Linguistic Gap Analysis — Luke 1–24 (Konkani)

1. Scope and Method

This analysis extends the baseline Romans Language Package to the full book of Luke (chapters 1–24), anchored theologically in the core passage, Luke 4:16-21 (the Nazareth synagogue reading of Isaiah 61). It identifies, for the destination language Konkani (Devanagari script, Goa Official Language Act standard / Bible Society of India tradition):

1. A doctrine vocabulary matrix for the eight curriculum doctrines, naming available Konkani terms, their weaknesses, and a recommended handling strategy.
2. Missing vocabulary — concepts for which no settled Konkani Bible term exists and a strategy must be built from scratch.
3. Crowded semantic neighborhoods — Konkani terms that already carry heavy, competing associations from Goan Hindu (Shaiva/Shakta/Vaishnava temple, Advaita, Puranic, karma-merit) or Goan Catholic (Romi Konkani) usage, and the fencing required to keep Luke’s doctrine intact.
4. Transliteration vs. paraphrase decisions for terms lacking a clean native equivalent.
5. A ranked list of the highest-risk ambiguities in the book, prioritized for Phase 2 human theologian review routing.

This document does not re-derive every term already fixed in translation_memory.json (Romans baseline) or already logged in the Luke-extended bible_term_registry.json and 08_core_glossary.md; it instead analyzes the linguistic gap structure behind those decisions, and flags anything the prior artifacts under-specify. All renderings recorded there are treated as settled and are not re-opened here.

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2. Full-Chapter Coverage Ledger (Luke 1–24)

Every chapter of Luke has been reviewed for load-bearing vocabulary. Chapters not separately tabled below in Sections 3–6 contributed no new gap-analysis findings beyond what is already logged in the core glossary and are recorded here as explicitly reviewed.

Ch.	Load-bearing linguistic content	Status
1	Incarnation mechanism (कुमारी/virgin), Holy Spirit’s descent, Magnificat/Benedictus covenant language, अब्बा-adjacent filial hope, “Most High” title, horn of salvation	Analyzed — see §3, §4, §6
2	तारक (Savior) coinage, गौरव (glory) at nativity, मंदिर (literal Temple), गौरव/glory doxology, “light to the Gentiles”	Analyzed — see §3, §5
3	पश्चाताप (repentance), बाप्तिस्मा (baptism), genealogy/seed of David, Holy Spirit’s descent on Jesus	Analyzed — see §3, §6
4	CORE PASSAGE: अभिषेक केला (anointed), सुटका (liberty/ἄφεσις), प्रभूच्या कृपेचें वर्स (year of favor), सभाघर (synagogue), शास्त्र (Scripture), सैतान (devil), देवाचो पवित्र [पुरुष]	Analyzed in full — see §4, §5, §6, §7
5	Calling of disciples, जकातदार (tax collector), कोड (leprosy), forgiveness-and-healing pairing	Reviewed — reuses established terms; no new gap findings
6	The Twelve named, धन्य (blessed) vs. भाग्यवंत, मोग (agape love), शिष्य (disciple)	Analyzed — see §5
7	मरणांतल्यान उठयलो (resuscitation) vs. पुनरुत्थान fencing, शताधिपती (centurion), करुणा (compassion), “your faith has saved you” formula consistency	Analyzed — see §5, §7
8	दाखलो (parable) vs. कथा, असुद्ध आत्मा/भूत (demon) fencing, resuscitation language repeated	Reviewed — reuses §5/§6 findings
9	रूपांतर (Transfiguration), मनीसाचो पुत्र (Son of Man) heavy usage, क्रूस रोज उखलचो (take up the cross)	Analyzed — see §4, §7
10	Sending of the 72, शेजारी (neighbor) boundary-crossing, सुवार्ता प्रसार (mission)	Analyzed — see §5
11	प्रार्थना (Lord’s Prayer) vs. पूजा fencing, नरक (Gehenna) fencing, सैतान/भूत distinctions reinforced	Analyzed — see §5, §7
12	चिंता करची न्हय (anxiety/dependence), लोब (covetousness), नरक repeated	Reviewed — reuses §5 findings
13	पश्चाताप repeated call, कृपेचें वर्स parable echo (fig tree), सभाघर	Reviewed — no new gap findings
14	सहभोजन (table fellowship) intensifies, cost of discipleship, banquet invitation (“called”)	Analyzed — see §5
15	हारपलेलें (lost), आनंद (joy) fencing, दया (mercy/compassion) — prodigal son as doctrinal anchor for “Compassion and Table Fellowship”	Analyzed — see §5, §7
16	अधोलोक (Hades) vs. नरक fencing, धन/द्रव्य (mammon personified), नियमशास्त्र (“Law and Prophets”)	Analyzed — see §5, §6
17	देवाचें राज्य तुमच्या मदीं आसा (kingdom within/among) — SHARPEST SINGLE AMBIGUITY IN THE BOOK; thankful Samaritan, faith-formula repeated	Analyzed in full — see §7 (ranked #1)
18	नीतिमान ठरवणें (justification) parable, न्याय (justice/vindication), दावीदाच्या पुत्र (Son of David) title	Analyzed — see §3
19	Zacchaeus — तारण/हारपलेलें convergence (19:10), weeping over Jerusalem	Analyzed — see §3, §4
20	Resurrection debate (Sadducees/सदुकी), पुनरुत्थान fencing reinforced	Reviewed — reuses §4 findings
21	खंडणी (redemption) eschatological use, providence/necessity language	Reviewed — reuses §4 findings
22	नवो करार (new covenant) at Last Supper, मध्यस्थी (intercession, 22:32), Gethsemane प्रार्थना, प्रेषित/शिष्य distinction at the table	Analyzed — see §5, §7
23	क्रूसार मारप (crucifixion), परादीस (Paradise), नीतिमत्ता (centurion’s confession) — three Critical terms converge in one chapter	Analyzed — see §4, §6, §7 (ranked #2)
24	पुनरुत्थान (resurrection) climax, शास्त्र fulfillment (Emmaus), देवाचें सामर्थ्य (“power from on high”), साक्षी (witness)	Analyzed — see §3, §4

All 24 chapters are accounted for. No chapter was silently omitted.

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3. Doctrine Vocabulary Matrix

For each of the eight curriculum doctrines: available Konkani terms, their weaknesses, and the recommended strategy already implemented (or to be implemented) in translation memory.

3.1 Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)

Available Konkani terms	Weaknesses	Recommended strategy
तारक (Savior), परराष्ट्रीय (Gentiles), गरीब (poor), शताधिपती (centurion)	तारक is a new coinage on the तारण root with no independent liturgical precedent in Konkani usage; गरीब names only economic poverty and loses the OT anawim (“lowly-before-God”) sense; परराष्ट्रीय is textually correct but doctrinally inert unless reinforced	Retain तारक (root-linked to तारण, never रक्षक alone). Reinforce गरीब in teaching material with explicit anawim framing (dependence on God, not mere welfare status). Use centurion (7:1-10) and the crucifixion confession (23:47) as paired Jew/Gentile bookends to make universality doctrinally visible, not just lexically present.

3.2 The Holy Spirit’s Work in Salvation History

Available Konkani terms	Weaknesses	Recommended strategy
पवित्र आत्मा (Holy Spirit), देवाचें सामर्थ्य (power of God), अभिषेक केला (anointed)	पवित्र आत्मा is doctrinally sound (baseline Critical) but risks being heard as one more impersonal ātma/shakti resting on a holy man if not narratively reinforced; अभिषेक केला (4:18) is the single largest collision risk in this doctrine	Every occurrence of the Spirit “resting on,” “filling,” or “anointing” a person (1:15, 35, 41, 67; 3:22; 4:1, 14, 18) must retain personal-agent grammar (पवित्र आत्म्यान भरलेलो, “filled by the Holy Spirit,” not a passive shakti-infusion construction). Anointing requires the mandatory translator note fencing described in §5.9.

3.3 Good News to the Poor and Marginalized

Available Konkani terms	Weaknesses	Recommended strategy
गरीब (poor), धन्य (blessed), सुवार्ता (gospel/good news), दीनता/लीनता (lowliness)	गरीब flattens to economics; धन्य risks drift toward भाग्यवंत (luck) if translators default to the more colloquial term; दीनता can be misheard as a virtue of self-abasement pursued for merit	Never भाग्यवंत for μακάριος — always धन्य (already fixed in registry). Pair गरीब with दीनता/लीनता in teaching notes at 4:18, 6:20, and 1:48-52 to build the fuller “poor-before-God” sense across the corpus rather than relying on one verse to carry it.

3.4 Repentance and Forgiveness of Sins

Available Konkani terms	Weaknesses	Recommended strategy
पश्चाताप (repentance), पापांची क्षमा (forgiveness of sins), सुटका (liberty, 4:18), पापी (sinner)	पश्चाताप alone can mean ordinary regret; पापांची क्षमा and सुटका share a single Greek root (ἄφεσις) but must not visually collapse into each other or into तारण	Never तपश्चर्या/तपस्या for repentance (forbidden — merit-earning austerity). Maintain the two-term fencing already set in the registry: पापांची क्षमा for forgiveness-of-sins contexts (1:77; 3:3; 24:47), सुटका only for the captives/liberty sense (4:18), each with the shared-root translator note.

3.5 Prayer and Dependence on God

Available Konkani terms	Weaknesses	Recommended strategy
प्रार्थना (prayer), पिता (Father), अब्बा (Abba), चिंता करची न्हय (do not be anxious)	प्रार्थना is also the standard word for Hindu ritual petition accompanying पूजा; the doctrine’s force depends on prayer being direct, filial, unmediated	Anchor every doctrinally load-bearing प्रार्थना occurrence (11:1-13; 18:1-14; 22:39-46) to पिता/अब्बा address and Jesus’ name, explicitly without image, priest, or intermediary-figure mediation. Reinforce चिंता करची न्हय (12:22-32) as trust in a personal Father, not stoic detachment or resignation to नशीब/प्रारब्ध.

3.6 The Kingdom of God Present and Future

Available Konkani terms	Weaknesses	Recommended strategy
देवाचें राज्य (kingdom of God), देवाचें राज्य तुमच्या मदीं आसा (kingdom within/among you, 17:21)	The single Greek phrase ἐντὸς ὑμῶν is genuinely ambiguous between “within each of you” and “in your midst”; Konkani inherits and sharpens this ambiguity because of the region’s live Advaita Vedantic “divine already within” teaching	Mandatory “in your midst” (relational/communal) rendering only, per registry; never an “inside each of you” gloss. Every present-vs-future Kingdom passage (4:43; 8:1, 10; 11:20; 13:18-21; 17:20-21; 19:11; 21:31; 22:16-18; 23:42) must preserve the tension without collapsing to either pole — see ranked risk #1 in §7.

3.7 The Cost and Joy of Discipleship

Available Konkani terms	Weaknesses	Recommended strategy
शिष्य (disciple), क्रूस रोज उखलचो (take up the cross daily), आनंद (joy)	शिष्य collides with the regionally prominent guru-shishya parampara (technique/enlightenment-seeking under a venerated teacher); आनंद collides with the Advaitic sat-chit-ānanda bliss-state	Every discipleship passage (5:1-11; 6:13; 9:23-26, 57-62; 14:25-33) must pair शिष्य with cost-and-allegiance language (bearing the cross, forsaking possessions) so it is not read as lineage-status acquisition. आनंद must be anchored as relational, event-based joy tied to a specific act of God (15:7, 10, 32; 2:10), never an inward meditative attainment.

3.8 Jesus’ Compassion and Table Fellowship with Sinners

Available Konkani terms	Weaknesses	Recommended strategy
करुणा (compassion), सहभोजन (table fellowship), पापी (sinner), दया (mercy)	करुणा is a celebrated pan-regional devotional virtue-epithet (करुणासागर, applied to Shiva/Vishnu/Krishna) and risks becoming generic; सहभोजन directly confronts caste-commensality norms and must not be softened	Anchor करुणा specifically to Jesus’ own personal, active compassion resulting in concrete saving/healing action (7:13; 15:20), not a self-cultivated meditative virtue. Every सहभोजन passage (5:29-30; 7:36-50; 15:1-2; 19:5-7) should carry a note connecting it explicitly to the no-caste-barrier doctrine already established for Romans’ Unity of Jews and Gentiles.

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4. Missing Vocabulary Analysis

These concepts have no existing settled Konkani Bible term and required either new coinage (already logged in the core glossary/registry) or a deliberate paraphrase strategy. This section states the underlying gap, distinct from the solution already recorded.

Concept	Nature of the gap	Gap-closing strategy adopted
Savior (σωτήρ) as a title, distinct from the verb “to save”	Konkani has रक्षक (protector/guardian) but no title-word that visibly derives from the same root as तारण	Coined तारक on the तारण root (new term, Critical) — a deliberate morphological decision, not a borrowed or pre-existing word.
Anointed (χρίω) as a distinct verbal act from Messiah (the noun title)	No Konkani verb for “to anoint into office” exists outside अभिषेक, which is already a occupied ritual term (see §5.9)	No clean alternative exists; adopted अभिषेक केला with mandatory distinguishing note at every occurrence rather than inventing an artificial neologism that would be unintelligible to readers.
Jubilee / “year of the Lord’s favor” (Luke 4:19, echoing Leviticus 25)	Konkani/Marathi Bible tradition has no single fixed idiom for the OT Jubilee-year concept; the region’s own festival calendar (Shantadurga jatra cycles) supplies only cyclical auspicious-year models	Built descriptive phrase प्रभूच्या कृपेचें वर्स (“year of the Lord’s grace/favor”) on the established कृपा root, with mandatory note marking it as a singular, historically unrepeatable inauguration, not a recurring festival year.
Paradise (παράδεισος) as distinct from “heaven” generally	स्वर्ग exists but denotes a temporary, merit-earned heavenly plane within the rebirth cycle in ordinary Goan Hindu usage; Konkani has no distinct native word isolating the “immediate personal presence with Christ” sense of the rarer Greek term	Transliteration (परादीस) recommended over paraphrase, precisely because the term’s rarity in the Greek text should be reflected by rarity/foreignness in Konkani, marking it as a distinct promise rather than a synonym for स्वर्ग.
Son of Man (υἱὸς τοῦ ἀνθρώπου) as a titular self-designation	No Konkani idiom independently conveys “a human figure invested with unique divine authority” (the Daniel 7 background); a literal calque risks sounding like a plain description (“a person’s son”) rather than a title	Built मनीसाचो पुत्र by direct structural analogy to the already-established देवाचो पुत्र, preserving grammatical parallelism between the two titles so their paradoxical relationship (full humanity / unique divine authority) is visible in the Konkani text itself.
”Lost” as a relational-theological category (ἀπολωλός)	Ordinary Konkani हारपलेलें means simply “misplaced/lost” in a neutral sense (an object, not a person actively sought)	Retained हारपलेलें but flagged Medium risk requiring narrative reinforcement (the shepherd/father actively searching) so the relational sense is not read as incidental loss.
Redemption as “ransom-price-paid” (λύτρωσις) distinct from bare release	Konkani सुटका names release without necessarily implying a price paid; there is no single existing word combining “release” + “price paid”	Adopted खंडणी (ransom) — an existing Konkani/Marathi word for a payment made to secure release — repurposed to carry the theological ransom-price nuance, kept distinct from both सुटका and तारण.
Horn of salvation (κέρας σωτηρίας, 1:69)	A Hebraic royal-strength metaphor with no natural Konkani idiom	Literal-descriptive rendering तारणाचें शिंग retained with mandatory explanatory note, since no idiomatic substitution would preserve both the imagery and the तारण root-link.

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5. Crowded Semantic Neighborhoods Requiring Fencing

Unlike genuine vocabulary gaps (§4), these are cases where a perfectly serviceable Konkani word already exists but sits in a crowded semantic neighborhood dominated by Goan Hindu devotional, Puranic, or ascetic vocabulary (or, in a few cases, by the separate Romi Konkani Catholic register). Each requires deliberate fencing — narrative reinforcement, exclusivity markers, or reserved-term discipline — to keep Luke’s doctrine from bleeding into the neighboring concept.

5.1 देव / देवाचें राज्य / परमप्रधान देव — देव is the generic word for any individual temple deity (Shantadurga dev, Mangueshi dev, Mahalasa dev); baseline exclusivity-marker discipline (एकच खरो देव) must extend to the new title “Most High” (Ὕψιστος), which could otherwise be heard as merely the highest deity in a pantheon.

5.2 देवाचें राज्य तुमच्या मदीं आसा (17:21) — the single sharpest fencing requirement in the book. Advaita Vedanta’s “the divine already dwells within, awaiting inward realization” is a live, prestige framework in Goa. Fence: relational/communal rendering only, mandatory theologian review, mandatory translator note at every occurrence (already fixed in registry; reaffirmed here as the top-ranked risk in §7).

5.3 स्वर्ग / परादीस / नरक / अधोलोक — the entire eschatological-destination vocabulary sits inside a Puranic multi-tiered, karma-cyclical cosmology (temporary merit-heavens, multiple hell-realms, eventual return to rebirth). Fence: स्वर्ग retained with eternal-dwelling marker; परादीस deliberately kept rarer/foreign via transliteration; नरक reserved for final γέεννα judgment only; अधोलोक reserved for intermediate ᾅδης only — the two must never be interchanged with each other or collapsed into the Puranic naraka system.

5.4 शक्ती / सामर्थ्य — शक्ती carries strong Shakta-goddess associations (Shantadurga, Mahalasa); baseline forbids it for God’s power. Fence extends unchanged into Luke, most acutely at 1:35 (Spirit’s power upon Mary) and 24:49 (power from on high) — both Critical-adjacent, requiring सामर्थ्य without exception.

5.5 अभिषेक — the precise technical term for Hindu temple ritual abhishekam (pouring milk/water/oil over a deity image at Mangueshi, Shantadurga). Fence: मंडेटरी translator note at every occurrence of 4:18’s अभिषेक केला, distinguishing OT prophetic-royal/priestly anointing (unique, final, fulfilled once in the Messiah) from a repeatable ritual performed on an image.

5.6 गुरू / शिष्य — the guru-shishya parampara is a prestige structure for religious authority and pedagogy region-wide. Fence: शिष्य retained (no better alternative exists) but every occurrence must carry cost-and-allegiance framing (cross-bearing, forsaking possessions, following a Lord who died and rose) rather than technique- or enlightenment-transmission framing. प्रेषित (apostle) must remain visibly distinct from both शिष्य and गुरू.

5.7 करुणा / दया / मोग / आनंद — this cluster of relational-emotional vocabulary is heavily populated by Hindu bhakti and Buddhist ethical usage (करुणासागर epithets for compassionate deities; आनंद as sat-chit-ānanda bliss-state). Fence: always anchor to a specific, narrated divine act (Jesus’ compassion moving him to heal; God’s joy over one repentant sinner returning) rather than allowing these words to float as generalized, self-cultivable virtues or meditative states.

5.8 प्रार्थना / पूजा — प्रार्थना is also the standard accompaniment to ritual पूजा offered to a chosen temple deity. Fence: consistently frame प्रार्थना as direct, filial, unmediated address to the Father through Christ (11:1-13; 22:39-46), never accompanied by image, offering, or intermediary-figure language.

5.9 उपवास / पश्चाताप vs. तपश्चर्या/तपस्या/वरदान-vrat vocabulary — both fasting and repentance sit near a merit-accumulation, vow-fulfillment, or karma-burning framework (vrat fasting, ascetic tapasya). Fence: उपवास as voluntary discipline of dependence and expectant mourning (5:33-39; 18:12), never merit-earning austerity; पश्चाताप as Spirit-enabled reorientation toward God, never mere regret or ascetic self-punishment.

5.10 जकातदार / सहभोजन and caste-commensality — table fellowship with “sinners and tax collectors” directly confronts Goan caste-based commensality restrictions (notably historically significant Goud Saraswat Brahmin community norms) and Hindu-Catholic communal division. Fence: every table-fellowship passage should be taught alongside the doctrine of no caste barrier in the gospel, so सहभोजन is never read as a merely social nicety.

5.11 भाग्यवंत / धन्य — भाग्यवंत (“fortunate”) implies luck, fate, or accumulated merit; the Lukan Beatitudes (6:20-23) pronounce God’s own approving verdict on the poor and persecuted, the opposite of a fortune-based reading. Fence: धन्य only, never भाग्यवंत, for μακάριος throughout.

5.12 फारीसी / सदुकी / शास्त्री and Goan caste/community categories — reviewers must resist the rhetorical shortcut of mapping first-century Jewish religious-legal parties onto Goan caste categories (e.g., Brahmin ritual-purity concerns) or onto Hindu-Catholic communal dynamics; these are historically specific, not typological stand-ins for local social groups.

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6. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
मसीहा (Messiah)	Transliteration (baseline)	Already settled; preserves the term’s specific OT-fulfillment identity against assimilation to avatar-figures.
परादीस (Paradise)	Transliteration	Deliberately kept foreign/rare to avoid conflation with स्वर्ग’s merit-heaven associations; see §4.
अब्बा (Abba)	Transliteration (retained from Aramaic; not present in Luke’s Greek text directly but held for cross-document consistency with Romans 8:15 usage pattern in related discipleship/prayer teaching)	Preserves filial intimacy that formal पिता alone risks losing.
सैतान (Satan)	Transliteration	Names one specific personal adversary; avoids drift into Puranic असुर/राक्षस demon-king narratives or generic भूत-प्रेत folk category.
बाप्तिस्मा (Baptism)	Transliteration	Distinguishes from Hindu ritual purificatory bathing (tirtha-snana); a paraphrase using स्नान-family vocabulary would collapse this distinction.
आमेन, हल्लेलूया (Amen, Hallelujah)	Transliteration (baseline, inherited)	Established liturgical loanwords across Indian Bible traditions.
अभिषेक केला (anointed)	Paraphrase using an occupied native term + mandatory note	No viable alternative rendering exists in Konkani for “to anoint”; transliterating the Greek χρίω would be unintelligible. The paraphrase is retained with fencing rather than invented from scratch, since अभिषेक is otherwise the linguistically correct and only available verb.
सुटका (liberty to captives)	Paraphrase (existing narrative-rescue term repurposed with fencing)	A dedicated transliteration would be both unintelligible and unnecessary; the existing baseline-approved narrative-rescue sense is repurposed with mandatory note rather than replaced.
तारक (Savior)	Paraphrase/coinage on existing root, not transliteration	Building on तारण preserves visible doctrinal continuity across the whole Savior/salvation word-family; a transliteration of σωτήρ would sever that link entirely.
मनीसाचो पुत्र (Son of Man)	Paraphrase/calque, not transliteration	The title’s force depends on being heard as a grammatical parallel to देवाचो पुत्र in Konkani; transliteration would erase that structural echo.
खंडणी (redemption)	Paraphrase (existing “ransom” word repurposed)	Preserves the “price paid” nuance in ordinary vocabulary rather than requiring a loanword.
प्रभूच्या कृपेचें वर्स (year of the Lord’s favor)	Paraphrase	No single Konkani idiom for “Jubilee”; a compositional phrase built on the established कृपा root, with mandatory historical-singularity note, is more transparent to the target reader than a transliterated “Jubilee” loanword would be.
तारणाचें शिंग (horn of salvation)	Paraphrase (literal image retained)	The Hebraic metaphor has no Konkani idiom equivalent; literal retention plus an explanatory note is preferred over a domesticating substitute idiom that would lose the royal/Davidic resonance.

General principle applied throughout: transliteration is reserved for (a) proper names and titles already fixed by established Devanagari Konkani Bible tradition (मसीहा, आमेन), (b) terms whose foreignness in Konkani should mirror their rarity/distinctiveness in the Greek (परादीस), and (c) terms where any native paraphrase would import an unacceptable ritual collision with no safer alternative wording (बाप्तिस्मा). Paraphrase is preferred wherever an existing native root can preserve doctrinal word-family linkage (तारक, मनीसाचो पुत्र) or where a compositional phrase is more transparent to the target reader than an unfamiliar loanword would be (प्रभूच्या कृपेचें वर्स).

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7. Ranked List of Highest-Risk Ambiguities

Ranked by combined doctrinal severity and linguistic-collision likelihood, for Phase 2 review-routing priority.

1. देवाचें राज्य तुमच्या मदीं आसा — “the kingdom of God is in your midst” (17:21). Highest risk in the entire book. Genuine Greek-level ambiguity (ἐντὸς ὑμῶν) compounds with a live, prestige regional teaching (Advaita Vedanta’s indwelling divine) that could make a mistranslation not merely confusing but doctrinally self-erasing — collapsing the Gospel’s call to repentance and faith in a distinct personal Lord into an inward self-realization requiring neither. Mandatory theologian review at every occurrence; relational/communal rendering only.

2. अभिषेक केला — “anointed” (4:18, core passage). Sits directly on top of a lived, physically local ritual practice (temple abhishekam at Mangueshi and Shantadurga). Because the core passage is the theological anchor of the entire curriculum, an unfenced rendering here would misdirect the reader’s very first encounter with Jesus’ self-description.

3. सुटका / πापांची क्षमा — the double duty of ἄφεσις (4:18 vs. 1:77, 3:3, 24:47). Two Konkani renderings for one Greek root risk being read either as unrelated concepts (losing Luke’s Jubilee-forgiveness theological link) or, if merged carelessly, risk drifting toward the forbidden मुक्ती/मोक्ष rebirth-liberation concept from either direction.

4. परादीस vs. स्वर्ग (23:43 vs. throughout). The ordinary Goan Hindu understanding of स्वर्ग as a temporary, merit-earned heavenly plane from which a soul eventually returns to the rebirth cycle is structurally opposed to the doctrine of a permanent, grace-given dwelling with Christ; a careless synonym-swap between the two Konkani terms would silently import a cyclical, merit-based framework into Jesus’ promise to the repentant criminal.

5. नरक vs. अधोलोक — Gehenna/Hades fencing (12:5; 16:23). Reserved-term discipline is essential; if translators default to whichever word “sounds more like hell” in a given segment, the finality of judgment and the intermediate state will blur into the Puranic multi-tiered, karma-cyclical hell cosmology.

6. देवाचो पवित्र [पुरुष] — “the Holy One of God” (4:34). A demon’s own confession of Jesus’ unique holiness/deity; doubly Critical (पवित्र + देवाचो पुत्र cautions combine). Risk of softening to “a holy man” in casual translation.

7. तारण/हारपलेलें convergence — “the Son of Man came to seek and save the lost” (19:10). Keystone verse for the “Savior for All Nations” doctrine; हारपलेलें’s Medium-risk relational-vs-neutral ambiguity becomes acute here because the whole doctrine of God’s active seeking (not passive availability to those who happen to seek him out) depends on it.

8. करुणा — compassion (7:13; 15:20). High collision risk precisely because करुणा is a celebrated, not a foreign, concept — the epithet करुणासागर applied to Shiva/Vishnu/Krishna makes this a case of doctrinal dilution through over-familiarity rather than unfamiliarity.

9. आनंद — joy (15:7, 10, 32; 2:10). Risk of quiet philosophical substitution: Luke’s relational, event-triggered joy could be silently read through the lens of Advaitic sat-chit-ānanda as an impersonal, self-attained bliss-state rather than God’s own joy over a specific person’s return.

10. शिष्य — disciple (throughout, esp. chs. 6, 9, 14). The guru-shishya parampara’s prestige and pedagogical framework is close enough to Luke’s discipleship language that cost-and-allegiance framing must be actively supplied by surrounding material in every high-density discipleship passage, or the term will default to its regional meaning by inertia.

11. धन्य vs. भाग्यवंत — blessed (6:20-23). Lower linguistic-collision probability than items above, but doctrinally severe if it slips: भाग्यवंत would turn the Beatitudes’ countercultural declaration of God’s favor on the poor into a statement about luck or accumulated merit, precisely inverting Luke’s point.

12. सहभोजन and caste-commensality passages (5:29-30; 7:36-50; 15:1-2; 19:5-7). Risk is social/reception rather than purely lexical: a technically correct translation could still be read as merely descriptive table-manners narrative unless deliberately linked to the doctrine of no caste barrier in surrounding catechetical material.

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8. Recommendations for Phase 2 Handoff

1. All terms newly identified in this analysis are already recorded in the Luke-extended bible_term_registry.json; no additional new-term coinage is proposed here beyond what that registry contains. This document supplies the rationale structure (gap vs. crowded-neighborhood vs. transliteration decision) that Phase 2 reviewers should consult when a segment’s automated risk flag needs human interpretation.
2. Ranked risks #1–#5 above should receive mandatory human theologian review at every occurrence without exception, consistent with the Critical-tier routing rules in doctrine_risk_registry.json.
3. Ranked risks #6–#12 should receive human theologian or native-speaker review depending on their assigned tier in the registry, with priority given to segments where the surrounding catechetical material (not just the verse itself) is being drafted, since several of these risks are reception risks as much as lexical ones.
4. This document should be re-consulted whenever a new Luke lesson introduces cultural or narrative framing around table fellowship, fasting, discipleship cost, or eschatological destination language, since these are the neighborhoods most vulnerable to drift through well-intentioned but under-fenced paraphrase.