Semantic Analysis — Luke (English → Hindi)

Method and Scope

This document analyzes the Koine Greek text of the Gospel of Luke, chapter 1 through chapter 24, identifying every load-bearing theological term. The core passage, Luke 4:16-21, receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing terms using the same analytical fields: Original word, Transliteration, Literal meaning, Semantic range, English variants, Contextual theological meaning, and Destination-language (Hindi) rendering and risk.

Governing rule: Any term already fixed in the baseline Romans/Galatians translation_memory.json (e.g., πίστις/विश्वास, χάρις/अनुग्रह, ἁμαρτία/पाप, βασιλεία τοῦ θεοῦ/परमेश्वर का राज्य, μετάνοια/मन फिराव, δικαιοσύνη/धार्मिकता, διαθήκη/वाचा, δόξα/महिमा, σωτηρία/उद्धार, ἀνάστασις/पुनरुत्थान, etc.) is reused exactly and is marked “[TM-reuse]” below rather than re-derived. New terms specific to Luke’s vocabulary and theology are analyzed in full and proposed for addition to translation memory in 08_core_glossary.md.

Luke’s eight governing doctrines for this curriculum — 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 — recur across nearly every chapter and are flagged wherever a term’s rendering bears directly on one of them.

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CORE PASSAGE: Luke 4:16-21 — Verse-by-Verse Analysis

Luke 4:16

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

Terms	Variants	Theological Meaning in Context	Hindi Rendering & Risk
Sabbath σάββατον (τῶν σαββάτων) sabbaton day of rest/cessation	the weekly holy day of covenant rest and worship gathering ”Sabbath,” “Sabbath day”	Establishes the covenant setting: Jesus reads his messianic manifesto on the day Israel gathers to hear the Law and Prophets. Recurs as a controversy-site in chs. 6, 13, 14.	सब्त का दिन (sabta kā dina). Risk: Medium. Established Hindi Christian transliteration (from Hebrew Shabbat via Christian/Urdu usage). Must not be flattened to a generic “holiday” (त्योहार) nor absorbed into Hindu vrata/fasting-day categories; Sabbath is a covenant-sign day, not a merit-generating observance.
synagogue συναγωγή synagōgē gathering/assembly place	the local Jewish place of Scripture reading, teaching, and prayer (distinct from the Jerusalem Temple) “synagogue”	The site of Jesus’ programmatic self-disclosure as the Isaiah-anointed one; recurs in chs. 4, 6, 13 as the locus of both acceptance and rejection.	आराधनालय (ārādhanālaya, “house of worship”). Risk: Medium. Never मंदिर (Hindu temple; also forbidden by the baseline church entry). आराधनालय ties naturally to the already-established आराधना (worship).
custom (κατὰ τὸ εἰωθὸς) εἰωθός (< ἔθω) eiōthos accustomed, habitual	settled practice, habit ”as was his custom,” “as usual”	Signals Jesus’ regular participation in corporate worship and Torah-reading practice — his mission does not bypass covenant community life.	उसकी रीति के अनुसार (usakī rīti ke anusāra). Risk: Low. Descriptive phrase; no doctrinal collision.
to read (ἀναγνῶναι) ἀναγινώσκω anagnōnai to read aloud/publicly	public liturgical reading of Scripture ”to read,” “read aloud”	Jesus takes the reader’s role, the same role any adult Jewish male might take — his identity is disclosed through Scripture, not apart from it (Inspiration of Scripture doctrine).	पढ़ने के लिये (paḍhane ke liye). Risk: Low.

Luke 4:17

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

Terms	Variants	Theological Meaning in Context	Hindi Rendering & Risk
scroll/book βιβλίον biblion small book, scroll	a written document, here specifically the Isaiah scroll ”book,” “scroll”	The physical vehicle of inspired Scripture (cf. Inspiration of Scripture doctrine, baseline doctrine_risk_registry.json); Jesus grounds his identity in a written, prior, authoritative text — not private revelation or oral guru-tradition alone.	पुस्तक / पत्रा (pustaka / patrā, “scroll”). Risk: Low.
prophet προφήτης prophētēs one who speaks forth	God’s spokesperson (as opposed to astrologer/fortune-teller) “prophet”	[TM-reuse] भविष्यद्वक्ता — Isaiah as the inspired OT prophet whose words Jesus fulfills; ties directly to the baseline fulfillment_of_prophecy doctrine.	भविष्यद्वक्ता (established).
it was written (γεγραμμένον) γράφω gegrammenon having been written	fixed, authoritative written record ”it is written,” “which said”	Standard formula introducing an authoritative Scripture citation; anchors Jesus’ self-identification in the objective, prior text rather than a new private disclosure.	लिखा हुआ था (likhā huā thā). Risk: Low.

Luke 4:18 — the heart of the passage (Isaiah 61:1-2 quoted)

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

Terms	Variants	Theological Meaning in Context	Hindi Rendering & Risk
Spirit of the Lord Πνεῦμα Κυρίου Pneuma Kyriou breath/wind of the Lord	the personal, divine Holy Spirit acting in empowerment and mission ”Spirit of the Lord,” “Spirit of God”	Combines two Critical baseline terms — [TM-reuse] पवित्र आत्मा (Holy Spirit) and [TM-reuse] प्रभु (Lord). This is the governing statement for the doctrine “The Holy Spirit’s Work in Salvation History”: the Spirit rests on and commissions Jesus for a specific historical mission.	प्रभु का आत्मा (Prabhu kā Ātmā), understood as पवित्र आत्मा in context. Risk: Critical (inherits Critical status from both component terms). Must never be rendered so as to suggest an impersonal force or a Shakti-like power resting on a guru/avatar; the Spirit is a distinct divine Person resting on the distinct divine Son.
anointed χρίω (ἔχρισέν) echrisen to smear/rub with oil	to consecrate/commission for an office (king, priest, prophet); root of Χριστός (Christ/Messiah) “anointed,” “appointed,” “consecrated”	The single most doctrinally loaded verb in the core passage. Jesus applies to himself the very verb that generates his own title Χριστός/मसीह — he is not merely inspired but sacramentally/publicly commissioned by the Spirit for the messianic task, fulfilling the Davidic/messianic promise.	अभिषेक करना (abhiṣeka karanā). Risk: Critical. अभिषेक is also the precise Hindi term for the ritual anointing of Hindu deity-images (मूर्ति अभिषेक) and of kings in Hindu coronation ritual — a serious collision risk. Retain अभिषेक (it is the established root shared with मसीह itself and cannot be avoided without losing the Christ/Messiah wordplay), but every occurrence REQUIRES a translator note: this is the Holy Spirit’s unique, once-for-all commissioning of the divine Son for his saving mission — not a ritual performed by human priests upon an image, and not repeatable. Mandatory theologian review.
to preach good news / gospel (verb) εὐαγγελίζομαι (εὐαγγελίσασθαι) euangelisasthai to announce good news	to proclaim the saving message as an authoritative herald ”to preach the gospel,” “to bring/proclaim good news”	Verb form of [TM-reuse] सुसमाचार (gospel, noun, established High risk in baseline). Luke uses this verb more than any other Gospel; it is the active, ongoing task Jesus is anointed for.	सुसमाचार सुनाना / प्रचार करना (susamācar sunānā / pracāra karanā). Risk: High. Must retain सुसमाचार as the noun root exactly per baseline; do not substitute खुशखबरी (rejected alternative in baseline).
poor πτωχός (πτωχοῖς) ptōchois destitute, begging-poor (stronger than πένης, the working-poor)	absolute economic destitution; by extension, the powerless and socially marginal who depend wholly on others ”the poor,” “the destitute”	Governing term for the doctrine “Good News to the Poor and Marginalized.” In Luke this is consistently literal, economic poverty (cf. 6:20 “blessed are the poor,” 7:22, 14:13,21, 16:19-31), not merely “poor in spirit” as in Matthew. The gospel is announced specifically, not generically, to those without power, status, or resources.	गरीब / दीन (garīb / dīna). Risk: High. Must not be spiritualized away into a purely inward/devotional poverty that erases Luke’s material and social specificity; conversely, must not be reduced to a purely socio-economic program divorced from the gospel’s saving announcement. Both senses (economic destitution and dependent humility before God) must remain visible in context notes.
sent ἀποστέλλω (ἀπέσταλκέν, ἀποστεῖλαι) apestalken / aposteilai to send out with a commission	authorized sending with delegated purpose; root of ἀπόστολος/apostle ”sent,” “to set at liberty,” “to send forth”	Establishes the pattern of divine sending that later structures Jesus’ commissioning of the Twelve (ch. 6) and the Seventy (ch. 10), and ultimately the apostles (ch. 24) — ties to [TM-reuse] प्रेरित (apostle, Medium risk in baseline).	भेजा है / भेजने के लिये (bhejā hai / bhejane ke liye). Risk: Medium.
to proclaim κηρύσσω (κηρύξαι) kēryxai to herald, announce publicly	authoritative public proclamation, as a herald announcing a king’s decree ”to proclaim,” “to preach,” “to announce”	Distinct from εὐαγγελίζομαι (which carries the “good news” content); κηρύσσω emphasizes the public, authoritative, herald-like mode of announcement — fitting Jesus’ royal/messianic commission.	प्रचार करना / घोषित करना (pracāra karanā / ghoṣita karanā). Risk: Medium.
captives αἰχμάλωτος (αἰχμαλώτοις) aichmalōtois prisoner of war, one taken captive	those bound, imprisoned, or held captive — literally and, in the OT/Isaiah background, spiritually and nationally (exile) “captives,” “prisoners”	Recalls Israel’s exile-and-return narrative (Isaiah 61’s original setting) reapplied to a deeper captivity — sin, oppression, spiritual bondage — that Jesus’ mission addresses.	बंदी (bandī). Risk: Medium. Keep literal (imprisoned/captive people); the deeper spiritual-bondage sense should be drawn out by context and preaching notes, not built into the word choice itself.
release / liberty ἄφεσις (ἄφεσιν, ἐν ἀφέσει) aphesin / en aphesei a sending away, a letting go	(a) release of captives/prisoners; (b) forgiveness/remission of sins (the dominant NT sense, e.g. Luke 1:77; 3:3; 24:47) “release,” “liberty,” “freedom,” and, elsewhere, “forgiveness”	Theologically pivotal wordplay lost in most target languages, including Hindi: the SAME Greek word (ἄφεσις) that here means physical release of captives is the word Luke uses elsewhere for the forgiveness of sins (ἄφεσις ἁμαρτιῶν, 1:77; 3:3; 24:47). Jesus’ inaugural sermon deliberately holds these together — his mission is simultaneously about literal liberty and the forgiveness of sins.	छुटकारा (chuṭakārā, for release/liberty here) — [TM-reuse] from the baseline redemption entry. Risk: High. Hindi cannot preserve the single-root wordplay (release = छुटकारा; forgiveness of sins = पापों की क्षमा, a different root). MANDATORY TRANSLATOR NOTE on every occurrence of ἄφεσις across Luke: explain that the Greek uses one word for both captive-release and sin-forgiveness, so Hindi readers understand these are the same reality in two applications, not two separate promises. Never use मुक्ति/मोक्ष.
recovery of sight ἀνάβλεψις (ἀνάβλεψιν) anablepsin seeing again, looking up	restoration of literal physical sight; by extension, spiritual illumination ”recovering of sight,” “sight”	Literal healing (fulfilled concretely throughout Luke, e.g., 7:21; 18:35-43) that also functions as a sign of the deeper spiritual sight the gospel grants (cf. 24:31, “their eyes were opened”).	दृष्टि पाना / अंधों को दृष्टि (dṝṣṭi pānā / andhoṃ ko dṝṣṭi). Risk: Medium. Keep concrete/physical primarily; avoid drifting into a generic “enlightenment” term that could suggest Hindu/Buddhist jñāna-illumination achieved by the seeker’s own insight rather than a healing gift given by Christ.
oppressed / crushed θραύω (τεθραυσμένους) tethrausmenous to shatter, crush, break in pieces	those broken, crushed, or oppressed — physically, socially, or spiritually ”the oppressed,” “the bruised,” “the downtrodden”	Names those crushed by systemic hardship — poverty, illness, social exclusion — whom Jesus’ mission specifically targets for release; directly supports the “Good News to the Poor and Marginalized” doctrine and resonates strongly with socially crushed/oppressed groups in the Indian context.	कुचले हुए लोग (kucale hue loga, “crushed/downtrodden people”). Risk: Medium. This term has genuine positive resonance with contemporary Indian discourse on socially oppressed and marginalized communities; native speaker review recommended to calibrate register so the term reads as compassionate biblical description, not as an imported political slogan.

Luke 4:19

Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.

Terms	Variants	Theological Meaning in Context	Hindi Rendering & Risk
the acceptable/favorable year of the Lord ἐνιαυτὸν Κυρίου δεκτόν eniauton Kyriou dekton an acceptable/welcome year of the Lord	an allusion to the Year of Jubilee (Leviticus 25) — the sabbatical year of debt-cancellation, slave-release, and land-rest ”the year of the Lord’s favor,” “the acceptable year of the Lord”	Jesus announces that the long-promised Jubilee — God’s decisive act of release, restoration, and favor — is now, in his person and ministry, historically inaugurated. This is a ONE-TIME eschatological event, not a recurring ritual calendar.	प्रभु का अनुग्रहकारी वर्ष (Prabhu kā anugrahakārī varṣa, “the Lord’s gracious/favor-bringing year”). Risk: High. Must not be understood as a repeating festival-calendar observance parallel to Hindu auspicious-year/muhurta cycles (cf. baseline Galatians caution on elemental_principles); this is a once-for-all inaugurated fulfillment of covenant promise, announced as beginning today (v. 21), not a cyclical religious calendar obligation. Reuses [TM-reuse] अनुग्रह (grace) as the root, correctly signaling unmerited favor rather than a merit-based ritual season.

Luke 4:20

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

Terms	Variants	Theological Meaning in Context	Hindi Rendering & Risk
attendant ὑπηρέτης hypēretē servant, assistant, officer	a synagogue official responsible for the scrolls ”attendant,” “minister,” “assistant”	Minor narrative detail confirming the ordinary, embedded, non-sensational setting of Jesus’ self-disclosure.	सेवक (sevaka). Risk: Low.
gazing intently ἀτενίζω (ἀτενίζοντες) atenizontes to stare fixedly, gaze intently	rapt, fixed attention ”fixed their eyes,” “were gazing intently”	Builds narrative tension before Jesus’ climactic pronouncement in v. 21; the whole congregation awaits his interpretation.	टकटकी लगाए हुए थे (ṭakaṭakī lagāe hue the). Risk: Low.

Luke 4:21

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

Terms	Variants	Theological Meaning in Context	Hindi Rendering & Risk
today σήμερον sēmeron this very day	the immediate present moment, as the locus of eschatological arrival ”today,” “this very day,” “now”	Governing term for “The Kingdom of God Present and Future.” Luke’s σήμερον marks the in-breaking of the promised future into the present historical moment (cf. 2:11 “today a Savior is born,” 19:9 “today salvation has come,” 23:43 “today you will be with me”). The Jubilee/messianic promise is not a future hope only — it is being fulfilled in this reading, in this room, now.	आज (āja). Risk: High (in application, though the word itself is simple). Every occurrence of Luke’s “today” formula must retain full force — do not weaken to a vague “in these days” or “soon,” which would blunt the already/not-yet tension central to the Kingdom doctrine.
fulfilled πληρόω (πεπλήρωται) peplērōtai to fill up, complete, bring to full realization	to bring a promise, prophecy, or type to its intended completion ”is fulfilled,” “has been fulfilled,” “is accomplished”	Ties directly to the baseline fulfillment_of_prophecy doctrine: linear, historical fulfillment of a specific, prior, written promise — not a cyclical or repeatable cosmic fulfillment (contrast Hindu yuga-cycle renewal). The perfect tense (πεπλήρωται) signals a completed act with a continuing present result: the fulfillment, begun today, stands accomplished.	पूरा हो गया है (pūrā ho gayā hai). Risk: High. Must preserve the perfect-tense sense of a completed-yet-abiding fulfillment (cf. the baseline’s treatment of the perfect tense in crucified_with_christ); must never be rendered so as to suggest one fulfillment among a repeating cycle of fulfillments.
Scripture γραφή (ἡ γραφὴ) hē graphē writing	the authoritative written Scripture (here, the Isaiah scroll just read) “Scripture,” “this scripture,” “this passage”	Anchors the doctrine of the Inspiration of Scripture: Jesus’ identity claim is inseparable from, and validated by, a specific prior written text, read publicly and interpreted authoritatively — not a new esoteric revelation replacing the old.	पवित्रशास्त्र / यह वचन (pavitraśāstra / yaha vacana). Risk: High. Distinguish from Hindu śruti (scripture “heard” directly by sages in a mystical transmission); biblical Scripture is a fixed, God-breathed written text whose fulfillment is verifiable and historical.
in your hearing ἐν τοῖς ὠσὶν ὑμῶν en tois ōsin hymōn in your ears	direct, personal address to the hearers, making them participants in the fulfillment event ”in your hearing,” “as you have heard it”	Emphasizes that the fulfillment is not abstract but addressed directly to this specific congregation — anticipating both their initial admiration (v. 22) and their subsequent rejection (vv. 28-29).	तुम्हारे कानों में / तुमने अभी सुना (tumhāre kānoṃ meṃ / tumane abhī sunā). Risk: Low.

Summary of the core passage’s doctrinal center of gravity: Luke 4:16-21 fuses the Holy Spirit’s commissioning (v. 18a), the messianic anointing (v. 18a, χρίω), the gospel to the poor (v. 18b), release/forgiveness (v. 18c-d, ἄφεσις), physical and spiritual restoration (v. 18d-e), the Jubilee-shaped inauguration of the Kingdom (v. 19), and the “today” of fulfilled prophecy (v. 21) into a single programmatic statement that governs the entire Gospel. Every one of Luke’s eight assigned doctrines for this curriculum can be traced back to this passage.

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CHAPTER-BY-CHAPTER ANALYSIS: Luke 1-24

Luke 1 — Annunciations, Magnificat, Benedictus

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
Savior σωτήρ sōtēr one who saves/rescues	deliverer, rescuer — used of God and of Christ ”Savior”	Not used in ch. 1 itself but the noun-root of [TM-reuse] उद्धार (salvation); introduced formally in ch. 2. Flagged here as Zechariah’s/Mary’s songs anticipate the coming Savior-deliverance (1:47, 69-71).	See ch. 2 entry below.
Most High ὕψιστος hypsistos highest	God’s supreme transcendence, used as a divine title ”the Most High,” “the Highest”	Gabriel’s announcement that Jesus “will be called Son of the Most High” (1:32) directly grounds the Sonship-of-Christ/Deity-of-Christ doctrines already Critical in the baseline.	परमप्रधान (paramapradhāna). Risk: Medium. Established BSI divine title; keep distinct from generic “highest” adjectival use.
virgin παρθένος parthenos virgin, unmarried young woman	a woman who has not had sexual relations; in 1:27 specifically asserting Mary’s virginity for the virgin conception ”virgin”	Grounds the virgin conception, foundational to the Incarnation doctrine already Critical in the baseline (देहधारण).	कुँवारी (kuṅvārī). Risk: High. Must render literal virginity, not merely “young woman” or “maiden” (a drift possible in some target languages); the doctrine of the virgin conception depends on this precision.
overshadow ἐπισκιάζω episkiazō to cast a shadow over	divine, non-physical enveloping presence and power (cf. the cloud overshadowing the tabernacle, Exodus 40:35) “overshadow,” “come upon”	Describes the Holy Spirit’s non-sexual, non-physical means of the incarnation (1:35) — critical companion term to Sonship of Christ and Incarnation.	छाया करना (chāyā karanā). Risk: High. Must not be described or illustrated in any way suggestive of a divine-human sexual union narrative (as in some Hindu avatar-birth stories); the Spirit’s overshadowing is non-physical divine power, not physical divine paternity in a mythological sense. Mandatory translator note.
Holy Spirit / filled with the Spirit Πνεῦμα Ἅγιον / πλησθῆναι Πνεύματος Ἁγίου Pneuma Hagion / plēsthēnai Holy Spirit / to be filled	[TM-reuse] पवित्र आत्मा ”Holy Spirit,” “filled with the Holy Spirit”	Introduces Luke’s recurring “filled with the Holy Spirit” formula (Elizabeth 1:41, Zechariah 1:67, later John the Baptist, Jesus, the disciples) — a structural marker for the doctrine “The Holy Spirit’s Work in Salvation History.”	पवित्र आत्मा (established); from-birth filling formula: आत्मा से भर जाना (ātmā se bhara jānā). Risk: Critical (inherits from Holy Spirit entry).
visited (God’s visitation) ἐπισκέπτομαι / ἐπισκοπή episkeptomai / episkopē to look upon, to come to see/help	God’s gracious personal coming to his people to act on their behalf ”has visited,” “visited and redeemed,” “the time of your visitation”	Zechariah’s Benedictus (1:68, 78) — God’s saving initiative pictured as a personal royal/familial visit; recurs at 7:16 and 19:44.	अपने लोगों के पास आना / कृपापूर्वक देखना (apane logoṃ ke pāsa ānā / kṝpāpūrvaka dekhanā). Risk: High. MUST NOT use दर्शन (“darshan,” the devotee’s sight of a deity in Hindu worship) — this would invert the direction of the encounter (worshipper seeking a glimpse of the god) rather than God sovereignly initiating a visit to his people.
mercy ἔλεος eleos compassion, pity shown to the needy	[TM-reuse] दया ”mercy”	Central to the Magnificat and Benedictus (1:50,54,58,72,78) — covenant mercy as the ground of the whole Gospel’s opening movement.	दया (established).
covenant διαθήκη diathēkē testament, covenant	[TM-reuse] वाचा ”covenant”	The “holy covenant” and oath to Abraham (1:72-73) grounding John’s and Jesus’ births in prior covenant promise.	वाचा (established).
horn of salvation κέρας σωτηρίας keras sōtērias horn of salvation	Hebraic idiom for God-given strength/power to deliver (royal/military imagery) “horn of salvation”	Zechariah 1:69: God has raised up a “horn of salvation” in David’s house — Davidic Covenant doctrine (already High in baseline).	उद्धार का सींग (uddhāra kā sīṅga). Risk: Medium. Idiom requiring an explanatory note for readers unfamiliar with the Hebrew royal-power idiom; keep उद्धार root intact.
magnify (my soul magnifies the Lord) μεγαλύνω megalynō to make great, magnify	to declare/exalt God’s greatness in praise ”magnifies,” “extols,” “glorifies”	Opens the Magnificat (1:46) — the posture of worship-through-praise that models “Prayer and Dependence on God.”	बड़ाई करना (baḍāī karanā). Risk: Low-Medium. Keep distinct from [TM-reuse] महिमा (glory, a noun); बड़ाई करना is the standard verb for exalting/extolling in praise.

Luke 2 — Birth of Jesus, Shepherds, Simeon and Anna

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
Savior	σωτήρ	sōtēr	one who saves	deliverer; here, the angel’s announcement “a Savior has been born” (2:11)	“Savior”	Governing term for “Jesus as Savior for All Nations and All People.” Paired with [TM-reuse] Χριστός/मसीह and [TM-reuse] Κύριος/प्रभु in the same verse — “a Savior, who is Christ the Lord” — stacking three Critical Christological titles in one announcement.	उद्धारकर्ता (uddhārakartā). Risk: Critical. Root-consistent with [TM-reuse] उद्धार (salvation); NEVER मुक्तिदाता or moksha-adjacent “liberator” vocabulary. This is the first formal introduction of this term; add to translation memory as Critical.
manger	φάτνη	phatnē	feeding trough	animal feeding trough, used as an improvised cradle	”manger”	Signals the humility and lowliness of the incarnation’s setting — theologically consonant with “Good News to the Poor and Marginalized”: the Savior of all is born among the poor and outcast (an inn’s overflow, not its guest room).	चरनी (caranī). Risk: Low.
shepherds	ποιμήν (ποιμένες)	poimenes	shepherds	a socially low-status, often distrusted occupational group in first-century Judea	”shepherds”	The first announcement of the Savior’s birth is given not to elites but to shepherds — an early enactment of the “good news to the poor” theme, and a foretaste of the marginalized-inclusion pattern running through Luke.	चरवाहे (caravāhe). Risk: Low. Note pastoral/teaching opportunity: keep distinct from metaphorical “shepherd” (pastoral care) usage elsewhere.
sign	σημεῖον	sēmeion	mark, token	a divinely given confirming mark (here: the infant in a manger, 2:12; elsewhere, miracles as signs of Kingdom presence)	“sign”	Marks the manger itself as a divinely appointed confirming sign — recurs at 11:29 (sign of Jonah) and 21:7,11,25 (eschatological signs).	चिन्ह (cinha). Risk: Medium. Consistent usage needed across all occurrences (birth-sign, Jonah-sign, end-times signs) so readers track the recurring motif.
glory	δόξα	doxa	[TM-reuse] महिमा	”glory”	The angels’ “glory to God in the highest” (2:14) and the shepherds glorifying God (2:20) — doxological bookend to the incarnation narrative.	महिमा (established). Avoid light-metaphor drift per baseline caution.
peace	εἰρήνη	eirēnē	[TM-reuse] शांति	”peace"	"Peace on earth” (2:14) — the relational, covenantal peace the Savior’s coming inaugurates, not merely the absence of conflict.	शांति (established).
pondered/treasured	συντηρέω / συμβάλλω	syntēreō / symballō	to keep close, to ponder together	Mary’s inward reflective processing of these events (2:19, 2:51)	“treasured,” “pondered”	Models a contemplative, faith-filled response to God’s unfolding revelation — an early instance of the “Prayer and Dependence on God” posture.	मन में रखना / विचार करना (mana meṃ rakhanā / vicāra karanā). Risk: Low.
redemption (of Jerusalem/Israel)	λύτρωσις	lytrōsis	ransoming, redeeming	deliverance secured through a ransom-price	”redemption”	Anna’s prophetic speech (2:38) about those “waiting for the redemption of Jerusalem” ties directly to [TM-reuse] छुटकारा (redemption, established in baseline).	छुटकारा (established).

Luke 3 — John the Baptist’s Preaching, Baptism of Jesus, Genealogy

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
repentance	μετάνοια / μετανοέω	metanoia	[TM-reuse] मन फिराव	”repentance,” “repent”	John’s baptism “of repentance for the forgiveness of sins” (3:3) — foundational to the doctrine “Repentance and Forgiveness of Sins.”	मन फिराव (established).
forgiveness of sins	ἄφεσις ἁμαρτιῶν	aphesis hamartiōn	release/sending-away of sins	God’s remission/pardon of sin’s guilt	”forgiveness of sins,” “remission of sins”	First formal appearance of this exact compound (recurs 1:77; 24:47; and functionally throughout the Gospel, e.g. 5:20-24; 7:47-49; 17:3-4). Governing term for the doctrine “Repentance and Forgiveness of Sins.”	पापों की क्षमा (pāpoṃ kī kṣamā). Risk: High. Uses [TM-reuse] पाप (sin) as root; क्षमा (pardon) is the standard, doctrinally clean Hindi term — avoid माफी (informal/colloquial) in formal theological statements. Note the same-root wordplay with ἄφεσις/“release” discussed at 4:18 above; add mandatory cross-reference note.
fruit (worthy of repentance)	καρπός	karpos	fruit, produce	visible, verifiable outward evidence of an inward change	”fruit,” “fruits”	John’s “bear fruits worthy of repentance” (3:8) and “every tree that does not bear good fruit” (3:9) — evidentiary fruit distinct from merit-accumulating “karma-fruit.”	फल (phala). Risk: Medium. Per the baseline Galatians caution (see fruit_of_the_spirit entry), फल risks collision with कर्म-फल (karma-fruit). Here the fruit is repentance’s outward evidence, not the Spirit’s produce — a related but distinct sense; context notes should clarify that this is behavioral evidence of a changed heart before God, not self-generated merit ripening automatically across lifetimes.
wrath (to come)	ὀργή	orgē	[TM-reuse] क्रोध (परमेश्वर का क्रोध)	“wrath,” “the wrath to come”	John’s warning (3:7) — God’s righteous, personal judgment against sin, not impersonal karmic retribution.	परमेश्वर का क्रोध (established).
baptism	βάπτισμα / βαπτίζω	baptisma	[TM-reuse] बपतिस्मा	”baptism,” “baptize”	John’s baptism of repentance and Jesus’ own baptism (3:21-22), at which the Spirit descends and the Father’s voice confirms Sonship — a triune-presence moment tying together Holy Spirit, Sonship of Christ, and Divine Calling doctrines.	बपतिस्मा (established). Never स्नान/दीक्षा per baseline.
Son (You are my beloved Son)	υἱός	huios	son	[TM-reuse] (component of) परमेश्वर का पुत्र	”Son,” “my beloved Son”	The Father’s declaration at Jesus’ baptism (3:22) — the Sonship of Christ doctrine (Critical) made audible at the outset of Jesus’ public ministry.	परमेश्वर का पुत्र context; here rendered contextually मेरा प्रिय पुत्र (merā priya putra, “my beloved Son”). Risk: Critical (inherits from baseline Sonship-of-Christ entry).
Son of Adam / Son of God (genealogy)	υἱὸς τοῦ Ἀδάμ / υἱὸς τοῦ Θεοῦ	huios tou Adam / huios tou Theou	son of Adam / Son of God	Luke’s genealogy (3:23-38) traces Jesus back through David and Abraham to Adam, “the son of God” — emphasizing universal human solidarity as well as divine sonship	”son of Adam,” “Son of God”	Grounds “Jesus as Savior for All Nations and All People”: unlike Matthew’s genealogy (which stops at Abraham, emphasizing Jewish identity), Luke’s genealogy reaches back to Adam, the father of all humanity, signaling the Savior’s relevance to every nation.	आदम का पुत्र (Ādama kā putra). Risk: Medium. Straightforward genealogical phrase; the theological point (universal scope) should be drawn out in accompanying notes rather than built into the translation itself.

Luke 4 (remainder, beyond the core passage: 4:1-15, 22-44) — Temptation, Rejection at Nazareth, Early Ministry

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
devil διάβολος diabolos slanderer, accuser	the personal, malevolent spiritual adversary who tempts Jesus (4:1-13) “devil,” “the tempter”	Establishes a personal, historical spiritual antagonist distinct from any impersonal principle of evil — important groundwork before Jesus’ subsequent authority over demons (4:33-36, 41).	शैतान (śaitāna). Risk: High. Established Hindi loanword (via Urdu/Persian) for the biblical/Quranic devil figure; must be distinguished in teaching contexts from Hindu asura/rakshasa mythological demon-figures, which operate within a different (often morally ambiguous or cyclical) cosmology.
Spirit-filled / led by the Spirit Πνεῦμα Ἅγιον πλήρης / ἤγετο ἐν τῷ Πνεύματι Pneuma Hagion plērēs / ēgeto en tō Pneumati full of the Holy Spirit / was led by the Spirit	[TM-reuse] पवित्र आत्मा compounded with “full of / led by" "full of the Holy Spirit,” “led by the Spirit”	4:1 — Jesus enters the wilderness testing precisely as the Spirit-empowered, Spirit-anointed one just introduced at his baptism and about to be named in the Nazareth sermon; reinforces the Holy Spirit doctrine’s continuity.	पवित्र आत्मा से भरा हुआ / आत्मा के द्वारा ले जाया गया. Risk: Critical (inherits).
authority ἐξουσία exousia right, authorization, power-to-act	delegated or inherent right to act, command, or rule — distinct from δύναμις (raw power/capability) “authority,” “power”	Jesus’ teaching and exorcisms provoke astonishment “because his word possessed authority” (4:32,36) — distinct from [TM-reuse] सामर्थ्य (power_of_god), which renders δύναμις. Both terms recur constantly through the Gospel (esp. chs. 5, 7, 9, 10, 20) and must be kept lexically distinct.	अधिकार (adhikāra). Risk: High. Must be kept distinct from सामर्थ्य (used for δύναμις) so that Hindi readers can track Luke’s careful distinction between Jesus’ authoritative right to command (ἐξουσία) and his miracle-working power (δύναμις). New term for translation memory.
rejection at Nazareth (narrative, no single term) — —	— —	4:28-29 — the synagogue congregation’s rage and attempt to kill Jesus after his messianic claim, foreshadowing the whole Gospel’s pattern of proclamation-met-with-rejection, especially by religious insiders, alongside acceptance by outsiders.	(Narrative; no lexical rendering issue beyond terms already covered.)

Luke 5 — Calling of Disciples, Healing of the Leper, Paralytic, Levi, New Wine

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
sinner ἁμαρτωλός hamartōlos one who sins	a person marked by sin, often specifically the socially/religiously despised (tax collectors, prostitutes, etc.) “sinner,” “sinful man”	Peter’s confession “I am a sinful man” (5:8) and Jesus’ programmatic statement “I have not come to call the righteous but sinners” (5:32) — governs the doctrine “Jesus’ Compassion and Table Fellowship with Sinners.”	पापी (pāpī). Risk: High. Root-consistent with [TM-reuse] पाप (sin); must not carry any connotation of ritual/caste impurity (avoid अशुद्ध/अपवित्र as synonyms in this context) — this is moral, relational sin before a personal God, and the point of the passage is precisely that Jesus seeks out and eats with such people rather than treating them as untouchable. New term for translation memory.
Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou son of the man / son of man	Jesus’ characteristic self-designation, drawing on Daniel 7:13-14’s exalted heavenly figure while also signaling genuine humanity; used by Jesus of himself throughout all four Gospels ”Son of Man”	First occurrence at 5:24 (“the Son of Man has authority on earth to forgive sins”) — combines the doctrines of the Humanity of Christ and Christ’s divine authority in a single title. Recurs constantly (ch. 6, 7, 9, 11, 12, 17, 18, 19, 21, 22, 24).	मनुष्य का पुत्र (manuṣya kā putra). Risk: Critical. Must remain a fixed, exact phrase throughout Luke, kept lexically distinct from [TM-reuse] परमेश्वर का पुत्र (Son of God); do not collapse the two titles into one another, and do not reduce “Son of Man” to a mere synonym for “a human being” — it carries the Danielic authority sense as well. New Critical-tier term for translation memory.
tax collector τελώνης telōnēs tax/toll collector	a despised collaborator-class profession under Roman administration ”tax collector,” “publican”	Levi/Matthew’s calling (5:27-32) — another marginalized/despised social category that Jesus deliberately calls and eats with, reinforcing “Jesus’ Compassion and Table Fellowship with Sinners.”	चुंगी लेनेवाला (cuṅgī lenevālā). Risk: Medium. Native speaker review recommended to select the clearest modern equivalent (options include “टैक्स वसूलनेवाला”); the key theological point — deliberate table fellowship with a socially despised occupational group — must be preserved in surrounding narrative framing.
new wine / old wineskins οἶνος νέος / ἀσκοὶ παλαιοί oinos neos / askoi palaioi new wine / old skins	metaphor for the incompatibility of the fresh, Kingdom-inaugurating reality Jesus brings with rigid, unrenewed old religious forms ”new wine,” “old wineskins”	5:36-39 — anticipates the tension throughout Luke between Jesus’ Kingdom-inaugurating ministry and entrenched religious custom (Sabbath controversies, fasting questions, Pharisaic legalism).	नया दाखरस / पुरानी मशकें (nayā dākharasa / purānī maśkeṃ). Risk: Low. Concrete agricultural/household metaphor, naturally intelligible; retain literally.

Luke 6 — Sermon on the Plain, Sabbath Controversies, Twelve Apostles

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
blessed	μακάριος	makarios	happy, fortunate, blessed	a declaration of God’s favorable verdict/commendation on a state of life, often surprising or paradoxical	”blessed,” “happy”	6:20-23 — “Blessed are you who are poor… who hunger… who weep… who are hated” — direct, unqualified extension of Luke 4:18’s “good news to the poor” into an ethical-eschatological reversal; governs both “Good News to the Poor” and “The Kingdom of God Present and Future.”	धन्य (dhanya). Risk: High. Must retain the paradoxical, reversal-announcing force (God’s favorable verdict on those the world counts unfortunate); must not be softened into generic “happy” that loses the eschatological reversal claim.
woe	οὐαί	ouai	woe!, alas!	a prophetic lament/warning-cry pronouncing coming judgment	”woe,” “alas”	6:24-26 — the paired “woe to you who are rich… who are full… who laugh… who are spoken well of” — the structural mirror-opposite of the Beatitudes, reinforcing the same reversal theology.	हाय (hāya). Risk: High. Must retain prophetic-judicial force (a solemn warning of coming reversal), not merely an interjection of sadness or sympathy.
love your enemies	ἀγαπᾶτε τοὺς ἐχθρούς	agapate tous echthrous	love your enemies	radical, self-giving love extended even to those who oppose or harm you	”love your enemies”	6:27-36 — central ethical demand of the Sermon on the Plain, grounding Christian ethics in the character of “your Father” who is kind to the ungrateful and evil (6:35-36), rather than in reciprocal social honor-codes.	अपने बैरियों से प्रेम रखो (apane bairiyoṃ se prema rakho). Risk: Medium. Standard Hindi rendering; no major collision, though the radical scope (economic non-retaliation, lending without expecting return, 6:34-35) should be preserved without softening in surrounding exposition.
Sabbath (lord of the)	κύριος τοῦ σαββάτου	kyrios tou sabbatou	lord of the Sabbath	Jesus’ claim of authority over the Sabbath institution itself (6:5)	“Lord of the Sabbath”	Combines [TM-reuse] प्रभु (Lord) with सब्त — an implicit deity/authority claim over a core covenant institution.	सब्त के प्रभु (sabta ke prabhu). Risk: High. Preserve the implicit divine-authority claim; do not domesticate into a merely permissive statement about Sabbath rules.
apostles	ἀπόστολος	apostolos	[TM-reuse] प्रेरित	”apostles”	6:13 — Jesus formally names the Twelve “apostles,” a decisive commissioning moment; ties to Apostleship doctrine (Medium in baseline).	प्रेरित (established).

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

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
widow χήρα chēra widow	a woman bereft of her husband, a paradigmatic figure of social and economic vulnerability in the ancient (and, resonantly, much traditional Indian) context ”widow”	7:11-17 — Jesus raises the widow of Nain’s only son, an act of compassion (see next entry) toward one of the most socially vulnerable figures in the narrative; recurs at 18:1-8 (persistent widow), 20:47, 21:2-3 (widow’s mite).	विधवा (vidhavā). Risk: Low, but flagged Medium for cultural application: widowhood carries especially strong social stigma and marginalization in much traditional Hindu culture (restricted remarriage, social exclusion); Luke’s sustained attention to widows offers a strong, positive point of cultural connection for the “Good News to the Poor and Marginalized” doctrine and should be highlighted in teaching notes.
compassion (moved with) σπλαγχνίζομαι splanchnizomai to be moved in one’s inward parts/bowels	a visceral, gut-level welling-up of pity that moves a person to act ”had compassion,” “his heart went out to her,” “was moved with pity”	Governing term for “Jesus’ Compassion and Table Fellowship with Sinners.” 7:13 — Jesus is “moved with compassion” for the grieving widow before he acts; recurs at 10:33 (Good Samaritan) and 15:20 (the father running to the prodigal).	तरस खाना (tarasa khānā, “to feel/have compassion, be moved with pity”). Risk: High. Preferred over करुणा in the primary verb-of-action rendering, because करुणा is also a major Buddhist technical term (one of the four sublime virtues, brahmavihāra) and could be heard as an impersonal, cultivated meditative virtue rather than Jesus’ personal, spontaneous, embodied response to a specific person’s suffering. करुणा may be used in descriptive prose but तरस खाना is preferred for the verb of Jesus’ own visceral reaction. New Critical-priority term for translation memory given its centrality to an entire assigned doctrine.
faith has saved you ἡ πίστις σου σέσωκέν σε hē pistis sou sesōken se your faith has saved/healed you	Jesus’ declaration to a person healed/forgiven that their trust in him is the instrument of their deliverance ”your faith has saved you,” “your faith has made you well”	7:50 (the sinful woman); recurs 8:48; 17:19; 18:42. Combines [TM-reuse] विश्वास (faith) and [TM-reuse] उद्धार root (σῴζω) — ties Faith and Salvation doctrines directly together as a fixed Lukan formula.	तेरे विश्वास ने तुझे बचाया है (tere viśvāsa ne tujhe bacāyā hai). Risk: High. This exact formula recurs four times in Luke and should be rendered identically each time for pedagogical consistency (cf. the baseline’s cross-document consistency rules for recurring formulas like Romans 10:9). Note σῴζω here carries a double sense of physical healing and/or spiritual salvation depending on context; keep बचाया/बचाना rather than the fuller उद्धार noun-phrase for this brief verbal formula, while flagging the conceptual link to उद्धार in teaching notes.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
word of God	λόγος τοῦ θεοῦ	logos tou theou	word of God	God’s spoken/proclaimed message, personified as a seed sown in human hearts (the Parable of the Sower, 8:4-15)	“word of God,” “the word”	Foundational term for how the gospel is received or rejected — ties directly to the Kingdom of God doctrine (the sower parable is explicitly a Kingdom-of-God parable, 8:1,10) and to Repentance (the different soils representing different responses).	परमेश्वर का वचन (Parameśvara kā vacana). Risk: High. New term for translation memory. Must be distinguished from the Sant/bhakti-tradition Hindi devotional concept of “शब्द” (śabda) as a mystical inner sound-syllable through which some Kabir-panthi/Sant traditions describe divine self-disclosure; वचन (rather than शब्द) is the established, doctrinally safer choice, denoting God’s intelligible, propositional, historically spoken/written message rather than a mystical sound-experience.
kingdom of God	βασιλεία τοῦ θεοῦ	basileia tou theou	[TM-reuse] परमेश्वर का राज्य	”kingdom of God”	8:1,10 — explicit Kingdom framing of the sower parable; recurs constantly through Luke (9:2,60,62; 10:9,11; 11:20; 13:18-21,28-29; 17:20-21; 18:16-17,24-25,29; 19:11; 21:31; 22:16,18; 23:42).	परमेश्वर का राज्य (established).
Legion (demon-possession)	δαιμόνιον / λεγιών	daimonion / legiōn	demon / a Roman legion (self-naming of the demonic horde)	personal, malevolent spiritual beings afflicting a person, here self-identified by the name of a Roman military unit	”demon,” “Legion”	8:26-39 — establishes demonic possession as involving personal, multiple, malevolent spirits (not an impersonal illness or a morally neutral spirit-category), and Jesus’ authority (ἐξουσία, cf. ch. 4) to expel them decisively.	दुष्टात्मा / लेजियन (duṣṭātmā / lejiyana, transliterated proper name). Risk: Medium. दुष्टात्मा (“evil spirit”) is the established Hindi Christian term; keep distinct from generic भूत-प्रेत (ghost/spirit) folk-belief vocabulary, which carries different, culturally specific connotations about ancestral or wandering spirits.
faith (of the woman with the flow of blood; Jairus)	πίστις	pistis	[TM-reuse] विश्वास	”faith”	8:48,50 — “your faith has saved you” formula recurs; “only believe” (8:50) models trust amid crisis, tying Faith to Prayer and Dependence on God.	विश्वास (established).

Luke 9 — Feeding the 5,000, Peter’s Confession, Transfiguration, Cost of Discipleship, Mission of the Seventy (sending)

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
the Christ of God	ὁ Χριστὸς τοῦ Θεοῦ	ho Christos tou Theou	the Messiah/Anointed One of God	[TM-reuse] मसीह, here in the specific confessional formula of Peter’s confession (9:20)	“the Christ of God,” “God’s Messiah”	Peter’s confession is the narrative hinge of Luke’s central section, immediately followed by the first Passion prediction (9:21-22) — ties Messianic Promise doctrine to the Cost of Discipleship doctrine.	मसीह (established), rendered in full as परमेश्वर का मसीह (Parameśvara kā Masīha). Risk: Critical (inherits).
chosen / elect	ἐκλεκτός	eklektos	chosen, selected	one specially selected/appointed by God	”chosen,” “elect”	The Father’s voice at the Transfiguration: “This is my Son, my Chosen One” (9:35) — combines Sonship of Christ with the divine-election vocabulary already established in the baseline (election, परमेश्वर का चुनाव).	चुना हुआ (cunā huā). Risk: High. New term, root-consistent with the baseline election entry; must remain distinct from — and paired with, not substituted for — परमेश्वर का पुत्र (Son of God) in this verse; both titles are stated together.
glory	δόξα	doxa	[TM-reuse] महिमा	”glory”	9:31-32 — Moses and Elijah appear “in glory,” and the disciples “saw his glory” at the Transfiguration — a preview of resurrection-glory.	महिमा (established).
deny self / take up cross daily	ἀπαρνέομαι ἑαυτόν / αἴρειν τὸν σταυρὸν καθ᾽ ἡμέραν	aparneomai heauton / airein ton stauron kath’ hēmeran	to deny oneself / to take up the cross daily	radical, continuous self-renunciation and willingness to suffer, following Jesus’ own path	”deny himself,” “take up his cross daily”	9:23-24 — governing statement for “The Cost and Joy of Discipleship.” Note Luke’s distinctive addition of “daily” (καθ᾽ ἡμέραν, absent in Matthew/Mark’s parallels) — discipleship is an ongoing, everyday pattern of self-renunciation, not a single dramatic act.	अपने आप का इन्कार करना / हर दिन अपना क्रूस उठाना (apane āpa kā inkāra karanā / hara dina apanā krūsa uṭhānā). Risk: High. [TM-reuse] क्रूस (cross); the “daily” qualifier must be retained explicitly, since it is Luke’s distinctive theological emphasis and easily dropped in translation.
kingdom of God (preaching mandate)	βασιλεία τοῦ θεοῦ	basileia tou theou	[TM-reuse] परमेश्वर का राज्य	”kingdom of God”	9:2,60,62 — the Twelve’s sending mandate is explicitly to “preach the kingdom of God,” and the cost of discipleship sayings (9:57-62, “no one who puts his hand to the plow and looks back”) frame Kingdom proclamation as requiring total, undivided commitment.	परमेश्वर का राज्य (established).

Luke 10 — Sending of the Seventy, Woes on the Cities, the Good Samaritan, Mary and Martha

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
the harvest	ὁ θερισμός	ho therismos	the harvest	the eschatological ingathering of people into the Kingdom, ready but requiring laborers	”the harvest,” “the harvest is plentiful”	10:2 — grounds mission urgency; distinct from, though thematically related to, the baseline’s Galatians sowing_and_reaping entry (there, an individual moral-accountability metaphor; here, a corporate mission-urgency metaphor) — flag the difference in usage for translators moving between curricula.	फसल (phasala). Risk: Medium. Keep distinct in context notes from the Galatians sowing/reaping usage to avoid conflating mission-urgency imagery with personal moral-harvest imagery.
neighbor	πλησίον	plēsion	one who is near	any person one encounters who is in need, deliberately expanded by Jesus beyond ethnic/religious in-group boundaries	”neighbor”	Governing term for the Good Samaritan parable (10:25-37), itself paradigmatic for “Jesus’ Compassion” and implicitly for “Good News to All Nations” (a despised Samaritan is the story’s moral hero).	पड़ोसी (paḍosī). Risk: Medium. Must not be narrowed to mean only one’s literal geographic or same-caste/community neighbor; the parable’s entire force depends on “neighbor” being redefined as “whoever shows mercy,” crossing every social boundary. New term for translation memory.
mercy (he showed)	ἔλεος / ποιέω ἔλεος	eleos / poieō eleos	to show mercy/compassion	[TM-reuse] दया	”showed mercy,” “had mercy on him”	10:37 — the Samaritan’s action is defined as “showing mercy” — the ethical outworking Jesus commands (“go and do likewise”).	दया (established); verb form दया दिखाना (dayā dikhānā).
compassion (he had)	σπλαγχνίζομαι	splanchnizomai	[see ch. 7 entry]	visceral, moved-to-act pity	”had compassion,” “took pity”	10:33 — the Samaritan, like Jesus at Nain, is “moved with compassion” — reinforcing the doctrine of Jesus’ compassion by having a human character model the very posture Jesus himself embodies.	तरस खाना (established at ch. 7). Risk: High (as above).
eternal life	ζωὴ αἰώνιος	zōē aiōnios	[TM-reuse from Galatians TM] अनन्त जीवन	”eternal life”	10:25 — the lawyer’s opening question, “what must I do to inherit eternal life?” frames the whole Good Samaritan exchange; ties Kingdom, Salvation, and Discipleship doctrines together.	अनन्त जीवन (established).
one thing is necessary	ἑνός ἐστιν χρεία	henos estin chreia	there is need of one thing	Jesus’ commendation of Mary’s attentive listening over Martha’s anxious activity (10:38-42)	“one thing is necessary,” “only one thing is needful”	Models contemplative attentiveness to Jesus’ word as the priority posture of discipleship — ties to “Prayer and Dependence on God.”	एक ही बात आवश्यक है (eka hī bāta āvaśyaka hai). Risk: Low.

Luke 11 — The Lord’s Prayer, Beelzebul Controversy, Sign of Jonah, Woes on the Pharisees

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
Father (Lord’s Prayer)	πάτερ	pater	[TM-reuse] पिता	”Father”	11:2 — governing text for “Prayer and Dependence on God.” Luke’s shorter form of the Lord’s Prayer (compared to Matthew) still opens with the same intimate divine Fatherhood already Critical in the baseline.	पिता (established).
daily bread	τὸν ἄρτον… τὸ καθ᾽ ἡμέραν	ton arton… to kath’ hēmeran	the bread for each day	daily, ongoing dependence on God for basic sustenance	”daily bread,” “bread we need for today”	11:3 — models trust-filled, day-by-day dependence rather than anxious self-provision — directly supports the doctrine of Prayer and Dependence on God.	आज की रोटी / प्रतिदिन की रोटी (āja kī roṭī / pratidina kī roṭī). Risk: Low.
kingdom of God has come upon you	ἔφθασεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ	ephthasen eph’ hymas hē basileia tou theou	the kingdom of God has arrived upon you	the Kingdom’s decisive, present in-breaking demonstrated through exorcism	”the kingdom of God has come upon you”	11:20 — key present-tense Kingdom text (paired with future-oriented Kingdom texts elsewhere) — central to “The Kingdom of God Present and Future,” showing the Kingdom already breaking in through Jesus’ authority over demons.	परमेश्वर का राज्य तुम्हारे पास आ पहुँचा है (Parameśvara kā rājya tumhāre pāsa ā pahuṃcā hai). Risk: High. [TM-reuse] परमेश्वर का राज्य as the noun phrase; the perfect/aorist verb (“has come/arrived”) must retain its present-realized force, not be softened into a purely future prediction.
sign of Jonah	τὸ σημε�ῖον Ἰωνᾶ	to sēmeion Iōna	the sign of Jonah	Jonah’s three days as a type pointing to Jesus’ death/resurrection and to the singular, sufficient sign God gives an unbelieving generation	”the sign of Jonah”	11:29-32 — ties [TM-reuse] σημεῖον (sign, cf. ch. 2) to the Resurrection of Christ doctrine (Critical) via typological fulfillment.	चिन्ह (established, ch. 2); full phrase योना का चिन्ह (Yonā kā cinha). Risk: Medium.
hypocrisy	ὑπόκρισις	hypokrisis	[TM-reuse from Galatians TM] कपट	”hypocrisy”	11:39-44 — the woes on the Pharisees over external ritual purity versus internal justice and love of God, echoing the baseline’s caution (from Galatians) about commensality/ritual-purity double standards.	कपट (established).

Luke 12 — Do Not Fear, the Rich Fool, Watchfulness, Division

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
blasphemy against the Holy Spirit βλασφημήσαντι εἰς τὸ Ἅγιον Πνεῦμα blasphēmēsanti eis to Hagion Pneuma to blaspheme against the Holy Spirit	the unique, unforgivable sin of willful, final rejection of the Spirit’s testimony to Christ ”blasphemy against the Holy Spirit”	12:10 — uses [TM-reuse] पवित्र आत्मा; a Critical-inheriting statement given the Holy Spirit doctrine’s Critical status, requiring careful, non-alarmist pastoral framing distinct from any notion of an unforgivable ritual pollution.	पवित्र आत्मा (established) + निन्दा करना (nindā karanā, “to blaspheme/revile”). Risk: Critical (inherits from Holy Spirit entry).
rich fool ἄφρων aphrōn fool, senseless one	one who lives as though there is no God and no accountability, trusting in accumulated wealth alone ”fool”	12:16-21 — the parable’s climax, “this night your soul is required of you,” warns against material security divorced from dependence on God — connects Prayer/Dependence and Kingdom-eschatology doctrines.	मूर्ख (mūrkha). Risk: Low.
treasure in heaven θησαυρὸν ἐν τοῖς οὐρανοῖς thēsauron en tois ouranois treasure in the heavens	eternal, secure reward with God, contrasted with perishable earthly wealth ”treasure in heaven”	12:33-34 — ties material generosity (especially to the poor, cf. 12:33 “sell your possessions and give to the poor”) directly to eschatological Kingdom values.	स्वर्ग में धन (svarga meṃ dhana). Risk: Low.

Luke 13 — Call to Repent, the Barren Fig Tree, Sabbath Healing, Kingdom Parables, Lament over Jerusalem

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
repent or perish	ἐὰν μὴ μετανοήσητε… ἀπολεῖσθε	ean mē metanoēsēte… apoleisthe	unless you repent, you will perish	urgent warning that repentance is the necessary response to God’s patience, illustrated by recent tragedies (13:1-5)	“unless you repent, you too will perish”	Reinforces the Repentance and Forgiveness doctrine with urgency, refusing to let hearers rationalize others’ suffering as proof of their own righteousness (a possible collision point with popular karma-retribution reasoning about calamity).	[TM-reuse] मन फिराव + नाश होना (nāśa honā, “to perish”). Risk: High. Explicit pastoral note recommended: Jesus explicitly rejects the reasoning that suffering proves the sufferer’s own guilt (a reasoning pattern that can otherwise sound congenial to popular karma-retribution logic) — the passage instead calls all hearers, regardless of others’ fate, to repent before a personal God.
kingdom parables (mustard seed, leaven)	βασιλεία τοῦ θεοῦ	basileia tou theou	[TM-reuse] परमेश्वर का राज्य	”kingdom of God”	13:18-21 — small, hidden beginnings yielding vast eventual growth — models the “present and future” tension of the Kingdom doctrine.	परमेश्वर का राज्य (established).
narrow door	ἡ στενὴ θύρα / ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας	hē stenē thyra	the narrow door	urgent, effortful entry into the Kingdom, contrasted with presumed but false covenant-membership entitlement	”narrow door,” “strive to enter”	13:24 — warns against relying on ethnic/religious pedigree (“we ate and drank with you,” 13:26) rather than genuine repentant faith, connecting to the doctrine of Jesus as Savior for all nations (many “from east and west,” 13:29, will recline at the feast; some presumed insiders will not).	सकेत द्वार (saṅkata dvāra, “narrow/difficult gate”). Risk: Medium.

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

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
great banquet δεῖπνον μέγα deipnon mega a great dinner/banquet	the eschatological Kingdom feast, to which the poor, crippled, blind, and lame are invited after the invited elite decline (14:15-24) “great banquet,” “great supper”	Directly enacts “Good News to the Poor and Marginalized” and “Jesus’ Compassion and Table Fellowship” as a Kingdom parable — table fellowship is not incidental but constitutive of the Kingdom’s character.	बड़ी जेवनार / बड़ा भोज (baḍī jevanāra / baḍā bhoja). Risk: Medium.
cost of discipleship (hate father/mother, carry cross) μισεῖ τὸν πατέρα… / βαστάζει τὸν σταυρὸν ἑαυτοῦ misei ton patera / bastazei ton stauron heautou to hate father/mother / to carry one’s own cross	radical, relativizing priority of allegiance to Jesus over even the closest family bonds, expressed with Semitic hyperbole (“hate” = “love less by comparison”) “hate his father and mother,” “bear his own cross”	14:26-27 — intensifies the “Cost of Discipleship” doctrine already introduced at 9:23; [TM-reuse] क्रूस (cross).	अपने पिता और माता से भी बढ़कर मुझसे प्रेम न रखे (apane pitā aura mātā se bhī baḍhakara mujhase prema na rakhe, capturing the comparative-hyperbole sense rather than literal “hate”) + क्रूस. Risk: High. Must render the Semitic comparative idiom accurately (relativized priority, not literal hatred toward family, which would be pastorally and culturally disastrous in the Indian family-honor context) while still preserving the passage’s genuinely radical cost-of-allegiance claim. Mandatory translator note.

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

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
lost ἀπολωλός / ἀπόλλυμι apolōlos / apollymi destroyed, lost, perishing	a person estranged from God and in danger of ruin, yet actively sought ”lost,” “which was lost”	Governs the three parables of ch. 15 — the theological center of Luke’s Repentance and Forgiveness doctrine, and closely tied to “Jesus’ Compassion.”	खोया हुआ (khoyā huā). Risk: Medium.
joy χαρά chara gladness, joy	the celebratory response — God’s own joy — to a sinner’s repentance ”joy,” “rejoice”	15:7,10,32 — repeated refrain, “there will be more joy in heaven”/“let us eat and celebrate” — models the doctrine that repentance culminates not in shame but in celebration, directly relevant to “Repentance and Forgiveness of Sins” and to table fellowship.	आनन्द (ānanda). Risk: Medium. आनन्द is also a major Vedantic term (सत्-चित्-आनन्द, bliss as an attribute of the impersonal Absolute); context must keep this as the personal, relational joy of a personal God over a specific repentant sinner, not an impersonal cosmic-bliss state attained through spiritual practice.
compassion (ran and embraced) σπλαγχνίζομαι splanchnizomai [see ch. 7]	visceral, moved-to-act pity ”felt compassion,” “ran to him”	15:20 — the father, seeing the returning son “while he was still a long way off,” is “filled with compassion” and runs to him — Luke’s most vivid enactment of the doctrine of Jesus’/God’s compassion (a father running was itself culturally undignified in the ancient Mediterranean context, underscoring the extravagance of grace).	तरस खाना (established, ch. 7). Risk: High (as above); teaching note should highlight the culturally shocking, honor-defying nature of the father’s run, resonant with Indian honor/shame dynamics.
was dead and is alive again νεκρὸς ἦν καὶ ἀνέζησεν nekros ēn kai anezēsen he was dead and lived again	metaphorical death (spiritual estrangement) and metaphorical restoration to life through repentance and welcome ”was dead and is alive again”	15:24,32 — figurative, not a resurrection claim; must be kept distinct from [TM-reuse] पुनरुत्थान (bodily resurrection, Critical) so as not to blur the two very different senses of “life from death” in Luke.	मरा हुआ था और जी उठा है (marā huā thā aura jī uṭhā hai). Risk: Medium. Mandatory note distinguishing this figurative restoration-language from the literal, bodily, once-for-all पुनरुत्थान used of Christ (and, in ch. 20 and 24, of the general resurrection) — the same Hindi verb root (जी उठना, “to come to life again”) is usable in both figurative and literal senses in Greek and Hindi alike, so context must clearly signal which sense is intended.

Luke 16 — The Unjust Steward, Lazarus and the Rich Man

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
mammon / money μαμωνᾶς mamōnas wealth, money (Aramaic loanword)	material wealth personified as a rival object of ultimate trust/service ”money,” “mammon,” “wealth”	16:9,11,13 — “you cannot serve God and mammon” — a direct rival-master statement relevant to Discipleship and to right use of possessions toward the poor.	धन (dhana), with “मैमोन” available as a transliteration option in exposition. Risk: Medium. Must not be presented as an actual named rival deity (which could suggest a parallel to Hindu wealth-deities such as Lakshmi or Kubera); it is a personification of wealth’s competing claim on human loyalty, not a proper divine name.
Hades ᾅδης hadēs the underworld, realm of the dead	the intermediate place/state of the dead prior to final resurrection and judgment (distinct from the final state of eternal punishment) “Hades,” “hell” (imprecisely)	16:23 — Lazarus and the rich man; establishes conscious existence after death and a fixed, uncrossable separation (16:26) prior to the final resurrection/judgment described later (ch. 20).	अधोलोक (adholoka, “the world below/netherworld”). Risk: High. Must NOT be rendered पाताल — the term for the Hindu/Puranic subterranean serpent-world (nāga-loka), which carries a very different cosmology. अधोलोक requires a mandatory translator note distinguishing it from both Hindu पाताल and from the final state of eternal judgment (a distinct NT concept), keeping it as an intermediate, provisional state of the dead.
law and prophets (until John) ὁ νόμος καὶ οἱ προφῆται ho nomos kai hoi prophētai the Law and the Prophets	[TM-reuse] व्यवस्था (law) + भविष्यद्वक्ता (prophets) “the Law and the Prophets”	16:16-17 — situates John the Baptist as the hinge between the old covenant era and the Kingdom’s in-breaking, without abolishing the Law’s abiding validity.	व्यवस्था + भविष्यद्वक्ता (established).

Luke 17 — Forgiveness, Faith, the Ten Lepers, the Kingdom Among You, the Day of the Son of Man

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
forgive (seven times) ἀφίημι aphiēmi to let go, release, forgive	repeated, unconditional interpersonal forgiveness modeled on and required by receiving divine forgiveness ”forgive,” “forgive him”	17:3-4 — same root as ἄφεσις (cf. core passage); extends divine forgiveness into a required horizontal, communal practice — directly relevant to “Repentance and Forgiveness of Sins.”	क्षमा करना (kṣamā karanā). Risk: Medium. Root-consistent with पापों की क्षमा (established above at ch. 3); note the shared Greek root with ἄφεσις for teaching purposes.
ten lepers / one returns λεπρός lepros leper, one afflicted with a skin disease	ritually and socially excluded persons; here, one of the ten healed — a Samaritan — returns to give thanks ”lepers”	17:11-19 — combines healing, marginalization, and (via the single grateful Samaritan) the theme of unexpected outsider faith — connects Good News to the Marginalized with Jesus as Savior for All Nations.	कोढ़ी (koḍhī). Risk: Medium. Handle pastorally; note the ritual-purity dynamics of Leviticus 13-14 behind the narrative without conflating them with unrelated Hindu purity/untouchability categories, while still honoring the genuine social-marginalization parallel.
kingdom of God is among you ἐντὸς ὑμῶν ἐστιν ἡ βασιλεία τοῦ θεοῦ entos hymōn estin hē basileia tou theou the kingdom of God is within/among you	a debated phrase: either the Kingdom’s presence “in the midst of” the hearers (corporately, in Jesus’ own person standing among them) or “within” each individual (an inward, personal possession) “the kingdom of God is within you,” “is in your midst”	17:21 — a doctrinally sensitive text for the “Kingdom of God Present and Future” doctrine.	तुम्हारे बीच में (tumhāre bīca meṃ, “among/in the midst of you”). Risk: High. MANDATORY THEOLOGIAN REVIEW. The alternative rendering “तुम्हारे भीतर” (“within you,” an inward-individual sense) risks strong collision with the Hindu/Vedantic doctrine of the divine (ब्रह्म/परमात्मा) already dwelling within the individual self (आत्मा), inviting a self-realization/inward-discovery misreading. The corporate “among you” sense (the Kingdom is present because the King himself stands in their midst) should be the primary rendering, with “within you” recorded only as an alternative_considered, per baseline ambiguity-handling rules.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
justified	δεδικαιωμένος	dedikaiōmenos	[TM-reuse] धर्मी ठहराया जाना	”justified”	18:14 — the tax collector, not the Pharisee, “went down to his house justified,” having prayed only “God, be merciful to me, a sinner” — a direct enactment of Justification by Faith apart from self-righteous works, and a model prayer for “Prayer and Dependence on God.”	धर्मी ठहराया जाना (established, Critical).
exalted/humbled	ὑψωθήσεται / ταπεινωθήσεται	hypsōthēsetai / tapeinōthēsetai	will be exalted / will be humbled	the reversal principle: self-exaltation leads to divine humbling, and self-humbling leads to divine exaltation	”will be exalted,” “will be humbled”	18:14 — reinforces the Magnificat’s reversal theology (1:52) and the Beatitudes/Woes pattern (ch. 6) as a recurring Lukan structural motif.	बड़ा किया जाएगा / नम्र किया जाएगा (baḍā kiyā jāegā / namra kiyā jāegā). Risk: Medium.
kingdom of God (children)	βασιλεία τοῦ θεοῦ	basileia tou theou	[TM-reuse] परमेश्वर का राज्य	”kingdom of God”	18:16-17 — “let the children come… for the kingdom of God belongs to such as these,” and “whoever does not receive the kingdom of God like a child” — models the posture of humble dependence central to both Kingdom and Prayer/Dependence doctrines.	परमेश्वर का राज्य (established).
Son of David	υἱὸς Δαυίδ	huios Dauid	son of David	the blind beggar’s messianic address to Jesus (18:38-39), invoking [TM-reuse] दाऊद (David) and the Davidic Covenant doctrine	”Son of David”	Ties the healing of a marginalized blind beggar directly to messianic recognition — another “outsider” (a blind beggar) correctly perceiving Jesus’ identity where religious insiders often fail.	दाऊद की सन्तान (Dāūda kī santāna). Risk: High (inherits Davidic Covenant’s High status from baseline).

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

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
salvation has come to this house σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο sōtēria tō oikō toutō egeneto salvation has happened/come to this house	[TM-reuse] उद्धार, applied concretely to Zacchaeus’s household upon his repentance and restitution ”today salvation has come to this house”	19:9 — combines Repentance, Salvation, and the theme of Jesus’ mission to the marginalized (a despised, wealthy tax collector — doubly marginalized socially and religiously) — reprises the core passage’s “today” (σήμερον) motif from 4:21.	उद्धार (established) + आज (established at 4:21). Risk: Critical (inherits उद्धार’s Critical status).
Son of Man came to seek and save the lost ἦλθεν… ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός ēlthen zētēsai kai sōsai to apolōlos he came to seek and save the lost	Luke’s summary mission-statement for the whole Gospel (19:10), combining [TM-reuse] मनुष्य का पुत्र, उद्धार root, and खोया हुआ (established at ch. 15) “the Son of Man came to seek and to save the lost”	The single most concentrated one-verse summary of “Jesus as Savior for All Nations and All People” and “Repentance and Forgiveness of Sins” in the entire Gospel.	मनुष्य का पुत्र + उद्धार root + खोया हुआ, combined: मनुष्य का पुत्र खोए हुओं को ढूँढ़ने और बचाने आया है (manuṣya kā putra khoe huoṃ ko ḍhūṃḍhane aura bacāne āyā hai). Risk: Critical. Given this verse’s summary function across the whole curriculum, recommend fixed, identical rendering wherever quoted, per baseline cross-document consistency rules.
house of prayer οἶκος προσευχῆς oikos proseuchēs house of prayer	the Temple’s God-given purpose, contrasted with its corrupted commercial use (“den of robbers,” 19:46) “house of prayer”	19:45-46 — ties directly to “Prayer and Dependence on God,” situating prayer as the Temple’s — and by extension God’s people’s — primary vocation.	प्रार्थना का घर (prārthanā kā ghara). Risk: Low.
weeping over Jerusalem ἔκλαυσεν ἐπ᾽ αὐτήν eklausen ep’ autēn he wept over it	Jesus’ compassionate grief over Jerusalem’s coming judgment and its failure to recognize “the things that make for peace” (19:41-44) “he wept over it”	Extends the doctrine of Jesus’ compassion to encompass grief over judgment, not only healing-compassion — a fuller, more complex register of the same doctrine.	वह रो पड़ा (vaha ro paḍā). Risk: Low.

Luke 20 — Question of Authority, the Wicked Tenants, Paying Taxes to Caesar, the Resurrection Question, David’s Son and Lord

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
rejected stone / cornerstone	λίθον… εἰς κεφαλὴν γωνίας	lithon eis kephalēn gōnias	the stone…into the head of the corner	Psalm 118:22 cited of Christ, rejected by the builders (the religious authorities) yet made the foundational cornerstone	”the stone that the builders rejected has become the cornerstone”	20:17 — [TM-reuse] ठोकर का पत्थर pattern (baseline stumbling_stone entry); reinforces the pattern of insider-rejection/outsider-vindication running throughout Luke.	ठोकर का पत्थर / कोने का सिरा पत्थर (established pattern). Risk: Medium (inherits).
resurrection	ἀνάστασις	anastasis	[TM-reuse] पुनरुत्थान	”resurrection”	20:27-40 — the Sadducees’ trick question and Jesus’ answer (“God is not the God of the dead but of the living”) — Critical doctrine, must remain distinct from the figurative “was dead and is alive” language of ch. 15.	पुनरुत्थान (established, Critical). Never पुनर्जन्म.
God of the living	Θεὸς… ζώντων	Theos zōntōn	God of the living	God’s ongoing covenant relationship with the patriarchs, implying their continued existence and vindicating the resurrection hope	”God of the living, not of the dead”	20:38 — supports the Resurrection of Christ and general resurrection doctrines with an argument from God’s own covenant faithfulness/character rather than abstract philosophical proof.	जीवतों का परमेश्वर (jīvatoṃ kā Parameśvara). Risk: Medium.

Luke 21 — The Widow’s Offering, the Destruction of the Temple, Signs of the End, the Fig Tree

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning	Hindi Rendering & Risk
widow’s mite	χήρα πτωχή / δύο λεπτά	chēra ptōchē / duo lepta	poor widow / two small coins	the poor widow’s small offering commended above the wealthy’s larger, more visible gifts	”poor widow,” “two small copper coins”	21:1-4 — combines [TM-reuse-adjacent] πτωχή (poor, cf. πτωχός at 4:18) with widow (established ch. 7) — a final, concrete enactment of “Good News to the Poor” as the marginalized poor widow, not the wealthy, models true giving.	गरीब विधवा (established terms combined). Risk: Medium.
your redemption draws near	ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν	engizei hē apolytrōsis hymōn	your redemption is drawing near	[TM-reuse] छुटकारा, applied here to the eschatological, cosmic dimension of final deliverance at Christ’s return	”your redemption draws near”	21:28 — connects present tribulation to future hope, central to “The Kingdom of God Present and Future.”	छुटकारा (established).
signs	σημεῖα	sēmeia	[TM-reuse pattern] चिन्ह (established ch. 2, 11)	“signs”	21:7,11,25 — eschatological signs preceding the Son of Man’s return, extending the established चिन्ह motif into its final, cosmic register.	चिन्ह (established). Risk: Medium (consistency across all occurrences).

Luke 22 — The Last Supper, Gethsemane, Betrayal and Arrest, Peter’s Denial, the Sanhedrin Trial

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
new covenant καινὴ διαθήκη kainē diathēkē new covenant	[TM-reuse] वाचा + नई, the covenant inaugurated in Christ’s blood, fulfilling and superseding the Mosaic covenant’s sacrificial system without dishonoring God’s prior covenant faithfulness ”new covenant”	22:20 — the institution of the Lord’s Supper; central to the Atonement and Covenant doctrines already Critical/High in the baseline, now given their fullest liturgical expression in Luke.	नई वाचा (naī vācā). Risk: Critical. [TM-reuse] वाचा as the fixed noun; नई (new) added. Must be understood as covenant fulfillment/renewal in continuity with God’s character, not abrogation, and — per the baseline’s new_creation caution — never suggestive of a repeating cycle of covenants.
body and blood σῶμα καὶ αἷμα sōma kai haima body and blood	Christ’s own self-giving, given TO the disciples for their salvation, in the bread and cup ”this is my body,” “this is my blood”	22:19-20 — the sacramental heart of the Passion narrative; must retain the God-to-sinner direction of gift already established in the baseline gave_himself_for_me entry.	देह और लोहू (deha aura lohū). Risk: Critical. Must not be assimilated to the logic of Hindu प्रसाद (consecrated food distributed FROM a deity but typically following a prior offering made TO the deity by the worshipper) in a way that reverses or complicates the strictly one-directional gift Christ gives here; mandatory translator note distinguishing the two.
not my will but yours μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν mē to thelēma mou alla to son not my will but yours	Jesus’ Gethsemane submission of his own will to the Father’s personal, purposive will ”not my will but yours be done”	22:42 — models the doctrine of Prayer and Dependence on God in its most costly, agonized form, and previews the doctrine of Providence (baseline, already High).	मेरी नहीं परन्तु तेरी इच्छा हो (merī nahīṃ parantu terī icchā ho). Risk: Medium. इच्छा (will/desire) must be understood as the personal, purposive will of a personal Father, never assimilated to भाग्य/नियति (fate/destiny), consistent with the baseline’s providence caution.
agony ἀγωνία agōnia struggle, anguish, agony	intense emotional and spiritual distress under extreme pressure ”anguish,” “agony”	22:44 — “being in an agony he prayed more earnestly,” with sweat “like drops of blood” — establishes the full, real humanity of Christ’s suffering, grounding the Humanity of Christ doctrine (already High in baseline) at its most vivid point.	अत्यन्त व्याकुलता (atyanta vyākulatā). Risk: Medium. Must preserve the reality of Christ’s genuine human anguish; must not be stylized into a detached, stoic, or purely symbolic suffering that would undercut the doctrine of his true humanity.

Luke 23 — Trial before Pilate and Herod, Crucifixion, Death, Burial

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
Father, forgive them πάτερ, ἄφες αὐτοῖς pater, aphes autois Father, release/forgive them	Jesus’ own prayer of forgiveness for his executioners, from the cross ”Father, forgive them”	23:34 — [TM-reuse] पिता + established क्षमा/ἄφεσις root; the ultimate enactment of the “Repentance and Forgiveness of Sins” doctrine, extended even to Jesus’ murderers, and of “Prayer and Dependence on God” offered in extremity.	पिता, इन्हें क्षमा कर (pitā, inheṃ kṣamā kara). Risk: High.
paradise παράδεισος paradeisos a walled garden/park (Persian loanword)	the immediate, blessed presence of Christ after death for the redeemed (here, the repentant criminal) “paradise”	23:43 — “today you will be with me in paradise,” reprising the core passage’s “today” (σήμερον, cf. 4:21) at the moment of a marginalized criminal’s last-second repentance and salvation — an extraordinarily concentrated enactment of nearly all eight assigned doctrines in one verse.	परादीस (parādīsa, transliteration). Risk: High. Distinguish from general [established] स्वर्ग (heaven), which is broadly domesticated in Hindi Bible usage; परादीस here names the specific, immediate, personal presence with Christ after death — must not be conflated with the Hindu svarga concept of a temporary, merit-graded heavenly abode from which souls eventually “return” to the cycle of rebirth. Mandatory translator note.
into your hands I commit my spirit εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου eis cheiras sou paratithemai to pneuma mou into your hands I entrust my spirit	Jesus’ final act of trust and dependence on the Father at the moment of death (quoting Psalm 31:5) “into your hands I commit my spirit”	23:46 — the ultimate model of “Prayer and Dependence on God,” uttered at the point of greatest human vulnerability.	मैं अपनी आत्मा तेरे हाथों में सौंपता हूँ (maiṃ apanī ātmā tere hāthoṃ meṃ sauṃpatā hūṃ). Risk: Medium. आत्मा here denotes Jesus’ own human spirit (not the Holy Spirit); context must keep this distinction clear, since आत्मा is the same word used for both the Holy Spirit and a person’s own spirit/self elsewhere (cf. the baseline’s caution on this ambiguity from the Galatians christ_lives_in_me entry).
certainly this was a righteous man ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν ontōs ho anthrōpos houtos dikaios ēn truly this man was righteous	the Roman centurion’s confession, using [TM-reuse] धार्मिकता’s adjectival root, at the foot of the cross — a Gentile outsider’s vindicating testimony ”certainly this was a righteous man,” “surely this was an innocent man”	23:47 — a Gentile centurion recognizing Jesus’ innocence/righteousness — reinforces “Jesus as Savior for All Nations,” as Gentile witnesses begin, even at the cross, to perceive what Israel’s own leaders denied.	सचमुच यह मनुष्य धर्मी था (sacamuca yaha manuṣya dharmī thā). Risk: High. धर्मी (righteous) must be understood here in its established, baseline-consistent sense (innocent/right standing before God), never drifting toward धर्म (dharma/duty) despite the surface lexical proximity; keep firmly within the baseline’s righteousness conventions.

Luke 24 — The Empty Tomb, the Road to Emmaus, Appearance to the Disciples, the Great Commission, the Ascension

Terms	Variants	Theological Meaning	Hindi Rendering & Risk
why do you seek the living among the dead τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν ti zēteite ton zōnta meta tōn nekrōn why do you seek the living one among the dead	the angels’ rhetorical question at the empty tomb (24:5), asserting the reality and completeness of the bodily resurrection ”why do you seek the living among the dead?”	Uses [TM-reuse] पुनरुत्थान’s conceptual foundation; establishes the tomb’s emptiness as a historical fact, not a metaphor or vision.	जीवते हुए को मरे हुओं के बीच क्यों ढूँढ़ती हो (jīvate hue ko mare huoṃ ke bīca kyoṃ ḍhūṃḍhatī ho). Risk: Critical (inherits from Resurrection doctrine).
burning within us καιομένη ἦν ἡ καρδία ἡμῶν kaiomenē ēn hē kardia hēmōn our heart was burning	the Emmaus disciples’ retrospective recognition of the risen Christ’s presence in the exposition of Scripture, described as an inward “burning" "did not our hearts burn within us”	24:32 — ties Scripture, the risen Christ’s ongoing teaching ministry, and inward spiritual perception together — a rich text for “Prayer and Dependence on God” and the Inspiration of Scripture doctrine.	हमारा हृदय जल नहीं रहा था (hamārā hṝdaya jala nahīṃ rahā thā — inverted for the rhetorical question). Risk: Medium. Figurative “burning” of the heart must not be conflated with yogic/kundalini “inner fire” imagery found in some Indian spiritual traditions; keep as a figure for stirred emotional-spiritual recognition, not a technical mystical energy-experience.
flesh and bones σάρκα καὶ ὀστέα sarka kai ostea flesh and bones	Jesus’ insistence on his own real, physical, resurrected corporeality against a “spirit”/ghost misunderstanding (24:39) “flesh and bones,” “it is I myself”	Critical for the doctrine of bodily resurrection: the risen Christ is not a disembodied spirit or an illusion (māyā) but genuinely, physically embodied, continuous with his pre-death body yet transformed.	माँस और हड्डियाँ (māṃsa aura haḍḍiyāṃ). Risk: High. Deliberately uses माँस (literal flesh/meat) rather than [TM-reuse] शरीर, which the baseline reserves for the technical Pauline σάρξ (“fallen human nature”) sense; here the sense is entirely literal physical body-substance, and using शरीर alone without माँस could blur this distinction. New term for translation memory, flagging the शरीर/माँस distinction explicitly.
opening their minds to understand the Scriptures διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς diēnoixen autōn ton noun tou synienai tas graphas he opened their mind to understand the writings	the risen Christ’s own authoritative interpretive opening of the OT Scriptures as pointing to himself (24:27,45) “he opened their minds to understand the Scriptures”	Grounds Christ’s own authority as the definitive interpreter of Scripture — ties the Inspiration of Scripture doctrine to Christology directly.	उनकी बुद्धि खोल दी कि वे पवित्रशास्त्र को समझें (unakī buddhi khola dī ki ve pavitraśāstra ko samajheṃ). Risk: Medium.
witnesses μάρτυρες martyres witnesses	those who testify, on the basis of firsthand experience, to the reality of the resurrection ”witnesses,” “you are witnesses of these things”	24:48 — commissions the disciples (and by extension the church) as witnesses — foundational to the doctrine of mission/apostleship carried forward from the baseline.	गवाह (gavāha). Risk: Medium. New term for translation memory; keep distinct from the later technical sense of “martyr” (one who dies for testifying), which is not yet in view in this text.
power from on high δύναμις ἐξ ὕψους dynamis ex hypsous power from (the) height	[TM-reuse] सामर्थ्य (power_of_god) combined with “from on high,” anticipating Pentecost ”power from on high,” “clothed with power from on high”	24:49 — directly reuses the baseline’s सामर्थ्य convention (never शक्ति); anticipates the Holy Spirit’s empowering coming, continuing the doctrine of “The Holy Spirit’s Work in Salvation History” into the church age.	सामर्थ्य (established) + ऊपर से (ūpara se, “from on high/above”). Risk: High (inherits Critical-adjacent status from power_of_god entry).
carried up into heaven ἀνεφέρετο εἰς τὸν οὐρανόν anephereto eis ton ouranon he was being carried up into heaven	Jesus’ bodily, visible, historical ascension — the concluding, unrepeatable event of the resurrection appearances ”he was carried up into heaven,” “the ascension”	24:51 — must be kept distinct from any Hindu narrative of a saint’s or avatar’s mystical bodily dissolution/merging into the divine; this is a bodily departure of a still-embodied, distinct person to a specific heavenly location, in continuity with the doctrine of bodily resurrection.	स्वर्ग पर उठाया गया (svarga para uṭhāyā gayā). Risk: High. New term for translation memory; mandatory translator note distinguishing bodily ascension to be with the Father from any mystical absorption/dissolution narrative.
great joy / continually blessing God μετὰ χαρᾶς μεγάλης… εὐλογοῦντες τὸν θεόν meta charas megalēs… eulogountes ton theon with great joy… blessing God	the Gospel’s closing note (24:52-53) — worship and joy as the disciples’ immediate, ongoing response to the risen and ascended Christ ”with great joy,” “blessing God”	Closes the doctrine of “The Cost and Joy of Discipleship” on its note of joy, bracketing the entire Gospel (which opened with Zechariah’s and Mary’s songs of praise) with worship.	आनन्द (established, ch. 15) + [TM-reuse] महिमा-गान/स्तुति pattern (established in Galatians TM as doxology vocabulary). Risk: Medium (inherits आनन्द’s caution re: Vedantic bliss-concepts).

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Cross-Chapter Consistency Notes for Phase 2

1. ἄφεσις (release/forgiveness) must be tracked across 1:77, 3:3, 4:18-19, 17:3-4, and 24:47 with the mandatory translator note explaining the single-Greek-root wordplay every time, even though Hindi necessarily uses two different words (छुटकारा for physical release, पापों की क्षमा for sin-forgiveness).
2. σπλαγχνίζομαι (compassion) at 7:13, 10:33, and 15:20 must use the consistent verb तरस खाना so that Luke’s three key “compassion” scenes read as a deliberate, connected pattern reinforcing a single assigned doctrine.
3. σήμερον (“today”) at 2:11, 4:21, 19:9, and 23:43 forms a deliberate four-point structural motif (birth, inaugural sermon, Zacchaeus, the cross) for “The Kingdom of God Present and Future” and must be rendered आज consistently and without softening in every instance.
4. ἐξουσία (authority) vs. δύναμις (power) must remain lexically distinct throughout (अधिकार vs. सामर्थ्य) — conflating them would erase Luke’s careful distinction between Jesus’ authoritative right to act and his miracle-working capability.
5. μανθάνω/ἀκολουθέω discipleship vocabulary and the “Son of Man”/“Son of God” titles must never be interchanged; both are Critical-tier and must remain fixed, distinct phrases (मनुष्य का पुत्र / परमेश्वर का पुत्र) throughout all 24 chapters.
6. Luke’s distinctive attention to the poor (πτωχός), widows (χήρα), tax collectors (τελώνης), sinners (ἁμαρτωλός), Samaritans, and Gentiles should be flagged as a unified “marginalized/outsider” semantic field running through virtually every chapter; translators should be alerted to this pattern as a whole, not merely term-by-term.

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This document feeds 08_core_glossary.md. All new terms identified above are proposed additions to translation_memory.json, pending Phase 1 risk-tier ratification.