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

Method and Scope

This document analyzes the Koine Greek text of the Gospel of Luke, chapter by chapter, first to last, per PRD Phase 1 Step 1. The core passage, Luke 4:16-21 (Jesus’s Nazareth synagogue reading of Isaiah 61), receives full verse-by-verse treatment as the theological anchor for this curriculum’s assigned doctrines. Every other chapter receives a chapter-level treatment of its load-bearing theological terms using the same analytical fields:

• Original — Greek word (with transliteration)
• Literal meaning
• Semantic range
• English variants — how English versions render it
• Contextual theological meaning — the sense active in this Luke context
• Pashto rendering / risk — proposed or reused rendering, risk tier, and grounded reason

Governing rule: any term already established in the Romans baseline translation_memory.json (e.g., خدای, عیسی, مسیح, خداوند, ایمان, فضل, نجات, ګناه, ناموس, تړون, بلل شوی, صادق ګڼل کیدل, روح القدس, پلار, رسول, جلال, مقدس, بیا راژوندي کیدل) is reused exactly in Luke. This document only supplies new fields where Luke’s usage introduces a context not already covered by the Romans baseline notes, and defines new entries for terms Luke introduces that Romans did not require.

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PART 1 — CORE PASSAGE: Luke 4:16-21 (Verse-by-Verse)

This passage is the curriculum’s theological anchor: Jesus’s self-identification with Isaiah’s anointed servant, announcing good news to the poor, release for captives, sight for the blind, freedom for the oppressed, and the arrival of God’s favorable time — all “today.”

Luke 4:16

συναγωγή (synagōgē)

• Literal meaning: “a bringing together”; a gathering/assembly place
• Semantic range: the assembly itself, or (as here) the building/institution for Jewish Sabbath worship and Torah reading
• English variants: synagogue
• Contextual theological meaning: the customary venue of Jesus’s public ministry launch in his hometown; establishes his engagement with, not rejection of, Jewish covenant worship structures
• Pashto rendering / risk: کنیسه (kanisa) — Medium. Must be kept sharply distinct from کلیسا (kalisa, “church,” Critical baseline term) and from mosque vocabulary (جومات/مسجد); a synagogue is a distinctly Jewish worship space, and confusing the three erases the Jewish setting of Jesus’s ministry that Luke 4 depends on.

Luke 4:17

βιβλίον (biblion)

• Literal meaning: a small book, scroll
• Semantic range: scroll, document, written record
• English variants: book, scroll
• Contextual theological meaning: the physical Isaiah scroll Jesus is handed and unrolls — grounds the scene in a real, verifiable, textual act of reading Scripture, not oral legend
• Pashto rendering / risk: کتاب (kitab) — Low. Generic and safe; retain “طومار” (scroll-shape) as an optional clarifying gloss for oral-delivery contexts.

Ἠσαΐας ὁ προφήτης (Hēsaias ho prophētēs) — Isaiah the prophet

• Contextual theological meaning: names the specific prior revelation Jesus claims to fulfill
• Pashto rendering / risk: اشعیا پیغمبر — reuse baseline پیغمبر (prophet, High risk per baseline: finality-of-prophethood collision); Isaiah’s name follows the AI requirements document’s established form (اشعیا).

Luke 4:18-19 (treated together; single Isaiah 61 quotation, shared vocabulary)

πνεῦμα Κυρίου (pneuma Kyriou) — “Spirit of the Lord”

• Contextual theological meaning: combines two already-Critical baseline terms (روح القدس / holy_spirit and خداوند / lord). Names the Spirit’s empowering, commissioning presence on the Messiah specifically — a foundational text for “The Holy Spirit’s Work in Salvation History.”
• Pashto rendering / risk: د خداوند روح — Critical (compound of two Critical baseline terms). Must not be softened to a vague “spirit of God’s favor”; this is the same divine Spirit already established as a distinct divine Person, resting on Jesus in a unique commissioning act.

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

• Literal meaning: to smear/rub with oil; to anoint
• Semantic range: ritual anointing of kings, priests, prophets; by extension, divine commissioning
• English variants: anointed
• Contextual theological meaning: THE decisive term of the whole passage. χρίω is the verbal root of Χριστός/Μεσσίας (Christ/Messiah). By reading this line aloud in his own synagogue and then declaring it fulfilled “today” (v. 21), Jesus is directly claiming the Messiah/مسیح identity for himself. This is the passage’s central theological event.
• Pashto rendering / risk: مسح کړی (mas’h kray, “he has anointed”) — Critical. This verb shares the same root as the baseline’s established مسیح (Masih) term. The rendering must make the wordplay recoverable — Jesus is saying “God has Christed me” — so the passage functions as the messianic self-disclosure it is in Greek, not merely as a report of a ritual act performed on him.

εὐαγγελίσασθαι (euangelisasthai) — “to proclaim good news” (verbal form of εὐαγγέλιον/gospel)

• Literal meaning: to announce good news
• Semantic range: to bring/announce good tidings, often with the sense of an authoritative, joy-bringing proclamation
• English variants: to preach the gospel, to bring good news, to proclaim
• Contextual theological meaning: the verb form of the noun already fixed in the Romans baseline as انجیل (gospel, High risk). Luke uses this verb far more densely than Romans does; it must be rendered so the connection to انجیل is recoverable without reintroducing the rejected alternative زیری as a stand-alone noun for “gospel” itself.
• Pashto rendering / risk: زیری/خبر ورکول (zeri/khabar warkawal, “to give good news/word”) as the VERB — Medium, new registry term. Distinct from, but must echo, انجیل. Risk: if rendered too weakly (“to tell news”), the authoritative, saving force of the announcement is lost; if زیری is used carelessly as a noun substitute for the gospel itself, it collides with the baseline’s rejected alternative. Verb usage only; the noun “gospel” always remains انجیل.

πτωχοῖς (ptōchois) — “to the poor” (dative of πτωχός)

• Literal meaning: begging-poor, destitute (stronger than πένης, the working-poor)
• Semantic range: economic destitution; by extension, in Luke, the socially powerless, marginalized, and those without honor or standing
• English variants: poor, destitute
• Contextual theological meaning: central to the assigned doctrine “Good News to the Poor and Marginalized.” Luke consistently pairs literal economic poverty with social exclusion (widows, the sick, tax collectors, Gentiles) as objects of God’s saving favor.
• Pashto rendering / risk: غریب (gharib) — Medium, new registry term. فقیر (faqir) is explicitly avoided: it carries strong Sufi mendicant/holy-beggar and zakat-category connotations that risk sacralizing poverty itself or reframing it inside an alms-giving merit system, rather than presenting the poor as recipients of God’s unearned favor in Christ.

κηρύξαι (kēryxai) — “to proclaim” (from κηρύσσω, kēryssō)

• Literal meaning: to herald, to announce as a herald/town-crier
• Semantic range: authoritative public proclamation, not private teaching
• English variants: to preach, to proclaim, to announce
• Contextual theological meaning: distinct from εὐαγγελίζομαι in emphasis (herald-like authority rather than good-news content), but overlapping; used twice in this quotation (release to captives; the acceptable year)
• Pashto rendering / risk: اعلان کول (elan kawul, “to announce/proclaim”) — Medium, new registry term. Must carry public, authoritative force, not private advice-giving.

αἰχμαλώτοις (aichmalōtois) — “to captives” (dative of αἰχμάλωτος)

• Literal meaning: prisoner of war, captive
• Semantic range: literal war captivity; metaphorically, captivity to sin, oppression, or spiritual bondage
• English variants: captives, prisoners
• Contextual theological meaning: alludes to the Jubilee release of captives/debtors (Leviticus 25, Isaiah 61); in Luke’s fulfillment, points toward liberation from sin’s bondage as well as literal oppression
• Pashto rendering / risk: بندیان (bandiyan) — Medium, new registry term. In a region marked by decades of literal war and imprisonment, this word carries strong lived resonance (an asset, similar to the baseline’s سوله/peace note) — but the specifically spiritual liberation sense must be taught explicitly, not left only at the literal level.

ἄφεσιν (aphesin) — “release/liberty” (accusative of ἄφεσις)

• Literal meaning: a sending away, release, dismissal
• Semantic range: THIS IS A CONTEXT-SENSITIVE TERM spanning both (a) release/liberty from captivity and (b) forgiveness of sins — the very same Greek lexeme is used for both in Luke (compare 1:77; 3:3; 24:47, “forgiveness of sins,” ἄφεσις ἁμαρτιῶν). This dual sense is not accidental: Luke deliberately links Jubilee-style social liberation with spiritual forgiveness under one word.
• English variants: liberty, release, freedom, forgiveness, remission
• Contextual theological meaning: in 4:18, “release to captives” and “set at liberty [ἀφέσει] the oppressed”; elsewhere in Luke, “forgiveness of sins.” The single Greek word binds the assigned doctrines “Good News to the Poor” and “Repentance and Forgiveness of Sins” together.
• Pashto rendering / risk: CRITICAL, context-sensitive like the baseline’s “called” entry. Render as خوشې کول / ازادي (khushe kawul / azadi, “release/freedom”) when the referent is captivity/oppression (4:18-19); render as بخښنه (bakhshuna, “forgiveness”) when the referent is sin (1:77; 3:3; 24:47). No single Pashto word carries both senses naturally. Translators must flag every occurrence and, where feasible in study notes (not the Bible text itself), surface the wordplay so the doctrinal link is not silently lost.

τυφλοῖς (typhlois) — “to the blind” (dative of τυφλός)

• Literal meaning: blind, without sight
• Semantic range: literal physical blindness; frequently, in Luke, a figure for spiritual blindness/unbelief
• English variants: blind
• Contextual theological meaning: recovery of sight is both a literal healing motif fulfilled repeatedly in Luke (e.g., 18:35-43) and a figure for spiritual illumination
• Pashto rendering / risk: ړوند (rwand) — Low-Medium, new registry term. Keep both literal and figurative senses available; do not collapse to only the medical sense.

ἀνάβλεψιν (anablepsin) — “recovery of sight”

• Literal meaning: a looking up again, regaining sight
• Contextual theological meaning: paired with τυφλοῖς; a specific Isaiah 61/Isaiah 42 messianic-restoration marker
• Pashto rendering / risk: د لیدو بیا موندنه (da lido bya mundana, “regaining of sight”) — Low, descriptive phrase, no independent risk beyond τυφλός above.

τεθραυσμένους (tethrausmenous) — “the oppressed/crushed” (perfect passive participle of θραύω, “to break/crush”)

• Literal meaning: those who have been shattered, broken, crushed
• Semantic range: victims of violent oppression; the crushed, battered, downtrodden
• English variants: oppressed, bruised, downtrodden
• Contextual theological meaning: intensifies the “poor/captive/blind” list with the strongest term — those broken by abuse of power
• Pashto rendering / risk: له ظلم لاندې مات شوي خلک (le zulm lande mat shawi khalak, “people broken under oppression”) — Medium, new registry term. Descriptive phrase preferred over a single word to retain the violence/injury nuance the Greek participle carries.

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

• Literal meaning: “a year of the Lord, acceptable/welcome”
• Semantic range: alludes to the Jubilee year of Leviticus 25 (debt cancellation, land rest, slave release every fiftieth year) as reinterpreted by Isaiah 61 and now by Jesus as a present spiritual reality
• English variants: the acceptable year of the Lord, the year of the Lord’s favor
• Contextual theological meaning: announces that the eschatological, once-every-fifty-years reset of Jubilee is now being enacted, not merely awaited — central to “The Kingdom of God Present and Future”
• Pashto rendering / risk: د خداوند د منلو کال (da Khudawand da manlo kaal, “the year of the Lord’s acceptance/favor”) — High, new registry term. The Jubilee background (debt-forgiveness, land-rest, slave-release) is culturally distant and requires explicit teaching; Pashtun customary practices of periodic amnesty or debt-forgiveness by tribal elders may offer a limited, carefully-calibrated bridge (parallel to the baseline’s nanawatai caution), but must not be treated as an exact equivalent.

Luke 4:20

Narrative verse (rolled up the scroll, gave it to the attendant, sat down, all eyes fixed on him) — no new load-bearing theological term; note the dramatic staging that sets up v. 21’s declaration. ἀτενίζοντες (“gazing intently”) signals the whole community’s expectant attention on Jesus’s next words — narratively important but not a specialized doctrinal term requiring its own glossary risk entry.

Luke 4:21

σήμερον (sēmeron) — “today”

• Literal meaning: today, this very day
• Semantic range: the present moment as opposed to past or future
• English variants: today, this day, now
• Contextual theological meaning: marks Jesus’s claim that Isaiah’s prophecy is not merely predictive but is being enacted in the present moment, in his own person — foundational to “The Kingdom of God Present and Future” (already/not-yet tension runs throughout Luke)
• Pashto rendering / risk: نن (nun, “today”) — Medium. Simple word, but the theological weight (inaugurated fulfillment, not future prediction) must not be lost through under-translation; consider supplementing with “همدا اوس” (hamda os, “right now”) in teaching contexts for emphasis.

πεπλήρωται (peplērōtai) — “has been fulfilled” (perfect passive of πληρόω)

• Literal meaning: to fill up, complete, bring to fullness
• Semantic range: fulfillment of prophecy, completion of a period of time, filling a container
• English variants: is fulfilled, has been fulfilled, is accomplished
• Contextual theological meaning: the perfect tense signals a completed act with continuing present effect — Jesus is not saying the prophecy “will be fulfilled” but that it stands fulfilled, now, in him
• Pashto rendering / risk: بشپړ شوی (bashpar shaway, “has been completed”) — High, tying directly to the baseline doctrine risk registry’s “fulfillment_of_prophecy” entry. Must be framed against the Islamic doctrine of naskh (abrogation), where later revelation supersedes earlier revelation; here, fulfillment means the earlier prophecy finds its intended completion in Christ, not that it is cancelled or replaced.

ἡ γραφὴ αὕτη (hē graphē hautē) — “this Scripture”

• Literal meaning: “this writing”
• Semantic range: a specific passage of sacred Scripture, or Scripture as a corpus
• English variants: Scripture, this passage, this writing
• Contextual theological meaning: identifies the Isaiah text just read as authoritative, God-given Scripture, now personally fulfilled
• Pashto rendering / risk: دا مقدسه لیکنه (da moqaddasa likna, “this holy writing”) — High, new registry term, ties to the baseline doctrine risk registry’s “inspiration_of_scripture” entry (wahy/verbatim-dictation collision). Reuses established مقدس (holy) adjective.

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PART 2 — CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS (Luke 1–24)

Chapter 1 — Annunciation, Visitation, Magnificat, Benedictus

• ἄγγελος (angelos) “angel/messenger” — lit. “one sent, messenger”; range: human messenger or heavenly being; here, a heavenly being (Gabriel). Pashto: فرشته (freshta) — Medium. Shared vocabulary with Islamic tradition (angels, including Jibril, are a point of doctrinal agreement); useful positive overlap but must not be used to imply the Holy Spirit is merely another angel (cf. baseline روح القدس note).
• Γαβριήλ (Gabriēl) proper name — Pashto: جبرائیل — Low-Medium. A genuine bridge point: both traditions agree Gabriel is a created angelic messenger, distinct from the Holy Spirit; this can reinforce (not undermine) the baseline’s caution that the Spirit is NOT an angel like Gabriel.
• παρθένος (parthenos) “virgin” — lit. “unmarried young woman, virgin”; contextual meaning: Mary’s miraculous, non-marital conception of Jesus. Pashto: پیغله (peghla) — High. Genuine asset: the virgin conception itself is affirmed in the Quran (19:20-21), giving real common ground — but this shared belief must be carefully distinguished from what Luke’s account actually claims about why the conception is miraculous (the eternal Son taking on flesh, cf. baseline تجسد/incarnation, Critical), which Islam denies.
• Μαριάμ (Mariam) — Pashto: مریم (Maryam) — Medium. Shared, honored Quranic figure (Surah Maryam); positive bridge, but must not be allowed to imply Mary’s own divinity or to flatten the Incarnation to “a righteous woman had a special son.”
• ἐπισκιάζω (episkiazō) “overshadow” — lit. “to cast a shadow upon”; contextual meaning: the Spirit’s non-sexual, creative, divine act producing Jesus’s conception (1:35). Pashto: پوښل (poshel, “to cover/overshadow”) — Critical. Must be handled with extreme care: not a physical union, but a direct divine creative act — the theological heart of the virgin conception claim.
• ἔλεος (eleos) “mercy” — lit. “compassion, mercy shown to the needy/afflicted”; Magnificat theme. Pashto: رحمت (rahmat) — Medium. Shared with Islamic “Ar-Rahim” vocabulary — broadly compatible per the pattern of the baseline’s شکر/thanksgiving note, but must be tied explicitly to God’s saving action in Christ, not left as a generic divine attribute.
• ταπείνωσις (tapeinōsis) “humble estate/lowliness” — Magnificat’s reversal theme (1:48, 52). Pashto: ټیټوالی (titwali, “lowliness”) — Medium; ties forward to “Good News to the Poor” doctrine’s kingdom-reversal motif.
• ἄφεσις ἁμαρτιῶν (aphesis hamartiōn) “forgiveness of sins” (1:77, Zechariah’s prophecy) — see the full context-sensitive ἄφεσις entry under 4:18-19 above. Pashto: د ګناهانو بخښنه (da gunahano bakhshuna) — Critical, new registry term; builds on baseline ګناه (sin, High).
• διαθήκη (diathēkē) “covenant” (1:72, “his holy covenant”) — reuse baseline تړون exactly (High).

Chapter 2 — Nativity, Shepherds, Simeon and Anna

• σωτήρ (sōtēr) “Savior” — lit. “one who saves/rescues”; a title, not merely an action. Contextual meaning: the angel’s announcement to the shepherds names the newborn directly as Savior (2:11). Pashto: نجات ورکوونکی (nejat warkawunkay, “giver of salvation”) — Critical, new registry term built directly on the baseline’s established نجات (salvation, Critical). Must not be softened to “helper” or “great teacher”; this is the same exclusive, sufficient salvation already fixed as Critical in Romans.
• εὐαγγελίζομαι (euangelizomai) “I bring you good news” (2:10) — reuse the verb entry defined under 4:18 above (زیری/خبر ورکول, Medium).
• δόξα (doxa) “glory” (2:9, 14, “glory of the Lord,” “glory to God in the highest”) — reuse baseline جلال exactly (Medium).
• εἰρήνη (eirēnē) “peace” (2:14, “peace on earth”) — reuse baseline سوله exactly (Medium); note the baseline’s observation that “sola” resonates strongly with lived war/peace-negotiation experience — an asset for the Christmas peace announcement.
• περιτομή / περιτέμνω (peritomē / peritemnō) “circumcision” (2:21) — lit. “a cutting around”; contextual meaning: Jesus’s submission to the Mosaic covenant sign. Pashto: سنت (sunnat) — High, new registry term. سنت is the standard shared Islamic term for circumcision (and also for the broader category of the Prophet’s example/tradition); must be clearly limited here to the physical rite under the Mosaic covenant, not conflated with the broader Islamic “sunnah” concept of normative prophetic practice.
• Συμεών (Symeōn) and Ἄννα (Anna) — proper names, Low risk; note their prophetic recognition of the infant Messiah reinforces baseline پیغمبر (prophet) and مسیح (messiah) doctrine categories.
• λύτρωσις (lytrōsis) “redemption” (2:38, “redemption of Jerusalem”) — lit. “a releasing by payment of ransom.” Pashto: خلاصون (khlasun, “deliverance/release [by payment]”) — High, new registry term; anticipates the fuller atonement/ransom vocabulary of chs. 22-23 and should be taught in continuity with the baseline’s نجات/salvation entry, including the nanawatai cultural-bridge caution.

Chapter 3 — John the Baptist, Baptism of Jesus, Genealogy

• μετάνοια (metanoia) “repentance” — lit. “a change of mind/after-thought”; range: turning away from sin toward God, a change of direction, not mere regret. Pashto: توبه (tuba) — High, new registry term. توبه is the standard, deeply embedded Islamic term for repentance (tawba); broadly compatible as a starting point, but Islamic tawba typically operates inside a deeds-weighing framework where sincere repentance plus good deeds restores standing before Allah’s mercy. Luke’s μετάνοια must instead be taught as the God-given, Spirit-enabled turning that receives Christ’s accomplished forgiveness — not a repayment or offsetting act.
• βάπτισμα / βαπτίζω (baptisma / baptizō) “baptism / to baptize” — lit. “to dip, immerse.” Pashto: تعمید (ta’mid) — High, new registry term, following established regional Christian usage (paralleling Persian/Urdu Christian convention) rather than a generic washing word. Risk: could be assimilated to Islamic ritual ablution (wudu/ghusl), a repeatable ritual purification; John’s and Christian baptism must be taught as a one-time, public act of repentance-identification, not a repeatable cleansing rite.
• ἄφεσις ἁμαρτιῶν (aphesis hamartiōn) “forgiveness of sins” (3:3) — reuse the Chapter 1 rendering, د ګناهانو بخښنه, Critical.
• ὀργή (orgē) “wrath [to come]” (3:7) — Pashto: غضب (ghazab, “wrath/anger”) — Medium; must be held together, not in tension, with grace/mercy already established.
• περιστερά (peristera) “dove,” and the heavenly voice “υἱός μου ὁ ἀγαπητός” (huios mou ho agapētos) “my beloved Son” (3:22) — reuse baseline د خدای زوی (son_of_god, Critical); Trinitarian moment (Father’s voice, Spirit as dove, Son baptized) — flag for theologian review per baseline escalation rule.
• Genealogy (3:23-38) — mostly proper names; reinforces baseline داود (David) and د داود نسل (seed of David) entries; no new theological term risk beyond those already fixed.

Chapter 4 (Core Passage chapter — additional material beyond 4:16-21)

• πειρασμός / πειράζω (peirasmos / peirazō) “temptation / to test” (4:1-13) — lit. “a putting to the test.” Pashto: ازموینه (azmawina, “testing/trial”) — Medium, new registry term; distinguish God’s testing/permitting from the devil’s tempting-to-sin sense (cf. Lord’s Prayer, ch. 11).
• διάβολος (diabolos) “devil” and Σατανᾶς (Satanas) “Satan” — Pashto: شیطان (Shaitan) — Medium-High, new registry term. Broadly shared personal-evil-spirit figure across both traditions (an asset for basic comprehension), but the Quranic Iblis narrative (refusal to bow to Adam) differs in origin story from the NT’s fallen-accuser depiction; teach Luke’s own portrait rather than assuming full equivalence.
• ἐξουσία (exousia) “authority” (4:32, 36, over teaching and over demons) — Pashto: واک (waak, “authority/power”) — Medium; note this anticipates the “Son of Man” authority theme (ch. 5) and the Kingdom-authority doctrine broadly.
• δαιμόνιον / πνεῦμα ἀκάθαρτον (daimonion / pneuma akatharton) “demon / unclean spirit” — Pashto: پیریان (pairyan, “jinn/evil spirits”) — High, new registry term. Real cultural asset (widespread, active belief in the spirit world/jinn) but significant syncretism risk: folk-Islamic exorcism practices (amulets, mullah-performed rituals, Ruqyah) must not be equated with Jesus’s unique, sovereign command over evil spirits by his own authority alone.

Chapter 5 — Calling of Disciples, Healing, Levi/Matthew

• μαθητής (mathētēs) “disciple” — lit. “learner, pupil.” Pashto: شاګرد (shagird, “pupil/disciple”) — High, new registry term. مرید (murid) is explicitly avoided: it is the standard term for a Sufi disciple bound to a pir/spiritual master within a tariqa initiation-and-lineage system, importing an entire competing framework (baraka transmission, hierarchical devotion to a human intermediary) foreign to NT discipleship, which is grace-based and open to all without initiation rites.
• υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) “Son of Man” (5:24, first Lukan occurrence) — lit. “son of the man/humanity”; range: an everyday Semitic idiom for “a human being,” AND (as Jesus uses it, echoing Daniel 7:13-14) a specific eschatological title of divine authority and coming judgment. Pashto: د انسان زوی (da insan zoy) — Critical, new registry term. The central risk: “son of a human being” is also an ordinary Pashto/Islamic idiom (cf. “بني آدم”) for “a mere human,” which could flatten Jesus’s self-designation into a denial of deity rather than a veiled claim to divine authority. Every occurrence needs teaching that recovers the Daniel 7 background.
• τελώνης (telōnēs) “tax collector” (5:27, Levi) — Pashto: محصول اخیستونکی (mahsul akhistunkay) — Medium, new registry term; carries a social-outcast/occupier’s-collaborator connotation (paralleling Roman-era tax farming) that should be conveyed, not flattened to a neutral civil-service term.
• ἁμαρτωλός (hamartōlos) “sinner” — Pashto: ګناهکار (gunahkar) — Low, new registry term, straightforward derivative of baseline ګناه (sin).

Chapter 6 — Sabbath Controversies, Twelve Apostles, Sermon on the Plain (Beatitudes)

• σάββατον (sabbaton) “Sabbath” — Pashto: شنبه/سبت — Medium; note the parallel but distinct Islamic Friday (جمعه) communal worship day; the Sabbath rest-and-worship concept is shared broadly but the specific Mosaic covenant sign must be tied to باseline ناموس (law), not شریعت.
• ἀπόστολος (apostolos) “apostle” (6:13, the Twelve named) — reuse baseline رسول exactly (High).
• μακάριος (makarios) “blessed” (Beatitudes, 6:20-26) — lit. “happy, fortunate, blessed”; range spans a mere sense of good fortune up to a pronouncement of God’s favor/eschatological reward. Pashto: بختور (bakhtawar, “fortunate/blessed”) — Medium, new registry term. مبارک (mubarak) is avoided as primary: it functions mainly as a generic festive greeting (“blessed Eid,” etc.) and risks losing the paradoxical, kingdom-reversal force of “blessed are the poor… the hungry… those who weep” — this is a pronouncement of eschatological reversal, not a wish of good fortune.
• ἐλεήμων / ἔλεος (eleēmōn / eleos) “merciful/mercy” (6:36) — reuse Chapter 1 entry, رحمت, Medium.

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

• σπλαγχνίζομαι (splagchnizomai) “to be moved with compassion” (7:13, widow of Nain) — lit. “to be moved in one’s inward parts/bowels” (σπλάγχνα, the seat of deep emotion). Pashto: خواخوږي درلودل (khwakhwazi drlodal, “to have compassion”) — High, new registry term. This visceral, gut-level compassion is a distinctive Lukan motif for the assigned doctrine “Jesus’ Compassion and Table Fellowship with Sinners” (also 10:33, 15:20) and must not be reduced to generic politeness or pity; native خواخوږي is preferred over an Arabic-root رحم synonym to keep the term’s emotional force vivid and non-generic.
• πίστις (pistis) “faith” (7:9, the centurion’s faith) — reuse baseline ایمان exactly (High).
• ἁμαρτωλός γυνή (hamartōlos gynē) “sinful woman” and table fellowship with a Pharisee (7:36-50) — see the dedicated “table fellowship” entry under Chapter 15 below; this is the first full narrative instance.
• ἀφέωνται αἱ ἁμαρτίαι (apheōntai hai hamartiai) “her sins are forgiven” (7:47-48) — reuse Chapter 1’s د ګناهانو بخښنه, Critical.

Chapter 8 — Parable of the Sower, Calming the Storm, Legion, Woman with the Issue of Blood, Jairus’s Daughter

• παραβολή (parabolē) “parable” — lit. “a placing beside, a comparison.” Pashto: تمثیل (tamsil, “parable/illustrative story”) — Medium, new registry term; standard genre word, low collision risk, but note Luke’s parables often carry kingdom-mystery content that plain narration would flatten.
• σῴζω (sōzō) “to save/heal/make well” (8:48, “your faith has made you well/saved you”) — this verb is the same root as the baseline’s established نجات (salvation, Critical). Luke deliberately overlaps physical healing and spiritual salvation using one word. Pashto rendering / risk: use a نجات-rooted verb form (e.g., نجات موندلی / “has found salvation/wellness”) rather than a purely medical “روغ شوی” (healed) term, so the wordplay between bodily healing and spiritual rescue remains visible — Critical, context-sensitive like ἄφεσις above.
• δαιμόνιον / Λεγιών (Legiōn) “Legion” (8:30) — reuse Chapter 4’s πιریان/demon entry, High.

Chapter 9 — Sending the Twelve, Feeding the 5,000, Peter’s Confession, Transfiguration, Cost of Discipleship

• ὁ Χριστὸς τοῦ Θεοῦ (ho Christos tou Theou) “the Christ of God” (9:20, Peter’s confession) — reuse baseline مسیح exactly, Critical.
• δόξα (doxa) “glory” (9:31-32, Transfiguration) — reuse baseline جلال, Medium; paired with Moses and Elijah and the divine voice “This is my Son… listen to him” — reinforces baseline د خدای زوی (Critical); flag for theologian review.
• ἀκολουθέω (akoloutheō) “to follow” (9:23, 57-62, discipleship sayings) — Pashto: پیروي کول (peyrawi kawul, “to follow/be a follower of”) — High, new registry term, directly serving the assigned doctrine “The Cost and Joy of Discipleship”; must retain the costliness Jesus attaches to it (“let the dead bury their dead,” “no place to lay his head”) rather than softening to casual admiration.

Chapter 10 — Sending the Seventy(-two), Good Samaritan, Mary and Martha

• Σαμαρίτης (Samaritēs) “Samaritan” — proper ethnic/religious group name. Pashto: سامری (samari, transliteration) — Medium, new registry term. The ancient Jewish-Samaritan hostility that gives the parable its force is a genuine cultural bridge for teaching about crossing tribal/ethnic boundaries — parallel to the baseline’s unity_of_jews_and_gentiles doctrine and relevant to Pashtun qawm/khel tribal-boundary dynamics; must be taught with that specific historical hostility in view, not flattened to “a helpful stranger.”
• πλησίον (plēsion) “neighbor” (10:27, 29, 36) — Pashto: ګاونډی (gawandi) — Medium; note the parable’s whole point is to expand this word beyond kin/tribe/co-religionist, directly engaging Pashtunwali’s own strong in-group loyalty norms.
• σπλαγχνίζομαι “had compassion” (10:33, the Samaritan) — reuse Chapter 7 entry, High.

Chapter 11 — The Lord’s Prayer, Persistent Prayer, Beelzebul Controversy, Woes on the Pharisees

• προσευχή / προσεύχομαι (proseuchē / proseuchomai) “prayer / to pray” — Pashto: دعا (du’a) — Medium, new registry term. Shared vocabulary with Islamic devotional practice; broadly compatible, but must be anchored to the assigned doctrine “Prayer and Dependence on God” as address to the Father through the Son (cf. باseline پلار/ابا notes), not generic ritual supplication.
• ἄφεσις/ἀφίημι (aphiēmi) “forgive [us our debts]” (11:4, Lord’s Prayer) — reuse Chapter 1’s ἄφεσις treatment, Critical.
• δάκτυλος Θεοῦ (daktylos Theou) “finger of God” (11:20) — idiom for divine power in exorcism. Pashto: د خدای ګوته (da Khudai gota) — Low-Medium, descriptive idiom; note theological point that the kingdom’s arrival is evidenced in power over evil spirits.

Chapter 12 — Fear Not, Blasphemy Against the Spirit, Rich Fool, Watchfulness

• βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (blasphēmia eis to Pneuma to Hagion) “blasphemy against the Holy Spirit” (12:10) — Pashto: د روح القدس پر خلاف کفر (da Rooh-ul-Qudus par khilaf kufr) — Critical, new registry term. Reuses baseline روح القدس exactly; پر خلاف کفر (“blasphemy/unbelief against”) must be handled with pastoral care given the already-heavy weight کفر (kufr) carries in the surrounding Islamic religious-legal culture (apostasy framing); this is Jesus’s own teaching about a specific unforgivable sin category, not a general accusation to be applied loosely.
• θησαυρός ἐν οὐρανῷ (thēsauros en ouranō) “treasure in heaven” (12:33-34) — Pashto: په آسمان کې خزانه — Low-Medium; ties to stewardship/discipleship-cost doctrine.

Chapter 13 — Call to Repent, Fig Tree, Mustard Seed and Leaven, Narrow Door, Herod, Jerusalem Lament

• μετανοέω (metanoeō) “repent” (13:3, 5, “unless you repent”) — reuse Chapter 3’s توبه, High.
• βασιλεία τοῦ Θεοῦ (basileia tou Theou) “kingdom of God” (13:18-21, mustard seed/leaven parables of growth) — reuse baseline د خدای پاچاهي exactly, Medium; these parables specifically teach small, hidden, organic kingdom growth — important nuance for “The Kingdom of God Present and Future.”
• στενὴ θύρα (stenē thyra) “narrow door” (13:24) — Pashto: تنګه دروازه — Low, descriptive; low independent risk.

Chapter 14 — Sabbath Healing, Banquet Parables, Cost of Discipleship

• ταπεινόω/ὑψόω (tapeinoō/hypsoō) “humble/exalt” (14:11, banquet reversal) — Pashto: ټیټ کول / لوړ کول — Medium; reinforces Chapter 1’s Magnificat reversal theme.
• σταυρός (stauros) “cross” (14:27, “bear his own cross”) — lit. “an upright stake/execution post.” Pashto: صلیب (salib) — Critical, new registry term, the established Christian-tradition loanword across Arabic/Persian/Pashto usage. Because the Quran’s crucifixion-denial (4:157) removes the base historical referent for many hearers (shared risk with the baseline’s resurrection entry), “carrying the cross” as a discipleship metaphor is doubly at risk: it depends on hearers accepting the historicity of an event some traditions deny ever happened. Requires the same oral/narrative apologetic care the baseline recommends for the resurrection.
• Banquet invitation to “the poor, crippled, lame, and blind” (14:13, 21) — reuse Chapter 4’s ړوند (blind) and Chapter 4:18’s غریب (poor) entries; reinforces the “Good News to the Poor and Marginalized” doctrine with a vivid table-fellowship image (see Chapter 15 below).

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

• ἀπολωλός (apolōlos) “lost” (the lost sheep/coin/son motif) — Pashto: ورک شوی (wrak shaway, “lost”) — Medium, new registry term; the chapter’s structuring metaphor for repentance and God’s initiative in seeking.
• χαρά (chara) “joy” (15:7, 10, 32, “joy in heaven over one sinner who repents”) — Pashto: خوشحالي (khushhali) — Low, new registry term; directly ties heaven’s joy to repentance (μετάνοια), reinforcing Chapters 1/3’s توبه entry with a positive, celebratory frame rather than only a legal one.
• Table fellowship with sinners (a recurring narrative motif across Luke 5, 7, 15, 19, not a single lexical item) — Pashto descriptive rendering: له ګناهکارانو سره خوراک کول (le gunahkarano sara khorak kawul, “eating with sinners”) — Critical, new registry doctrine-term. In an honor-shame culture where shared meals confer or remove honor and mark social/ritual boundaries (paralleling the baseline’s melmastia hospitality-code note under “grace”), Jesus’s deliberate table fellowship with tax collectors and sinners is itself the scandal and the gospel enactment; this must be preserved as a pointed, boundary-crossing act, not flattened into generic hospitality.

Chapter 16 — Unjust Steward, Rich Man and Lazarus

• μαμωνᾶς (mamōnas) “mammon” (16:9, 13) — an Aramaic loanword personifying wealth as a rival master. Pashto: transliterate as مامونا with gloss مال و دولت (wealth/riches) — Medium, new registry term. Must not be flattened to a neutral word for money; the text personifies wealth as a competing object of ultimate loyalty/service, parallel to (but distinct from) idolatry categories already familiar in the region’s religious vocabulary.
• Ἅδης (Hadēs) “Hades” and “Abraham’s bosom” (16:22-23) — Pashto: دوزخ for the place of torment (standard shared eschatological term) — High, new registry term; the shared vocabulary with Islamic حعhannam/dozakh imagery is broadly available but the specific narrative point (a fixed reversal, no crossing the “great gulf,” Moses and the Prophets already sufficient testimony) must be taught on its own terms.

Chapter 17 — Forgiveness, Faith, Ten Lepers, Kingdom Within, Days of the Son of Man

• ἀφίημι (aphiēmi) “forgive [seven times a day]” (17:3-4) — reuse Chapter 1’s ἄφεσις/بخښنه treatment, Critical.
• λεπρός (lepros) “leper” (17:12) — Pashto: د خوري ناروغ (da khori narogh, “leprosy patient”) — Low-Medium, new registry term; the severe ritual-purity exclusion attached to leprosy in the source culture mirrors the baseline’s caution (under “holy”) to teach relational, not merely ritual, purity/restoration.
• ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν (hē basileia tou Theou entos hymōn) “the kingdom of God is within/among you” (17:21) — reuse baseline د خدای پاچاهي exactly, Medium; a key “already” text for the present/future kingdom tension central to this curriculum, and must be distinguished from any political-territorial “Islamic Emirate” framing per the baseline’s existing kingdom_of_god note.

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

• δικαιωθεὶς (dikaiōtheis) “justified” (18:14, the tax collector’s prayer “God, be merciful to me, a sinner”) — reuse baseline صادق ګڼل کیدل (justification) EXACTLY — Critical. This parable is arguably the clearest Lukan narrative embodiment of the Romans doctrine of justification by grace, not works — the tax collector, not the law-observant Pharisee, “went down to his house justified.” High-value cross-reference for teaching continuity between Luke and Romans.
• χήρα (chēra) “widow” (18:1-8, the persistent widow) — Pashto: کونډه (kunda) — Low, new registry term; reinforces the “poor and marginalized” doctrine and models persistent prayer/dependence on God.
• υἱὲ Δαυίδ (huie Dauid) “Son of David” (18:38-39, blind beggar’s cry) — reuse baseline د داود نسل framing; render as د داود زوی (da Dawud zoy) — High, a messianic title claim parallel to مسیح.

Chapter 19 — Zacchaeus, Parable of the Talents/Minas, Triumphal Entry, Weeping over Jerusalem

• ὁ υἱὸς τοῦ ἀνθρώπου ἦλθεν ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (ho huios tou anthrōpou ēlthen zētēsai kai sōsai to apolōlos) “the Son of Man came to seek and to save the lost” (19:10) — reuse Chapter 5’s د انسان زوی (Son of Man, Critical) and the Chapter 8 σῴζω/نجات treatment, Critical; this is arguably Luke’s own thesis statement, parallel in weight to Romans 1:16-17, and should receive the same cross-document consistency requirement.
• οἶκος τῆς προσευχῆς (oikos tēs proseuchēs) “house of prayer” (19:46, temple cleansing) — Pashto: د دعا کور — Medium; reuses Chapter 11’s دعا entry.

Chapter 20 — Parable of the Wicked Tenants, Render to Caesar, Resurrection Debate

• ἀνάστασις (anastasis) “resurrection” (20:27-38, Sadducees’ question) — reuse baseline بیا راژوندي کیدل exactly, Critical.
• Κύριος Δαυίδ (Kyrios Dauid) “Lord of David” (20:41-44) — reuses baseline خداوند (Critical) combined with the David typology; a direct deity-of-Christ argument from Jesus himself, high-value for theologian review.

Chapter 21 — Widow’s Offering, Olivet Discourse (Signs of the End)

No major new theological vocabulary; this chapter reuses established terms: χήρα (widow, Ch. 18), βασιλεία τοῦ Θεοῦ (kingdom of God, baseline), υἱὸς τοῦ ἀνθρώπου (Son of Man, Ch. 5), and baseline بیا راژوندي کیدل-adjacent eschatological vocabulary. One notable addition:

• λύτρωσις (lytrōsis) “redemption [draws near]” (21:28) — reuse Chapter 2’s خلاصون, High.

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

• καινὴ διαθήκη (kainē diathēkē) “new covenant” (22:20) — Pashto: نوی تړون (nuwe tarun) — Critical, built directly on baseline تړون (covenant, High) with the qualifier نوی (new). The baseline’s caution that Pashtunwali treaties are negotiated between relative equals and revocable applies with even greater force here: this covenant is unilaterally instituted by Christ himself through his own blood, at the actual historical meal now called the Lord’s Supper — a direct atonement claim requiring theologian review.
• τὸ σῶμά μου (to sōma mou) “my body” and τὸ αἷμά μου (to haima mou) “my blood” (22:19-20) — Pashto: زما بدن / زما وینه — Critical; must be taught carefully given both (a) the Quran’s crucifixion-denial removing the base referent for some hearers, and (b) potential unfamiliarity/discomfort with blood-symbolism in communion; the atonement significance (echoing the baseline’s نجات/salvation nanawatai-bridge note) should be reinforced explicitly.
• παραδίδωμι (paradidōmi) “betray/hand over” (22:4, 21, 48, Judas) — Pashto: تسلیم کول/خیانت کول — Medium; low independent doctrinal risk beyond narrative clarity.

Chapter 23 — Trial before Pilate and Herod, Crucifixion, Two Thieves, Burial

• σταυρόω (stauroō) “to crucify” — reuse Chapter 14’s صلیب root; verb form صلیب کول — Critical, same crucifixion-denial risk noted at Chapter 14 and in the baseline’s resurrection entry; this chapter is the historical center of that risk and requires the strongest oral/narrative apologetic handling in the whole book.
• παράδεισος (paradeisos) “paradise” (23:43, “today you will be with me in paradise”) — CRITICAL, new registry term, one of the sharpest collision points in the entire curriculum. Two candidate renderings: جنت (jannat) — the standard, deeply embedded Islamic term for Paradise, tied to an entire deeds-weighing framework of eternal sensory reward for the righteous; or فردوس (firdaus) — also Quranic (one of Paradise’s named levels) but somewhat less saturated in everyday piety, and notably the same word-family as the original Greek παράδεισος itself (a Persian loanword into Greek, then into Arabic/Quranic usage). Recommendation: فردوس with a mandatory grace-contrast teaching note, since this verse’s entire force is that a dying, guilty, undeserving criminal is granted immediate paradise entry purely on Jesus’s own authority and word — the single sharpest possible illustration of grace overturning a deeds-weighing framework anywhere in Luke, and must not be diluted by importing جنت’s full deeds-based connotation uncritically.
• δίκαιος (dikaios) “righteous [man]” (23:47, the centurion’s confession) — reuse baseline صداقت-family vocabulary; Pashto: صادق سړی — High; a Gentile Roman soldier’s confession of Jesus’s righteousness/innocence, relevant to “Jesus as Savior for All Nations.”

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

• ἠγέρθη (ēgerthē) “he is risen” (24:6, 34) — reuse baseline بیا راژوندي کیدل exactly, Critical; the theological climax of the whole book and the sharpest point of collision with the Quran’s shared crucifixion/resurrection denial.
• διήνοιξεν τὸν νοῦν (dianoixen ton noun) “opened their minds [to understand the Scriptures]” (24:45) — Pashto: د پوهې پرانیستل (da pohe pranistal) — Medium; ties to Chapter 1’s مقدسه لیکنه (Scripture) entry and the baseline’s inspiration_of_scripture doctrine.
• μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν… εἰς πάντα τὰ ἔθνη (metanoian kai aphesin hamartiōn… eis panta ta ethnē) “repentance and forgiveness of sins… to all nations” (24:47) — reuses Chapters 1/3’s توبه and د ګناهانو بخښنه, and the baseline’s غیر یهودیان (gentiles)/mission vocabulary — Critical, combining three of the curriculum’s assigned doctrines (repentance/forgiveness, mission to all nations, kingdom mission) in a single verse; requires the same severe safety-context handling the baseline mandates for evangelism/mission language.
• δύναμιν ἐξ ὕψους (dynamin ex hypsous) “power from on high” (24:49, promise of the Spirit) — reuse baseline د خدای قدرت (power of God) combined with باseline روح القدس (holy_spirit) — High; anticipates Pentecost (Acts), and directly serves “The Holy Spirit’s Work in Salvation History.”
• ἀνελήμφθη (anelēmphthē) “he was taken up” (24:51, Ascension) — Pashto: پورته بوتللی شو (porta botalay sho, “was taken up/lifted”) — Medium, new registry term; low independent collision risk but doctrinally significant (bodily, visible departure, not a metaphorical or spiritual-only exit) and should be taught alongside the resurrection’s bodily emphasis.

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This document should be read alongside analysis/08_core_glossary.md, which consolidates every term identified above (reused-baseline and newly defined) into a single risk-tiered glossary table for Phase 2 translation memory extension.