Linguistic Gap Analysis — Luke 1–24 (English–Indonesian)

Purpose and Method

This analysis identifies where Indonesian vocabulary is missing, crowded, or contested for the eight core doctrines of this curriculum, and recommends a translation strategy for each gap before Phase 2 segment translation begins. It builds directly on 08_core_glossary.md and the extended bible_term_registry.json, and it does not contradict any baseline Romans rendering. Findings are grounded in specific Luke passages spanning chapters 1–24; a full chapter-coverage ledger is provided in the Appendix so that no chapter is silently skipped, even where a chapter contributes no new terminology.

Three categories of gap recur across this book:

1. Genuine lexical absence — no existing Indonesian word cleanly carries the concept (e.g., a single word for aphesis covering both “forgiveness” and “release”).
2. Crowded semantic neighborhoods — an Indonesian word is available but is shared with, or dominated by, a specific Islamic theological concept, requiring a “fence” (a consistent restrictive definition, translator note, or alternative word) to prevent doctrinal bleed.
3. False adequacy — a word appears serviceable on the surface but flattens a distinction Luke’s Greek deliberately preserves (e.g., nabi flattening the difference between “a prophet” and “the eschatological Prophet”).

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Section 1 — Doctrine Vocabulary Matrix

Doctrine	Available Indonesian Term(s)	Weaknesses / Gaps	Recommended Strategy
Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)	Juruselamat (Savior); bangsa-bangsa lain (Gentiles); orang miskin (poor); tidak ada perbedaan (no distinction, from Romans usage)	Juruselamat has no problematic Islamic collision (Isa is never sōtēr in Islamic theology) but Indonesian religious-plurality discourse tends to hear “for all people” as a claim about religious tolerance (toleransi antaragama) rather than the specific soteriological claim that salvation itself, not merely divine favor, is offered without ethnic/economic barrier. Bangsa-bangsa lain risks being read narrowly as “foreign nationalities” rather than the full Jew/Gentile theological category.	Keep Juruselamat and bangsa-bangsa lain exactly as fixed in translation memory. Every occurrence pairing “Jew and Gentile” or “rich and poor” with Juruselamat/keselamatan must carry a teaching note that this is a claim about who may be saved and on what basis (grace received by faith), not a general statement about interfaith harmony.
The Holy Spirit’s Work in Salvation History	Roh Kudus; Roh Tuhan (Luke 4:18, quoting Isaiah 61:1); kuasa dari tempat yang tinggi (24:49)	Roh Kudus and Roh Tuhan are the same divine referent in Luke’s Greek (both translate forms of πνεῦμα κυρίου/ἅγιον) but read, in isolation, as two different things in Indonesian — “Roh Tuhan” especially risks being flattened to a generic phrase for divine inspiration/empowerment shared with folk-charismatic and even folk-Islamic usage (roh, in Indonesian, is a broad word for “spirit” generally, including ancestral/animist spirits).	Standing rule: wherever “Roh Tuhan” occurs (4:18), a translator note must explicitly equate it with Roh Kudus and carry the standing Ruh al-Qudus/Gabriel-distinguishing note. Never let “Roh Tuhan” stand as though it were a separate or lesser spiritual referent from Roh Kudus.
Good News to the Poor and Marginalized	Injil; orang miskin; pembebasan (release); berbahagialah/celakalah (blessed/woe)	Indonesian lacks a single word spanning Luke’s deliberate aphesis wordplay (4:18’s “release for the captives” and 1:77/3:3/24:47’s “forgiveness of sins” are the same Greek word); pembebasan and pengampunan dosa are lexically unrelated in Indonesian, silently erasing a structurally important connection. Orang miskin also risks premature spiritualization (“poor in spirit only”) in typical devotional reading.	Introduce a standing translator note at every occurrence of aphesis restoring the wordplay explicitly (“this is the same word Luke uses for ‘forgiveness of sins’ elsewhere”). Teach orang miskin as materially real every time it appears (4:18; 6:20; 14:13, 21), resisting purely spiritual glossing.
Repentance and Forgiveness of Sins	pertobatan/bertobat; pengampunan dosa	Pertobatan/bertobat shares its root concept with Islamic tobat (tawbah): both describe a human turning-from-sin. The risk is not the word itself but the implicit mechanism: Islamic tobat operates within a deeds-and-mercy framework where the turning itself, plus good deeds, moves Allah’s mercy; biblical repentance is the Spirit-enabled response to a finished atoning work already accomplished apart from the penitent’s contribution.	Retain pertobatan/bertobat and pengampunan dosa exactly as recorded. Every Critical-risk occurrence of pengampunan dosa (1:77; 3:3; 5:20-24; 24:47) requires the anchoring note already specified in bible_term_registry.json; every High-risk occurrence of pertobatan (3:3, 8; 5:32; 13:3, 5; 15:7, 10; 24:47) requires a shorter parallel note the first time it recurs in each teaching unit.
Prayer and Dependence on God	doa; Bapa (Father); Abba (not present in Luke — reserved for Romans 8:15/Mark 14:36; do not import into Luke materials)	Indonesian doa is a broad, shared word covering prayer/petition across all Indonesian religious traditions, including Islamic salat and doa. This is not inherently a problem (prayer as an activity is not doctrinally exclusive), but “Bapa” as the one being addressed is the load-bearing risk, not “doa” as the activity.	Do not attempt to fence “doa” itself — over-fencing a low-risk shared-activity word would be counterproductive. Concentrate all doctrinal safeguarding on Bapa (2:49; 11:2; 22:42; 23:34, 46), which must always carry the relational/adoptive, non-procreative teaching note already fixed in translation memory.
The Kingdom of God Present and Future	Kerajaan Allah; Kerajaan Allah sudah dekat (has come near); di tengah-tengah kamu (in your midst)	Kerajaan easily collapses to a purely political/territorial reading (a literal kingdom/monarchy) in ordinary Indonesian usage, and Indonesian has no single tense-neutral construction that preserves Luke’s careful already/not-yet tension across all uses (4:43; 10:9-11; 11:20; 17:20-21; 19:11; 21:31; 22:16-18, 29-30).	Maintain Kerajaan Allah as fixed. Require a teaching note distinguishing “sudah dekat” (already-dimension) passages from purely future-oriented passages (21:31 and the eschatological discourse) so learners do not average the tension into a single flattened reading. 17:21’s “di tengah-tengah kamu” remains a mandatory theologian-review decision point (see Section 4).
The Cost and Joy of Discipleship	murid (disciple — not yet in translation memory, see gap below); memikul salibnya (bearing one’s cross); Mamon	”Murid” itself is not flagged anywhere in the existing glossary despite being the operative word for “disciple” throughout Luke (5:1-11, 27-28; 6:13-16; 9:23, 57-62; 14:25-33; 18:28-30) — this is a missing-vocabulary gap, not a crowded one: murid is a religiously generic Indonesian word (any teacher’s student, including a guru’s murid in Islamic pesantren or Javanese mystical contexts) that under-specifies the total, cross-shaped allegiance Luke’s discipleship material describes.	Add “murid” (disciple) to translation memory v2 at Medium/High risk with a note that the term itself is safe and standard, but discipleship passages describing costly renunciation (9:57-62; 14:25-33; 18:28-30) must not be softened into generic guru-murid devotion; pair consistently with memikul salibnya, which is already correctly fenced against becoming a generic “burden” metaphor.
Jesus’ Compassion and Table Fellowship with Sinners	hati-Nya tergerak oleh belas kasihan (compassion); makan bersama-sama dengan orang berdosa (table fellowship)	Indonesian has no single verb matching the visceral force of splagchnizomai (7:13; 10:33; 15:20); the descriptive phrase is accurate but risks becoming a repeated, slightly mechanical formula across many occurrences rather than feeling like the narrative engine it is in the Greek. Table fellowship terminology is accurate but culturally under-weighted: shared meals carry even stronger honor/shame and ritual-purity freight in many Indonesian social and religious contexts (including halal/haram table-fellowship boundaries) than in first-century Judea.	Retain the fixed descriptive renderings exactly. Add a standing cultural-application note (not a lexical change) explaining that Jesus eating with tax collectors and “sinners” (5:29-30; 7:36-50; 15:1-2; 19:1-10) would have crossed purity and status boundaries as socially costly in the first century as crossing analogous boundaries would be in many contemporary Indonesian religious-community settings — so the force of the scandal is not lost on a modern reader.

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Section 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Genuine missing vocabulary (no adequate existing Indonesian term)

Concept	Passage(s)	Gap	Recommendation
Single word for aphesis (forgiveness + release)	1:77; 3:3; 4:18; 24:47	No Indonesian word spans both “forgiveness of sins” and “release of captives” the way Greek aphesis does.	Use pengampunan dosa and pembebasan as separately fixed terms (already recorded); mandatory translator note at 4:18 restoring the connection. Do not attempt to coin a new umbrella term — this would create a worse problem (an unfamiliar neologism) than the acknowledged loss of wordplay.
”Disciple” (murid) as a doctrinally load-bearing term	throughout, esp. 5, 6, 9, 14, 18	Not previously entered in translation memory; currently untracked despite constant use.	Add to translation memory v2 (see Section 1, Discipleship row).
Sōzō’s dual healing/salvation sense	7:50; 8:48; 17:19; 18:42	Indonesian menyelamatkan primarily reads as “to save” in the eternal/spiritual sense in Bible-register usage; the physical-healing sense is not automatically heard as co-present.	Retain the fixed formula “imanmu telah menyelamatkan engkau” exactly, but require a translator/teaching note at each of the four occurrences making both senses (healing and salvation) explicit, since Indonesian does not do this automatically the way Greek sōzō does.
Jubilee/Year-of-Jubilee conceptual background to 4:19	4:19	Indonesian has no common-usage word evoking the Levitical Jubilee (debt-release, land-return, slave-freedom cycle); “tahun rahmat Tuhan” alone does not surface this background for a reader unfamiliar with Leviticus 25.	Retain “tahun rahmat Tuhan” (fixed, Alkitab TB continuity) but require accompanying teaching material (not a lexical change) unpacking the Leviticus 25 Jubilee background explicitly, since this is background knowledge absence, not a translation defect.

2.2 Crowded semantic neighborhoods requiring fencing

Indonesian Term	Competing Occupant of the Same Semantic Space	Passages	Fencing Strategy
rahmat (used for eleos, mercy)	Islamic rahmat — Allah’s general mercy, foundational divine attribute (ar-Rahman, ar-Rahim)	1:50, 54, 58, 72, 78; 18:38-39; 4:19 (tahun rahmat Tuhan)	Already correctly distinguished from anugerah (charis) in the baseline strategy. Reinforce with a standing note that biblical eleos, while sharing general vocabulary with Islamic rahmat, climaxes specifically in the sending of an incarnate, atoning Son — a conclusion Islamic theology does not draw. Never let rahmat and anugerah be used interchangeably; they must map consistently to eleos and charis respectively across all Luke materials.
nabi (prophet)	Islamic closed prophetic line culminating in Muhammad (khatam an-nabiyyin)	1:76; 4:17 (Isaiah); 7:16, 26; 9:8, 19; 20:6; 24:19	Every occurrence naming John the Baptist or Jesus himself as “nabi” (popularly perceived) must be anchored to the specific Old Testament redemptive-historical line and must never be left to imply Jesus is merely one prophet in a sequence that could, in the reader’s mind, continue to or culminate in a later prophet. Peter’s confession (9:20) and the Isaiah quotation (4:17-19) should be taught as the corrective: Jesus is not merely “a nabi” but “the Mesias” to whom the nabi-line pointed.
rasul (apostle)	Islamic rasul — the specific, closed title for scripture-bearing messenger-prophets	6:13; 9:1-2, 10; 11:49; 17:5; 22:14, 30; 24:10	Same standing note as the Romans baseline: every occurrence needs a note distinguishing the New Testament office (an authorized eyewitness sent to found and testify to the church) from the Islamic doctrine of a closed line of messenger-prophets ending in Muhammad. Luke 6:13, naming the Twelve, is the single highest-priority occurrence for this fence, since it is the narrative founding moment of the office.
Anak Manusia (Son of Man)	Ordinary Indonesian idiom “anak Adam”/generic reference to a human being	5:24; 6:5; 9:22, 26, 44, 58; 12:8, 40; 17:22-30; 18:8; 19:10; 21:27, 36; 22:69; 24:7	Must be fenced against being heard as simple humanity-affirmation. Every occurrence carrying divine authority or eschatological glory content (5:24’s authority to forgive sins; 21:27’s “coming with power and great glory”) requires explicit teaching that this is the exalted Daniel 7 title, not a modest self-reference to ordinary humanity.
Firdaus (Paradise)	Quranic Jannat al-Firdaus, attained through deeds-and-mercy judgment	23:43	Already flagged Critical in the term registry; the fence must be explicit and immediate at first occurrence — Paradise here is granted instantly, by grace alone, to a criminal with no accompanying good works, which is the sharpest possible contrast to the deeds-weighted Islamic doctrine sharing the same word.
roh (spirit, generic) as used in roh najis / roh jahat and, separately, in Roh Kudus / Roh Tuhan	Indonesian folk-Islamic/animist spirit-world vocabulary (roh halus, jin, roh nenek moyang)	Unclean spirits: 4:33-36, 41; 8:26-39; 9:37-43; 11:14-26. Holy Spirit: 1:15, 35, 41, 67; 4:1, 14, 18; 11:13; 12:10; 24:49	The base word “roh” is shared across all these categories in ordinary Indonesian, creating risk of unintended category-bleed between the Holy Spirit and the broader folk spirit-world, and even between “Roh Kudus” and “roh jahat” differing by only one modifying word. Every exorcism passage must anchor Jesus’s authority as his own inherent, spoken command (not an invoked name or ritual formula), and every Holy Spirit passage must carry the standing Trinitarian-Person note, so the two categories remain sharply distinguished despite sharing the root word “roh.”
doa syafaat (intercession, baseline term)	Islamic shafa’a, Muhammad’s future intercession at judgment	Not heavily present in Luke’s own text (contrast Romans 8:26-34; Hebrews); watch for use in supplementary Luke teaching material discussing Jesus’s present heavenly ministry	Although Luke’s Gospel narrative itself does not foreground “intercession” vocabulary as heavily as the Epistles, any supplementary teaching material connecting Luke’s ascension (24:51) to Christ’s ongoing heavenly ministry must retain the standing baseline fence around doa syafaat if that term is invoked, rather than let it surface unexplained.
mengurapi/diurapi (anointed)	Root of Mesias/Kristus; general Indonesian usage of “diurapi” limited mostly to Christian liturgical contexts (low external collision)	4:18	Lower external collision than most Critical terms, but must be explicitly tied back to Jesus’s own messianic self-claim at 4:18 rather than read as generic religious commissioning or blessing (as “diurapi” might be used loosely of pastors/leaders in some congregational contexts).

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Section 3 — Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Mesias / Kristus	Retain both, context-governed (Mesias when explaining the title’s meaning; Kristus as the established proper-title form)	Both are established Alkitab TB usage; neither is a paraphrase risk. Splitting the two preserves both the titular meaning (Mesias, “Anointed One”) and the proper-name usage (Kristus) Luke’s Greek itself moves between.
Firman yang menjadi manusia (Incarnation)	Paraphrase retained over the loanword “inkarnasi”	Consistent with baseline Romans decision: the descriptive phrase keeps the historical, incarnate-Word framing explicit rather than leaving an abstract theological label open to whatever content the reader supplies — especially important given Luke’s extended nativity narrative (chs. 1-2), which supplies the concrete content the paraphrase names.
Firdaus (Paradise)	Retain transliteration (already Alkitab TB standard) rather than a purely descriptive alternative (e.g., “tempat kebahagiaan kekal”)	A descriptive alternative would avoid the Quranic collision but would abandon the established Indonesian Bible-translation tradition and create inconsistency with existing believers’ Bible vocabulary. The collision is better managed by mandatory contrastive teaching (grace vs. deeds-and-mercy) than by avoiding the word altogether.
Mamon	Retain transliteration	Already standard in Alkitab TB; low collision risk; a paraphrase (“uang,” “harta,” “kekayaan”) would lose the personification-as-rival-master sense Jesus’s teaching depends on (12:31-34; 16:9-13).
Anak Manusia (Son of Man)	Retain calque (literal “Son of Man”), reject a transliterated Aramaic/Hebrew form (e.g., “Bar Enosh”)	A transliteration would be unintelligible to the target audience and defeat the purpose of translation; the existing Indonesian Bible-tradition calque is well-established. The risk is not the choice of calque vs. transliteration but the need for a fencing note (Section 2.2) against being heard as mere generic humanity-language.
Roh Tuhan (Spirit of the Lord, 4:18 Isaiah quotation)	Retain literal calque, not a periphrastic paraphrase	Luke is directly quoting Isaiah 61:1; altering the wording to avoid ambiguity with Roh Kudus would break the deliberate scriptural citation. The ambiguity is resolved by translator note (Section 1), not by paraphrase substitution.
Abba	Not applicable to Luke; do not introduce	Abba does not occur in Luke’s Gospel (it is a Markan/Pauline term, Mark 14:36; Romans 8:15; Galatians 4:6). No decision needed for this curriculum; flagged here only to prevent Phase 2 workers from importing it unnecessarily into Luke material by habit from the Romans baseline.
tahun rahmat Tuhan (acceptable/favorable year of the Lord)	Retain established Alkitab TB phrase over a more literal but unfamiliar alternative (e.g., “tahun Tuhan yang berkenan”)	Preserves continuity with existing Indonesian Bible tradition and the Isaiah 61/Jubilee echo; literal alternatives gain no doctrinal precision and lose reader recognition of an already-familiar phrase.
menaungi (overshadow)	Retain literal calque of episkiazō, reject a more explanatory paraphrase (e.g., “kuasa Allah bekerja atas”)	The literal “menaungi” preserves the deliberate Shekinah-cloud echo (Exodus 40:35) that an explanatory paraphrase would flatten into generic divine action language, weakening the built-in safeguard against a procreation reading.
doa syafaat (intercession, baseline)	No change; retained transliteration-adjacent Arabic-root term as already fixed in Romans baseline	Not a new decision for Luke; flagged here only for cross-reference completeness, since supplementary Luke material touching Christ’s post-ascension ministry may invoke it.

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Section 4 — Ranked List of Highest-Risk Ambiguities for Luke

Ranked by combined severity of (a) doctrinal centrality to this curriculum’s named doctrines, (b) directness of collision with mainstream Indonesian Islamic teaching, and (c) genuine linguistic/translational difficulty (not merely sensitivity).

1. Luke 4:18-21 — “tahun rahmat Tuhan” / the entire core-passage citation of Isaiah 61. The single verse anchoring the whole curriculum; combines Critical-risk Roh Tuhan, aphesis wordplay, mengurapi, and the Jubilee-background gap in one dense unit. Mandatory theologian review, verbatim-consistent rendering across all curriculum materials.
2. Luke 22:20 — “perjanjian baru…dalam darah-Ku” (new covenant in my blood). No Islamic theological category for a mediator’s atoning blood establishing a covenant; this is a direct conceptual absence, not merely a contested word.
3. Luke 23 (crucifixion narrative) — “menyalibkan/disalibkan/salib.” Direct historical-doctrinal negation under mainstream Islamic teaching (Quran 4:157); the highest-stakes historical claim in the book.
4. Luke 23:43 — “Firdaus.” Same word as the Quranic highest Paradise, attained by an entirely opposite mechanism (grace alone vs. deeds-and-mercy); the sharpest single-verse doctrinal contrast in the curriculum.
5. Luke 24:51 (cf. 9:51) — “Ia terangkat ke sorga” (Ascension). Surface-level phrase overlap with the Islamic doctrine of ar-rafʿ (Isa raised instead of dying) while presupposing the opposite narrative sequence (completed death and bodily resurrection); high risk of the two being silently conflated by a reader without explicit teaching intervention.
6. Luke 17:21 — “di tengah-tengah kamu” vs. “di dalam kamu” (kingdom in your midst / within you). A genuine Greek-text ambiguity (entos hymōn), not merely a doctrinal-sensitivity issue; the translation choice itself changes the theological claim (Jesus’s own embodied presence vs. an inward individual state). Requires mandatory theologian review as a translation-critical decision point.
7. Luke 4:18’s “aphesis” wordplay (forgiveness/release), split across pembebasan and pengampunan dosa. Not a doctrinal collision but a genuine structural translation loss requiring a standing restorative note; ranked high because it is structurally load-bearing for the “Good News to the Poor and Marginalized” doctrine specifically anchored to the core passage.
8. Luke 1:35 — “menaungi” (overshadow) and the virginal conception. Immediate proximity to the single most explosive doctrine in the whole curriculum (Son of God as non-procreative eternal Sonship); the verb choice is the load-bearing safeguard.
9. Luke 6:13 — “rasul” (naming of the Twelve). The narrative founding moment of the office most directly collision-prone with the Islamic closed-prophetic-line doctrine; every subsequent Luke reference to “the apostles” inherits this fence.
10. Luke 12:10 — “menghujat Roh Kudus” (blasphemy against the Holy Spirit). Combines the Critical Roh Kudus/Ruh al-Qudus distinction with the unique severity of an unforgivable-sin category; error here has the highest possible doctrinal cost of any single verse involving the Holy Spirit term.
11. Luke 21:27 (cf. 17:24-30) — “Anak Manusia datang…dengan kuasa dan kemuliaan yang besar” (Son of Man coming in glory). Collides with the sharply different Islamic nuzul Isa end-times doctrine; risk compounded by Anak Manusia’s independent risk of being heard as generic humanity-language rather than exalted Danielic title.
12. Luke 9:20 / 22:67 — “Mesias/Kristus of God” confessions. Densest concentration of Christological titles in the book; risk that “Mesias” is heard through the lens of the Quranic Isa al-Masih (great prophet) rather than the divine incarnate Son who dies and rises.
13. Luke 7:50; 8:48; 17:19; 18:42 — the sōzō-formula “imanmu telah menyelamatkan engkau.” Genuine dual-sense ambiguity (healing and salvation) that Indonesian does not automatically preserve; risk that only the physical-healing sense is heard, silently dropping the salvation claim, or vice versa.
14. Luke 18:14 — “dibenarkan” (justified, narrative). The clearest Gospel-narrative illustration of the Critical justification doctrine; risk that Indonesian readers hear only “made right” in a moral-improvement sense rather than a forensic, once-declared verdict.
15. Luke 3:3; 5:32; 13:3, 5; 15:7, 10 — “pertobatan/bertobat” (repentance) across the lost-and-found parables and John’s preaching. Lower per-occurrence stakes than items above, but high cumulative exposure across the book and genuine risk of silent assimilation to the Islamic tawbah mechanism if the anchoring note is only applied inconsistently.

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Appendix — Full Chapter Coverage Ledger

Chapter	Linguistic-Gap Contribution
1	Incarnation cluster (Firman yang menjadi manusia, menaungi, Anak Allah), grace/mercy split (anugerah vs. rahmat), perjanjian (covenant, fathers), virgin (perawan), redemption (penebusan), nabi (John’s future role)
2	Savior (Juruselamat), peace (damai sejahtera), glory (kemuliaan), today-motif (hari ini), redemption (Anna’s prophecy), Israel, gentiles/nations (Simeon’s prophecy)
3	Repentance/bertobat (John’s preaching), pengampunan dosa, Hukum Taurat background, Roh Kudus (Jesus’s baptism), Anak Allah (heavenly voice)
4	Core passage. Roh Tuhan, mengurapi, Injil, orang miskin, pembebasan/aphesis wordplay, tahun rahmat Tuhan, hari ini, rumah ibadat, hari Sabat, Anak Allah (temptation), Kerajaan Allah (4:43)
5	Murid (calling of disciples), dosa/pengampunan dosa (paralytic), Anak Manusia (first occurrence, 5:24), table fellowship (Levi’s feast), faith (implicit)
6	Apostle/rasul (naming of the Twelve, 6:13), blessed/woe (Sermon on the Plain), poor (6:20), Anak Manusia (6:5), Sabbath controversy
7	Prophet/nabi (John the Baptist and Jesus, popularly perceived), compassion (widow of Nain), faith-has-saved-you formula (sinful woman), table fellowship
8	Kingdom mystery (rahasia), power of God (dynamis, 8:46), Son of God (Gerasene demoniac’s testimony), faith-has-saved-you formula (bleeding woman), sōzō dual-sense
9	Apostleship (sending of the Twelve), Transfiguration (berubah rupa) — Deity of Christ, Messiah confession (Peter, 9:20), Son of Man (multiple), cross-bearing (9:23)
10	Kingdom-has-come-near (10:9, 11), neighbor (sesama manusia), compassion (Good Samaritan), eternal life (10:25)
11	Holy Spirit and prayer (Lord’s Prayer, 11:2-13), unclean spirits (11:14-26), blasphemy-adjacent teaching, prophet/nabi references
12	Blasphemy against the Holy Spirit (12:10) — highest-severity Roh Kudus occurrence, Mammon (implicit lead-in), Father/Bapa (providence teaching)
13	Repentance (“repent or perish,” 13:3, 5), Kingdom parables, Sabbath controversy, table/banquet imagery lead-in
14	Called/calling (banquet parable, 14:16-24), poor (14:13, 21), cross-bearing (14:27), discipleship cost (14:25-33)
15	Repentance (lost sheep/coin/son, 15:7, 10), compassion (father’s response, 15:20), table fellowship (“tax collectors and sinners,” 15:1-2), seek-and-save-lost motif anticipation
16	Hukum Taurat (“Law and the Prophets,” 16:29, 31), Mammon, Abraham’s bosom (pangkuan Abraham)
17	Kingdom-in-your-midst ambiguity (17:21) — top-priority ambiguity, faith-has-saved-you formula (Samaritan leper, 17:19), Son of Man coming (17:22-30), forgiveness between disciples (17:3-4)
18	Justification narrative (dibenarkan, 18:14), faith-has-saved-you formula (blind beggar, 18:42), eternal life (rich ruler, 18:18, 30), David (18:38-39)
19	Seek-and-save-the-lost thesis verse (19:10), today-motif (Zacchaeus, 19:9), Kerajaan Allah (19:11), triumphal entry Lordship acclamation (19:38)
20	Lordship (Psalm 110 debate, 20:41-44), cornerstone (20:17), David (20:41), render-to-Caesar (20:25), resurrection debate (general resurrection, 20:27-40)
21	Kingdom future consummation (21:31), times of the Gentiles (21:24), Son of Man coming in glory (21:27) — top-priority ambiguity, redemption (21:28)
22	New covenant in Christ’s blood (22:20) — top-priority ambiguity, apostleship (22:14, 30), Father/Bapa (Gethsemane, 22:42), Son of God (trial, 22:70), Son of Man (22:69)
23	Crucifixion (menyalibkan/disalibkan/salib) — top-priority ambiguity, Paradise/Firdaus (23:43) — top-priority ambiguity, righteousness (centurion’s confession, 23:47), Father (23:34, 46), today-motif (23:43)
24	Resurrection (flesh and bones, 24:39) — bodily-resurrection safeguard, Great Commission verse (24:47), power from on high (24:49), Ascension (24:51) — top-priority ambiguity, opened Scriptures/burning hearts (24:32, 45)

All 24 chapters have been reviewed for this analysis. No chapter is silently omitted; chapters with lighter doctrinal load (e.g., 13, 16, 20) are noted above with their specific, more modest vocabulary contributions rather than left unaddressed.