Semantic Analysis

Semantic Analysis — Luke (Full Book)

Koine Greek Source Analysis for Javanese Translation Requirements

Methodology and Scope

This document analyzes every chapter of Luke, first to last, for load-bearing theological vocabulary requiring deliberate Javanese rendering decisions. The core passage, Luke 4:16-21 (Jesus’ inaugural sermon at Nazareth, reading Isaiah 61), receives verse-by-verse treatment as the theological anchor of the curriculum, tying together the doctrines of Jesus as Savior for all nations, the Holy Spirit’s anointing, and good news to the poor and marginalized. Every other chapter is analyzed for its own load-bearing terms using the same fields. Chapters that introduce no new theological vocabulary state this explicitly and cite which earlier chapter(s) or the Romans baseline the reused terms come from.

Governing rule: Any term already fixed in the baseline Romans translation_memory.json MUST be reused exactly, with the same risk tier, in Luke. New terms proposed here follow the same risk-tier conventions (Critical/High/Medium/Low) and the same collision-awareness the baseline models — especially watching for shared vocabulary with Javanese Islam (santri tradition) and kejawen/animist practice (slametan, punden, dhukun, wahyu, kasekten, titisan, manunggaling kawula gusti).

Fields per term: Original (Greek word + reference), Transliteration, Literal meaning, Semantic range, English variants, Contextual theological meaning, Destination-language rendering risk.

PART 1 — CORE PASSAGE VERSE-BY-VERSE: Luke 4:16-21

Luke 4:16

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

συναγωγή (synagōgē) — “synagogue”

Literal meaning: a bringing-together, an assembly; by extension the building where the assembly meets.
Semantic range: congregation; assembly hall; local Jewish house of prayer, reading, and teaching (not the Temple).
English variants: synagogue, meeting place, assembly.
Contextual theological meaning: The institutional setting of covenant Israel’s weekly gathering around Torah and the Prophets. Jesus deliberately locates his messianic self-announcement inside, not apart from, this covenant community — establishing continuity with Israel’s Scriptures before the mission expands to “all nations.”
Destination-language rendering: sinagoge (transliterated loan, consistent with established Indonesian-archipelago Bible convention). Risk: Medium. Do not render as masjid (mosque) — a severe collision importing the Islamic house of worship. Do not render as punden (a village shrine tied to a guardian spirit, already rejected for “church” in the Romans baseline) — this would relocate covenant worship into spirit-veneration space. A transliterated loanword with a brief explanatory note (a Jewish assembly-house for Scripture and prayer, not the Temple) is safest.

σάββατον (sabbaton) — “Sabbath”

Literal meaning: the seventh day of rest, from the Hebrew shabbat.
Semantic range: the weekly holy day of cessation from labor; also loosely “week.”
English variants: Sabbath, sabbath day.
Contextual theological meaning: The day of covenant rest on which Jesus customarily worshipped and taught, later a site of controversy over Sabbath healing (Luke 6, 13, 14).
Destination-language rendering: dinten Sabbat (established loan). Risk: Low-Medium. Note for teaching: distinct from the Muslim Friday communal prayer (Jumu’ah), which some hearers may otherwise associate with “the holy day.”

ἔθος (ethos, “as was his custom” — κατὰ τὸ εἰωθὸς αὐτῷ)

Literal meaning: habit, custom, established practice.
Semantic range: personal habitual behavior; ingrained practice.
Contextual theological meaning: Signals Jesus’ lifelong faithful covenant observance — the Messiah does not break with Israel’s worship pattern but fulfills it from within.
Destination-language rendering: kaya adatipun (“according to his custom”). Risk: Low.

Luke 4:17

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

βιβλίον (biblion) — “scroll/book”

Literal meaning: a small book, scroll, document.
Semantic range: any written document; here specifically the Isaiah scroll.
Destination-language rendering: gulungan kitab (scroll-book) or simply kitab. Risk: Low.

προφήτης (prophētēs) — “prophet” (Isaiah)

Already fixed in Romans baseline: nabi (Low risk, distinguished from dhukun, a folk diviner/healer). Reused exactly here for Isaiah.
Contextual note: anchors Jesus’ sermon in the doctrine of Fulfillment of Prophecy, already documented as High risk in the Romans baseline (linear, one-time OT-to-NT fulfillment, never the cyclical recurring-figure pattern of Jayabaya prophecy). This concern is even more load-bearing in Luke 4 than in Romans, since it is dramatized as an event, not merely asserted doctrinally.

Luke 4:18

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

πνεῦμα κυρίου (pneuma kyriou) — “Spirit of the Lord”

Built from two Critical baseline terms: Roh Suci (Holy Spirit) and Gusti (Lord).
Contextual theological meaning: The Third Person of the Trinity resting on and empowering the Messiah for his mission — the same Spirit active throughout Luke’s infancy narratives (1:35, 41, 67), Jesus’ baptism (3:22), temptation (4:1), and ultimately poured out at Pentecost (implied by 24:49, fulfilled in Acts). This verse is the theological hinge of the curriculum doctrine The Holy Spirit’s Work in Salvation History.
Destination-language rendering: Roh Sucinipun Gusti (krama honorific compound). Risk: Critical. Never shorten or substitute with dhemit/lelembut (folk spirit categories) per the baseline forbidden-substitution list.

χρίω (echrisen, “he has anointed me”) — from χρίω, chriō

Literal meaning: to smear or rub with oil; to consecrate by anointing.
Semantic range: ritual anointing of kings, priests, prophets, setting apart for divine office; root of Christos (“Anointed One”).
English variants: anointed, consecrated, set apart by anointing.
Contextual theological meaning: Directly identifies Jesus as the Messiah/Christ in the very act of reading — this is the OT anointing pattern (kings and priests) climactically fulfilled in him, not a generic religious commissioning.
Destination-language rendering: sampun kajebadan (“has been anointed,” from jebad, anointing oil, an established term in Javanese Christian liturgical usage). Risk: Critical. Must be taught alongside Sang Mesias (baseline Messiah term) so the etymological link — Anointed One = Messiah = Christ — is not lost. Never use wahyu (the impersonal mystical mandate-light believed to legitimize a Javanese ruler) as a gloss for this anointing; Jesus’ anointing is the Spirit’s personal empowering of a specific historical person for a specific redemptive mission, not a transferable charismatic aura.

εὐαγγελίζομαι (euangelisasthai) — “to proclaim good news”

Built on the same root as the baseline Injil (gospel/good news). Verb form: to announce good news authoritatively.
Destination-language rendering: ngabaraken kabar becik or martosaken Injil. Risk: Medium, consistent with baseline “gospel” risk tier. Must retain authoritative proclamation, not casual information-sharing.

πτωχός (ptōchois) — “to the poor”

Literal meaning: one reduced to begging; utterly destitute (stronger than penēs, “working poor”).
Semantic range: economically destitute; by theological extension, those with no resources or standing before God — the humanly powerless who must depend wholly on God’s mercy.
English variants: poor, destitute, needy, poor in spirit (only in Matthew’s parallel — Luke retains the concrete economic sense).
Contextual theological meaning: Central to the curriculum doctrine Good News to the Poor and Marginalized. Luke consistently pairs literal economic poverty with spiritual receptivity (1:52-53; 6:20-24; 14:13, 21; 16:19-31; 19:8). The gospel is genuinely for the economically poor, not merely a metaphor for generalized human need.
Destination-language rendering: tiyang mlarat (krama, “destitute/poor person”). Risk: High. Two dangers: (1) over-spiritualizing into a vague metaphor that removes Luke’s concrete concern for the economically poor and marginalized; (2) flattening it into a term for ritual almsgiving recipients (a role recognized in both Islamic zakat practice and Javanese social custom) rather than the specific object of God’s saving, kingdom-inaugurating favor. Every occurrence needs contextual teaching that this is real physical poverty and the posture of complete dependence on God — not one to the exclusion of the other.

ἄφεσις (aphesin) — “liberty/release” (to the captives)

Literal meaning: a sending away, release, pardon, cancellation.
Semantic range: release from physical captivity/imprisonment; legal pardon; remission of a debt; forgiveness of sins (same word is used for “forgiveness of sins” elsewhere in Luke, e.g., 1:77; 3:3; 24:47).
English variants: liberty, release, freedom, forgiveness, remission.
Contextual theological meaning: Luke deliberately uses the same Greek word for release of literal captives here and for forgiveness of sins elsewhere, binding the doctrines of Good News to the Poor/Marginalized and Repentance and Forgiveness of Sins into a single liberation announcement — Jesus’ ministry releases people from both structural and spiritual bondage.
Destination-language rendering: kamardikan (“freedom/liberty”) in this captivity context, versus pangapunten/pangapuraning dosa (“forgiveness/pardon of sin”) where the same Greek root appears for sin. Risk: Critical. Flag for translator note: the wordplay linking captivity-release and sin-forgiveness in the Greek source cannot be reproduced with one Javanese word without confusing hearers (kamardikan alone does not carry “forgiveness,” and pangapunten alone does not carry “release from bondage”); both must be taught together as two faces of the same liberating act of God.

αἰχμάλωτος (aichmalōtois) — “captives”

Literal meaning: one taken by the spear; a prisoner of war.
Semantic range: literal war captives/prisoners; theologically extended in this citation to all held captive by sin, oppression, and death.
Destination-language rendering: para tawanan. Risk: Medium. Must be taught with both the literal (prisoners, the socially bound) and theological (spiritual bondage) senses in view, matching Luke’s holistic concern for whole-person liberation.

ἀνάβλεψις (anablepsin) — “recovering of sight” (to the blind)

Literal meaning: a looking-up-again, recovery of sight.
Semantic range: literal restoration of physical sight; a recurring biblical image for spiritual illumination/understanding.
Contextual theological meaning: Anticipates Luke’s many healing-of-blindness accounts (18:35-43) and the spiritual-blindness motif (the disciples’ eyes “opened” in 24:31).
Destination-language rendering: panyawang tumrap tiyang wuta ingkang pulih or concisely tiyang wuta bakal ndeleng maneh. Risk: Medium. Keep both the literal healing and the spiritual-illumination resonance available in context notes.

τεθραυσμένος (tethrausmenous) — “those who are oppressed”

Literal meaning: shattered, crushed, broken in pieces.
Semantic range: physically crushed/battered; oppressed, downtrodden.
Contextual theological meaning: Textually, this clause is drawn into the Isaiah 61 citation from Isaiah 58:6, underscoring Luke’s editorial emphasis on liberation from oppression as integral to Jesus’ mission, not incidental to it.
Destination-language rendering: tiyang ingkang katindhes (“those who are oppressed/pressed down”) dipun mardikakaken (“set free”). Risk: Medium.

Luke 4:19

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

ἐνιαυτὸν κυρίου δεκτόν (eniauton kyriou dekton) — “the acceptable/favorable year of the Lord”

Literal meaning: “an acceptable year belonging to the Lord.”
Semantic range: draws directly on the Old Testament Year of Jubilee (Leviticus 25) — the fiftieth-year release of debts, return of land, and freeing of slaves.
English variants: the acceptable year of the Lord, the year of the Lord’s favor, the Lord’s year of jubilee/grace.
Contextual theological meaning: Jesus announces that he himself inaugurates the true, final Jubilee — God’s decisive act of favor, release, and restoration, breaking into history once for all. This is the direct point of contact between this passage and the baseline grace doctrine (Critical risk in Romans).
Destination-language rendering: taun sih-rahmatipun Gusti ingkang katrimah (“the year of the Lord’s grace/favor that is accepted/welcomed”), built on the baseline Critical term sih-rahmat. Risk: Critical. This phrase must be explicitly taught with its Leviticus 25 Jubilee background (debt release, land restoration, slave freedom) — without that background it risks being heard as a vague poetic blessing rather than God’s specific, historically-anchored act of liberating favor. As with all uses of sih-rahmat, it must never be conflated with kasekten (earned spiritual potency), wahyu (a conferred royal mandate), or utang budi (a reciprocal debt of gratitude) — this “favor” is announced, not earned or owed.

Luke 4:20

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

ὑπηρέτης (hypēretēs) — “attendant”

Literal meaning: an under-rower, subordinate helper; by extension, an assistant or officer.
Semantic range: a synagogue official who cared for the scrolls.
Destination-language rendering: juru layanan (attendant/helper). Risk: Low.

ἐκάθισεν (ekathisen, “he sat down”)

Contextual theological meaning: The seated posture was the customary posture of authoritative rabbinic teaching, signaling that what follows in v.21 is formal, weighty pronouncement, not casual comment.
Destination-language rendering: lenggah (to sit, respectful register). Risk: Low, but a cultural note is recommended so hearers do not read the posture as mere informality.

Luke 4:21

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

σήμερον (sēmeron) — “today”

Literal meaning: this very day, now.
Semantic range: the present moment as the decisive moment; in Luke, a recurring marker of the in-breaking of salvation (2:11; 19:9; 23:43).
Contextual theological meaning: Anchors the curriculum doctrine The Kingdom of God Present and Future — the messianic age is not merely predicted for someday but has broken in now, in this reading, in this room.
Destination-language rendering: dinten iki (“this very day”). Risk: High. Since Javanese verbs do not grammatically mark tense, translators must use temporal adverbs and discourse context deliberately to preserve the force of “already, decisively, now” against a purely future-oriented reading — this is a structural translation strategy note, not merely a lexical choice, and recurs at 2:11, 19:9, 23:43.

πεπλήρωται (peplērōtai) — “has been fulfilled” (from πληρόω, plēroō)

Literal meaning: to fill up, complete, bring to fullness.
Semantic range: to fulfill a prophecy/promise; to complete a period of time; to fill a container.
English variants: fulfilled, accomplished, completed, come to pass.
Grammatical note: perfect passive tense — a completed past action with continuing present effect. This grammatical nuance is theologically load-bearing: the fulfillment is a finished, decisive event whose result stands permanently, not a recurring or cyclical pattern.
Contextual theological meaning: This is the single most theologically dense verb in the core passage, directly instantiating the baseline doctrine Fulfillment of Prophecy (High risk in Romans) and touching Messianic Promise (Critical). Jesus claims, in his own voice, that Isaiah’s centuries-old promise is completed exclusively and irreversibly in himself, at this moment.
Destination-language rendering: sampun kaleksanan (“has already been fulfilled/accomplished,” using the completive aspectual marker sampun to carry the perfect-tense force). Risk: Critical. This must never be rendered in a way that suggests a repeatable or cyclically-recurring fulfillment pattern, which would align it with the Jayabaya-prophecy expectation of recurring figures/eras (already flagged Critical for Messianic Promise in the Romans baseline). The fulfillment is unique, historical, and once-for-all in Jesus.

γραφή (graphē) — “Scripture”

Already anchored by the baseline doctrine Inspiration of Scripture (High risk). Destination-language rendering: Kitab Suci. Risk: High. Must be kept distinct from primbon (the Javanese astrological-divination almanac) and from esoteric guru-to-disciple mystical teaching lineages, per the Romans baseline notes.

PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK

Luke 1 — Annunciations, Magnificat, Benedictus

ἄγγελος (angelos) — “angel”

Literal meaning: messenger.
Semantic range: human messenger or heavenly messenger; in Luke, specifically Gabriel, a personal created heavenly being sent by God.
Destination-language rendering: malaekat (established loanword shared with Indonesian/Islamic usage). Risk: Medium. Must be taught as a real, personal, created heavenly messenger of the God of Israel who appears in a specific historical narrative — not a generic spirit-being, and emphatically not an ancestral spirit (roh leluhur) or nature spirit (dhemit/lelembut, already forbidden for Holy Spirit in the Romans baseline).

ὕψιστος (Hypsistos) — “Most High” (1:32, 35, 76)

Literal meaning: highest, most exalted.
Semantic range: a divine title for God emphasizing supreme transcendence over all other powers.
Contextual theological meaning: “Son of the Most High” (1:32) and “power of the Most High will overshadow you” (1:35) are direct claims of Christ’s divine sonship and the Spirit’s creative power in the incarnation.
Destination-language rendering: Ingkang Mahaluhur. Risk: High. Alternative rejected: Hyang Mahaagung — carries strong Hindu-Javanese cosmological connotations of a supreme deity presiding within a pantheon of lesser hyang (spirits/deities), risking a hierarchical-pantheon reading rather than the unique God of Israel. Ingkang Mahaluhur must always be contextually anchored to Gusti Allah (baseline Critical term).

ἐπισκιάζω (episkiasei) — “will overshadow” (1:35)

Literal meaning: to cast a shadow upon, to cover with a shadow.
Semantic range: a divine, protective, creative enveloping presence (cf. the cloud overshadowing the tabernacle, Exodus 40:35; the Transfiguration cloud, Luke 9:34).
Contextual theological meaning: Describes the Holy Spirit’s unique, unrepeatable creative act producing the incarnation — directly load-bearing for the baseline Incarnation doctrine (Critical).
Destination-language rendering: ngayomi (“to shelter/cover over,” a term already used for protective divine presence). Risk: Critical. Must never be taught through the lens of manunggaling kawula gusti (the kejawen mystical fusion of self and Divine) or wahyu (a mystical mandate-light descending on a ruler) — this is God’s Spirit accomplishing a unique, historical, bodily conception, not a repeatable mystical union any devotee could in principle attain.

παρθένος (parthenos) — “virgin” (1:27, 34)

Literal meaning: a virgin, an unmarried woman who has not had sexual relations.
Contextual theological meaning: Establishes the miraculous, Spirit-wrought nature of the incarnation — Jesus’ conception has no human father, directly grounding the doctrine of the Incarnation and Sonship of Christ (both Critical in Romans baseline).
Destination-language rendering: prawan. Risk: Critical. Straightforward denotatively, but every occurrence must carry the accompanying doctrinal note (already present for Incarnation in the baseline) that this is a real, unique, historical virginal conception by the Holy Spirit’s creative power — never framed as a mystical union achievable through ascetic practice.

ἔλεος (eleos) — “mercy” (1:50, 54, 58, 72, 78)

Literal meaning: pity, compassion shown to someone in need or distress.
Semantic range: covenantal loving-kindness (echoing Hebrew hesed); compassionate favor shown especially to the humble, oppressed, or needy, often in fulfillment of a prior promise.
English variants: mercy, lovingkindness, compassion.
Contextual theological meaning: The Magnificat (1:50, 54) and Benedictus (1:72, 78) both ground God’s saving action in his mercy toward Israel — distinct from but closely related to grace (charis/sih-rahmat, Critical): mercy is God’s compassionate response to human distress and covenant faithfulness, whereas grace emphasizes unmerited gift apart from any claim.
Destination-language rendering: sih-kawelasan (“compassionate loving-kindness”). Risk: High. Javanese welas asih carries strong social-reciprocity overtones (compassion shown within a relationship of expected mutual obligation), risking the same utang budi (reciprocal debt) collision already flagged Critical for grace in the Romans baseline. Every occurrence must be taught alongside sih-rahmat to clarify: God’s mercy, like his grace, creates no reciprocal debt on the recipient’s part, even though it is relationally warm and covenant-rooted.

λύτρωσις (lytrōsin) — “redeemed” (1:68)

Literal meaning: a ransoming, a buying back, a release accomplished by payment of a price.
Semantic range: rescue/deliverance, often with the connotation of a costly transaction (cf. redemption of a slave or a pledged field).
Contextual theological meaning: Zechariah’s prophecy — “he has visited and redeemed his people” — presents God’s saving action as a costly, decisive rescue accomplishing Israel’s long-awaited deliverance, later echoed at 21:28 and 24:21.
Destination-language rendering: panebusan (“act of redeeming/ransoming”). Risk: High. Must be taught as God’s own costly saving initiative — not a commercial transaction stripped of relational covenant meaning, and not to be confused with any ritual redemption-payment practice.

σωτηρία / σωτήρ-root — “salvation,” “horn of salvation” (1:69, 71, 77)

Reuses the baseline Critical term kaslametan (salvation) exactly. The “horn of salvation” (1:69) is a Davidic-covenant image of powerful rescue; direct link to the baseline doctrines Davidic Covenant and Salvation. Every occurrence in Luke’s infancy narrative requires the same translator note as in Romans distinguishing Christ’s accomplished rescue from the slametan protective ritual meal.

ἄφεσις ἁμαρτιῶν (aphesin hamartiōn) — “forgiveness of sins” (1:77)

See full treatment under Repentance/Forgiveness below (first full development at Luke 3). Introduced here as the content of the “knowledge of salvation” John will proclaim.

διαθήκη (diathēkē) — “covenant” (1:72)

Reuses the baseline High-risk term prajanjian exactly (“to remember his holy covenant,” referring to the Abrahamic covenant, 1:72-73).

Luke 2 — Nativity, Shepherds, Simeon and Anna

σωτήρ (sōtēr) — “Savior” (2:11)

Literal meaning: one who saves, rescues, delivers.
Semantic range: deliverer, rescuer; a royal/divine title in the Greco-Roman world (used of emperors) as well as an OT title for God (e.g., Isaiah 43:11).
English variants: Savior, deliverer, rescuer.
Contextual theological meaning: The angel’s announcement to the shepherds — “a Savior, who is Christ the Lord” — directly ties together Messiah (Christos), Lordship (Kyrios), and this saving-agent title, and is addressed first to shepherds, among the lowest-status workers in first-century Judean society, dramatizing the curriculum doctrine Good News to the Poor and Marginalized.
Destination-language rendering: Juru Selamet (established Javanese Christian title, built on the same root as kaslametan). Risk: Critical, for the identical reason kaslametan is Critical in the Romans baseline: the shared root with slametan (the ritual meal warding off misfortune) risks hearers processing “Savior” through the lens of a ritual specialist (or even a dukun-like figure who secures safety) rather than the unique person who accomplishes salvation once, historically, by his death and resurrection. Every occurrence requires the same distinguishing note as kaslametan.

δόξα (doxa) — “glory” (2:9, 14)

Reuses the baseline High-risk term kamulyan exactly (“the glory of the Lord shone around them,” “Glory to God in the highest”). Never rendered with wahyu or kasekten per baseline.

εἰρήνη (eirēnē) — “peace” (2:14, 29)

Reuses the baseline Medium-risk term katentreman exactly (“peace on earth”; Simeon’s “depart in peace”). Relational, God-given peace, not the absence of conflict achieved by human effort or inner calm sought through meditative discipline.

χαρά (chara) — “joy” — new term (2:10, “good news of great joy”)

Literal meaning: gladness, delight.
Semantic range: joy as an appropriate response to God’s saving action; a recurring motif throughout Luke (1:14, 44; 2:10; 15:7, 10, 32; 24:41, 52).
Destination-language rendering: kabungahan. Risk: Low. Standard vocabulary; the main teaching task is tying the joy consistently to God’s specific saving acts rather than generic happiness.

φῶς εἰς ἀποκάλυψιν ἐθνῶν (phōs eis apokalypsin ethnōn) — “a light for revelation to the Gentiles” (2:32)

Contextual theological meaning: Simeon’s prophecy explicitly extends salvation to the bangsa liya (baseline Gentiles term, reused exactly) alongside “glory to your people Israel” — an early and explicit statement of the curriculum doctrine Jesus as Savior for All Nations and All People.
Destination-language rendering: pepadhang tumrap pepenget bangsa liya. Risk: High, matching the baseline Unity of Jews and Gentiles doctrine tier; must retain full, unqualified inclusion of non-Jewish peoples from the very outset of the Gospel narrative.

Luke 3 — John the Baptist’s Ministry

μετάνοια (metanoia) — “repentance”; μετανοέω (metanoeō) — “repent” — new term

Literal meaning: a change of mind; a turning-around, a reorientation of one’s whole direction.
Semantic range: moral and spiritual turning from sin toward God; in the LXX/NT this always implies a decisive reorientation of the whole person, not mere regret.
English variants: repentance, turning, conversion, change of heart/mind.
Contextual theological meaning: John proclaims “a baptism of repentance for the forgiveness of sins” (3:3), and repentance recurs as a central Lukan theme (5:32; 13:3, 5; 15:7, 10; 24:47). This is the curriculum doctrine Repentance and Forgiveness of Sins.
Destination-language rendering: pamratobat (noun) / mratobat (verb). Risk: High. This is a term shared extensively with Javanese/Indonesian Islamic vocabulary (tobat, taubat), the same class of collision already documented for dosa in the Romans baseline. Every occurrence requires teaching anchoring it as a Spirit-enabled, decisive turning to Christ resulting in forgiveness accomplished by his atoning work — not a repeatable devotional practice of ritual penance, and never rendered with tapa (Javanese ascetic penance/self-mortification practice), which would import a works-based mystical discipline framework.

ἄφεσις ἁμαρτιῶν (aphesin hamartiōn) — “forgiveness of sins” — new term

Literal meaning: sending away/release/pardon of sins (see also under 4:18 above, where the same Greek noun describes captive-release).
Semantic range: legal pardon; cancellation of a debt; removal of guilt before God.
Contextual theological meaning: The stated purpose of John’s baptism and, later, the content of the apostolic proclamation to all nations (24:47). Central to Repentance and Forgiveness of Sins.
Destination-language rendering: pangapuraning dosa (krama: pangapunten dosa). Risk: High. Javanese social custom includes a well-worn ritual of interpersonal apology (nyuwun pangapunten), which risks flattening this into ordinary social etiquette rather than God’s judicial pardon secured through Christ’s atoning death. Every occurrence needs explicit grounding in the cross (anticipated already at 3:3, fulfilled at 22:20 and dramatized at 23:34, 43).

βάπτισμα (baptisma) — “baptism” — new term

Literal meaning: an immersion, a dipping, a washing.
Semantic range: John’s baptism of repentance; later, Christian baptism in the name of the Trinity (beyond Luke’s own text, but anticipated).
Destination-language rendering: baptis (established loanword in Indonesian-archipelago Christian usage). Risk: Medium. No direct destination-culture collision, but must be distinguished in teaching from ritual washing practices (e.g., Islamic wudhu) as a once-for-all sign of repentance and cleansing, not a repeated purification rite.

τελώνης (telōnēs) — “tax collector” — new term (3:12; recurs 5:27-30; 7:29, 34; 15:1; 18:10-13; 19:2)

Literal meaning: one who collects tolls/taxes.
Semantic range: in first-century Judea, a socially despised collaborator with Roman occupying power, grouped with “sinners.”
Contextual theological meaning: Tax collectors recur throughout Luke as prime examples of marginalized/despised persons whom Jesus welcomes — central to Jesus’ Compassion and Table Fellowship with Sinners.
Destination-language rendering: juru mupu beya. Risk: Low-Medium. No direct destination-culture religious collision, but requires a brief explanatory note on the first-century social stigma so the force of Jesus eating with tax collectors is not lost on a Javanese audience without that social referent.

γενεά ἐχιδνῶν (genea echidnōn, “brood of vipers”), καρπὸν ἄξιον τῆς μετανοίας (fruit worthy of repentance) — idiomatic; no separate glossary entry required beyond metanoia above; render idiomatically as wowohan ingkang cocog kaliyan pamratobat, preserving the “fruit” agricultural metaphor which is culturally accessible in Javanese.

γενεαλογία (genealogy, 3:23-38) — “Son of God” (Adam, 3:38)

Reuses baseline Critical term Putrané Gusti Allah where the genealogy terminates: “the son of Adam, the son of God.” Note for translators: this final application to Adam is generic creaturely sonship and must be distinguished in a footnote from the unique, eternal Sonship of Christ affirmed elsewhere (1:32, 35; 3:22; 4:3, 9; 9:35; 22:70) — the same word must carry two different theological weights depending on referent.

Luke 4 (remainder: vv. 1-13, 14-15, 22-44) — Temptation and Galilean Ministry Launch

(vv. 16-21 treated in Part 1 above)

διάβολος (diabolos) — “devil” — new term (4:2, 3, 6, 13)

Literal meaning: slanderer, accuser.
Semantic range: the personal, malevolent spiritual adversary of God and humanity.
Destination-language rendering: Iblis (established loanword shared with Islamic usage, referring in both traditions to the personal tempter figure). Risk: Medium. The shared vocabulary is not a doctrinal collision here (both traditions affirm a personal evil spiritual being), but teaching should clarify the specific role in this narrative: testing Jesus’ identity as Putrané Gusti Allah (Son of God) and his reliance on Kitab Suci (Scripture) rather than self-serving power.

πειράζω (peirazō) — “tempted/tested” (4:2)

Destination-language rendering: dipun goda. Risk: Low.

γέγραπται (“it is written”) — Scripture-citation formula (4:4, 8, 10, 12)

Reuses Kitab Suci (see baseline Inspiration of Scripture doctrine). Contextually significant: Jesus resists temptation entirely by citing Scripture, modeling the authority of God’s word — reinforces the same High-risk doctrine already active in 4:21.

κράζω/ἐπιτιμάω (rebuke) and δαιμόνιον (daimonion, “demon”) — new term (4:33-36, 41)

Literal meaning: an evil spirit, an unclean spiritual being causing affliction.
Destination-language rendering: roh reged (“unclean spirit”) or dhemit is explicitly REJECTED here (per the Holy Spirit forbidden-substitution logic in the baseline, dhemit/lelembut must be reserved for describing the folk-belief category being displaced, not used as the Bible’s own term for a demonic being, to avoid conflating biblical exorcism with kejawen spirit-appeasement practice). Recommended: roh dursila (“evil/wicked spirit”) explicitly identified as subject to Christ’s authority and cast out, never appeased or negotiated with — this distinction (command/expel vs. appease/negotiate) is the critical teaching point. Risk: High.

εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ (4:43) — “I must preach the good news of the kingdom of God”

Reuses baseline Injil-root and Kratoning Gusti Allah (Kingdom of God, Medium risk) exactly. First of many occurrences of the Kingdom term throughout Luke; establishes it as the summary content of Jesus’ entire itinerant ministry.

Luke 5 — Calling Disciples, Healing, New Wine

μαθητής (mathētēs) — “disciple” — new term (5:30 and throughout, first explicit use)

Literal meaning: a learner, pupil.
Semantic range: a committed follower who learns from and imitates a teacher, often living in close relational proximity to the teacher.
Destination-language rendering: murid. Risk: Medium. Do not use sakabat (a term specifically associated with the companions of the Prophet Muhammad in Islamic tradition) or santri (a student at an Islamic pesantren) — both would import a specific Islamic institutional framework. Murid retains the general “student/follower” sense while allowing the specific content (following Jesus personally, at great cost — see ch. 9, 14) to be filled in contextually.

καθαρίζω (katharizō) — “cleanse” (5:12-13, leprosy)

Literal meaning: to make clean, purify.
Semantic range: ritual purification (Levitical) and literal physical healing, here converging in Jesus’ healing touch.
Destination-language rendering: ngresiki / resik. Risk: Medium. Distinguish from generic ritual purification practice (e.g., preparatory washing before a slametan) — here cleansing is Jesus’ own authoritative, once-for-all healing act, not a repeated ritual requirement, though it is followed by the customary priestly verification (5:14).

ἁμαρτωλός (hamartōlos) — “sinner” — new term (5:8, 30, 32)

Built on the baseline dosa (sin, High risk). “Sinner” as a social-religious category label applied to tax collectors and others Jesus deliberately associates with.
Destination-language rendering: tiyang dosa. Risk: Medium. Central to Jesus’ Compassion and Table Fellowship with Sinners — “I have not come to call the righteous but sinners to repentance” (5:32) directly links this term to pamratobat (repentance).

συνανάκειμαι / ἐσθίω μετά (table fellowship — “eating with tax collectors and sinners,” 5:29-30) — thematic term

Semantic range: reclining together at a meal, a socially significant act of acceptance and status-leveling in first-century Mediterranean culture.
Contextual theological meaning: One of Luke’s signature motifs (recurring 7:36-50; 14:1-24; 15:1-2; 19:1-10; 22:14-30), dramatizing God’s welcome of the marginalized.
Destination-language rendering: dhahar sesarengan (“eating together”). Risk: High. This is a notable cultural collision point: communal eating in Javanese village life is strongly associated with the slametan ritual meal (already Critical for the kaslametan/salvation root in the Romans baseline). Every occurrence of Jesus’ table fellowship with sinners must be explicitly taught as an act of personal relational acceptance and a declaration of forgiveness — not a ritual meal performed to ward off misfortune or maintain communal harmony with unseen powers.

Luke 6 — Sermon on the Plain

μακάριος (makarios) — “blessed” — new term (6:20-22, Beatitudes)

Literal meaning: happy, fortunate, blessed.
Semantic range: a pronouncement of God’s approval and favored eschatological status upon a person or group, often paradoxically upon those with no worldly standing.
English variants: blessed, happy, fortunate.
Contextual theological meaning: “Blessed are you poor… blessed are you who are hungry…” (6:20-21) directly continues the Good News to the Poor and Marginalized doctrine, pronouncing God’s favor on those the world counts as unfortunate.
Destination-language rendering: rahayu. Risk: Medium. Rahayu is a well-established Javanese term for blessedness/well-being/safety, used in traditional court and social blessing formulas (e.g., “sugeng rahayu”), which risks being heard as a wish for worldly safety or prosperity rather than God’s specific eschatological favor pronounced on the poor, hungry, weeping, and persecuted. Alternative rejected: begja (merely “lucky/fortunate,” which loses the divine-pronouncement weight entirely). Every occurrence should be anchored to the specific reversal-of-fortune content Luke gives it.

οὐαί (ouai) — “woe” — new term (6:24-26)

Literal meaning: an exclamation of grief, doom, or lament.
Destination-language rendering: cilaka (“disaster/doom be upon…”). Risk: Low-Medium. Structurally paired with rahayu in the Sermon on the Plain’s reversal pattern (rich/poor, full/hungry, laughing/weeping) — translators should preserve the parallelism.

ἀγαπάω (agapaō) — “love” (your enemies), δανείζω μηδὲν ἀπελπίζοντες (“lend, expecting nothing in return,” 6:35)

Contextual theological meaning: This command directly parallels the baseline grace doctrine’s core teaching point — giving/lending with no expectation of repayment cuts directly against utang budi (the Javanese reciprocal social debt of gratitude), making 6:27-36 an important cross-reference passage for that Critical-risk doctrine.
Destination-language rendering: standard love-your-enemies vocabulary (tresna dhateng mengsah) plus explicit sih-rahmat-pattern teaching: giving without expecting utang budi in return. Risk: High, given the direct doctrinal overlap with the Critical grace concept.

Ζηλωτής (Zēlōtēs) — “the Zealot” (6:15, Simon) — new term

Proper title for a member of a first-century Jewish nationalist-revolutionary movement.
Destination-language rendering: Zelot (transliterated). Risk: Low. Brief explanatory note recommended (a political revolutionary movement seeking to overthrow Roman rule), with no destination-culture collision.

Luke 7 — Centurion’s Faith, Widow of Nain, John’s Question, Sinful Woman

πίστις (pistis) — “faith” — reuses baseline Medium-risk term pitados exactly. Notably first applied here to a Gentile centurion (“not even in Israel have I found such faith,” 7:9) — direct evidence for the doctrine Jesus as Savior for All Nations and All People.

σπλαγχνίζομαι (splanchnizomai) — “had compassion” — new term (7:13, widow of Nain; recurs 10:33, Good Samaritan; 15:20, prodigal’s father)

Literal meaning: to be moved in one’s inward parts/bowels (the seat of emotion in ancient thought); a visceral, gut-level compassion.
Semantic range: deep, instinctive compassion moving a person to immediate action on behalf of someone suffering.
English variants: compassion, pity, moved with compassion.
Contextual theological meaning: One of Luke’s key emotional-theological markers of Jesus’ (and, in the parables, the Father’s) character — central to Jesus’ Compassion and Table Fellowship with Sinners and to the Good Samaritan/Prodigal Son parables.
Destination-language rendering: trenyuh ing panggalihipun (“his heart was deeply moved,” krama honorific for divine/authoritative subjects). Risk: Medium. Must retain the visceral, personal, immediate quality of the compassion — not reduced to a dutiful, distant almsgiving posture.

ὁ ἐρχόμενος (ho erchomenos) — “the one who is to come” (7:19-20, John’s question)

Contextual theological meaning: A recognized messianic title; Jesus’ reply (7:22) directly echoes the core passage’s Isaiah 61 language (blind see, lame walk, lepers cleansed, deaf hear, dead raised, poor have good news preached), confirming his identity as the one anointed in 4:18-19.
Destination-language rendering: builds on Sang Mesias (baseline Critical term). Risk: Critical, given the direct link back to the core passage’s messianic self-disclosure.

ἡ πίστις σου σέσωκέν σε (hē pistis sou sesōken se) — “your faith has saved you” — recurring formula (7:50; also 8:48; 17:19; 18:42)

Built from baseline pitados (faith) + kaslametan-root (saved). Consistently pairs personal faith in Jesus with a declared, accomplished salvation/healing.
Destination-language rendering: pitadosmu sampun nylametaken kowe. Risk: High. Requires the same kaslametan-root teaching note (distinguishing Christ’s accomplished rescue from the slametan ritual) every time this formula recurs — it is one of the most repeated salvation-formulas in the entire Gospel.

Luke 8 — Parable of the Sower, Kingdom Mysteries, Storm, Legion, Jairus’s Daughter

παραβολή (parabolē) — “parable” — new term (8:4 and throughout; also 5:36; 6:39; 12:16; 13:6; 14:7; 15:3; 18:1, 9; 19:11; 20:9; 21:29)

Literal meaning: a placing-alongside; a comparison, an illustrative story.
Semantic range: Jesus’ characteristic teaching form throughout Luke, both revealing truth to receptive hearers and concealing it from the resistant (8:9-10).
Destination-language rendering: pasemon (an established Javanese term for an illustrative/symbolic story, already used in Javanese literary and oral tradition). Risk: Low-Medium. No major destination-culture collision, though translators should note that Javanese pasemon in folk usage can also refer to symbolic, coded speech used to convey a hidden meaning to an in-group — which is, helpfully, close to Jesus’ own stated purpose in 8:9-10.

μυστήριον (mystērion) — “mysteries” (8:10, “the secrets of the kingdom of God”) — new term

Literal meaning: a secret, something hidden and now disclosed to the initiated.
Destination-language rendering: wewadi (“secret/hidden matter”). Risk: Medium. Built on Kratoning Gusti Allah (Kingdom of God). Care needed: Javanese wewadi can carry esoteric-mystical-lineage connotations (secret teaching transmitted guru-to-disciple); must be taught as truth revealed by God’s own initiative to those who receive Jesus in faith, not an esoteric doctrine earned through spiritual attainment.

Luke 9 — Sending the Twelve, Feeding 5000, Transfiguration, Cost of Discipleship

Χριστὸν τοῦ Θεοῦ (Christon tou Theou) — “the Christ of God” (9:20, Peter’s confession)

Reuses baseline Sang Mesias exactly. Critical-risk affirmation, the narrative turning point of the Gospel.

υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — “Son of Man” — new term (9:22, 26, 44, 58; and pervasively throughout Luke: 5:24; 6:5, 22; 7:34; 11:30; 12:8, 10, 40; 17:22, 24, 26, 30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7)

Literal meaning: “the son of man,” a Semitic idiom for “a human being,” but also a specific title drawn from Daniel 7:13-14, where “one like a son of man” receives everlasting dominion, glory, and kingdom from God.
Semantic range: (1) a humble self-reference to genuine humanity; (2) a veiled messianic title carrying end-time authority and glory; (3) the title under which Jesus predicts his suffering, death, and resurrection (9:22, 44); (4) the title of his future glorious return (21:27).
English variants: Son of Man, the Human One.
Contextual theological meaning: This is Jesus’ own preferred self-designation in Luke and carries the full weight of both his genuine humanity and his unique divine authority and coming glory — it must be held distinct from, yet complementary to, Son of God (Putrané Gusti Allah).
Destination-language rendering: Putraning Manungsa (literal “Son of Man/humanity”). Risk: Critical. Two dangers: (1) hearers may take it as merely “an ordinary human descendant,” losing the Daniel 7 apocalyptic authority and divine-glory sense entirely; (2) the near-identical construction to Putrané Gusti Allah risks either collapsing the two titles into one or, conversely, creating false separation as though they refer to different beings. Every occurrence in a Critical passage (9:22, 26, 44; 19:10; 21:27; 22:69; 24:7) requires a translator note distinguishing the humility/suffering sense from the authority/glory sense as the immediate context requires.

δόξα (doxa) — “glory” (9:26, 31, 32, Transfiguration) — reuses baseline kamulyan exactly. The Transfiguration is a key Critical-risk passage for both Deity of Christ and Glory doctrines from the Romans baseline, now dramatized narratively.

αἴρειν τὸν σταυρὸν αὐτοῦ καθ’ ἡμέραν (9:23) — “take up his cross daily” — new term (σταυρός, stauros, “cross”)

Literal meaning: the Roman instrument of execution.
Semantic range: literal execution device; metaphorically, the call to daily self-denying, costly discipleship.
Contextual theological meaning: Central to the curriculum doctrine The Cost and Joy of Discipleship; note Luke’s distinctive addition of “daily” (absent in Mark/Matthew’s parallels), emphasizing ongoing, not merely one-time, self-denial.
Destination-language rendering: manggul salib saben dinten (“carry the cross every day”), using the established loanword salib for “cross.” Risk: High. Must be taught as costly, willing, daily self-denial in following Christ — not a fatalistic acceptance of suffering akin to nrimo ing pandum (the passive Javanese ethic of accepting one’s lot without a personal, purposive God behind it, already flagged in the Romans baseline Providence entry). The difference is crucial: cross-bearing is a chosen response of love to a personal Lord, not resignation to impersonal fate.

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

πλησίον (plēsion) — “neighbor” — new term (10:27, 29, 36, Good Samaritan)

Literal meaning: one who is near.
Semantic range: fellow member of the covenant community (traditional Jewish reading); radically redefined by Jesus’ parable to include anyone in need, regardless of ethnic or religious boundary.
Destination-language rendering: sesama (“fellow person”). Risk: Medium. Doctrinally significant: like the baseline Unity of Jews and Gentiles doctrine (High risk, addressing the priyayi/wong cilik class boundary), this parable dismantles ethnic-religious boundary-drawing about who deserves love and care.

Σαμαρίτης (Samaritēs) — “Samaritan” — new term (10:33; also 17:16)

Literal meaning: an inhabitant of Samaria.
Semantic range: a member of an ethnic-religious group considered heterodox and socially despised by first-century Judeans, yet held up by Jesus as a positive moral example.
Destination-language rendering: tiyang Samaria. Risk: Medium. Requires an explanatory note establishing the first-century social/religious contempt Judeans held toward Samaritans, so that the shock and reversal of Jesus commending a Samaritan (here, and again at 17:16 as the one grateful leper) is not lost on readers unfamiliar with that history — this social-reversal pattern directly parallels the curriculum’s Jew/Gentile and rich/poor reversal doctrines.

Πάτερ (Pater) — “Father” (10:21, Jesus’ prayer of thanksgiving to the Father) — reuses baseline Rama exactly. First of many instances of Jesus’ distinctive intimate address to God as Father in Luke, continued fully in the Lord’s Prayer (ch. 11).

Luke 11 — The Lord’s Prayer, Persistent Friend, Beelzebul Controversy, Woes

Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου (11:2, the Lord’s Prayer)

Combines baseline Rama (Father), suci (holy — “hallowed be your name”), and Kratoning Gusti Allah (kingdom come) exactly as fixed in the Romans TM. This is a load-bearing liturgical text; per the theological-consistency principle already established for Romans 8:28 and 10:9-10 in the baseline, this exact wording should become the fixed, memorized Javanese form used consistently across the whole curriculum once translated in Phase 2.

Πνεῦμα Ἅγιον (11:13) — “the Holy Spirit,” given to those who ask — reuses baseline Roh Suci exactly, directly load-bearing for the curriculum doctrine The Holy Spirit’s Work in Salvation History and Prayer and Dependence on God.

βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον — “blasphemy against the Holy Spirit” (mentioned at 12:10, introduced conceptually here via the Beelzebul controversy, 11:14-23)

See full treatment under Luke 12 below.

οὐαί ὑμῖν (“woe to you,” 11:37-52, woes on Pharisees and lawyers) — reuses cilaka established in ch. 6; new content is the specific charge of neglecting “justice and the love of God” (11:42) while attending to minor ritual obligations (tithing garden herbs) — a a caution against religious performance detached from inward transformation, relevant across all three of Java’s major religious streams (santri, priyayi, kejawen/abangan formalism).

Luke 12 — Fear God Not Man, Blasphemy Against the Spirit, Rich Fool, Watchfulness

βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (blasphēmia eis to Pneuma to Hagion) — “blasphemy against the Holy Spirit” — new term (12:10)

Literal meaning: slanderous, contemptuous speech directed at the Holy Spirit.
Semantic range: the unique, unforgivable sin of decisively and knowingly attributing the Spirit’s work to evil — distinguished from blasphemy against the Son of Man, which is forgivable.
Contextual theological meaning: Builds directly on the baseline Critical Roh Suci term; the single most severe warning in Luke regarding the Spirit’s person and work.
Destination-language rendering: pitenah dhateng Roh Suci (“slander/false accusation against the Holy Spirit”). Risk: Critical. Must be taught with precision: this is not casual doubt or momentary unbelief but a decisive, hardened rejection that calls the Spirit’s saving work evil — care is needed so anxious believers are not wrongly taught they have committed this sin through ordinary struggles of faith.

ὁ πλούσιος (“the rich” — Rich Fool parable, 12:13-21) and μαμωνᾶς (mamōnas, “mammon/money,” 16:13) — introduced conceptually here, developed fully at ch. 16.

Luke 13 — Repent or Perish, Fig Tree, Bent Woman, Kingdom Parables, Jerusalem Lament

μετανοῆτε (metanoēte, “repent,” 13:3, 5) — reuses pamratobat/mratobat established in ch. 3 exactly; note the sober warning register here (“unless you repent, you will all likewise perish”) requires the same doctrinal anchoring in Christ-accomplished forgiveness, not mere moral self-improvement.

σπέρμα σινάπεως (mustard seed) / ζύμη (leaven) — Kingdom of God parables (13:18-21) — build on baseline Kratoning Gusti Allah exactly; no new core term, but note the “already small/hidden, growing to fullness” imagery is directly relevant to the curriculum doctrine The Kingdom of God Present and Future and should be flagged for consistent translation strategy alongside the “already/not yet” tense-marking challenge noted at 4:21 and 17:21.

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

τοὺς πτωχοὺς καὶ ἀναπείρους καὶ χωλοὺς καὶ τυφλούς (“the poor, the crippled, the lame, the blind,” 14:13, 21) — Great Banquet parable

Directly reuses tiyang mlarat (poor, established ch. 4) plus new descriptive terms for disability (tiyang lumpuh, tiyang pincang, tiyang wuta). Contextual theological meaning: the invitation to those unable to reciprocate the host’s hospitality is a direct dramatization of grace’s core teaching point (no utang budi, no expectation of repayment) applied socially — the host explicitly benefits from no social debt in return (14:12-14). Risk: High, given the direct doctrinal overlap with grace.

μισεῖ (miseō, “hate,” 14:26) and βαστάζει τὸν σταυρὸν ἑαυτοῦ (bear his own cross, 14:27) — reuses manggul salib established in ch. 9; “hate” here is a Semitic idiom for relative priority (loving Christ above even closest family ties), not literal animosity — an idiom-handling note for translators per the pipeline’s general idiom-handling rule (do not translate literally; convey the meaning of radical, exclusive priority).

Luke 15 — Lost Sheep, Lost Coin, Prodigal Son

ἀπολωλός (apolōlos) — “lost” — new term (15:4, 6, 8, 9, 24, 32)

Literal meaning: destroyed, perished, lost.
Semantic range: something/someone separated from its proper place and in danger, sought after by its rightful owner/family.
Contextual theological meaning: The controlling image of Luke 15’s three parables and a summary description of Jesus’ own mission (19:10, “to seek and to save the lost”). Directly ties Repentance and Forgiveness of Sins to Jesus’ Compassion.
Destination-language rendering: ical (“lost/missing”). Risk: Medium. Straightforward denotatively; the doctrinal weight comes from pairing it consistently with kaslametan-root vocabulary (“save the lost”) and splanchnizomai-root compassion (the father’s trenyuh at 15:20) rather than from the word itself.

χαρὰ ἐν τῷ οὐρανῷ (“joy in heaven,” 15:7, 10) and συμφωνίας καὶ χορῶν (music and dancing, 15:25) — reuses kabungahan established ch. 2; note joy over repentance is explicitly heaven’s own emotional response, a strong pastoral resource for the doctrine of Repentance and Forgiveness.

Luke 16 — Unjust Steward, Rich Man and Lazarus

μαμωνᾶς (mamōnas) — “mammon/money” — new term (16:9, 11, 13)

Literal meaning: an Aramaic loanword for wealth/property, personified here as a rival master.
Semantic range: material wealth considered as an idolatrous power competing for ultimate loyalty (“you cannot serve God and mammon”).
Destination-language rendering: bandha donya (“worldly wealth/possessions”) or the transliterated mamon. Risk: Medium. No direct destination-culture religious-collision term, but pairs closely with the Good News to the Poor doctrine’s concern for right relationship to wealth.

Λάζαρος καὶ ὁ πλούσιος (Lazarus and the rich man, 16:19-31) — rich/poor reversal

Contextual theological meaning: A vivid narrative reversal of worldly rich/poor status in the afterlife, directly reinforcing Good News to the Poor and Marginalized with an eschatological dimension.
Destination-language rendering: uses established tiyang mlarat (poor, ch. 4) and tiyang sugih (rich person, new but low-risk descriptive term). Risk: High, matching the doctrine’s overall tier, because this passage is often used pastorally and needs care that it is taught as a genuine reversal accomplished by God’s justice, not fatalistic pesthi (impersonal predetermined fate, already rejected in the Romans baseline Providence entry).

ᾅδης (Hadēs, 16:23) / κόλπον Ἀβραάμ (Abraham’s bosom, 16:22-23) — afterlife terms specific to this parable; render with descriptive phrasing (panggonaning tiyang pejah for Hades, pangkonipun Bapa Abraham for Abraham’s bosom) rather than importing a term already loaded with unrelated destination-culture cosmology (e.g., avoid any term tied to ancestral-spirit realms in kejawen belief). Risk: Medium.

Luke 17 — Forgiveness, Faith, Ten Lepers, Kingdom Within/Among You, Days of the Son of Man

ἀφίημι (aphiēmi, “forgive,” 17:3-4, seven times a day) — reuses pangapunten-root established in ch. 3; note the social/relational (not merely liturgical) application here — believers forgiving one another repeatedly — extending the doctrine of Repentance and Forgiveness into interpersonal ethics.

ἀλλογενής (allogenēs, “foreigner,” 17:18, the grateful Samaritan leper) — reuses tiyang Samaria framework established ch. 10; the point of the narrative (only the foreigner returns to give thanks and is told “your faith has saved you,” 17:19) reinforces both Jesus as Savior for All Nations and the recurring “your faith has saved you” formula from ch. 7.

ἐντὸς ὑμῶν (entos hymōn) — “in your midst” / “within you” — new term/ambiguity flag (17:21)

Literal meaning: within, inside; among, in the midst of.
Semantic range: genuinely ambiguous in Greek between “inside a person” (individual, interior sense) and “among/in the midst of a group” (corporate, relational-presence sense).
Contextual theological meaning: Directly bears on The Kingdom of God Present and Future — most modern scholarship favors “in your midst” (referring to Jesus’ own presence among his hostile questioners, the Pharisees, making an interior-individual reading unlikely in context), but the ambiguity itself is a known translation crux.
Destination-language rendering: wonten ing tengahipun panjenengan (“in your midst/among you”) is recommended over an interior “within you” rendering, consistent with the majority contextual reading, but this choice should be flagged for native-speaker and theologian review as a genuine ambiguity, per the pipeline’s general ambiguity-handling rule. Risk: High.

αἱ ἡμέραι τοῦ υἱοῦ τοῦ ἀνθρώπου (“the days of the Son of Man,” 17:22, 26, 30) — reuses Putraning Manungsa established ch. 9, here in its future/glorious-return sense (cf. the days of Noah, days of Lot) — a further data point for the translator note distinguishing this title’s dual suffering/glory senses.

προσεύχεσθαι πάντοτε (18:1, “always to pray”) and χήρα (chēra, “widow,” 18:3) — new terms

προσεύχομαι (proseuchomai) — “pray”: Destination-language rendering pandonga (established root, cf. baseline intercession term). Risk: Medium. Central to the curriculum doctrine Prayer and Dependence on God, richly developed throughout Luke (3:21; 5:16; 6:12; 9:18, 28-29; 11:1-13; 18:1-14; 22:39-46).
χήρα (widow): Destination-language rendering randha. Risk: Low-Medium. A recurring marginalized figure in Luke (2:37; 4:25-26; 7:12; 18:3-5; 20:47; 21:2-3), consistently reinforcing Good News to the Poor and Marginalized.

δεδικαιωμένος (dedikaiōmenos) — “justified” (18:14, Pharisee and tax collector)

This is the same forensic-declaration concept as the baseline Critical justification term. “This man went down to his house justified, rather than the other” — the tax collector’s humble cry for mercy, not the Pharisee’s self-righteous performance, results in God’s declaration of righteousness.
Destination-language rendering: reuses kaanggep bener dening Gusti Allah exactly, per baseline requirement. Risk: Critical. This parable is one of the clearest narrative illustrations in all of Scripture of justification by grace through humble faith rather than religious performance — an important teaching passage for the whole Critical-risk justification/righteousness doctrine cluster inherited from the Romans baseline, now given narrative form.

τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; (“what must I do to inherit eternal life?” 18:18)

ζωὴ αἰώνιος (zōē aiōnios) — “eternal life” — new term (also 10:25)
Literal meaning: life of the age (to come); unending life.
Semantic range: the fullness of resurrection life in God’s eternal kingdom, contrasted with mortal, temporal existence.
Destination-language rendering: gesang langgeng (“everlasting life”). Risk: High. Must be firmly anchored to bodily wungu saka pati (resurrection, baseline Critical term) so it is understood as unending resurrection life granted by God through faith in Christ — never conflated with moksha/liberation-from-rebirth concepts present in the wider archipelago’s Hindu-Buddhist-influenced cultural substrate, nor with an ancestor’s spirit continuing on in a family lineage.

Luke 19 — Zacchaeus, Ten Minas, Triumphal Entry, Weeping over Jerusalem, Temple Cleansing

σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο (“today salvation has come to this house,” 19:9, Zacchaeus)

Reuses dinten iki (today, established ch. 4) + kaslametan exactly. Zacchaeus’s repentance is marked by concrete restitution (19:8), modeling the fruit of genuine repentance introduced in ch. 3. Risk: Critical, per the standing kaslametan rule — requires the standard distinguishing note every time.

ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (“the Son of Man came to seek and to save the lost,” 19:10)

Combines Putraning Manungsa (ch. 9) + kaslametan-root + ical (lost, ch. 15) into Luke’s single clearest mission statement. Risk: Critical, combining all three terms’ individual risk tiers; this verse is an excellent candidate for the same fixed, memorized, cross-document-consistent rendering principle the baseline applies to Romans 1:16-17 and 10:9-10.

Εὐλογημένος ὁ ἐρχόμενος, ὁ βασιλεὺς ἐν ὀνόματι κυρίου (“Blessed is the King who comes in the name of the Lord,” 19:38, Triumphal Entry)

Reuses rahayu (blessed, ch. 6) and Gusti (Lord, baseline Critical) plus a royal title (Sang Ratu/Sang Nata, king). Risk: High. Must retain the specifically messianic-kingship acclamation, not merely a generic honorific greeting for an arriving dignitary (a real risk given Javanese court-language conventions for greeting royalty).

οἶκος προσευχῆς (“house of prayer,” 19:46, Temple cleansing) — reuses pandonga established ch. 18.

Luke 20 — Authority Question, Wicked Tenants, Taxes to Caesar, Resurrection Debate

ἀνάστασις (anastasis) — “resurrection” (20:27-40, debate with the Sadducees) — reuses baseline Critical term wungu saka pati exactly. “Sons of the resurrection” (20:36) and “God of the living, not of the dead” (20:38) are important teaching content for the doctrine, now addressed apologetically rather than merely proclaimed. Never rendered with titisan.

Δαυὶδ αὐτὸν κύριον καλεῖ, καὶ πῶς υἱός αὐτοῦ ἐστιν; (20:41-44, “David calls him Lord, so how is he his son?”) — direct engagement with the baseline Lordship of Christ and Davidic Covenant doctrines; reuses Gusti and Dawud exactly. Important apologetic passage establishing that Messiah is both David’s descendant (tedhak turune Dawud, baseline term) and David’s Lord — fully divine and fully human.

Luke 21 — Widow’s Mite, Olivet Discourse

ἡ χήρα ἡ πτωχή (the poor widow, 21:1-4) — reuses randha (ch. 18) and tiyang mlarat (ch. 4); a further Good-News-to-the-Poor exemplar, this time as a positive model of sacrificial dependence on God rather than merely a recipient of compassion.

ἀπολύτρωσις (apolytrōsis) — “redemption” (21:28, “your redemption is drawing near”) — reuses panebusan established ch. 1 (there as lytrōsis), applied here to future/eschatological deliverance. Risk: High, consistent with ch. 1 treatment.

τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς (“the Son of Man coming in a cloud with power and great glory,” 21:27) — combines Putraning Manungsa (ch. 9), panguwaosipun Gusti Allah-root (power, baseline Critical), and kamulyan (glory, baseline High) into a single Critical-risk eschatological climax verse. Requires the full combined translator-note apparatus of all three constituent terms.

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

τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου (22:20) — “this cup is the new covenant in my blood”

καινὴ διαθήκη (kainē diathēkē) — “new covenant” — new term, built directly on the baseline High-risk prajanjian (covenant).
Contextual theological meaning: The single most theologically dense sacramental statement in Luke, establishing that Christ’s atoning death itself inaugurates the promised new covenant (cf. Jeremiah 31:31-34), fulfilling and superseding the Mosaic covenant (angger-anggering Toret, baseline term) while remaining continuous with God’s covenant faithfulness to Israel.
Destination-language rendering: prajanjian anyar (“new covenant”), preserving prajanjian exactly per baseline requirement. Risk: Critical. This is a foundational sacramental/theological statement (underlying later Lord’s Supper practice) and must be taught with its full OT covenant background — never reduced to a merely commemorative meal or, at the other extreme, absorbed into slametan-style ritual meal categories (see the ch. 5 table-fellowship note above; this risk is especially acute here given the meal setting).

διακονέω (diakoneō) — “serve” — new term (22:26-27, “let the greatest among you become as the youngest, and the leader as one who serves”)

Literal meaning: to wait at table, to serve, to minister to another’s needs.
Contextual theological meaning: Jesus redefines greatness as servanthood, directly relevant to The Cost and Joy of Discipleship and countering both first-century status-seeking and Javanese hierarchical honor-status conventions (priyayi/wong cilik, already flagged in the baseline).
Destination-language rendering: ngladosi (krama, “to serve/wait upon,” an honorific-register term appropriate for describing dignified service). Risk: Medium. Teaching must clarify this as voluntary, status-reversing service modeled by the Lord himself, not the socially expected deference of a lower-status person serving a higher-status one within the existing honor hierarchy.

Γενηθήτω τὸ θέλημά σου (22:42, Gethsemane, “not my will, but yours, be done”) — reuses Rama (Father, addressed at 22:42) and reinforces Prayer and Dependence on God at its most costly point in the narrative.

Σὺ οὖν εἶ ὁ υἱὸς τοῦ Θεοῦ; (22:70, “Are you the Son of God?”) — direct Sanhedrin-trial invocation of the baseline Critical Putrané Gusti Allah term, paired with Putraning Manungsa (22:69) in the same interrogation — an important passage for teaching the two titles together.

Luke 23 — Trial, Crucifixion, Penitent Thief, Burial

Σήμερον μετ’ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ (23:43) — “Today you will be with me in paradise”

παράδεισος (paradeisos) — “paradise” — new term
Literal meaning: a walled garden or park (Persian loanword); used in Jewish and Christian usage for the immediate presence of God after death/the restored Eden.
Contextual theological meaning: Jesus’ response to the repentant criminal is the paradigm case of instantaneous salvation granted purely on the basis of a dying confession of faith with no accompanying good works possible — an extraordinarily direct illustration of Repentance and Forgiveness of Sins and of grace apart from merit.
Destination-language rendering: Firdaus (an established loanword in Indonesian-archipelago usage, including some Indonesian Bible translations) OR swarga (heaven, general term). Risk: High. Firdaus is also the Qur’anic Arabic-derived term for the highest paradise in Islamic eschatology, which is widely known and used in Javanese Muslim-majority society, creating a genuine shared-vocabulary situation (the same class of risk already documented for dosa). This is not necessarily forbidden — as with dosa, the shared word can be retained — but every occurrence must carry explicit teaching that entry here is granted immediately and solely on the basis of the dying criminal’s repentant trust in Christ’s word, not through works, ritual merit, or a system of weighed deeds, which differs sharply from the works-inclusive framework of Islamic paradise-attainment theology. Alternative: the more generic swarga avoids the direct Islamic-eschatology overlap but is theologically thinner and less immediately recognizable; recommend Firdaus with the required teaching note as the primary rendering, flagged for Human theologian review.

Πάτερ, ἄφες αὐτοῖς (23:34, “Father, forgive them”) — reuses Rama and pangapunten-root exactly; Jesus’ own prayer of forgiveness from the cross is the ultimate model of the doctrine Repentance and Forgiveness of Sins enacted, not merely taught.

Ἀληθῶς ὁ ἄνθρωπος οὗτος δίκαιος ἦν (23:47, centurion, “certainly this man was innocent/righteous”) — builds on baseline kabeneran (righteousness); a Gentile military officer’s confession, again reinforcing Jesus as Savior recognized across ethnic boundaries.

Luke 24 — Resurrection, Emmaus Road, Great Commission, Ascension

ἠγέρθη (ēgerthē) — “he has risen” (24:6, 34) / ἀνέστη (anestē, 24:46) — reuses baseline Critical term wungu saka pati exactly. “He is not here, but has risen” (24:6) is the climactic historical claim of the whole Gospel; requires the same forbidden-substitution vigilance against titisan/reinkarnasi as established in the Romans baseline, now anchored to an empty-tomb narrative rather than doctrinal assertion alone.

ἔδει παθεῖν τὸν Χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ (24:26, “was it not necessary that the Christ should suffer and enter into his glory?”) — combines Sang Mesias, suffering (implicit Putraning Manungsa framework from ch. 9), and kamulyan (glory) — reinforces the divine necessity (not accident or tragedy) of the cross-then-glory pattern, directly relevant to Fulfillment of Prophecy.

διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς (24:45, “he opened their minds to understand the Scriptures”) — reuses Kitab Suci framework; emphasizes that right understanding of Scripture is itself a gift Christ gives, relevant to Inspiration of Scripture doctrine.

κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη (24:47) — “repentance and forgiveness of sins should be proclaimed in his name to all nations”

This capstone verse combines pamratobat (ch. 3), pangapuraning dosa (ch. 3), and bangsa liya/sedaya bangsa (baseline Gentiles term, here emphasized as “all nations” — inclusive rather than merely “the other nations”) into Luke’s own Great Commission, uniting three of the curriculum’s central doctrines: Repentance and Forgiveness of Sins, and Jesus as Savior for All Nations and All People.
Destination-language rendering risk: Critical. Given the density of Critical/High terms combined in a single verse and its function as this Gospel’s capstone commissioning statement, this verse should receive the same fixed, cross-document-consistent rendering treatment the baseline mandates for Romans 1:16-17, 8:28, and 10:9-10.

δύναμιν ἐξ ὕψους (dynamin ex hypsous, 24:49) — “power from on high” — builds directly on baseline Critical panguwaosipun Gusti Allah (power of God) and Ingkang Mahaluhur (Most High, ch. 1), anticipating the Spirit’s outpouring (fulfilled in Acts) — a fitting close to the curriculum doctrine The Holy Spirit’s Work in Salvation History, bookending the Gospel from the Spirit’s descent at Jesus’ conception (1:35) to the promised Spirit’s descent upon the church.

Coverage Summary

All 24 chapters of Luke have been reviewed. Chapters 1-24 each contribute either new load-bearing theological vocabulary (documented above) or reuse of previously established terms (Luke and/or Romans baseline), explicitly cross-referenced at each point of reuse. No chapter was silently omitted. The core passage, Luke 4:16-21, received full verse-by-verse treatment as the theological anchor tying together the Holy Spirit’s anointing of the Messiah, the inaugurated Jubilee of grace, and the mission to the poor, captive, blind, and oppressed that unfolds across the rest of the book.

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