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

Methodology

This analysis follows the PRD Phase 1 Step 1 mandate: the core passage (Luke 4:16–21) receives full verse-by-verse treatment of every load-bearing term; every other chapter of Luke (1–24, excluding ch. 4’s narrative context which is folded into the core-passage treatment below) receives a chapter section identifying load-bearing theological terms with the same seven fields:

1. Original word (Greek) + transliteration
2. Literal meaning
3. Semantic range
4. English variants (as they appear across common English versions)
5. Contextual theological meaning in Luke
6. Destination-language (Japanese) rendering
7. Rendering risk and grounded reason

Governing rule: Any term already fixed in the baseline Romans translation_memory.json is reused here exactly as recorded (e.g., 神, イエス, キリスト, 主, 恵み, 罪, 悔い改め-adjacent 義, 福音, 聖霊, 神の国, 復活, 契約, 異邦人, 使徒, 栄光, 平安, 摂理). Where Luke introduces a genuinely new term or a new nuance of an existing doctrine, a new rendering is proposed and risk-rated using the same Critical/High/Medium/Low scale as the baseline doctrine_risk_registry.json.

Luke, as a narrative Gospel written by a Gentile physician-historian for a mixed Jewish-Gentile audience (addressed to Theophilus), introduces a large amount of vocabulary absent from Romans: synagogue/Sabbath setting, Jubilee-echo language, table-fellowship and social-outcast vocabulary (tax collectors, lepers, sinners, widows), parable form, discipleship-cost vocabulary, and the ascension. These are the primary source of new terms below.

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

Greek Text (for reference)

16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον· 18 Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.

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Verse 16

Field	συναγωγή (synagōgē)	σάββατον (sabbaton)
Literal meaning	”a bringing/leading together,” a gathering	”seventh [day],” rest-day
Semantic range	The gathered assembly of Jews; by extension, the building where it meets	The weekly creation-ordinance rest day; also “week” in some idioms
English variants	synagogue, place of worship	Sabbath, sabbath day
Contextual theological meaning in Luke	The institutional setting into which Jesus steps as a Jewish teacher with covenant standing — establishing that the Jubilee announcement of vv. 18–19 is delivered from within Israel’s own worship life, not as an outsider’s message	God’s ordained rest/worship rhythm; Jesus repeatedly reveals kingdom authority precisely on the Sabbath (6:1-11; 13:10-17; 14:1-6), reframing not abolishing it
Japanese rendering	会堂 (kaidō)	安息日 (ansokubi)
Risk tier & reason	Medium. 会堂 is the standard Shinkaiyaku term and carries no false-concept collision, but readers need the explicit note that this is a Jewish worship assembly, structurally distinct from 教会 (church, already established as Medium risk in the baseline for its own reasons) — conflating the two erases the redemptive-historical Jew-then-Gentile pattern central to Luke.	Medium. 安息日 is standard, but secular Japanese readers may default to reading it as merely a “day off” (休日); the covenantal, creation-rooted, worship-oriented sense must be actively taught, not assumed.

Nazareth (Ναζαρά) itself is a bare proper noun (low risk) but is theologically loaded within Luke’s narrative: this is Jesus’ hometown synagogue, and the same episode ends with his own townspeople trying to kill him (4:28-29) — the “prophet not honored in his hometown” reversal. No separate glossary entry required; flag for teaching-notes context, not translation risk.

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Verse 17

Field	Ἠσαίας (Ēsaias)	προφήτης (prophētēs) [reused]
Literal meaning	Proper name, Hebrew Yeshaʿyahu, “YHWH is salvation"	"one who speaks before/for”
Semantic range	The prophet Isaiah, author of the scroll being read	God’s spokesperson; NEVER confused with a fortune-teller
English variants	Isaiah, Esaias	prophet
Contextual theological meaning in Luke	Establishes direct, textual continuity between OT promise and Jesus’ present announcement — this is not a vague spiritual feeling but a specific, locatable, written prophecy (Isaiah 61:1-2/58:6) being read aloud and then declared fulfilled	Reinforces doctrine of Fulfillment of Prophecy (already High risk in the baseline)
Japanese rendering	イザヤ (Izaya)	預言者 (yogensha) — reused exactly from baseline TM
Risk tier & reason	Low. Established Shinkaiyaku proper-name form; also explicitly listed in the baseline AI requirements’ transliteration standards list.	Medium, inherited from baseline: verify the kanji is 預言者, never 予言者 (fortune-teller homophone) — the same orthographic risk documented in the baseline package applies identically here.

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Verse 18

This is the doctrinally densest verse in the core passage — the Isaiah 61:1-2/58:6 citation naming Jesus’ entire messianic mission.

Term (Greek/translit)	Literal meaning & semantic range	English variants	Contextual theological meaning in Luke	Japanese rendering	Risk tier & reason
Πνεῦμα Κυρίου (Pneuma Kyriou)	“Spirit of the Lord” — combines πνεῦμα (breath/spirit) + κύριος (lord/master, sovereign)	Spirit of the Lord, Spirit of God	Names the Holy Spirit’s empowering presence that commissions the Messiah’s public ministry — direct link to the doctrine of the Holy Spirit’s Work in Salvation History	主の霊 — built from already-established 主 (Lord) + 聖霊 (Holy Spirit); render as 主の霊 here since the Greek itself uses πνεῦμα, not the fuller πνεῦμα ἅγιον, but teaching notes must clarify this IS the same Holy Spirit as 聖霊 elsewhere in Luke, not a lesser “a spirit of the Lord”	Critical, inherited from baseline 聖霊 entry: without careful phrasing, 主の霊 alone risks being heard as one spirit-being among Japan’s animistically vivid folk spirit-world (see baseline holy_spirit note); teaching must explicitly identify this as 聖霊, the same divine Person named in Acts and Romans 8.
ἔχρισέν (echrisen), from χρίω (chriō)	“he anointed” — to pour/rub oil on, consecrating for office	anointed, has anointed	Commissions Jesus for messianic office by the Spirit — the very act that makes him ὁ χριστός (“the Anointed One”); direct etymological link to Χριστός/キリスト already Critical in the baseline	油を注がれた (abura wo sosogareta) / 私に油を注ぎ	High. Distinguishing this from a merely ceremonial ritual gesture is essential: this is Spirit-empowerment for messianic mission, not decorative oil-pouring. Directly reinforces the baseline’s Critical-rated “messianic_promise” doctrine — flag for theologian review per the baseline’s escalation rule for Messianic Promise references.
εὐαγγελίσασθαι (euangelisasthai), from εὐαγγελίζω	Verb form of “gospel” — to proclaim/announce good news	to preach good news, to proclaim the gospel, to bring good news	The verbal, active form of the same noun already fixed as 福音 in the baseline (Medium risk: biblical-illiteracy blankness, not false-concept collision)	福音を伝える (fukuin wo tsutaeru) — built directly on the established noun 福音	Medium, inherited from baseline gospel entry: secular Japanese readers need the term explained from first principles; the verb form carries no additional syncretism risk but the same explanatory burden.
πτωχός / πτωχοῖς (ptōchois), dat. pl. of πτωχός	Literally “one who crouches/cowers” — utterly destitute, not merely modest means (contrast πένης, the working poor)	the poor	Core to the curriculum doctrine “Good News to the Poor and Marginalized”: the poor are Jesus’ programmatic first audience, not an afterthought	貧しい人 (mazushii hito)	High. Japan’s strong self-image as a broadly “all middle-class” society (一億総中流 ideology) plus modern discomfort around visible poverty (e.g., stigma toward 路上生活者, the homeless) risks readers processing “the poor” as a distant charity-object category rather than Jesus’ central, dignifying, first-priority audience. Teaching must connect economic poverty with the wider set of marginalized groups Luke names throughout (widows, tax collectors, sinners, the disabled), not isolate it as a purely financial category.
ἀπέσταλκέν (apestalken), from ἀποστέλλω	”he has sent” — perfect tense, an ongoing commission	he has sent me	Same root as ἀπόστολος (already 使徒 in baseline); Jesus himself is the sent one, the pattern later apostles imitate	遣わされた (tsukawasareta)	Low. Standard term, no false-concept collision.
κηρύξαι (kēryxai), from κηρύσσω	”to herald/proclaim publicly,” as a town crier announces a king’s decree	to preach, to proclaim, to announce	A public, authoritative royal-decree-style announcement, distinct from εὐαγγελίζω’s “good news” framing — together the verse layers two proclamation-verbs	告げ知らせる (tsugeshiraseru)	Medium. Distinguish from generic private teaching; retain the authoritative, public, decree-like force of the term.
αἰχμάλωτος / αἰχμαλώτοις (aichmalōtois)	“one taken by the spear” — a war captive/prisoner	captives, prisoners	Names, on the Jubilee pattern of Isaiah 61, both the literally imprisoned and — in Luke’s wider Gospel — all held captive by sin, sickness, and demonic oppression	捕らわれ人 (torawarehito)	Medium. Modern Japanese readers’ primary association may be 20th-century wartime POWs (捕虜, historically resonant given WWII memory); teaching notes must extend the term to spiritual bondage to sin and evil without erasing its concrete, literal sense in the source text.
ἄφεσις / ἄφεσιν, ἐν ἀφέσει (aphesin)	“a sending/letting away” — release, liberation, remission	release, liberty, freedom, forgiveness	The single most theologically loaded word in the verse: the same Greek noun covers both “release of captives” here and “forgiveness of sins” elsewhere in Luke (5:20-24; 7:47-49; 24:47) — Luke intentionally uses one word to bind liberation and forgiveness together as one saving act	Context-dependent: 解放 (kaihō, “release/liberation”) here for captives/the oppressed; 罪の赦し (tsumi no yurushi, “forgiveness of sins”) when the object is sin	Critical. Japanese has no single word spanning both senses the way Greek ἄφεσις does; translators must actively teach the conceptual link Luke intends — that forgiveness of sins and social/spiritual liberation are one saving reality — or the connection will be invisible to readers who only ever see 解放 or 赦し in isolation. Also note the homophone-adjacent kanji risk already flagged in the baseline for 赦す (forgive, moral) vs. 許す (permit) — the moral-forgiveness kanji 赦す must always be used, never 許す.
τυφλός / τυφλοῖς (typhlois)	“blind,” lacking sight	the blind	Both literal blindness (healed repeatedly in Luke, e.g., ch. 18) and, by extension, spiritual blindness/unbelief	目の見えない人 (me no mienai hito)	Medium. Retain the literal, dignifying sense (this is a real physical condition Jesus heals, not primarily a slur or metaphor) while allowing the symbolic extension to unbelief where the narrative supports it; avoid an outdated or discriminatory Japanese disability term.
ἀνάβλεψις (anablepsin)	“a looking up again” — recovery/restoration of sight	recovery of sight, sight restored	The Jubilee promise made concrete: physical restoration accompanying spiritual liberation	視力の回復 (shiryoku no kaifuku)	Low. Concrete, non-collision term.
τεθραυσμένος / τεθραυσμένους (tethrausmenous), from θραύω	”shattered, crushed, broken” — perfect passive participle	the oppressed, the broken, the bruised, the downtrodden	Names those crushed by social, physical, or spiritual weight — ties directly to the curriculum doctrine of Good News to the Marginalized	抑圧された人 (yokuatsu sareta hito)	Medium. Risk of reading this purely as a socio-political liberation slogan detached from personal spiritual restoration, or conversely reading it purely individually with no social dimension; Luke intends both together and teaching should preserve that balance.

Verse 19

Term

Field details

ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton)

Literal meaning: “an acceptable/favorable year of the Lord” — ἐνιαυτός (“year, appointed cycle of time”) + δεκτός (“acceptable, welcome, favorably received”). Semantic range: a direct echo of the Jubilee year of Leviticus 25 (debt release, land restoration, slave freedom, every 50th year) and of Isaiah 61:2’s “year of the LORD’s favor.” English variants: “the acceptable year of the Lord,” “the year of the Lord’s favor,” “the year of God’s grace.” Contextual theological meaning in Luke: Jesus declares himself the inauguration of the true, final Jubilee — the Kingdom of God breaking into history with both present and future dimensions (a curriculum doctrine in its own right). Japanese rendering: 主の恵みの年 (Shu no megumi no toshi) — deliberately reuses the baseline’s Critical-rated 恵み (grace) to render δεκτός’s “favor” sense. Risk tier & reason: High. Two compounding risks: (1) it directly imports the baseline’s Critical grace/on-giri caution — this “favor” must be taught as an unearned announcement of freedom, not a reciprocal favor incurring social debt; (2) most Japanese readers have zero exposure to the Levitical Jubilee background, so the term risks total blankness without an explanatory bridge to Leviticus 25’s debt-forgiveness and land-restoration pattern.

Verse 20

Term

Field details

ὑπηρέτης (hypēretēs)

Literal meaning: “under-rower,” hence a subordinate assistant/attendant — here, the synagogue attendant who handles the scroll. Semantic range: any subordinate helper/servant, sometimes an official’s assistant. English variants: attendant, servant, assistant. Contextual theological meaning: minor narrative detail marking the formal, orderly conduct of the synagogue reading before Jesus’ explosive claim in v. 21. Japanese rendering: 係の者 (kakari no mono) or 会堂の世話役 (kaidō no sewayaku). Risk tier & reason: Low. No theological collision; purely a narrative/procedural term.

The verse’s closing detail — “the eyes of all in the synagogue were fixed on him” (ἀτενίζοντες) — is narrative tension-building, not a load-bearing theological term; no glossary entry required.

Verse 21

Term	Field details
πεπλήρωται (peplērōtai), from πληρόω	Literal meaning: “has been filled up/completed” — perfect passive, indicating a completed action with continuing effect. Semantic range: to fill, complete, bring to fullness; the standard NT verb for prophecy reaching its intended fulfillment. English variants: “is fulfilled,” “has been fulfilled,” “is accomplished today.” Contextual theological meaning in Luke: Jesus asserts, in the first person, present tense (“today,” σήμερον), that he himself is the fulfillment of the Isaiah passage just read — the most direct messianic self-claim in the core passage. Japanese rendering: 成就する/成就しました (jōju suru / jōju shimashita). Risk tier & reason: High. Ties directly to the baseline’s High-rated “fulfillment_of_prophecy” doctrine; must be clearly distinguished from 実現する (a neutral secular “came true,” usable for a business plan or personal goal) and, given the 預言/予言 homophone risk already documented in the baseline, kept clearly separate from any fortune-telling-prediction framing (占いが当たる, “a fortune-telling prediction coming true”).
γραφή (graphē)	Literal meaning: “a writing.” Semantic range: in NT usage, a specific, authoritative, God-given text — “the Scripture,” as opposed to writing in general. English variants: Scripture, the scripture, this passage of scripture. Contextual theological meaning in Luke: names the Isaiah scroll just read as authoritative, divinely inspired revelation now personally fulfilled — foundational to the doctrine of Inspiration of Scripture (already High risk in the baseline doctrine registry, though the term itself is new to this package). Japanese rendering: 聖書 (Seisho), or in this specific instance この聖書のみことば (“this word of Scripture”). Risk tier & reason: High. Must be distinguished from a Buddhist sutra (経, kyō) transmitted through a teacher-disciple lineage and refined by generations of commentary, and from secular “classic literature” status; Scripture here is the direct, verbal, once-given communication of a personal God, now personally fulfilled by the person reading it aloud.

Cross-document consistency note: Per the baseline’s “Theological Consistency Rules Across Documents,” any future rendering of Luke 4:18-19 across curriculum documents must remain identical, as this passage functions as a thesis statement for the Luke curriculum (paralleling Romans 1:16-17’s role in the Romans package).

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PART B — Chapter-by-Chapter Study, Luke 1–24

Each section lists load-bearing terms not already covered in the core passage above, using the same seven fields in condensed table form. Terms already fixed in the baseline Romans translation_memory.json are marked [reused] and not re-argued unless Luke introduces a genuinely new nuance.

Chapter 1 — Annunciations, Magnificat, Benedictus

Term	Meaning/Range	English variants	Contextual meaning in Luke	Japanese rendering	Risk
ἄγγελος (angelos)	“messenger” — a being sent to deliver a message	angel, messenger	Gabriel’s appearances to Zechariah and Mary anchor the Holy Spirit’s saving work in real historical events, not myth	御使い (mitsukai)	Medium. Japan’s contemporary “angel” pop-spirituality boom (エンジェルカード, パワーストーン goods) risks reducing 御使い to a generic lucky-charm guardian-spirit figure rather than God’s commissioned messenger; teach the term from its function (delivering God’s specific word), not aesthetic association.
παρθένος (parthenos)	“virgin,” a woman who has not had sexual relations	virgin, young woman	Mary’s virginity is the concrete, historical ground of the Incarnation (already Critical in baseline)	処女 (shojo)	High. Must render literally and without euphemistic softening toward a generic “young woman” — the doctrine of the Virgin Birth, tightly linked to the baseline’s Critical Incarnation/Sonship-of-Christ entries, depends on this precision.
σωτήρ (sōtēr)	“savior, deliverer, rescuer”	Savior	Mary’s Magnificat (1:47) names God as “my Savior” — establishing Savior-language before Jesus’ birth is even narrated	救い主 (sukuinushi)	Critical. Directly extends the baseline’s Critical 救い (salvation) entry. Must never be confused with Pure Land Buddhism’s Amida Buddha, sometimes loosely called a “savior” figure in popular explanation, nor with a generic pop-culture “hero” (ヒーロー). Per the baseline’s salvation notes, the tariki (other-power) structure of Pure Land salvation-by-faith can be a teaching bridge but never an equivalence — 救い主 is a personal, holy God acting to rescue, not deification of a compassionate cosmic figure.
ἔλεος (eleos)	“mercy, compassionate kindness”	mercy, lovingkindness	Repeated refrain of the Benedictus/Magnificat: God’s mercy to Israel remembered and fulfilled	憐れみ (awaremi)	Medium. Distinguish from 同情 (dōjō, sympathy, which in Japanese can carry a faint condescending or pitying tone); biblical mercy is covenant-faithful kindness extended from strength, not pity from a distance.
Note: χάρις (“found favor,” 1:28,30) [reused] — apply baseline 恵み rendering; προφητεύω (“to prophesy,” 1:67) [reused] verb form of 預言; διαθήκη (“the oath/covenant to Abraham,” 1:72-73) [reused] apply baseline 契約.

Chapter 2 — Nativity, Shepherds, Presentation

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
σωτήρ, κύριος, χριστός together (2:11) [σωτήρ new above; κύριος, χριστός reused]	“a Savior… Christ the Lord”	Savior, Christ, Lord	The angelic announcement stacks three of the highest-risk Christological titles in one verse	救い主、主キリスト	Critical. Per the baseline escalation rules, any segment containing Messianic Promise + Lordship + Incarnation-adjacent language requires human theologian review; this verse triggers all three simultaneously.
φάτνη (phatnē)	“manger, feeding trough”	manger, feeding trough	Concrete lowliness of the incarnate Son’s birth setting	飼い葉桶 (kaibaoke)	Low. Concrete term, no collision.
ποιμήν (poimēn)	“shepherd”	shepherd(s)	Shepherds — low-status figures in 1st-century Judea — are the Kingdom’s first evangelists, foreshadowing the Good News to the Marginalized doctrine	羊飼い (hitsujikai)	Medium. Avoid a romanticized pastoral image (e.g., a katakana loanword aesthetic); retain the social-lowliness point that God entrusts the announcement to overlooked people first.
παράκλησις (paraklēsis)	“consolation, comfort” (of Simeon awaiting Israel’s consolation, 2:25)	consolation, comfort	Messianic-hope comfort, not generic emotional soothing	慰め (nagusame)	Medium. Distinguish from 癒し (iyashi), already flagged in the baseline as a wellness/self-care marketing term; this is covenant-hope fulfilled, not therapeutic relief.
περιτομή (peritomē)	“circumcision”	circumcision	Jesus’ full submission to the Law from infancy	割礼 (katsurei)	Low. Historical/covenantal term, standard rendering.
ἔθνη (ethnē) — “a light for revelation to the Gentiles” (2:32) [reused: 異邦人]	“nations, Gentiles”	Gentiles, the nations	First explicit statement of Luke’s Jew-and-Gentile universal-salvation theme, core to this curriculum’s Doctrine 1	異邦人 — reused exactly from baseline	Medium, inherited: retain redemptive-historical category, not a generic insider/outsider (uchi-soto) frame.
ναός (naos)	“temple, sanctuary”	temple	The Jerusalem Temple as the locus of covenant worship into which the infant and boy Jesus are brought	神殿 (shinden)	Medium. Standard term for the OT/NT Jerusalem Temple; clarify distinction from a generic Shinto shrine building despite some surface architectural-vocabulary overlap — the Temple is the singular covenant sanctuary of the God of Israel, not one shrine among many.

Chapter 3 — John the Baptist, Genealogy

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
μετάνοια (metanoia)	“a change of mind/direction” — turning, reorientation	repentance	John’s entire ministry is defined by this term; foundational to curriculum Doctrine “Repentance and Forgiveness of Sins”	悔い改め (kuiaratame)	Critical. Must be distinguished from 反省 (hansei, secular self-reflection/regret with no reference to God) and from Buddhist ritual confession (懺悔, zange) — biblical repentance is a decisive, Spirit-enabled reorientation of the whole person toward God, not private remorse or a ritual act.
βάπτισμα / βαπτίζω (baptisma/baptizō)	“immersion, washing”	baptism, baptize	John’s “baptism of repentance” — identification with repentance and expectation of the Messiah	バプテスマ / 洗礼 (senrei)	High. Must be distinguished from Shinto ritual purification (清め/禊, harae/misogi — water rites removing ritual pollution, kegare); Christian baptism symbolizes repentance and identification with God’s saving work, not the removal of ceremonial impurity.
ὀργή (orgē)	“wrath, settled anger”	wrath, wrath to come	God’s holy, personal judicial anger against sin, prompting the urgency of John’s call	怒り (ikari)	Medium. Must remain a personal, moral, judicial category — avoid framing that drifts toward an impersonal karma-like automatic consequence (paralleling the baseline’s providence caution against 運命/宿命).
καρπός (karpos)	“fruit”	fruit (worthy of repentance)	The visible, life-changing evidence that must accompany true repentance	実 (mi)	Low. Standard metaphor, transfers well.

Chapter 4 (remainder) — Temptation, Exorcisms (vv. 1-15, 22-44; vv. 16-21 = core passage above)

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
διάβολος (diabolos)	“slanderer, accuser”	the devil	A single, personal, defeated evil being who tempts Jesus directly	悪魔 (akuma)	High. Distinguish from Japan’s rich folk-yōkai tradition (妖怪) and from idiomatic secular usage (“devilishly,” 悪魔的な, applied to food or fashion); this is a real personal spiritual adversary, not a trope or figure of speech.
δαιμόνιον (daimonion)	“a demon, evil spirit”	demon, unclean spirit	Repeated exorcisms in Luke demonstrate Jesus’ authority over the spirit world as part of his Kingdom-inaugurating ministry	悪霊 (akuryō)	High. Given Japan’s culturally vivid animistic spirit-world (already flagged under Holy Spirit in the baseline — ancestral spirits, 幽霊, 妖怪), 悪霊 risks being processed as one more entity in this folk category rather than a personal evil spirit under Christ’s direct, superior authority.

Chapter 5 — Calling of Disciples, Levi, Leper, Paralytic

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
τελώνης (telōnēs)	“tax/toll collector”	tax collector, publican	Social/religious outcasts (viewed as extortionist collaborators with Rome) whom Jesus calls and dines with — core to the Table Fellowship doctrine	取税人 (shuzeinin)	Medium. Modern Japanese readers have no direct social-disgust equivalent; teaching notes must explain the 1st-century social/religious contempt this occupation carried so the force of Jesus eating with them (5:29-30) is not lost.
ἁμαρτωλός (hamartōlos)	“sinner” — used here as a social/religious label, not the abstract noun “sin”	sinner(s)	A social category of the religiously despised, distinct from — but related to — the baseline’s abstract 罪 (sin); Jesus deliberately associates with this named group	罪人 (tsumibito)	High. Must retain both the moral guilt-before-God sense already flagged for 罪 in the baseline (avoiding a purely shame/meiwaku framing) AND the social-outcast dimension Luke stresses; losing either half weakens the Table Fellowship doctrine.
λεπρός (lepros)	“a person with a serious skin disease/leprosy”	leper	Ritually unclean and socially isolated; Jesus touches and heals, restoring both body and social standing	重い皮膚病の人 (avoid らい病人)	High — Japan-specific. Japan’s own 20th-century history of enforced quarantine of Hansen’s disease patients under the 1907–1996 「らい予防法」 (Leprosy Prevention Law) makes the older term らい病人 actively discriminatory and painful in modern Japanese; contemporary Japanese Bible translations and disability-sensitive usage favor a descriptive phrase such as 重い皮膚病の人. This is a translation risk unique to the Japanese destination culture with no parallel flagged in the baseline Romans package.
Φαρισαῖος (Pharisaios)	“Pharisee,” a member of a Jewish lay-renewal/purity movement	Pharisee(s)	Recurring dialogue partners/opponents throughout Luke; represent scrupulous law-observance sometimes divorced from mercy	パリサイ人 (Farisai-jin)	Low-Medium. Transliterated proper-group name; ensure teaching notes explain the group’s historical role so “Pharisee” doesn’t collapse into a generic anti-hero stock character.

Chapter 6 — Sermon on the Plain, Twelve Apostles

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
μακάριος (makarios)	“blessed, fortunate, in God’s favor”	blessed, happy	The Beatitudes declare God’s favor resting on the poor, hungry, weeping, and persecuted — a status, not a feeling	幸いである (saiwai de aru)	Medium. Distinguish from 幸せ (shiawase, circumstantial happiness/good fortune); biblical blessedness is a settled divine approval that can coexist with present suffering, directly counter-intuitive to ordinary usage.
οὐαί (ouai)	“woe!” — a cry of grief/warning	woe	The mirror-image warnings to the rich, full, laughing, and well-regarded	災いだ (wazai da)	Medium. A prophetic warning of coming judgment, not a superstitious curse-formula (avoid resonance with folk-magic 呪い, noroi).
ἀγαπάω (agapaō)	“to love” — self-giving, chosen love	love (your enemies)	Radical, non-reciprocal love expected even toward enemies, without expectation of return	愛する (ai suru)	Medium. Must retain the non-reciprocal, grace-shaped character (directly echoing the baseline’s on-giri caution under Grace) — this love expects no repayment and is not reducible to romantic 愛 or Confucian-inflected relational duty.
Note: ἀπόστολος (6:13, choosing the Twelve) [reused] — apply baseline 使徒 exactly.

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

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
ἑκατόνταρχος (hekatontarchos)	“centurion,” commander of ~100 Roman soldiers	centurion	A Gentile Roman officer displays greater faith than Israel — an early instance of the Jesus-as-Savior-for-all-nations doctrine	百人隊長 (hyakunin taichō)	Medium. Requires brief historical framing (Roman military rank) for the Gentile-faith contrast to register; no false-concept collision itself.
σπλαγχνίζομαι (splanchnizomai)	Literally “to be moved in one’s inward parts/bowels” — deep, gut-level compassion	had compassion, felt compassion for, his heart went out to	THE key compassion-verb of Luke; used at the widow of Nain’s son’s funeral (7:13) and in the Good Samaritan and Prodigal Son parables (10:33; 15:20) — central to the curriculum doctrine “Jesus’ Compassion and Table Fellowship with Sinners”	深く憐れむ / 深く心を痛める (fukaku awaremu / fukaku kokoro wo itameru)	High. Japanese 同情 (sympathy) can carry an unintended note of distant or even condescending pity; this term must convey visceral, personal, moved-to-action compassion consistent with the baseline’s tone requirement for warm, relational language (as applied to Romans 8/12).
χήρα (chēra)	“widow”	widow	A socially and economically vulnerable figure repeatedly centered by Jesus (7:12; 18:1-8; 21:2-3)	やもめ (yamome)	Medium. Standard term; teaching should connect recurring widow-figures across chapters to the Good News to the Marginalized doctrine as a unified pattern, not isolated anecdotes.

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

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
παραβολή (parabolē)	“a placing beside” — a comparison/extended metaphor story	parable	Jesus’ primary teaching form for the Kingdom of God, both revealing to the receptive and concealing from the resistant (8:10)	たとえ (tatoe)	Medium. Must be presented as Jesus’ authoritative, revelatory teaching method, not conflated with the generic Japanese moralistic-fable genre (教訓話, minwa-style folk tales, or imported Aesop’s fables) which merely illustrates a moral lesson without revelatory or concealing function.
λόγος τοῦ Θεοῦ (logos tou Theou)	“word of God”	the word of God, God’s word	The seed in the Sower parable — God’s own active, authoritative speech, received with varying degrees of fruitfulness	神のことば (Kami no kotoba)	Medium. Apply the baseline’s qualification convention for 神 in doctrinally weighty statements.

Chapter 9 — Transfiguration, Cost of Discipleship, Mission of the Twelve

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
μεταμορφόω (metamorphoō)	“to change form/appearance”	was transfigured, his appearance changed	A momentary unveiling of Christ’s true, eternal divine glory to Peter, James, and John	姿が変わる / 栄光の姿に変えられる	Critical. Must not be read through the lens of Japanese folklore’s shape-shifting transformation tales (狐や狸の変化, fox/tanuki transformation stories) or as a repeatable avatar-manifestation (already forbidden under the baseline’s Incarnation entry, 化身/権化) — this is a one-time disclosure of Christ’s permanent, unchanging divine glory, not a magical change into a different form.
σταυρός (stauros)	“cross,” the Roman execution stake	cross	”Take up his cross daily and follow me” — Jesus reframes the literal execution instrument as the pattern of daily self-denying discipleship	十字架 (jūjika)	High. 十字架を負う (“to bear one’s cross”) already exists as a secularized Japanese idiom for “a burden one must bear,” borrowed historically from Christian influence — teaching must actively restore its full doctrinal weight (daily self-denial in following the crucified and risen Christ) rather than let it flatten to a generic-burden idiom, in the same manner the baseline flags 復活’s pop-culture dilution risk.
ἀκολουθέω (akoloutheō)	“to follow, go after”	follow	Following Jesus as committed, self-denying allegiance	従う / (弟子として)ついて行く	Medium. Distinguish from hierarchical compliance-following (already flagged under the baseline’s obedience_of_faith entry regarding Japan’s seniority/corporate-hierarchy culture) — this is relational allegiance to a person, not deference to rank.
μαθητής (mathētēs)	“learner, pupil”	disciple	Central to the curriculum’s “Cost and Joy of Discipleship” doctrine	弟子 (deshi)	High. 弟子 is the exact term for apprentices in Japan’s traditional craft/martial-arts/tea-ceremony guild system (iemoto 弟子制度), where apprenticeship is skill-transmission oriented toward eventual independence (“graduation”). Biblical discipleship to Christ is a lifelong, grace-based relational allegiance that is never “graduated” from — this distinction must be actively taught wherever 弟子 recurs (throughout chs. 6, 9, 14).

Chapter 10 — Seventy Sent, Good Samaritan, Mary and Martha

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
πλησίον (plēsion)	“neighbor, one nearby”	neighbor	The Good Samaritan parable redefines “neighbor” as anyone encountered in need, crossing ethnic/religious boundaries	隣人 (rinjin)	Medium. Japan’s documented trend toward socially distant, anonymous urban relationships (described in Japanese social commentary as 無縁社会, “relationless society”) plus the baseline’s flagged uchi-soto insider/outsider framework both risk narrowing “neighbor” to literal proximity or in-group members; the parable’s point is the opposite.
ζωὴ αἰώνιος (zōē aiōnios)	“eternal/age-to-come life”	eternal life	The lawyer’s question and Jesus’ answer frame salvation as receiving a new quality and duration of life with God	永遠のいのち (eien no inochi)	High. Must be distinguished from the Buddhist/folk concept of an ongoing cycle of rebirth (輪廻, already forbidden under the baseline’s resurrection entry) — this is unending, personal fellowship with God in a resurrected life, not an endless succession of lives or a favorable next rebirth.
Σαμαρίτης (Samaritēs)	“Samaritan”	Samaritan	A member of a group despised by 1st-century Jews for ethnic/religious reasons — the parable’s hero	サマリア人 (Samaria-jin)	Low-Medium. Requires brief historical framing of Jewish-Samaritan hostility for the parable’s force to land; parallels the baseline’s Unity of Jews and Gentiles doctrine.

Chapter 11 — Lord’s Prayer, Beelzebul Controversy, Woes to Pharisees

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
ἄρτος ἐπιούσιος (artos epiousios)	“bread for today/for subsistence” — a rare, disputed compound	daily bread	Petition for daily dependence on God’s provision — core to the curriculum’s “Prayer and Dependence on God” doctrine	日ごとの糧 (higoto no kate)	Medium. Must retain daily, ongoing dependence, resisting Japan’s strong self-sufficiency/hard-work ethic (勤勉, kinben) as an implicit counter-value; this is a prayer of dependence, not a request supplementing one’s own provision.
Βεελζεβούλ (Beelzeboul)	Proper name, a title for a Canaanite deity repurposed as a name for the prince of demons	Beelzebul	Accusation that Jesus casts out demons by demonic power — Jesus refutes with a kingdom-logic argument	ベルゼブル (Beruzeburu)	Low. Transliterated proper noun; historical/background note sufficient.

Chapter 12 — Anxiety, Watchfulness, Blasphemy Against the Spirit

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
μεριμνάω (merimnaō)	“to be anxious, worried, divided in mind”	worry, be anxious	Prohibition against anxiety over provision, grounded in trust in the Father’s providence	心配する (shinpai suru)	Medium. Must retain the positive ground of the command — trust in a personal Father’s providence (echoing the baseline’s 摂理 entry’s caution against impersonal fate) — rather than presenting it as generic self-help “don’t stress” advice divorced from that theological ground.
βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (blasphēmia eis to Pneuma to Hagion)	“blasphemy/slander against the Holy Spirit”	blasphemy against the Holy Spirit	The one unforgivable sin named in the Gospels — decisive, hardened rejection of the Spirit’s testimony to Christ	聖霊を冒涜すること (Seirei wo bōtoku suru koto)	Critical. Directly inherits the baseline’s Critical 聖霊 rating; any teaching on this verse must be flagged for theologian review per the baseline’s escalation rule for any segment involving the Holy Spirit as a divine Person, given the severity of the doctrine at stake.

Chapter 13 — Repentance Warning, Kingdom Parables, Lament over Jerusalem

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
βασιλεία τοῦ Θεοῦ (basileia tou Theou) [reused: 神の国]	“kingdom of God”	kingdom of God	Two brief parables (mustard seed, leaven) describe the kingdom’s small, hidden beginning and pervasive eventual growth — core to “The Kingdom of God Present and Future” doctrine	神の国 — reused exactly from baseline	High, inherited: continue anchoring every occurrence to a clear doctrinal statement given the term’s pre-1945 State Shinto ultranationalist association (神国日本) documented in the baseline; this recurs as a load-bearing term across chs. 13, 17, 21 and must never be left doctrinally unanchored in any of them.
στενὴ θύρα (stenē thyra)	“narrow door”	narrow door	Urgency of entering the kingdom while the door remains open	狭い戸口 (semai mon)	Low-Medium. Straightforward metaphor; ensure it is not read as salvation-by-effort (squeezing through) rather than urgency of response to grace.

Chapter 14 — Banquet Parables, Cost of Discipleship

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
δεῖπνον / κλῆσις (deipnon/klēsis)	“banquet, dinner” / “invitation, calling”	banquet, great supper, invitation	Parable of the Great Banquet — the Messianic feast to which the marginalized are invited when the expected guests refuse	宴会 / 祝宴 (enkai / shukuen)	Medium. Modern Japanese 宴会 carries strong secular connotations of corporate/social drinking-banquet culture; teaching must anchor the term to the eschatological Messianic Banquet image rather than let it read as an ordinary social dinner party.
χωλός, ἀνάπειρος, τυφλός, πτωχός (14:13, 21) [πτωχός, τυφλός reused above]	“lame,” “crippled/disabled,” “blind,” “poor”	the poor, crippled, lame, and blind	Jesus commands inviting precisely those with no social capital to repay the invitation — a direct, vivid enactment of grace’s non-transactional nature	足のなえた人 (lame) / 体の不自由な人 (crippled/disabled)	Medium. Use current, respectful standard Japanese disability terminology (障害 framing), avoiding older discriminatory kanji compounds; this passage’s rhetorical point — that these guests cannot repay the host — makes it an especially strong teaching passage for the baseline’s on-giri/grace caution.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
ἀπολωλός (apolōlos)	“lost, perished, missing”	the lost, that which was lost	The unifying theme of all three parables in this chapter — God’s active seeking of the lost, culminating in Luke 19:10	見失われた / いなくなった (miushinawareta / inaku natta)	High. Must retain a personal, relational sense of lostness before God (a person, not merely a misplaced object) — the force of the parables depends on this being about relationship, not property retrieval.
χαρά (chara)	“joy, gladness”	joy, rejoicing	Heaven’s own joy over one sinner’s repentance — ties Repentance/Forgiveness directly to the “Cost and Joy of Discipleship” doctrine	喜び (yorokobi)	Medium. Distinguish from 楽しみ (tanoshimi, fleeting entertainment-pleasure); this is God’s own covenantal joy, communal and durable, celebrated together (15:6, 9, 23).
προσδέχομαι / συνεσθίω (15:2; cf. 5:29-30)	“to welcome/receive” / “to eat together with”	welcomes, eats with	The Pharisees’ complaint that “this man welcomes sinners and eats with them” names Jesus’ table fellowship directly — the chapter-title doctrine in miniature	迎え入れる / 一緒に食事をする	High. Table fellowship in the ancient Mediterranean world signified acceptance and family-like belonging; teaching must convey that Jesus’ eating with social/religious outcasts is a deliberate, scandalous act of grace and welcome, not a minor social footnote.
Note on “prodigal son”: 放蕩息子 (hōtō musuko) is already an established, widely recognized Japanese idiom for a wayward-but-welcomed son, derived historically from this very parable’s influence on Japanese language/literature. This is a genuine cultural bridge (unlike most terms in this package) but carries a Medium risk of surface-level adoption: readers may know the idiom’s general “forgiven wayward son” shape without its specific doctrinal content — the father’s grace demands no repayment (directly reinforcing the baseline’s on-giri caution) and the older brother’s resentment exposes a transactional view of grace that the parable rejects.

Chapter 16 — Unjust Steward, Rich Man and Lazarus

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
Ἅδης (Hadēs)	Greek underworld name, adopted in the NT for the realm/state of the dead	Hades	The rich man’s torment and Lazarus’s comfort after death (16:23) — a rare NT glimpse of the intermediate state	ハデス (Hadesu) — transliterate; do not use 黄泉	Critical — newly identified, Japan-specific. 黄泉 (Yomi) is the proper name of the Shinto/Kojiki mythological underworld ruled by Izanami in Japan’s foundational creation narrative. Using 黄泉 for the biblical Hades risks direct syncretistic conflation with a specific, named Shinto cosmology. Shinkaiyaku practice of transliterating ハデス should be followed strictly; this term has no equivalent flagged anywhere in the baseline Romans package and represents a genuinely new Critical risk introduced by Luke’s unique content.
μαμωνᾶς (mamōnas)	“mammon,” Aramaic loanword for wealth/property personified	mammon, money, wealth	Money presented as a rival master competing for ultimate loyalty	富 (tomi) / マモン (transliteration when personified)	Medium. Retain the personifying force (“you cannot serve God and mammon”) rather than flattening to a neutral economic-resource term.

Chapter 17 — Forgiveness, Faith, Ten Lepers, Kingdom Within/Among

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
σῴζω (sōzō) — “your faith has made you well/saved you” (17:19)	“to save, rescue, heal, make whole”	made you well, healed you, saved you	The same Greek verb used elsewhere for spiritual salvation (e.g., 19:10) is used here for physical healing — Luke deliberately does not separate the two vocabularies	救う (sukuu) — reuse root of baseline’s 救い (salvation)	Critical. If translators or teachers use a wholly different Japanese word for “healed” than for “saved” elsewhere, Luke’s deliberate wordplay linking physical restoration and spiritual salvation is lost; wherever possible, note the shared root even when idiomatic Japanese requires different surface renderings (e.g., 治る for physical healing vs. 救われる for salvation) — flag every occurrence for translator awareness.
ἐν μέσῳ / ἐντός (17:20-21) — “the kingdom of God is among/within you” [reuses 神の国]	“in the midst of / within”	within you, among you, in your midst	A famously disputed translation point with real doctrinal weight for “Kingdom Present and Future” — communal-presence sense (“among you,” referring to Jesus himself standing there) vs. individual-interior sense (“within you”)	神の国はあなたがたのただ中にあります (preferred: “in your midst,” communal)	High. The translation choice itself carries doctrinal weight: an individualized “within you” can drift toward a privatized, subjective kingdom (or even resemble an inward-enlightenment framework uncomfortably close to Buddhist inner-realization language, 内なる悟り); the “in your midst” rendering, referring to Jesus’ own bodily presence among his hearers, better preserves the concrete, historical, Christ-centered nature of the kingdom’s presence.

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

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
προσευχή (proseuchē)	“prayer”	prayer	”Jesus told them a parable about their need to pray always” (18:1) — grounds the curriculum’s Prayer and Dependence doctrine in persistent, dependent petition	祈り (inori)	Medium. Distinguish from Shinto/Buddhist ritual petition practices at a shrine or temple (お参り, おみくじ) — Christian prayer is direct, relational address to a personal Father through Christ, not a ritual transaction for favor.
δικαιόω (dikaioō) — “this man went down to his house justified” (18:14) [reused: 義と認められること]	“to declare righteous”	justified	The tax collector’s humble plea for mercy, not the Pharisee’s self-report of righteous deeds, results in justification — a vivid Lukan enactment of the doctrine already Critical in the baseline Romans package	義と認められること — reused exactly from baseline	Critical, inherited: this parable is an ideal cross-reference teaching bridge to Romans’ justification-by-faith doctrine and should be flagged for theologian review and cross-document consistency with the Romans package’s existing treatment of 義.

Chapter 19 — Zacchaeus, Triumphal Entry, Cleansing the Temple

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
ζητέω καὶ σῶσαι τὸ ἀπολωλός (19:10) [reuses ἀπολωλός, σῴζω above]	“to seek and to save the lost"	"the Son of Man came to seek and to save the lost”	Luke’s own summary thesis-statement for Jesus’ entire mission — the single verse most directly synthesizing this curriculum’s eight doctrines	人の子は、失われた者を捜し出して救うために来た	High. Recommend treating this verse with the same cross-document consistency rule the baseline applies to Romans 1:16-17 and 8:28: once rendered, this exact Japanese wording should be used identically in every curriculum document that quotes it.
Ζακχαῖος (Zakchaios)	Proper name	Zacchaeus	A wealthy, socially despised tax collector (see ch. 5 note) who receives Jesus with joy — rich and marginalized categories converge in one figure	ザアカイ (Zaakai)	Low. Standard transliteration.

Chapter 20 — Parable of Tenants, Taxes to Caesar, Resurrection Debate

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
ἀνάστασις (anastasis) [reused: 復活]	“resurrection”	resurrection	Jesus’ debate with the Sadducees, who denied bodily resurrection, previews the doctrine that culminates in ch. 24	復活 — reused exactly from baseline	High, inherited: same secular pop-culture “comeback” dilution risk documented in the baseline applies identically in Luke; active doctrinal restoration required, not just correct word choice.
γραμματεύς (grammateus)	“scribe,” a scholar/copyist of the Law	scribe, teacher of the law	Recurring dialogue partners alongside the Pharisees, experts in Mosaic Law [reused root: 律法]	律法学者 (ritsuhō gakusha)	Low. Standard compound built on the baseline’s established 律法 (Law).

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

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
ἀπολύτρωσις (apolytrōsis)	“redemption” — release secured by payment of a price (root: λύτρον, ransom price)	redemption	”Your redemption draws near” (21:28) — the future consummation of the Kingdom, anticipated with hope rather than fear	贖い (akanai)	High. Ties directly to atonement/ransom doctrine, already flagged in the baseline’s escalation rules for propitiation language (Romans 3:25); must convey a costly, price-paid liberation, not a vague “improvement” or generic rescue.

Chapter 22 — Last Supper, Gethsemane, Betrayal, Arrest

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
διαθήκη καινή (diathēkē kainē) [reuses 契約]	“new covenant”	new covenant	”This cup is the new covenant in my blood” — the Last Supper’s institution words, directly fulfilling and superseding Sinai’s covenant	新しい契約 (atarashii keiyaku)	High, inherited and intensified: the baseline already flags 契約’s default commercial-contract association in modern Japanese; here the stakes are maximal, since this is the founding declaration of the New Covenant itself, requiring the strongest possible relational/sacrificial framing in teaching.
σῶμα / αἷμα (sōma/haima)	“body” / “blood”	body, blood	The Lord’s Supper elements, memorializing Christ’s sacrificial death	体 (karada) / 血 (chi)	High. In addition to the ordinary Lord’s Supper interpretive questions common across languages, Japanese teaching should be aware that blood (血) carries strong ritual-impurity (kegare) associations in traditional Shinto practice; the Lord’s Supper must be taught as a sacrificial covenant memorial of atonement, never inadvertently absorbed into a purity/impurity framework foreign to its meaning.
προσευχή, ἀγωνία (Gethsemane) [προσευχή reused above]	“prayer,” “anguish/agony”	prayed, in anguish	Jesus’ model of dependent prayer under extreme distress — “not my will but yours”	祈り / 苦しみもがき	Medium. Reinforces the Prayer and Dependence doctrine at its most costly point; ensure the translation does not sanitize the genuine anguish described (22:44).

Chapter 23 — Trial, Crucifixion, Death, Burial

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
σταυρόω (stauroō) [reuses 十字架 from ch. 9]	“to crucify”	crucify, crucified	The historical execution of Jesus, the climactic atonement event	十字架につける (jūjika ni tsukeru)	Critical. Must be taught as a real, historical, physically brutal execution accomplishing atonement for sin — not merely a symbol or a doctrinal abstraction; ties to the baseline’s escalation rule requiring theologian review for atonement/propitiation-adjacent language.
παράδεισος (paradeisos)	“paradise,” a walled garden/park (Persian loanword)	paradise	”Today you will be with me in paradise” (23:43) — assurance of immediate presence with Christ after death	楽園 (rakuen)	High — newly identified. 楽園 is heavily used in Japanese travel/leisure marketing (“tropical paradise,” トロピカル楽園) and shares the character 楽 with 極楽 (gokuraku), the Pure Land Buddhist Paradise already flagged under the baseline’s salvation entry. This creates a double dilution/collision risk: secular commercial overuse plus proximity to a specific competing Buddhist cosmology. Teaching must clarify this is conscious, personal fellowship with Christ immediately after death, not a scenic reward-destination or a Pure Land-style paradise realm within an ongoing rebirth cosmology.
δίκαιος (dikaios) — the centurion’s confession, “certainly this man was innocent/righteous” (23:47) [reuses 義]	“righteous, just, innocent”	righteous, innocent	A Gentile Roman soldier’s confession of Jesus’ innocence/righteousness at the cross — echoes the Universal Scope of the Gospel doctrine	正しい方 (tadashii kata) / 義人	High, inherited from baseline’s 義 caution: ensure this is read as vindication of Christ’s innocence and righteous standing, not conflated with the Bushido honor-virtue sense of 義 already flagged as Critical in the baseline.

Chapter 24 — Resurrection, Emmaus Road, Ascension

Term	Meaning/Range	English variants	Contextual meaning	Japanese rendering	Risk
ἀνάστασις / ἐγείρω [reused: 復活]	“resurrection” / “to raise up”	risen, resurrection	The chapter’s central, climactic event — bodily, historical, once-for-all	復活 — reused exactly from baseline	High, inherited; the single most concentrated occurrence of this term in the book — recommend maximum teaching emphasis to counteract the baseline-documented pop-culture “comeback” dilution risk.
καρδία καιομένη (kardia kaiomenē)	“a heart burning"	"were not our hearts burning within us?”	The Emmaus disciples’ retrospective recognition of Christ’s presence in the Scriptures — warm, relational, experiential	心が熱くなる (kokoro ga netsuku naru)	Low-Medium. Naturally warm idiomatic Japanese; supports the baseline’s tone requirement for warmth in relationally rich passages.
ἀνάληψις / ἀνελήμφθη (analēpsis/anelēmphthē)	“a taking up” / “he was taken up”	ascension, was taken up (into heaven)	Christ’s bodily return to heavenly glory, concluding Luke and opening Acts	天に上げられた (ten ni agerareta)	Critical — newly identified, no baseline parallel. Japan’s Shinto tradition includes a recognized practice of posthumous human apotheosis — deceased individuals (including historical emperors and the war dead, as at Yasukuni Shrine) formally enshrined and elevated to kami status after death. The Ascension must be clearly distinguished from this pattern: Christ is not a human being posthumously elevated to divinity, but the eternal, already-divine Son returning in his glorified humanity to the glory he shared before the Incarnation (directly parallel to the baseline’s Critical cautions under Sonship of Christ and Deity of Christ regarding the arahitogami doctrine). This is a genuinely new Critical risk that the Romans baseline had no occasion to document.
δύναμις ἐξ ὕψους (dynamis ex hypsous) [reuses 神の力]	“power from on high”	power from on high, clothed with power	Promise of the Spirit’s empowerment for the church’s coming mission (fulfilled at Pentecost, Acts 2) — links the Gospel’s end to the Holy Spirit’s Work in Salvation History doctrine	上からの力 / 神の力	Medium, inherited from baseline’s power_of_god entry: avoid 気 or パワー for the same reasons already documented; this is the specific empowering presence of the Holy Spirit, not a generic force.

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Chapter Coverage Confirmation

Every chapter of Luke (1–24) has been explicitly reviewed above. No chapter introduced zero new load-bearing vocabulary; each chapter section above identifies its distinct new terms or explicitly marks reused baseline terms. This satisfies the full-book coverage mandate.