’s confession), પ્રભુ (implicit), પાપ/ક્ષમા (forgiveness, reuse, 23:34 “Father, forgive them”).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
παράδεισος	paradeisos	a walled garden/park (Persian loanword); Paradise	the blessed abode of the righteous dead in God’s immediate presence	Paradise	”Today you will be with me in Paradise” (23:43), spoken to the repentant criminal — an immediate, personal, individual assurance of being with Christ after death, without ritual mediation or a period of purification/further rebirth.	Recommend preserving the transliteration પારાદેશ rather than the common Gujarati word સ્વર્ગ (svarg). Risk: High. સ્વર્ગ in Hindu cosmology names a temporary heavenly realm from which a soul eventually returns to the cycle of rebirth after its merit is exhausted; παράδεισος here is an immediate, secure, and — in this context — permanent presence with the Lord granted by grace at the moment of repentant faith, not a temporary reward-realm within an ongoing cycle.

Chapter 24 — Resurrection; Road to Emmaus; Jesus Appears to the Disciples; The Ascension

Reused baseline terms: પુનરુત્થાન (resurrection, 24:1-12,34,46), પવિત્ર આત્મા (holy_spirit, implicit “power from on high,” 24:49), પરમેશ્વરનું સામર્થ્ય (power_of_god, 24:49), માફી/ક્ષમા (forgiveness of sins, 24:47), મસીહા/ખ્રિસ્ત (christ, 24:26,46).

Term (Greek)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Gujarati Rendering & Risk
δεῖ (παθεῖν)	dei (pathein)	it is necessary (to suffer)	divine necessity — what must happen according to God’s revealed plan in Scripture, not blind fate	it was necessary, must, had to	”Was it not necessary that the Christ should suffer these things and enter into his glory?” (24:26,46) — frames the whole passion and resurrection as the fulfillment of a divinely ordained, Scripture-rooted plan, not an accident or an impersonal fate.	જરૂરી હતું / આવશ્યક હતું (āvaśyak hatũ). Risk: Medium-High. Must be distinguished from impersonal fate/destiny (નસીબ/નિયતિ, already flagged as forbidden collisions in the baseline `election` and `providence` entries) — this necessity flows from the personal, purposive plan of a sovereign God revealed in Scripture.
μάρτυς	martys	witness	one who testifies to what they have personally seen/experienced, especially in a legal or formal sense	witness	”You are witnesses of these things” (24:48) — commissions the disciples as eyewitness-testifiers to the historical, bodily resurrection, directly preceding the promise of the Spirit’s empowerment (24:49) and anticipating Acts’ unfolding mission.	સાક્ષી (sākṣī). Risk: High. સાક્ષી is also a significant technical term in Vedantic philosophy for “witness-consciousness” — the impersonal, observing Self (sākṣī-chaitanya) underlying all experience. Teaching notes must make clear this is ordinary eyewitness legal-style testimony to a specific historical event (the risen Christ appearing bodily), not a metaphysical witnessing-Self concept.
ἀναλαμβάνω / ἀνάληψις	analambanō / analēpsis	to take up; a taking-up	to be physically lifted up/received into heaven	he was taken up, the ascension	”He was carried up into heaven” (24:51) — the bodily, visible, historical departure of Jesus, distinct from any figure’s absorption into an impersonal ultimate reality or permanent departure into total non-interaction with the world; Luke’s sequel (Acts) will make clear this same Jesus remains actively engaged, sending the Spirit and continuing his reign (cf. baseline `lord`).	સ્વર્ગારોહણ (svargārohaṇ). Risk: Medium-High. Distinguish carefully from the baseline’s caution (under `lord`) against a Jain-siddha-like image of a liberated being permanently withdrawn into non-interaction — the ascended Christ remains the living, active, reigning પ્રભુ, not a figure who has “exited” relationship with the world.
κλάσις τοῦ ἄρτου	klasis tou artou	the breaking of the bread	the shared meal-act by which the disciples recognize the risen Jesus (24:30-31,35)	breaking of bread	The risen Jesus is recognized specifically in an act of table fellowship — tying the resurrection narrative back to the whole Gospel’s theme of “Table Fellowship,” now continued as a mark of the resurrection community.	રોટલી ભાંગવી (roṭlī bhāṅgavī). Risk: Low-Medium.

Summary

Luke’s full 24 chapters, alongside the verse-by-verse core passage (4:16-21), have been analyzed for load-bearing theological vocabulary. Every chapter is accounted for: chapters with substantial new vocabulary receive full term treatment; chapters 13, 18, and 21 are explicitly noted as reusing previously-established terms with minimal or no new theological vocabulary, per PRD full-coverage requirements. All terms overlapping with the baseline Romans Language Package (gospel, grace, faith, salvation, holy, resurrection, lord, son of God, kingdom of God, sin, gentiles, glory, messiah, prophet, covenant, god, holy spirit, father, apostle, called/calling, thanksgiving, power of God, David, Israel, Jesus, righteousness/justification) reuse the baseline Gujarati rendering and risk tier exactly, with no deviation. See 08_core_glossary.md for the consolidated glossary of all terms identified in this analysis.

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