Semantic Analysis — Luke 1–24 (Koine Greek → Konkani)

Method and Scope

This analysis covers the entire Gospel of Luke, chapter 1 through chapter 24. The core passage (Luke 4:16–21) receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological terms. Where a chapter introduces no new theological vocabulary beyond terms already treated (in this document or in the baseline Romans translation_memory.json), that is stated explicitly rather than omitted.

Term reuse rule: Any term already established in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json) is reused here EXACTLY as recorded there. It is marked [BASELINE REUSE] at first Luke occurrence and not re-argued unless Luke surfaces a new sense requiring comment.

Each new (Luke-specific) term entry includes: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Luke, and the Konkani rendering with destination-language risk assessment.

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CORE PASSAGE: Luke 4:16–21 (verse-by-verse)

Luke 4:16

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

• synagogue — Gr. συναγωγή (synagōgē). Literal meaning: “a bringing/gathering together”; by extension, the building/assembly for Jewish Sabbath teaching and Scripture reading. Semantic range: assembly, congregation, meeting-place. English variants: synagogue, assembly. Contextual meaning: the local Jewish institution of Torah/Prophets reading and instruction in Nazareth, distinct from the Jerusalem Temple. Konkani rendering: सभाघर (sabhāghar) — “assembly-house.” Risk: Medium. Must be kept visually and conceptually distinct from मंदिर/देऊळ (Hindu temple, image-worship site). सभाघर names a place of Scripture-reading and teaching, not idol worship — parallel to the baseline’s caution that “church” (मंडळी) is never देऊळ/मंदिर.
• Sabbath — Gr. σάββατον (sabbaton), from Hebrew shabbat, “rest, cessation.” Semantic range: the seventh day, the weekly festival of rest, by metonymy also festival-Sabbaths. English variants: Sabbath, Sabbath day. Contextual meaning: the specific weekly Jewish holy day, the customary day for synagogue reading — establishes Jesus’ faithful practice of Jewish piety. Konkani rendering: शब्बाथ (śabbāth) (transliteration retained). Risk: Medium. Risk of collapsing into a generic “day of rest” or being conflated with the Christian Sunday observance pattern that later Konkani Christian communities keep; a translator note should clarify this is the historic seventh-day Jewish Sabbath, not Sunday worship.
• custom — Gr. ἔθος (ethos), “habit, customary practice.” Konkani: रीत/सराय (rīt/sarāy). Risk: Low. Establishes Jesus’ regular, faithful practice; no doctrinal collision.
• stood up to read — Gr. ἀνέστη ἀναγνῶναι. Standing to read Scripture publicly was the customary posture of an authorized reader in the synagogue. Konkani: वाचूंक उबो जाला. Risk: Low.

Luke 4:17

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

• scroll/book — Gr. βιβλίον (biblion), diminutive of biblos, “papyrus roll, book, document.” Semantic range: scroll, written document, book (later gives English “Bible”). Contextual meaning: the Isaiah scroll, a physical, authoritative, publicly-read text. Konkani rendering: पोथी/ग्रंथ (pothī/granth) — “sacred scroll/book” is the natural Konkani register for an ancient religious scroll. Risk: Low-Medium. ग्रंथ is also the term for Hindu sacred texts (e.g., Bhagavad Gita, Puranic granthas); this is acceptable as a generic-register word for “book/text” but should not be substituted for the doctrinally load-bearing “Scripture” (γραφή, see v.21) which carries the inspiration doctrine.
• prophet — Gr. προφήτης (prophētēs). [BASELINE REUSE — संदेष्टा, sandeṣṭā, Low risk].
• Isaiah — proper noun. [Established transliteration: यशया, per baseline transliteration standards].
• found the place — Gr. εὗρεν τὸν τόπον, “found the place” (where it was written) — narrative detail, no doctrinal risk. Konkani: सुवात सोदून काडली.

Luke 4:18

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

This is the single most load-bearing verse in the curriculum’s core passage. Each clause is treated separately.

• Spirit of the Lord — Gr. Πνεῦμα Κυρίου. [BASELINE REUSE — पवित्र आत्मा + प्रभू]. Contextual meaning: the Holy Spirit’s empowering presence rests on and commissions the Messiah — the curriculum doctrine “The Holy Spirit’s Work in Salvation History” is anchored precisely here. Risk: Critical. Must read as the personal third Person of the Trinity resting on Jesus for messianic mission, never as an impersonal empowering “shakti” or “prana” (life-force) resting on a holy man, a reading available in regional devotional idiom. Always render with पवित्र आत्मा, never ब्रह्म/परमात्मा (per baseline forbidden substitutions).
• anointed — Gr. ἔχρισέν, aorist of χρίω (chriō), “to anoint, smear with oil,” used of consecrating kings, priests, and prophets to office. Semantic range: ceremonial anointing → commissioning/empowering for a divinely appointed role. English variants: anointed, consecrated. Contextual meaning: Jesus identifies himself as the promised Anointed One (Messiah) of Isaiah 61, echoing OT royal/priestly anointing. Konkani rendering under review: अभिषेक केला (abhiṣek kelā). Risk: CRITICAL. अभिषेक is the standard Konkani/Marathi word for ceremonial anointing — but in Goa it is also the precise technical term for Hindu temple ritual (e.g., the abhishekam pouring of milk, water, or oil over a Shiva lingam or deity image, practiced at Mangueshi, Shantadurga, and other regional temples). Unlike baseline’s देव (retained deliberately with an exclusivity marker), अभिषेक risks being heard as “the Spirit performed a ritual anointing-bath on Jesus as on a temple image.” MANDATORY: every occurrence of this term in Luke 4:18 must carry a translator/footnote distinguishing this as the OT prophetic-royal anointing pattern (Samuel anointing David, priests anointed for office) fulfilled uniquely and finally in Jesus as the Messiah/Christ (Χριστός, “Anointed One” — cf. baseline’s मसीहा), not a repeatable temple ritual performed upon an image. Human theologian review required at every occurrence.
• good news to the poor — Gr. εὐαγγελίσασθαι πτωχοῖς. εὐαγγελίζομαι is the verb form of εὐαγγέλιον. [BASELINE REUSE — सुवार्ता, gospel, High risk] as verb: “सुवार्ता सांगणें” (to proclaim/tell the good news). — poor — Gr. πτωχός (ptōchos), “utterly destitute, begging poor” (stronger than penēs, the working poor). Semantic range: economically destitute; by extension in Jewish piety (the anawim, “poor/humble ones who trust God alone”) also spiritually humble and dependent on God. English variants: poor, destitute, needy. Contextual meaning: this is Luke’s programmatic verse for the curriculum doctrine “Good News to the Poor and Marginalized” — both the economically poor and those with no social/religious standing. Konkani rendering: गरीब (garīb). Risk: Medium-High. गरीब in ordinary Konkani names economic poverty only; the translator must ensure surrounding catechetical material recovers the fuller “poor/lowly-before-God” (anawim) sense so it is not read merely as a social-welfare statement disconnected from the doctrine of grace to those who have no merit to offer God — this directly reinforces, rather than competes with, the baseline’s grace/merit distinction (कृपा vs. कर्मफळ/पुण्य).
• sent me — Gr. ἀπέσταλκέν, perfect of ἀποστέλλω, “to send with a commission” (root of apostolos/[BASELINE REUSE — प्रेषित]). Contextual meaning: Jesus is himself the archetypal “sent one,” the pattern for all later apostolic sending. Konkani: धाडला. Risk: Low.
• proclaim liberty to the captives — Gr. κηρύξαι αἰχμαλώτοις ἄφεσιν. κηρύσσω (kēryssō) = “to proclaim as a herald, announce publicly.” αἰχμάλωτος = “captive, prisoner of war.” ἄφεσις (aphesis) = “release, letting-go, forgiveness” — the SAME Greek noun used elsewhere in Luke for “forgiveness of sins” (ἄφεσις ἁμαρτιῶν, Luke 1:77, 3:3, 24:47). Semantic range: release from physical captivity/imprisonment; by extension, release from debt (Jubilee, Leviticus 25); by further extension, forgiveness of sin-debt. English variants: liberty, release, freedom, forgiveness. Contextual meaning: Isaiah 61’s Jubilee-release language, which Jesus applies to his whole ministry — physical, social, AND spiritual release, all bound together in one Greek word. Konkani rendering: सुटका (suṭkā), “बंदखणीतल्यांक सुटका जाहीर करप.” Risk: CRITICAL. This is a genuinely difficult case not resolved by the baseline alone. The baseline permits सुटका for narrative, non-salvific “rescue,” and forbids मुक्ती/मोक्ष specifically for the doctrine of salvation — but here the same underlying Greek word (ἄφεσις) is doing double duty across “release of captives” (this verse) and “forgiveness of sins” (elsewhere in Luke, e.g., 1:77). A Hindu-background hearer could easily hear “release/liberty proclaimed by an anointed holy man” and assimilate it to मुक्ती/मोक्ष — release from the karmic-rebirth cycle through a guru’s or avatar’s teaching. MANDATORY translator note at every occurrence: this ἄφεσις is a this-worldly, historically-anchored Jubilee proclamation fulfilled personally in Christ’s saving work, pointing forward to but not identical with, and never terminologically merged with, तारण (baseline salvation term) or मुक्ती/मोक्ष (forbidden). Human theologian review required.
• recovery of sight to the blind — Gr. τυφλοῖς ἀνάβλεψιν. ἀνάβλεψις (anablepsis) = “recovery of sight, looking up again.” Konkani: आंधळ्यांक परत दृष्टी मेळप. Risk: Low. Literal, concrete; no major doctrinal ambiguity, though it should not be flattened into a purely metaphorical “spiritual insight” reading that would erase Luke’s insistence on real physical healing of the marginalized (cf. Doctrine: Good News to the Poor and Marginalized).
• set at liberty those who are oppressed — Gr. ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει. θραύω (thrauō) = “to break, crush, shatter.” τεθραυσμένοι = “the crushed/broken ones.” Same ἄφεσις term recurs. Contextual meaning: those crushed by oppression (social, economic, spiritual) are set free. Konkani: पिळिल्ल्यांक/चिरडिल्ल्यांक सुटका. Risk: High (shares the same ἄφεσις caution as above).

Luke 4:19

Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.

• the year of the Lord’s favor — Gr. ἐνιαυτὸν Κυρίου δεκτόν. ἐνιαυτός = “a year, a cycle of time”; δεκτός = “acceptable, favorable, welcome” (from δέχομαι, “to receive/welcome”). Semantic range: an appointed, favorable period — echoing the Year of Jubilee (Leviticus 25), a specific historical institution of debt-release and land-restoration every 49/50 years. English variants: “the acceptable year of the Lord,” “the year of the Lord’s favor.” Contextual meaning: Jesus announces that the long-awaited, once-for-all eschatological Jubilee — God’s decisive era of grace — has now begun in his own person and ministry. Konkani rendering: प्रभूच्या कृपेचें वर्स (prabhūcyā kṛpece vars). Uses baseline कृपा (grace/favor) — [BASELINE REUSE — कृपा]. Risk: High. The danger is a cyclical reading: Goan Hindu religious calendars are organized around recurring auspicious years, festivals, and pilgrimage cycles (e.g., recurring Shantadurga jatra observances); “a year of the Lord’s favor” could be misheard as one recurring auspicious season among many rather than the unrepeatable, historically singular inauguration of the Messianic/Jubilee age in Christ, continuing until his return. Translator note required distinguishing this from a repeating festival calendar.

Luke 4:20

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

• attendant — Gr. ὑπηρέτης (hypēretēs), “servant, assistant, official attendant” (of the synagogue). Konkani: सेवक/मदतगार. Risk: Low.
• sat down — Gr. ἐκάθισεν. Sitting was the customary teaching posture (cf. rabbinic custom) after the standing reading. Konkani: बशलो. Risk: Low. No collision, though translators may note this as customary teaching posture, distinct from any specific ritual seat associated with a guru’s teaching-throne (गुरुपीठ) in regional tradition — worth a light note so Jesus’ authority is read as prophetic/messianic, not merely another guru assuming a teaching seat.
• all eyes… fixed on him — Gr. πάντων οἱ ὀφθαλμοὶ… ἦσαν ἀτενίζοντες, “were gazing intently.” Konkani: सगल्यांच्यो नदरो ताच्याचेर लागिल्ल्यो. Risk: Low. Narrative tension-building; heightens the weight of v.21.

Luke 4:21

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

• today — Gr. σήμερον (sēmeron). Konkani: आज. Risk: Low, but theologically weighted: marks the decisive “now” of fulfillment, a recurring Lukan emphasis (cf. Luke 19:9, 23:43).
• fulfilled — Gr. πεπλήρωται, perfect passive of πληρόω (plēroō), “to fill up, complete, bring to full realization.” Semantic range: fulfillment of prophecy, completion of a promise, bringing to its intended full measure. English variants: fulfilled, accomplished, completed. Contextual meaning: this is the doctrine of Fulfillment of Prophecy stated in the baseline doctrine registry (भविष्यवाणीची पुराय जावप) — Jesus asserts that the Isaiah 61 promise has reached its intended historical goal in his own person, today, in this hearing. Konkani rendering: पुराय जाला (purāy jālā). [BASELINE REUSE — same verb root as doctrine “fulfillment_of_prophecy”]. Risk: High. Must be read as linear, historical, once-for-all fulfillment (OT promise → NT reality in Christ), never as one more cyclical re-manifestation of a recurring avatar-pattern, the risk the baseline explicitly documents for this doctrine given Goa’s living temple-avatar tradition (Mahalasa Narayani at Mardol, etc.).
• Scripture — Gr. γραφή (graphē), “writing,” technically “the sacred writing,” i.e., the OT Scriptures. Konkani rendering: शास्त्र (śāstra). Risk: High. शास्त्र is also the generic Sanskrit-derived word for any authoritative treatise, including Hindu religious/philosophical शास्त्र (Dharmashastra, Vedanta-shastra, Jyotish-shastra). This term must always be anchored to “देवाचें उतर”/the specific, closed canon of OT-NT Scripture (cf. baseline doctrine “inspiration_of_scripture”), not read as one respected शास्त्र among the region’s many other religious शास्त्र. Risk tier aligned with baseline’s “inspiration_of_scripture” doctrine: High, Human theologian review.
• in your hearing — Gr. ἐν τοῖς ὠσὶν ὑμῶν, “in your ears.” Idiomatic; Konkani: तुमच्या कानांनी ऐकतना — idiom preserved naturally, no doctrinal risk.

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Chapter-by-Chapter Study, Luke 1–24

Chapter 1 — Annunciation, Magnificat, Benedictus

New load-bearing terms:

• angel/messenger — Gr. ἄγγελος (angelos), “messenger.” Semantic range: human messenger or heavenly messenger (angel). Contextual meaning: Gabriel, God’s messenger announcing the incarnation of both John and Jesus. Konkani: देवदूत (devdūt), “God’s messenger.” Risk: Low-Medium. Standard established Bible term; minor risk of conflation with generic devatā (“minor deity/spirit”) folklore figures — should be anchored as a created, non-worshipped servant of the one true God (देव, with exclusivity marker per baseline).
• virgin — Gr. παρθένος (parthenos), “virgin, unmarried young woman.” Contextual meaning: Mary’s virginal conception, foundational to the Incarnation doctrine. Konkani: कुमारी (kumārī). Risk: High. Must be tied explicitly to the baseline doctrine of incarnation (देहधारण, Critical) — the virgin conception is the mechanism of the unique, non-repeatable incarnation, not a miraculous-birth motif comparable to Puranic accounts of divine or semi-divine births (e.g., miraculous royal/sage births in regional epic literature). Requires translator note.
• Most High — Gr. Ὕψιστος (Hypsistos), “highest.” Konkani: परमप्रधान देव / सर्वोच्च देव. Risk: High. Must always pair with देव’s baseline exclusivity marker; “Most High” could otherwise be heard as merely the highest deity within a pantheon (a plausible Hindu-polytheistic reading) rather than the one supreme God with no rivals.
• mercy — Gr. ἔλεος (eleos), “mercy, compassionate kindness especially toward those in need/distress.” Distinct from κτηνotation of [BASELINE — कृपा, grace]: grace (χάρις) emphasizes unmerited favor generally; mercy (ἔλεος) emphasizes God’s compassionate response specifically to distress and helplessness (cf. Magnificat, Benedictus). Konkani: दया (dayā). Risk: Medium. दया is also a general Hindu ethical virtue (associated with Buddhist/Hindu compassion ideals); must be anchored as God’s own covenantal compassion toward Israel/the lowly, not a generic human virtue to be self-cultivated.
• forgiveness of sins (phrase) — Gr. ἄφεσις ἁμαρτιῶν, cf. core passage note above. Konkani: पापांची क्षमा (pāpāncī kṣamā). Risk: High. क्षमा (forgiveness) newly introduced here; built on [BASELINE — पाप, sin]. Must convey forgiveness granted by a personal God through Christ’s work, not automatic cancellation of impersonal karmic debt.
• humble/lowly — Gr. ταπείνωσις (tapeinōsis), “lowliness, humiliation, low social status.” Konkani: दीनता/लीनता (dīntā/līntā). Risk: Medium. Mary’s low estate exalted by God — reinforces the “Good News to the Poor” doctrine; must not be confused with a virtue of self-abasement pursued for religious merit (a possible ascetic-tapasya-adjacent misreading).
• visitation — Gr. ἐπισκέπτομαι (episkeptomai), “to visit, look upon with care.” Konkani: भेट दिवप. Risk: Low. God’s personal covenant visitation of his people; narrative/theological, no major collision.
• horn of salvation (metaphor) — Gr. κέρας σωτηρίας. Built on [BASELINE — तारण, salvation, Critical]. Konkani: तारणाचें शिंग. Risk: Critical (inherits तारण’s Critical status). A Hebraic metaphor for strength/deliverance (royal/Davidic imagery); requires a brief explanatory note since the “horn” image has no natural Konkani idiom equivalent.
• covenant — [BASELINE REUSE — करार], of God’s oath to Abraham (1:72-73).

Chapter 2 — Nativity, Presentation, Simeon and Anna

New load-bearing terms:

• Savior — Gr. σωτήρ (sōtēr), “one who saves/delivers,” noun form cognate with [BASELINE — तारण, salvation]. Konkani: तारक (tārak). Risk: Critical. Must be built consistently on तारण’s root so the deliverer-title and the deliverance-doctrine visibly cohere in Konkani; never रक्षक alone without the तारण root, which would sever this critical terminological link.
• Temple (literal, Jerusalem) — Gr. ἱερόν (hieron), “sacred precinct, temple complex.” Konkani: मंदिर (mandir). Risk: Medium. IMPORTANT DISAMBIGUATION: the baseline forbids मंदिर/देऊळ specifically as a rendering for church (मंडळी, the NT congregation) to avoid conflation with Hindu temple worship. That prohibition does NOT extend to the literal historical Jerusalem Temple building, which Luke’s narrative requires naming plainly. Reviewers must apply मंदिर here (and throughout Luke’s Temple scenes, e.g., 2:22-49, 19:45-46, 24:53) as the proper noun for the historic Jewish sanctuary, while continuing to reserve मंडळी exclusively for the doctrine of “church.” A standing translator note should mark this distinction once, near its first Lukan occurrence.
• sign — Gr. σημεῖον (sēmeion), “sign, token, miraculous marker.” Konkani: चिन्ह (cinha). Risk: Low. Standard term throughout Luke for confirming markers (shepherds’ sign, Simeon’s sign, later “sign of Jonah”).
• redemption — Gr. λύτρωσις (lytrōsis), “a buying back, ransoming, redemption,” from λύτρον, “ransom price.” Semantic range: release secured through payment of a price. Distinct from generic release (cf. ἄφεσις above): λύτρωσις specifically foregrounds a price paid. English variants: redemption, ransom, deliverance. Contextual meaning: Anna speaks of “the redemption of Jerusalem” (2:38); this term recurs at 21:28 (“your redemption draws near”). Konkani rendering: खंडणी (khaṇḍaṇī) — a Konkani/Marathi word meaning “ransom” (payment made to secure release), preferred over सुटका here specifically because it preserves the “price paid” component that सुटका (bare release) loses. Risk: Critical. Must NEVER be rendered मुक्ती or मोक्ष (per baseline’s forbidden-substitution list for “salvation”-family terms); खंडणी is offered as the more precise technical choice for this specific “ransom-price” nuance and should be entered into translation memory as the standing Luke-specific rendering for λύτρωσις, distinct from both तारण (salvation, the fuller doctrine) and सुटका (bare narrative rescue/release).
• consolation of Israel — Gr. παράκλησις, “comfort, consolation, encouragement.” Konkani: सांत्वन. Risk: Low-Medium. Simeon’s messianic hope-language; minor risk of flattening into generic emotional comfort rather than covenantal hope for Messiah’s coming.

Chapter 3 — John the Baptist’s Ministry

New load-bearing terms:

• baptism — Gr. βάπτισμα (baptisma), “immersion, dipping,” a rite of purification/initiation. Konkani: बाप्तिस्मा (bāptismā) (transliteration, established Bible-translation convention). Risk: Medium. Must be distinguished from Hindu ritual bathing for purification (e.g., holy-river bathing, tirtha-snana) — John’s baptism, and later Christian baptism, signifies repentance and preparation for the Messiah/incorporation into Christ, not ritual removal of impurity through water itself.
• repentance — Gr. μετάνοια (metanoia), literally “a change of mind/after-thought,” i.e., a fundamental reorientation of mind and life away from sin and toward God. Semantic range: remorse, contrition, changed direction of life. English variants: repentance, turning, conversion. Contextual meaning: central to John’s and later Jesus’ preaching (Luke 3:3, 8; 5:32; 13:3, 5; 15:7, 10; 24:47) — this is the curriculum doctrine “Repentance and Forgiveness of Sins.” Konkani rendering: पश्चाताप (paścātāp). Risk: High. पश्चाताप in ordinary usage can mean simple regret/remorse over an outcome. It must be anchored, in every doctrinal use, as a Spirit-enabled, whole-life turning toward God through faith in Christ — never mere emotional regret, and explicitly never रendered as तपश्चर्या/तपस्या (ascetic austerity undertaken to accumulate religious merit or burn off karma), a live and important alternative in regional Hindu religious vocabulary that must be rejected here.
• wilderness — Gr. ἔρημος (erēmos), “desert, uninhabited place.” Konkani: रान/वनदेग. Risk: Low. Narrative setting term.

Chapter 4 — Temptation, Nazareth Sermon (core passage), Capernaum Ministry

The core passage (vv.16–21) is treated in full above. The remainder of the chapter introduces:

• devil/Satan — Gr. διάβολος (diabolos), “slanderer, accuser.” Semantic range: the personal, chief adversary of God and humanity (as opposed to a lesser evil spirit). English variants: devil, Satan, the accuser, the evil one. Contextual meaning: the personal tempter who tests Jesus in the wilderness (4:1-13) and is later named explicitly as the source of persecution and unbelief. Konkani rendering: सैतान (saitān) (established Indian Bible-translation transliteration). Risk: High. Must name a specific, personal, malevolent spiritual being distinct from generic असुर/राक्षस (Puranic demon-kings such as Ravana, Mahishasura, tied to specific mythological narratives) and distinct from the vaguer folk category भूत-प्रेत (ghost-spirits). सैतान should be reserved consistently for this one figure throughout Luke.
• worship (verb, in the temptation narrative and elsewhere) — Gr. προσκυνέω (proskyneō), “to bow down, prostrate oneself, do reverence to.” Konkani rendering under caution: नमन करचें / आराधना करची. Risk: High. Both पूजा (ritual image-worship, the standard Hindu term) and भक्ती (baseline-restricted devotional worship term, reserved to describe Hindu temple devotion, cf. baseline “faith” entry) must be AVOIDED for this verb when it describes worship due to God/Christ alone. आराधना is offered as the safer working choice, but even this carries some devotional-Hindu resonance and should be paired, in doctrinally load-bearing verses (4:8, “worship the Lord your God and him only shall you serve”), with an exclusivity marker paralleling देव’s baseline treatment.
• unclean spirit / demon — Gr. πνεῦμα ἀκάθαρτον (“unclean spirit”) and δαιμόνιον (daimonion), “demon, evil spirit” (used interchangeably by Luke for the same class of beings). Konkani: असुद्ध आत्मा / भूत (asuddha ātmā / bhūt). Risk: Medium. भूत is the common Konkani folk-word for a malevolent ghost-spirit; retained here as the established Bible-translation term for personal evil spirits under Satan’s authority, but distinguished from generic village folk-belief about wandering ancestor-ghosts through consistent narrative framing (these spirits recognize and fear Jesus’ authority; they are not ancestral or place-bound spirits).
• Holy One of God (4:34) — built on [BASELINE — पवित्र + देवाचो]: “देवाचो पवित्र [पुरुष].” Risk: Critical (inherits both पवित्र and देवाचो पुत्र’s Critical-tier cautions) — a demon’s own confession of Jesus’ unique holiness/deity; must not be softened into “a holy man.”

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

New load-bearing terms:

• Son of Man — Gr. υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), Jesus’ characteristic self-designation, drawing on Daniel 7:13-14’s vision of an exalted, divine-yet-human figure receiving everlasting dominion. Semantic range: (a) generic Semitic idiom for “a human being,” (b) Daniel’s specific end-time exalted figure, (c) Jesus’ own title combining humility (true humanity) and divine authority (to forgive sins, 5:24; to judge, coming in glory). English variants: Son of Man, the Human One. Contextual meaning: first appears at 5:24 (“the Son of Man has authority on earth to forgive sins”), directly tied to the Repentance/Forgiveness doctrine. Konkani rendering: मनीसाचो पुत्र (manīsāco putra), built by analogy with baseline’s देवाचो पुत्र (masculine possessive -चो) and baseline’s use of मनीस (“human/person,” cf. baseline doctrine “humanity_of_christ” — ख्रिस्ताची मनीसपणा). Risk: Critical. Must retain the paradox of full humanity combined with unique divine authority; must not be flattened to a mere humility-title (“just a man”) nor allowed to drift toward “avatar” language. Human theologian review required at every occurrence (frequent throughout Luke: 5:24; 6:5, 22; 7:34; 9:22, 26, 44, 56, 58; 11:30; 12:8, 10, 40; 17:22-30; 18:8, 31; 19:10; 21:27, 36; 22:22, 48, 69; 24:7).
• fasting — Gr. νηστεία/νηστεύω (nēsteia/nēsteuō), “to abstain from food.” Konkani: उपवास (upavās). Risk: Medium. उपवास is also the standard word for Hindu religious/vrat fasting undertaken for merit, vow-fulfillment, or purification. Must be anchored as a voluntary discipline of dependence and mourning/expectation (new-wine/old-garment teaching, 5:33-39), not a merit-earning austerity.
• leprosy — Gr. λέπρα (lepra). Konkani: कोड (koḍ). Risk: Low. Socio-medical term; theological weight lies in Jesus’ willingness to touch the ritually/socially excluded (reinforces “Compassion and Table Fellowship” doctrine), not in the word itself.
• tax collector — Gr. τελώνης (telōnēs). Konkani: जकातदार (jakātdār). Risk: Low. Socially despised occupation in first-century Judea; Levi/Matthew’s calling (5:27-32) begins Luke’s repeated “sinners and tax collectors” table-fellowship motif (cf. ch. 7, 15, 19).

Chapter 6 — Sermon on the Plain, the Twelve

New load-bearing terms:

• blessed — Gr. μακάριος (makarios), “blessed, fortunate, to be envied” in the sense of enjoying God’s favor and approval, not merely good luck. English variants: blessed, happy. Contextual meaning: the Lukan Beatitudes (6:20-23) pronounce God’s favor specifically on the poor, hungry, weeping, and persecuted — direct continuation of the 4:18 “good news to the poor” theme. Konkani rendering: धन्य (dhanya). Risk: Medium-High. Must NOT be rendered भाग्यवंत (“fortunate,” implying luck/fate/accumulated merit — cf. baseline’s rejection of नशीब/प्रारब्ध for “election”) since μακάριος names God’s own approving verdict on the humble, not chance good fortune.
• disciple — Gr. μαθητής (mathētēs), “learner, pupil, follower.” Semantic range: a committed follower who learns from and imitates a teacher, prepared to leave everything to follow. English variants: disciple, follower, student. Contextual meaning: the twelve apostles are chosen “from” the wider group of disciples (6:13); discipleship in Luke carries an explicit cost (cf. ch. 9, 14). Konkani rendering: शिष्य (śiṣya). Risk: High. शिष्य is the precise term for a student within the regionally prominent guru-shishya parampara (teacher-disciple lineage transmission, central to both devotional Hinduism and classical arts/knowledge transmission in Goa). Discipleship to Jesus must be distinguished as costly, cross-bearing allegiance to a specific divine-human Lord who died and rose, not the pursuit of technique, enlightenment, or lineage-status from a venerated teacher-figure. Reinforce with the baseline’s existing caution on प्रेषित (apostle) vs गुरू.
• love — Gr. ἀγαπάω/ἀγάπη (agapaō/agapē), self-giving, unconditional love, including love for enemies (6:27, 32, 35). Konkani rendering: मोग (mog), the standard Konkani word for love (covering affection, familial love, romantic love, and — as here — theological self-giving love). Risk: Medium. Because मोग covers the full range of ordinary affection, doctrinally load-bearing occurrences (love for enemies; God’s love; “as I have loved you”) require contextual reinforcement (sacrificial, covenantal, extended even to enemies) so the term is not read as mere natural affection or emotional warmth.
• apostle — [BASELINE REUSE — प्रेषित], of the Twelve named in 6:13-16.
• Sabbath — [REUSE from ch.4 above — शब्बाथ], controversies over Sabbath healing/gleaning (6:1-11).

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

New load-bearing terms:

• centurion — Gr. ἑκατοντάρχης (hekatontarchēs). Konkani: शताधिपती (śatādhipatī). Risk: Low. A Gentile Roman military officer whose faith Jesus commends (7:9) — directly reinforces the “Savior for All Nations” doctrine (Jew/Gentile).
• raised from the dead (resuscitation) — Gr. ἐγείρω (egeirō), “to raise up, wake.” Distinct sense from [BASELINE — पुनरुत्थान, resurrection, Critical], which names Christ’s own unique, final, bodily resurrection. Here (7:14-15, the widow of Nain’s son) it names a this-life miraculous resuscitation, later reversed by ordinary death, not the eschatological resurrection. Konkani rendering: मरणांतल्यान उठयलो (maraṇāntlyān uṭhaylo). Risk: Medium. Should be kept terminologically distinct from पुनरुत्थान so that Christ’s own resurrection (and the doctrine of the general resurrection, Luke 20:27-40) is not diluted by conflation with this-life resuscitation miracles (which also occur at 8:49-56, Jairus’ daughter).
• compassion — Gr. σπλαγχνίζομαι (splanchnizomai), literally “to be moved in one’s inward parts/bowels” (σπλάγχνα, the viscera regarded as the seat of deep emotion) — a vivid physical idiom for being gut-wrenchingly moved. Semantic range: deep, visceral pity moving one to compassionate action. English variants: compassion, deep pity, moved with pity. Contextual meaning: at 7:13, Jesus’ compassion for the widow of Nain moves him to raise her son — directly reinforces the curriculum doctrine “Jesus’ Compassion and Table Fellowship with Sinners.” Konkani rendering: करुणा (karuṇā). Risk: High. करुणा is a major, celebrated virtue-term across both Hindu bhakti devotion (an epithet for compassionate deities, e.g., “करुणासागर,” “ocean of compassion,” applied to Shiva/Vishnu/Krishna) and Buddhist ethics (one of the four brahmavihara cultivated virtues). This must be anchored specifically to Jesus’ own personal, active compassion moving him to concrete saving/healing action toward a real grieving widow — not a generalized, self-cultivated meditative virtue or an abstract divine attribute admired from a distance.
• table fellowship with sinners (motif, no single Greek term but introduced narratively at 7:36-50, the sinful woman at Simon the Pharisee’s table) — this is the curriculum’s anchor doctrine. Konkani working gloss: सहभोजन (sahabhojan), “eating/sharing a meal together.” Risk: High. This directly and deliberately confronts caste-based commensality restrictions (rules governing who may eat with whom, historically significant across Indian society including Goan Hindu caste structures such as Goud Saraswat Brahmin communities) — Jesus’ acceptance of a sinful woman’s touch and his willingness to recline at table with “sinners and tax collectors” (recurring again in chs. 5, 15, 19) is a direct enactment of the Unity-of-Jew-and-Gentile/no-caste-barrier doctrine already flagged Critical in the baseline for Romans. Every table-fellowship passage should carry a note connecting it to that same theological thrust.
• sinner — Gr. ἁμαρτωλός (hamartōlos), built on [BASELINE — पाप, sin]. Konkani: पापी (pāpī). Risk: Low-Medium. Straightforward moral-relational term; care should be taken that it names one who has transgressed against the personal God (per baseline’s “sin” note), not primarily one who is ritually impure or of low caste-status — since first-century “sinner” language sometimes overlapped with social marginalization, exactly the overlap Luke is highlighting rather than endorsing.

Chapter 8 — Parables of the Kingdom, Legion, Jairus’ Daughter

New load-bearing terms:

• parable — Gr. παραβολή (parabolē), “a placing beside, comparison,” a short illustrative story conveying spiritual truth, often deliberately veiling meaning from the unreceptive (8:9-10). Konkani rendering: दाखलो (dākhlo), the standard Konkani/Marathi word for an illustrative story/parable. Risk: Medium. Must be distinguished from the Puranic katha tradition of moral fables and devotional storytelling (a rich, related, but distinct regional genre; recall the baseline’s own note on Thomas Stephens’ 1616 Kristapurana’s deliberate use of Puranic poetic convention). A दाखलो is Jesus’ own teaching form pointing to the in-breaking Kingdom of God, not a generic morality tale.
• word of God — Gr. λόγος τοῦ θεοῦ. [BASELINE-adjacent, built on देव + established “gospel” vocabulary]. Konkani: देवाचें उतर. Risk: Medium. The seed in the sower parable; ties to the “inspiration of scripture” doctrine (High, per baseline).
• demon — [REUSE from ch.4 — भूत]; “Legion” (proper noun, 8:30) narrates a large host of unclean spirits; no new terminological issue.

Chapter 9 — Transfiguration, Feeding of 5000, Cost of Discipleship

New load-bearing terms:

• transfiguration — Gr. μεταμορφόω (metamorphoō), “to change form/appearance,” here of Jesus’ appearance becoming radiantly glorious (9:29). Konkani rendering: रूपांतर (rūpāntar) / गौरवीकरण. Built on [BASELINE — गौरव, glory, High]. Risk: High. The baseline already flags तेज/light-imagery as risking conflation with temple-deity iconographic radiance (e.g., Shantadurga’s depicted divine luster); the Transfiguration must be anchored as a unique unveiling of Christ’s ALREADY-possessed divine glory (confirmed by the Father’s voice, “listen to him,” and by Moses and Elijah’s presence, testifying to fulfillment of Law and Prophets), not a temporary transformation into or manifestation as a different divine being (an avatar-adjacent misreading the baseline specifically warns against for “incarnation”).
• take up the cross (daily) — Gr. αἴρω τὸν σταυρὸν (καθ’ ἡμέραν), 9:23. Konkani: क्रूस रोज उखलचो. Risk: High. This anchors the curriculum doctrine “The Cost and Joy of Discipleship.” Must convey costly, daily, voluntary self-denying allegiance to Christ unto death (the cross being a Roman instrument of execution, not a general metaphor for hardship or ascetic penance/tapasya undertaken for merit — a distinction that must be drawn explicitly, paralleling the पश्चाताप/तपश्चर्या caution in ch.3).
• Christ of God (Peter’s confession, 9:20) — built on [BASELINE — मसीहा/ख्रिस्त + देव]. Risk: Critical (inherits messianic_promise doctrine’s Critical tier).
• kingdom of God — [BASELINE REUSE — देवाचें राज्य], preached by the sent-out Twelve (9:2, 60).

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

New load-bearing terms:

• neighbor — Gr. πλησίον (plēsion), “one who is near, neighbor.” Semantic range: literally “the one nearby”; the Good Samaritan parable (10:25-37) deliberately expands this term beyond ethnic/religious in-group to include a despised outsider (the Samaritan). Konkani rendering: शेजारी (śejārī). Risk: Medium. Ordinary Konkani शेजारी names a literal, geographically proximate neighbor (often within existing caste/community boundaries); the parable’s entire force lies in redefining “neighbor” to cross exactly those boundaries. Translators must preserve, not soften, this deliberate boundary-crossing, echoing the Unity-of-Jews-and-Gentiles doctrine.
• mercy — [REUSE from ch.1 — दया], the key verb of the parable’s climax (“go and do likewise,” showing दया, 10:37).
• kingdom of God has come near — [BASELINE REUSE — देवाचें राज्य] + Gr. ἤγγικεν (ēngiken), “has drawn near, arrived.” Risk: Medium, part of the curriculum’s “Kingdom of God Present and Future” doctrine — the Kingdom is both a present, in-breaking reality (10:9, 11) and a future consummation (cf. ch. 13, 17, 21); this present/future tension must be preserved consistently, not collapsed into either a purely future hope or a purely present spiritual state.

Chapter 11 — Lord’s Prayer, Prayer Teaching, Woes to Pharisees

New load-bearing terms:

• prayer — Gr. προσευχή/προσεύχομαι (proseuchē/proseuchomai), “prayer, to pray,” specifically address to God (distinct from generic wish or petition to another human). Semantic range: petition, adoration, intercession, all directed to God. English variants: prayer, to pray. Contextual meaning: Luke gives the fullest Gospel treatment of Jesus’ own prayer life and prayer teaching (11:1-13, the Lord’s Prayer; also chs. 18, 22); this anchors the curriculum doctrine “Prayer and Dependence on God.” Konkani rendering: प्रार्थना (prārthanā). Risk: Medium-High. प्रार्थना is also the standard word for Hindu prayer/petition, frequently accompanying ritual पूजा offerings directed at a chosen temple deity. Must be anchored consistently as direct, filial address to the one true God as Father ([BASELINE — पिता]), in Jesus’ name, without ritual mediation through images, priests-as-necessary-intermediaries, or other intercessory figures — paralleling the baseline’s caution on “intercession” (मध्यस्थी).
• Pharisee — Gr. Φαρισαῖος (Pharisaios), a first-century Jewish religious-legal movement emphasizing strict Torah observance and oral tradition. Konkani: फारीसी (phārīsī) (transliteration). Risk: Medium. Reviewers must NOT map “Pharisee” onto any specific Goan caste or community category (e.g., Brahmin ritual-purity concerns) as a rhetorical shortcut; Pharisees are a specific first-century Jewish religious-legal party, and the parallel, while sometimes pedagogically tempting, risks importing unintended communal offense given Goa’s own caste and Hindu-Catholic historical sensitivities (cf. baseline’s caution on unity_of_jews_and_gentiles).
• scribe — Gr. γραμματεύς (grammateus), a professional interpreter/copyist of the Law. Konkani: शास्त्री (śāstrī). Risk: Low-Medium. शास्त्री is also a title for a learned Hindu religious scholar/pandit; acceptable as a functional-equivalent occupational title (a learned expert in sacred texts) but should not be allowed to imply doctrinal equivalence between Torah-scholarship and Hindu शास्त्र scholarship.

Chapter 12 — Anxiety, Rich Fool, Watchfulness, Division

New load-bearing terms:

• do not be anxious — Gr. μὴ μεριμνᾶτε (mē merimnate), from μεριμνάω, “to worry, be anxious.” Konkani: चिंता करची न्हय. Risk: Medium. Reinforces “Prayer and Dependence on God” doctrine — trust in the Father’s provision, not fatalistic resignation to नशीब/प्रारब्ध (baseline-rejected fate/destiny terms) nor a stoic self-management technique.
• covetousness — Gr. πλεονεξία (pleonexia), “greed, insatiable desire for more.” Konkani: लोब (lob). Risk: Medium. The Rich Fool parable (12:13-21) directly critiques treasuring wealth over God; should be distinguished from the Hindu/Jain ethical category of lobha (greed) as one of several cardinal vices — acceptable functional overlap, but Luke’s point is specifically about wealth displacing dependence on God and readiness for his Kingdom, not a general philosophical vice-list.
• watchfulness — Gr. γρηγορέω (grēgoreō), “to stay awake, be alert.” Konkani: जागृत रावप. Risk: Low. Eschatological readiness theme, continues into ch. 17, 21.
• Gehenna/hell — Gr. γέεννα (geenna), from the Hebrew Ge Hinnom (Valley of Hinnom, a place of judgment imagery), used by Jesus for final judgment/destruction (12:5, “him who…has authority to cast into hell”). Konkani rendering: नरक (narak). Risk: High. नरक is the precise term for the Hindu Puranic cosmology of multiple hell-realms (naraka), tied to karmic punishment cycles from which souls eventually depart to be reborn — a fundamentally cyclical, non-final, karma-calibrated concept. Jesus’ γέεννα names a final, personal accountability before God, not a temporary karmic purgation stage. This requires the same kind of explicit distinguishing translator note the baseline mandates for अवतार/incarnation and मोक्ष/salvation. Human theologian review required at every occurrence (recurs implicitly in later judgment sayings).
• Holy Spirit will teach what to say — [BASELINE REUSE — पवित्र आत्मा], 12:12, reinforcing the “Holy Spirit’s Work in Salvation History” doctrine.

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

No major new terms; this chapter deepens existing vocabulary.

• repent or perish — [REUSE — पश्चाताप, ch.3], 13:3, 5.
• mustard seed / kingdom of God — [BASELINE REUSE — देवाचें राज्य], 13:18-21; reinforces present-and-growing Kingdom doctrine.
• narrow door — Gr. θύρα (thyra), “door.” Konkani: बारीक दार. Risk: Low.
• lament over Jerusalem (“how often I would have gathered you,” 13:34) — narrative/emotional, no new theological term; draws on established [BASELINE — इस्राएल]. Chapter 13 is otherwise a reuse chapter: reviewed, no significant new theological vocabulary beyond the above minor items.

Chapter 14 — Banquet Parables, Cost of Discipleship

New load-bearing terms:

• banquet — Gr. δεῖπνον (deipnon), “dinner, banquet, main meal.” Konkani: मेज/जेवण (mej/jevaṇ). Risk: Medium. The Great Banquet parable (14:15-24) explicitly invites “the poor, the crippled, the blind, the lame” — reinforcing both the “Good News to the Poor” doctrine and the Table Fellowship doctrine already flagged High in ch.7. This banquet-invitation motif should be read consistently with those doctrines.
• poor, crippled, blind, lame — Gr. πτωχούς, ἀναπείρους, χωλούς, τυφλούς. Konkani: गरीब [reuse from core passage] + अपंग/पांगळे, आंधळे, लंगडे. Risk: Low-Medium, socio-descriptive; theological weight carried by गरीब’s established core-passage treatment.
• cost of discipleship — builds on [REUSE — शिष्य, ch.6] and [REUSE — क्रूस, ch.9]; 14:25-33’s counting-the-cost teaching. Risk: High (inherited from शिष्य and क्रूस entries). Otherwise reviewed; no further new terms.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

New load-bearing terms:

• lost — Gr. ἀπολωλός (apolōlos), perfect participle of ἀπόλλυμι, “to be lost, perish, destroyed.” Konkani rendering: हारपलेलें (hārpalelẽ). Risk: Medium. Names one who is spiritually estranged from God and sought after by him — a key term picked up again at 19:10 (“the Son of Man came to seek and save the lost”). Must be read relationally (one whom God actively seeks), not merely as “misplaced” in a neutral sense.
• joy — Gr. χαρά (chara), “joy, gladness,” here specifically the joy in heaven over one repentant sinner (15:7, 10, 32). Konkani rendering: आनंद (ānand). Risk: Medium. आनंद is philosophically loaded in the regional Hindu (especially Advaita Vedantic) tradition as one of the three defining qualities of ultimate reality (sat-chit-ānanda, “being-consciousness-bliss”), a state of impersonal, self-realized bliss attained through spiritual insight. Luke’s χαρά, by contrast, is specifically relational and event-based joy — God’s own joy, and the community’s joy, over the concrete return of one repentant, previously lost person — not an impersonal, meditative bliss-state attained through inward realization. Reinforce with narrative context (a father’s joy over a returning son) rather than abstract description.
• father’s compassion/love — [REUSE — दया, ch.1; मोग, ch.6], the father’s running to embrace the returning son (15:20) — a vivid enactment of both baseline कृपा (grace, unearned favor) and दया (mercy).

Chapter 16 — Dishonest Manager, Rich Man and Lazarus

New load-bearing terms:

• mammon — Gr. μαμωνᾶς (mamōnas), an Aramaic loanword meaning “wealth, riches,” personified by Jesus as a rival master to God (16:13, “you cannot serve God and mammon”). Konkani rendering: धन/द्रव्य (dhan/dravya), or the transliteration मामोन may be retained for the personified sense. Risk: Medium. Must retain the personification (wealth as a false master demanding total allegiance), not flatten into a neutral economic term.
• Hades — Gr. ᾅδης (Hadēs), the general realm/abode of the dead prior to final judgment (distinct from Gehenna/final hell, cf. ch.12). Konkani rendering: अधोलोक (adholok), “the netherworld/realm below.” Risk: High. Recommended in preference to नरक here specifically because नरक (used for γέεννα, final judgment) should be reserved for that distinct concept; अधोलोक better isolates “the intermediate realm of the dead” without invoking the full Puranic multi-tiered hell-cosmology, though it too carries some overlap with Hindu conceptions of the pitru-loka (ancestral realm) and must be explained rather than assumed self-evident.
• Law and the Prophets — [BASELINE REUSE — नियमशास्त्र + संदेष्टा], 16:29-31, reinforcing the “Fulfillment of Prophecy” doctrine.

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

New load-bearing terms:

• kingdom of God is… among you — Gr. ἐντὸς ὑμῶν (entos hymōn), 17:21, “within/among you.” This preposition is genuinely ambiguous in Greek between “inside each of you individually” and “in your midst/among your group.” Contextual meaning: Jesus is correcting a demand for visible apocalyptic signs, teaching that the Kingdom’s presence is not confined to observable spectacle. Konkani rendering: देवाचें राज्य तुमच्या मदीं आसा (devāce rājya tumcyā madĩ āsā), “the kingdom of God is in your midst/among you,” is STRONGLY RECOMMENDED over any rendering implying “within each of you individually” (e.g., तुमच्या अंतस्करणांत / तुमच्या आत्म्यांत). Risk: CRITICAL. This is one of the sharpest doctrine-collision risks in the whole book. Goa’s regional religious landscape includes a strong Advaita Vedantic strand (historically associated with Goud Saraswat Brahmin communities among others) teaching that the divine (Brahman/Atman) already dwells within every person, awaiting only inward self-realization — no repentance, faith, or relationship with a distinct personal Lord required. An “within you” rendering of Luke 17:21 could be読 directly assimilated into that framework, effectively erasing the entire Gospel’s call to repentance and faith in a distinct, personal Christ. The “in your midst” (relational/communal) rendering must be used, with mandatory theologian review and an explanatory translator note at every occurrence.
• thankful Samaritan (10 lepers, 17:11-19) — [REUSE — धन्यवाद, baseline; गरीब/marginalized theme]; the one who returns to give thanks is “a Samaritan,” a despised outsider — reinforces “Savior for All Nations” doctrine.
• days of the Son of Man — [REUSE — मनीसाचो पुत्र, ch.5], 17:22-30, eschatological “Kingdom… Future” material.

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

New load-bearing terms:

• justice/vindication — Gr. ἐκδίκησις (ekdikēsis), “vindication, justice” (persistent widow parable, 18:1-8). Konkani: न्याय (nyāy). Risk: Low-Medium. God’s just vindication of his people who cry to him — reinforces “Prayer and Dependence on God”; should not be confused with impersonal cosmic/karmic justice (a live alternative reading given regional karma-based notions of moral cause-and-effect).
• justified (Pharisee/tax collector parable, 18:14, “this man went down to his house justified”) — [BASELINE REUSE — नीतिमान ठरवणें, justification, Critical]. Risk: Critical. The parable’s entire force depends on preserving the contrast between the self-righteous Pharisee’s presumed merit and the tax collector’s humble plea for mercy alone — a vivid narrative enactment of the baseline’s grace-vs-merit doctrine; must not be softened.
• your faith has saved you (blind beggar, 18:42) — [BASELINE REUSE — विश्वास + तारण]. Risk: Critical, standard formula recurring at 8:48, 17:19, 18:42; consistency across all four occurrences is required per the baseline’s cross-document consistency rules.

Chapter 19 — Zacchaeus, Parable of the Minas, Triumphal Entry, Temple Cleansing

New load-bearing terms:

• Zacchaeus — proper noun. Konkani: जकेव (Jakev) (established transliteration convention).
• seek and save the lost (19:10) — [REUSE — मनीसाचो पुत्र + तारण + हारपलेलें], the Gospel’s own summary thesis for its mission to tax collectors and marginalized people; a keystone verse for “Jesus as Savior for All Nations and All People.”
• house of prayer (19:46, temple cleansing) — [REUSE — मंदिर + प्रार्थना]. Risk: Medium. Jesus’ zeal for the Temple’s true purpose (prayer, access to God) reinforces rather than undercuts the “Prayer and Dependence on God” doctrine.

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

New load-bearing terms:

• Sadducee — Gr. Σαδδουκαῖος (Saddoukaios), a first-century Jewish party denying bodily resurrection. Konkani: सदुकी (sadukī) (transliteration). Risk: Low-Medium. As with Pharisee (ch.11), must not be mapped onto any specific regional caste/community category.
• resurrection debate — [BASELINE REUSE — पुनरुत्थान, Critical], 20:27-40; Jesus’ argument “God of the living, not of the dead” directly reinforces the resurrection doctrine’s Critical-tier caution against any reading assimilating it to reincarnation (पुनर्जन्म, forbidden).
• God of the living — [REUSE — देव with exclusivity marker], 20:38.

Chapter 21 — End-Times Discourse, Destruction of Jerusalem

New load-bearing terms:

• redemption draws near — [REUSE — खंडणी, ch.2], Gr. ἀπολύτρωσις (apolytrōsis), an intensified form of the same root treated at 2:38. Risk: Critical (inherited).
• signs — [REUSE — चिन्ह, ch.2], of the end times.
• Son of Man coming in glory — [REUSE — मनीसाचो पुत्र + गौरव], 21:27, eschatological “Kingdom… Future” culmination. Otherwise reviewed; no further new theological vocabulary.

Chapter 22 — Last Supper, Gethsemane, Betrayal, Peter’s Denial

New load-bearing terms:

• new covenant — Gr. καινὴ διαθήκη (kainē diathēkē), 22:20. [BASELINE REUSE — करार]: “नवो करार.” Risk: High. The institution of the Lord’s Supper (“this is my body… this cup is the new covenant in my blood”) is among the most doctrinally sensitive passages in the whole book. Special caution: Goan Hindu devotional practice includes prasad — food or drink ritually offered to a deity, then consecrated and shared among worshippers as a vehicle of divine blessing. Luke’s Last Supper superficially resembles this pattern (a shared sacred meal mediating divine presence/blessing) and reviewers must take special care that the Lord’s Supper is understood as a UNIQUE, once-for-all-instituted remembrance of Christ’s own atoning death and the inauguration of the new covenant — not one more instance of a general cross-religious pattern of consecrated-food-sharing, and not a repeatable offering made TO God to secure his favor (which would contradict the baseline’s grace/merit distinction). Human theologian review required.
• cup — Gr. ποτήριον (potērion). Konkani: पेला. Risk: Low, contextually significant but not independently doctrine-bearing beyond the new covenant note above.
• Gethsemane agony / “not my will but yours” — narrative; reinforces “Prayer and Dependence on God” doctrine at its most intense (22:39-46); no new term beyond [REUSE — प्रार्थना].

Chapter 23 — Trial, Crucifixion, Death

New load-bearing terms:

• crucifixion — Gr. σταυρόω (stauroō), “to crucify,” and σταυρός (stauros), “cross.” Konkani: क्रूसार मारप / क्रूस (krūsār mārap / krūs). Risk: High. The historical, physical instrument and event of Jesus’ execution; must be kept concretely historical (a real Roman method of execution inflicted on a real human body), not allowed to drift into purely symbolic/mythic reading. Underlies the entire “Good News”/atonement doctrine complex the baseline already treats as Critical for related terms (resurrection, incarnation).
• Paradise — Gr. παράδεισος (paradeisos), a loanword from Old Persian meaning “walled garden, park,” used in the LXX for Eden and in Jewish literature for the blessed afterlife with God. Contextual meaning: Jesus’ promise to the repentant criminal, “today you will be with me in Paradise” (23:43) — an immediate, personal, relational promise of being with Christ after death. Konkani rendering under review: परादीस (parādīs), RECOMMENDED as a transliteration rather than स्वर्ग. Risk: CRITICAL. स्वर्ग (heaven), while the standard established Bible-translation word for οὐρανός generally (see ch.24 note below), is in Goan Hindu cosmology specifically a TEMPORARY heavenly plane reached through accumulated merit (punya), from which a soul eventually returns to the cycle of rebirth once its merit is exhausted — precisely the cyclical, merit-based framework the baseline’s “salvation” entry already forbids (मुक्ती/मोक्ष). Because 23:43 is Luke’s one distinctive use of this specific rarer word (rather than the ordinary οὐρανός), it is recommended as the place to introduce the transliteration परादीस, explicitly marked in a translator note as an immediate, permanent, relational dwelling with Christ granted by grace to a repentant sinner with no merit of his own — not a temporary merit-earned heavenly waystation. Human theologian review required.
• centurion’s confession (“certainly this man was innocent/righteous,” 23:47) — Gr. δίκαιος (dikaios). [BASELINE REUSE — नीतिमत्ता root, righteousness/righteous]. Risk: High. A Gentile soldier’s verdict on Jesus reinforces “Savior for All Nations,” and the term itself must retain its baseline-established forensic/moral sense (innocent/righteous standing), not merely “a good man.”

Chapter 24 — Resurrection, Emmaus Road, Ascension

New load-bearing terms:

• resurrection appearances — [BASELINE REUSE — पुनरुत्थान, Critical], the culmination of the whole Gospel. Risk: Critical. Every occurrence in this chapter requires the standing baseline distinguishing note: bodily, historical, once-for-all, never reincarnation (पुनर्जन्म forbidden).
• necessity of Christ’s suffering and glory (“was it not necessary that the Christ should suffer these things and enter into his glory,” 24:26) — [REUSE — मसीहा + भविष्यवाणीची पुराय जावप + गौरव]. Risk: Critical, ties together the messianic promise and fulfillment-of-prophecy doctrines at the Gospel’s climax.
• witness — Gr. μάρτυς (martys), “witness, one who testifies,” here specifically to the reality of Christ’s resurrection and its scriptural fulfillment (24:48). Konkani rendering: साक्षी (sākṣī). Risk: Low-Medium. साक्षी is a common legal/testimonial term (also used, e.g., of witnesses invoked in Hindu ritual contexts such as marriage before sacred fire) but its use here is straightforwardly juridical-testimonial (eyewitness testimony to a historical event) and carries low doctrinal risk in itself, though the CONTENT being witnessed to (bodily resurrection) carries the Critical risk already noted.
• power from on high — [BASELINE REUSE — देवाचें सामर्थ्य, High], 24:49, the promised outpouring of the Holy Spirit — this is Luke’s bridge into Acts and the culminating statement of the “Holy Spirit’s Work in Salvation History” doctrine across the whole Gospel.
• heaven (general, as place of God’s dwelling and Christ’s ascension) — Gr. οὐρανός (ouranos), used throughout Luke (e.g., 11:2 “our Father in heaven,” 15:7 “joy in heaven,” 24:51 ascension “carried up into heaven”). Konkani rendering: स्वर्ग (svarga) — the long-established, standard Bible-translation term across the Marathi/Konkani Christian tradition (parallel to देव’s retention despite ambiguity). Risk: High. As noted at 23:43 above, स्वर्ग in ordinary Goan Hindu usage names a temporary, merit-earned heavenly plane within the rebirth cycle. Because स्वर्ग is nonetheless the settled, everywhere-expected Bible term for God’s own eternal dwelling and the destination of the ascended Christ, it should NOT be abandoned wholesale (unlike the rarer, avoidable παράδεισος at 23:43) — but every doctrinally load-bearing occurrence should, like देव, be reinforced with a distinguishing marker (e.g., “देवासयत सदाच रावपाचें स्वर्ग,” “heaven, [our] eternal dwelling with God”) rather than left to stand alone, exactly paralleling the baseline’s treatment of देव itself.

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Summary of Full-Book Coverage Confirmation

All 24 chapters of Luke have been reviewed. Chapters 13 and 21 are noted as substantially reusing vocabulary already established earlier in the book (with only minor additions individually noted above), rather than introducing large blocks of new theological vocabulary. Every chapter’s load-bearing terms — new or reused — are recorded either above (chapter sections) or in the core-passage verse-by-verse treatment (Luke 4:16-21). See 08_core_glossary.md for the consolidated glossary table covering every term cited above.