Semantic Analysis — Luke 1–24 (Destination Language: Persian)

Methodology

This document analyzes the Koine Greek text of Luke, chapter by chapter, first to last, for every load-bearing theological term. The core passage (Luke 4:16-21) receives verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing terms. Where a chapter introduces no new theological vocabulary beyond terms already treated (in this document or in the baseline Romans Language Package), that is stated explicitly.

Term entry fields: original Greek word, transliteration, literal meaning, semantic range, English variants (as different English Bible translations render it), contextual theological meaning in Luke, and destination-language (Persian) rendering with risk tier.

Baseline reuse rule: Any term already fixed in the baseline translation_memory.json (Romans Language Package) is reused with its EXACT recorded Persian rendering. This document marks such terms “[TM-REUSE]” and does not re-litigate the rendering; it only notes Luke-specific contextual nuance where relevant. New terms not in the baseline are analyzed in full and assigned a risk tier consistent with the baseline’s Critical/High/Medium/Low framework, for incorporation into Phase 1 Step 2 registries.

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

Luke 4:16

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

• Ναζαρά / Ναζαρέτ (Nazaret) — “Nazareth.” Proper noun, Jesus’ hometown. English variants: Nazareth. Persian: ناصره (Nāsereh) — established Persian Christian toponym (Tarjome Ghadeem/Mojdeh). Risk: Low — proper noun, but theologically significant later in the same pericope (4:24 “no prophet is accepted in his hometown”) since the sermon’s rejection begins here.
• σάββατον (sabbaton) — “Sabbath.” Literal: the seventh-day rest. Semantic range: the weekly holy day; by metonymy, the day itself. English variants: Sabbath, Sabbath day. Contextual meaning: the customary day of synagogue gathering and Torah reading — establishes Jesus operating within, not against, covenant practice. Persian: سبت (sabt) — established transliterated loanword used across Persian Bible tradition. Risk: Low — shares root recognition with Judeo-Islamic weekly-day vocabulary but carries no doctrinal collision; note for teaching that Jesus is not abolishing but fulfilling covenant practice (ties to fulfillment_of_prophecy doctrine).
• συναγωγή (synagōgē) — “synagogue.” Literal: “gathering together, assembly place.” Semantic range: the Jewish local place of worship, teaching, and communal reading of Torah/Prophets. English variants: synagogue. Persian: کنیسه (kenise) — established Persian Christian/Judaic term. Risk: Low — distinct from کلیسا (church, TM-REUSE) and from mosque vocabulary (مسجد); no collision, but should be kept visually/phonetically distinct from کلیسا in translation to avoid learner confusion between the two institutions across Testaments.
• ἔθος (ethos) — “custom, habit.” Literal: “custom.” Semantic range: established practice, habitual behavior. English variants: custom, habit. Contextual meaning: Jesus’ regular, disciplined pattern of worship attendance — a model for the discipleship doctrine. Persian: عادت / رسم (ādat / rasm) — عادت preferred (personal habitual practice) over رسم (a more communal/ceremonial custom). Risk: Low.
• ἀνέστη (anestē) — “he stood up.” From ἀνίστημι, literal “to stand up, rise.” Semantic range: physical standing; elsewhere in the NT (including Luke) the same root ἀν(ίστημι)/ἀνάστασις is the resurrection word-group. English variants: stood up, rose, got up. Contextual meaning: here purely posture, the customary stance for reading Scripture aloud in synagogue. Persian: برخاست (barkhāst). Risk: Low, but flag for translator awareness only: the same Persian root برخاستن will recur with resurrection freight in later chapters (24:6, “او برخاسته است” / reuse of قیامت TM) — no action needed here, purely a word-family note.

Luke 4:17

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

• βιβλίον (biblion) — “scroll, book.” Literal: “little book.” Semantic range: a written scroll of Scripture. English variants: book, scroll. Persian: طومار (tumār, “scroll”) or کتاب (ketāb, “book”); recommend طومار for verse 17 (unrolling action makes physical scroll form explicit) but کتاب acceptable in less formal renderings. Risk: Low.
• προφήτης Ἠσαΐας (prophētēs Hēsaias) — “the prophet Isaiah.” προφήτης [TM-REUSE: پیامبر, High risk per baseline — finality-of-prophethood collision with Islamic khatam al-anbiya doctrine applies equally in Luke; must be paired, as in Romans, with fuller identification so Isaiah is not read as one prophet among an equal, unbroken line culminating in Muhammad]. Ἠσαΐας — proper noun, Persian اشعیا (Esha’ya), per baseline book-name convention. Risk: High (inherited from prophet term).
• ἀναπτύξας (anaptyxas) — “having unrolled/opened.” From ἀναπτύσσω. Literal: “to unroll.” Semantic range: physically opening a scroll (contrast modern codex “opening a book”). Persian: باز کرد (bāz kard). Risk: Low.
• γέγραπται (gegraptai) — “it is written.” Perfect passive of γράφω, “to write.” Semantic range: a fixed citation formula throughout the NT introducing an authoritative, permanently-standing Scripture quotation. English variants: “it is written,” “where it says,” “the place where it was written.” Contextual theological meaning: signals that what follows is not Jesus’ own novel claim but the fulfillment of a fixed, prior text — directly supports the fulfillment_of_prophecy doctrine and the inspiration_of_scripture doctrine (baseline High risk). Persian: نوشته شده است (neveshte shode ast). Risk: High — the perfect-tense “stands written and remains in force” nuance must not collapse into a weaker “it is said” that would read as mere hearsay; also must be kept distinct from the Islamic wahy (verbatim dictation) framing already flagged under inspiration_of_scripture in the baseline — Luke frames Jesus as fulfilling a text written centuries earlier by a human prophetic author under divine inspiration, not receiving a new verbatim recitation.

Luke 4:18

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

• Πνεῦμα Κυρίου (Pneuma Kyriou) — “Spirit of the Lord.” Πνεῦμα [TM-REUSE: روح‌القدس context — here the unqualified “Spirit of the Lord” citation from Isaiah 61 is applied by Luke to the Holy Spirit already introduced at Jesus’ baptism (3:22) and named explicitly in 4:1; render as روح خداوند with خداوند = TM-REUSE لرد/Lord]. Contextual meaning: identifies the Spirit’s empowerment as the immediate ground of Jesus’ Messianic mission — central to the curriculum doctrine “The Holy Spirit’s Work in Salvation History.” Risk: Critical (inherited from holy_spirit — must be read as the divine Person, not the angel Jibril of mainstream tafsir, actively resting on and empowering the incarnate Son).
• ἔχρισέν (echrisen) — “he has anointed.” From χρίω, “to anoint,” the verbal root of Χριστός/Messiah. Literal: “smeared/rubbed with oil.” Semantic range: ritual anointing for kingship, priesthood, or prophetic office. English variants: anointed, appointed, consecrated. Contextual theological meaning: this is the self-authenticating moment in which Jesus publicly claims the title Χριστός/Μεσσίας for himself by citing his own anointing — the hinge of the whole pericope. Persian: مسح کرد (mash kard), keeping the verbal root visibly cognate with مسیح (TM-REUSE Messiah/Christ). Risk: Critical — this is the single most theologically load-bearing verb in the core passage; the Persian rendering must visibly preserve the مسح / مسیح root connection so that hearers recognize Jesus is claiming the very title “Anointed One” already fixed in the glossary, and must not be softened to a generic “commissioned” or “chosen” verb that would sever this link — directly parallel to the baseline’s messianic_promise Critical-risk entry and its Mahdi-displacement concern (popular Shia expectation must not absorb this self-declaration into a preparatory or subordinate role).
• εὐαγγελίσασθαι (euangelisasthai) — “to proclaim good news.” Verbal form of the εὐαγγέλιον root [TM-REUSE noun: انجیل]. Literal: “to announce good news.” Semantic range: a public, authoritative herald’s announcement, not casual conversation. English variants: preach good news, proclaim the gospel, bring good news. Persian: بشارت دادن (besharat dādan). Risk: High (inherited from gospel) — must retain the authoritative-announcement force of انجیل rather than reading as mere pleasant news.
• πτωχοῖς (ptōchois) — “to the poor” (dative plural of πτωχός). Literal: “poor, destitute, beggarly.” Semantic range: economic destitution; by extension in Luke’s Gospel (see 6:20) also the humble/lowly who have no standing or resource of their own before God. English variants: poor, poor in spirit (cf. Matt. parallel), needy. Contextual theological meaning: the explicit named target of Jesus’ mission-announcement, foundational to the curriculum doctrine “Good News to the Poor and Marginalized.” Persian: فقیران (faqirān, plural of فقیر). Risk: High — see full glossary entry; فقیر also names the Sufi mendicant-ascetic (a faqir/darvish who has voluntarily renounced possessions as a spiritual discipline), which risks the verse being heard as endorsing a spiritual-poverty ideal rather than Jesus’ concrete concern for the economically and socially destitute and marginalized. Must be taught with clear reference to real material and social poverty, reinforced by the parallel list (captives, blind, oppressed) that follows.
• ἀπέσταλκέν (apestalken) — “he has sent.” From ἀποστέλλω, the verbal root of ἀπόστολος [TM-REUSE noun: رسول, High risk]. Literal: “to send out with a commission.” Contextual meaning: Jesus describes his own mission using the same sending-verb later applied to the apostles’ commissioning — establishing the pattern that apostolic mission derives from and replicates Christ’s own commissioned mission. Persian: فرستاده است (ferestāde ast). Risk: Medium — no independent collision beyond the noun’s already-flagged High risk; ensure translators do not accidentally render this with the noun رسول itself (reserved for the office), keeping the verb generic.
• ἄφεσιν (aphesin) [captives clause] — “release, freedom, liberation.” From ἀφίημι, “to release, let go, forgive.” Literal: “a sending-away, release.” Semantic range: this single Greek noun covers both release from physical/social captivity (as here) and forgiveness of sins (ἄφεσις ἁμαρτιῶν, used later e.g. 1:77, 3:3, 24:47) — Luke deliberately exploits this double sense so that the Isaiah 61 “release to the captives” resonates with the Gospel’s forgiveness message. English variants: release, liberty, freedom, deliverance. Contextual theological meaning: ties Jesus’ announced mission of social liberation to his mission of spiritual forgiveness — the two are not separate agendas. Persian: recommend آزادی (āzādi, “freedom/release”) for this captivity sense here, while reserving آمرزش (āmorzesh) or بخشش گناهان for the sins-forgiveness sense elsewhere (see Ch. 1, 3, 24 below) — with a translator note flagging that English readers of the Greek see one word doing both jobs. Risk: High — losing the wordplay is an acceptable translation loss in most target languages, but the doctrinal linkage (liberation and forgiveness are one integrated mission, not two) must be taught explicitly in commentary/footnote, especially given the curriculum’s explicit doctrine “Good News to the Poor and Marginalized” alongside “Repentance and Forgiveness of Sins.”
• αἰχμαλώτοις (aichmalōtois) — “to the captives” (dative plural). Literal: “prisoners of war, captives.” Semantic range: originally war-captivity; by Isaiah’s time and in Luke’s use, extended to any bondage/exile condition, and by NT application, bondage to sin and the powers of darkness. Persian: اسیران (asirān). Risk: Medium — the Persian term is also used of Iranian POWs (esp. Iran-Iraq War memory) and could evoke that specific national memory; teach the term with its OT-exile and spiritual-bondage background explicit so it is not flattened into a purely nationalistic reading.
• ἀνάβλεψιν (anablepsin) — “recovering of sight.” From ἀναβλέπω, “to look up, regain sight.” Literal: “a looking-again/up.” Persian: بینایی (binā’i, “sight/vision”) or fuller بازیافتن بینایی (“regaining sight”). Risk: Low.
• τυφλοῖς (typhlois) — “to the blind” (dative plural). Persian: نابینایان (nābināyān). Risk: Low, though thematically ties to marginalization doctrine.
• τεθραυσμένους (tethrausmenous) — “the oppressed, the crushed, the broken.” From θραύω, “to shatter, break in pieces.” Semantic range: those crushed by social, physical, or spiritual affliction. English variants: oppressed, downtrodden, bruised, broken victims. Persian: ستمدیدگان (setam-didegān, “the oppressed”) or شکسته‌دلان (“broken-hearted”); recommend ستمدیدگان to keep the social-justice force alongside فقیران and اسیران. Risk: Medium — must retain concrete social/physical affliction sense, not soften into vague generic suffering.

Luke 4:19

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

• ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton) — “the acceptable year of the Lord” / “the year of the Lord’s favor.” ἐνιαυτός = “year”; δεκτός = “acceptable, favorable, welcome” (from δέχομαι, “to receive/accept”). Semantic range: the whole phrase alludes to the OT Year of Jubilee (Leviticus 25), the sabbatical year of release of debts, slaves, and land — a concrete, periodic socio-economic institution, here reapplied to the eschatological, once-for-all inauguration of Messiah’s saving reign. English variants: “the year of the Lord’s favor,” “the acceptable year of the Lord,” “the time of the Lord’s favor.” Contextual theological meaning: the climax of the citation — Jesus is not merely announcing individual mercies but the arrival of a Jubilee-shaped epoch, directly feeding the curriculum doctrine “The Kingdom of God Present and Future.” Persian: سالِ پذیرفتهٔ خداوند (sāl-e paziroftе-ye Khodāvand) or سال رضایت خداوند (sāl-e rezāyat-e Khodāvand, “year of the Lord’s good pleasure”); recommend the former to preserve δεκτός’s “accepted/welcomed” nuance, with a footnote connecting it to فیض (TM-REUSE grace/favor) since δεκτός shares theological DNA with χάρις. Risk: Critical — this phrase must be actively taught with its Jubilee background (debt-release, freedom, restoration) rather than left as decorative liturgical language, or the “Kingdom Present and Future” doctrine loses its concrete this-age content; there is no direct Islamic doctrinal collision here, but the risk is one of doctrinal flattening/omission if the Jubilee typology is not unpacked in teaching notes.

Luke 4:20

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

• πτύξας (ptyxas) — “having rolled up/folded.” Persian: پیچید / لوله کرد (pichid / lule kard). Risk: Low.
• ὑπηρέτης (hypēretēs) — “attendant, servant, assistant.” Literal: “under-rower” (nautical origin), by extension “assistant, helper.” Semantic range: the synagogue functionary responsible for the Scripture scrolls; elsewhere in the NT used for various assistants/officers. Persian: خادم (khādem, “servant/attendant”). Risk: Low — note distinct from بنده/غلام (bonde/gholām, “servant/slave” in the sense of Ch.1’s δούλη, see below); this is an official function, not a status term.
• ἐκάθισεν (ekathisen) — “he sat down.” Contextual meaning: sitting was the customary teaching posture of an authoritative rabbi expounding the text just read — signals Jesus is about to teach with authority. Persian: نشست (neshast). Risk: Low.
• ἀτενίζοντες (atenizontes) — “gazing intently, fixing their eyes.” From ἀτενίζω, “to stare, look intently.” Semantic range: focused, sustained visual attention, often at a dramatic or climactic moment elsewhere in Luke-Acts. Persian: چشم دوخته بودند (cheshm dukhte budand, “had fixed their eyes”). Risk: Low, but stylistically important — conveys the charged, expectant silence before Jesus’ declaration in v.21.

Luke 4:21

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

• σήμερον (sēmeron) — “today.” Literal: “this day, now.” Semantic range: emphatic temporal immediacy; in Luke this word recurs at major salvation-historical hinge-points (2:11 “today a Savior is born”; 19:9 “today salvation has come to this house”; 23:43 “today you will be with me in paradise”). Contextual theological meaning: asserts that Isaiah’s centuries-old prophecy is being fulfilled in this very moment, not deferred to an indefinite future — the “already” pole of the “Kingdom Present and Future” doctrine. Persian: امروز (emruz). Risk: High — not because امروز is linguistically difficult, but because its doctrinal weight (God’s promises reaching decisive, present fulfillment in a specific historical moment in Jesus) collides with the Islamic naskh (abrogation) framework already flagged under fulfillment_of_prophecy in the baseline, in which later revelation supersedes rather than climactically fulfills what came before; translators/teachers must make the fulfillment (not supersession, and not indefinite deferral) sense explicit every time امروز carries this salvation-historical freight across Luke.
• πεπλήρωται (peplērōtai) — “has been fulfilled” (perfect passive of πληρόω, “to fill, fill up, complete, fulfill”). Semantic range: bringing a previously spoken word to its intended completion; a permanent, standing-accomplished state (perfect tense). English variants: is fulfilled, has been fulfilled, has come true. Contextual theological meaning: the direct doctrinal payload of the whole core passage — Jesus asserts that Isaiah 61’s promised anointed deliverer-figure is realized in himself, here, now. Persian: به انجام رسیده است (be anjām reside ast) or محقق شده است (mohaqqaq shode ast); recommend به انجام رسیده است for its stronger sense of a promise reaching its intended goal (rather than merely “coming true” by coincidence). Risk: High (inherited from and central to fulfillment_of_prophecy) — must be distinguished from the Islamic wahy/tahrif framework (a corrupted earlier text now needing later correction) and from naskh (supersession); this is fulfillment-as-culmination of a single continuous, trustworthy prophetic word.
• ἡ γραφὴ αὕτη (hē graphē hautē) — “this Scripture.” γραφή, “writing,” the standard NT term for authoritative Scripture (cf. inspiration_of_scripture). Persian: این نوشته (in neveshte) or این آیه (in āyeh — NOTE: آیه is also the standard term for a Quranic verse; using آیه for a citation from Isaiah is linguistically natural in Persian Bible tradition but should be flagged so translators are aware they are using shared Quranic-register vocabulary for “verse/passage of Scripture” — Risk: Medium, generally acceptable and already established Persian Bible-translation practice, but worth a footnote so the AI system does not treat it as accidental). Recommend این نوشته as the safer default with این آیه as an acceptable established alternative.
• ἐν τοῖς ὠσὶν ὑμῶν (en tois ōsin hymōn) — “in your hearing” / “in your ears.” Literal: “in your ears.” Contextual meaning: emphasizes that the fulfillment is not abstract but is happening in the direct, live experience of this specific synagogue congregation — personal and immediate. Persian: در گوش‌های شما (dar gush-hā-ye shomā) or more naturally در حضور شما (“in your presence/hearing”); recommend a natural Persian idiom for “as you listen” over a literalistic “in your ears,” e.g. همین حالا که می‌شنوید. Risk: Low.

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

Chapter 1 — Annunciations, Magnificat, Benedictus

New load-bearing terms:

• ἄγγελος (angelos) — “angel, messenger.” Literal: “messenger.” Persian: فرشته (fereshte). Risk: Medium — shared Islamic angelology (Jibril, Mika’il, etc.); teach that biblical angels are created, personal, obedient messengers under God’s authority, consistent with (not contradicting) the general Islamic angelic category, but distinct from the Holy Spirit (see baseline holy_spirit Critical entry — Gabriel here is emphatically NOT to be conflated with Ruh-ol-Qods even though popular tafsir sometimes identifies Jibril with the “Holy Spirit”).
• Γαβριήλ (Gabriēl) — proper noun. Persian: جبرائیل (Jabra’il) — shared Islamic angel name. Risk: Medium — reinforce created-messenger status, distinct from the divine Person of the Holy Spirit.
• δούλη Κυρίου (doulē Kyriou) — “servant/handmaid of the Lord” (Mary’s self-designation, 1:38). Literal: “female slave.” Semantic range: total, willing submission and belonging to a master; in biblical usage, a term of honor for those fully devoted to God’s service (cf. OT prophets as “servants of the LORD”). Persian: کنیز خداوند (kaniz-e Khodāvand). Risk: Medium — کنیز carries historical slave-status connotation in Persian that could read as demeaning if not framed positively; note the term’s parallel to Islamic بنده (bandeh, “servant/slave of God”), a core Islamic self-designation before Allah, which can serve as a helpful bridge concept for total submission to God’s will, provided it is anchored in Mary’s willing, personal trust (faith doctrine) rather than mere fatalistic submission.
• παρθένος (parthenos) — “virgin.” Literal: “virgin, unmarried young woman.” Persian: باکره (bākereh). Risk: High — the Quran itself affirms Mary’s virginal conception of Jesus (Quran 19:20, “adhrāʾ”), which is unusually a point of agreement rather than collision; the risk is the opposite direction from most Critical entries in the baseline — teachers must not let audiences assume that shared agreement on the virgin birth implies shared agreement on Christ’s deity and sonship, which the Quran explicitly denies. Frame as: “this miracle you already affirm points to a conclusion your tradition stops short of.”
• Ὕψιστος (Hypsistos) — “the Most High.” A divine title. Persian: خدای متعال (Khodā-ye Mota’āl) or بلندترین (rare literal option). Risk: Medium — علی/متعال-style “Most High” titles are shared broadly across Abrahamic monotheism (cf. Quranic al-‘Aliyy); low collision, reinforces transcendence but must be balanced with the intimate father/abba terms already flagged Critical in baseline so transcendence does not eclipse relational nearness.
• δύναμις Ὑψίστου (dynamis Hypsistou) — “power of the Most High” (overshadowing Mary, 1:35) — related to [TM-REUSE قدرت خدا, power_of_god]. Risk: Critical (context-specific) — this is the specific creative, incarnating power of the Spirit; must be taught tightly alongside incarnation (baseline Critical) to avoid the Zoroastrian-emanation misreading already flagged there.
• μεγαλύνει (megalynei) — “magnifies” (Magnificat, 1:46, “my soul magnifies the Lord”). Persian: می‌ستاید / بزرگ می‌شمارد (mistāyad / bozorg mishomārad). Risk: Low.
• σπλάγχνα ἐλέους (splagchna eleous) — “the tender mercy” / literally “bowels of mercy” (Benedictus, 1:78). Related to mercy and providence. Persian: رحمت و شفقت (rahmat va shafaqat). Risk: Medium — see mercy/compassion entries below.
• κεράτιον σωτηρίας (keras sōtērias) — “horn of salvation” (1:69), a royal-messianic OT image. σωτηρία [TM-REUSE نجات, Critical]. Persian: شاخ نجات (shākh-e nejāt) — literal OT idiom preserved with footnote explaining royal-power imagery. Risk: High — an unfamiliar image requiring explanation, tied directly to the Critical salvation doctrine.
• ὄρκος (horkos) — “oath” (God’s oath to Abraham, 1:73). Persian: سوگند (sowgand). Risk: Low, reinforces covenant [TM-REUSE عهد].

Chapter 2 — Birth Narrative, Shepherds, Simeon

New load-bearing terms:

• σωτήρ (sōtēr) — “Savior” (2:11, “a Savior has been born to you”). Literal: “one who saves, deliverer.” From the same root as σωτηρία/σῴζω [TM-REUSE salvation نجات, Critical]. English variants: Savior, deliverer, rescuer. Contextual theological meaning: the first explicit title given to the newborn Jesus in Luke, announced by angels to shepherds — directly grounds “Jesus as Savior for All Nations and All People.” Persian: نجات‌دهنده (nejāt-dahande, “the one who gives/grants salvation”) — the natural agent-noun built on the already-fixed TM root. Risk: Critical — must never be diluted to a generic “helper” or “great teacher”; this is the title-defining term of the curriculum’s central doctrine, and must be reinforced against the popular Shia Mahdi-centered expectation of a future deliverer (already flagged Critical under messianic_promise in the baseline) — Jesus is himself named Savior at birth, not merely a forerunner to one.
• χριστὸς Κύριος (christos Kyrios) — “Christ the Lord” / “Messiah, the Lord” (2:11). Compound of two already-fixed Critical TM terms [مسیح + خداوند]. Risk: Critical — this early, dense Christological title-stacking sets the pattern for the whole book; teach as a unified confession, not a list of separable honorifics.
• δόξα Κυρίου (doxa Kyriou) — “glory of the Lord” (2:9). [TM-REUSE جلال, Medium]. Contextual note: paired here with terror/fear response of the shepherds — glory as an overwhelming divine visitation, not merely poetic splendor (relevant to the Sufi jalal/jamal resonance flagged in baseline).
• εὐδοκία (eudokia) — “good will, favor, good pleasure” (2:14, “peace… goodwill toward men”). Related root to δεκτός (4:19) and χάρις. Persian: رضایت / خشنودی (rezāyat / khoshnudi). Risk: Medium — ensure this is read as God’s own gracious disposition toward humanity (consistent with grace/فیض), not human merit earning divine goodwill.
• σωτήριον (sōtērion) — “salvation” (Simeon’s song, 2:30, “my eyes have seen your salvation”) [TM-REUSE نجات]. Risk: Critical (inherited).
• φῶς εἰς ἀποκάλυψιν ἐθνῶν (phōs eis apokalypsin ethnōn) — “a light for revelation to the Gentiles” (2:32). ἔθνη [TM-REUSE gentiles غیریهودیان]. New collocation: “light” (φῶς, نور nur) as a revelatory/salvific image. Risk: High — directly grounds “Jesus as Savior for All Nations,” and must be taught with the universal_scope_of_gospel and unity_of_jews_and_gentiles cautions already flagged Critical/High in the baseline (Iran’s state anti-Israel political register; avoid religious-pluralism misreading).
• ῥομφαία (rhomphaia) — “sword” (Simeon’s warning to Mary, 2:35). Persian: شمشیر (shamshir). Risk: Low, figurative for future sorrow.
• περιτομή (peritomē) — “circumcision” (2:21). Persian: ختنه (khatne). Risk: Medium — shared Jewish-Islamic practice (Islamic khitan); teach as OT covenant-sign fulfilled/completed in Christ, not an ongoing requirement for Gentile believers (Pauline point, useful cross-reference to Romans).

Chapter 3 — John the Baptist, Baptism, Genealogy

New load-bearing terms:

• βάπτισμα μετανοίας (baptisma metanoias) — “baptism of repentance” (3:3). μετάνοια (metanoia) — literal “a change of mind, a turning after.” Semantic range: a decisive reorientation of the whole person away from sin toward God, evidenced in changed behavior (3:8, “fruit worthy of repentance”). English variants: repentance, turning, conversion. Contextual theological meaning: foundational to the curriculum doctrine “Repentance and Forgiveness of Sins” — repentance precedes and is inseparable from forgiveness throughout Luke. Persian: توبه (towbeh). Risk: High — توبه is core, load-bearing Islamic vocabulary (an entire Quranic surah is named at-Tawbah); Islamic towbeh is typically framed as the sinner’s own act of turning back to God’s mercy, often reinforced by ritual acts (repeated prayer, fasting, almsgiving) that restore standing. Biblical metanoia must be taught as a Spirit-enabled reorientation that receives, rather than earns, forgiveness secured through Christ — consistent with, and inseparable from, the baseline’s grace/فیض correction.
• βάπτισμα (baptisma) — “baptism” (John’s baptizing activity, throughout ch. 3). Literal: “a dipping, immersion.” Persian: تعمید (ta’mid) — established Persian Christian term, distinct from Islamic ritual ablution vocabulary (غسل ghosl, وضو vozu). Risk: High — Iran and neighboring Iraq are home to the Sabian-Mandaean religious community, who revere John the Baptist as their central prophet and practice frequent ritual baptism (masbuta) as an ongoing sacrament while explicitly rejecting Jesus’ divinity. Persian-speaking audiences, especially in border/diaspora contexts, may have direct or media-mediated awareness of Mandaean baptismal practice. Luke’s baptism of repentance — a one-time, decisive marker of a changed life pointing forward to the greater baptism Jesus himself will bring (3:16) — must be actively distinguished from both the Mandaean’s John-centered, Jesus-excluding sacramental system and from Islamic ritual purification, neither of which carries the repentance-unto-forgiveness content Luke intends.
• ὀργή (orgē) — “wrath” (3:7, “wrath to come”). Persian: غضب (ghazab). Risk: Medium — shared Quranic divine-attribute vocabulary (ghazab Allah); broadly compatible but must retain personal, moral seriousness rather than impersonal cosmic retribution.
• γενεαλογία (genealogia) — genealogy of Jesus (3:23-38), tracing to “Adam, the son of God” (υἱὸς θεοῦ, 3:38). Risk note: Critical flag for translator awareness, not a new glossary term — this is the only other place in the NT besides Christ’s unique title where υἱὸς θεοῦ appears applied to a human figure (Adam), in a creaturely, non-unique sense (“son” as “made by/belonging to God,” shared by all humanity in the image of God). Persian rendering must retain پسر خدا for grammatical accuracy here, but every teaching context MUST explicitly flag that Adam’s “sonship” is categorically different from Christ’s unique, eternal sonship_of_christ (baseline Critical) — this is a genuine, chapter-specific risk of doctrinal confusion unique to Luke among the Gospels.

Chapter 4 (beyond the core passage) — Temptation, Exorcisms, Early Ministry

• πειρασμός / πειράζω (peirasmos / peirazō) — “temptation, testing.” Persian: وسوسه (vasvase, “temptation, enticement”) or آزمایش (āzmāyesh, “testing, trial”); recommend وسوسه for the devil’s enticements and آزمایش where testing/trial sense dominates. Risk: Medium.
• διάβολος (diabolos) — “devil, slanderer.” Literal: “one who throws/casts across, accuser.” Persian: شیطان (sheytān) — recommended over ابلیس (Eblis). Risk: Medium-High — ابلیس is the specific Quranic proper name for the being who refused to prostrate before Adam (Quran 2:34, 7:11-18), carrying a fixed narrative that does not map onto the NT’s broader devil/Satan figure; شیطان is the more general, flexible term used across both traditions for the tempter/adversary and is the safer, established choice, consistent with what Persian Bible tradition already uses. Retain consistently for Σατανᾶς (Satanas) as well (recurs 10:18, 11:18, 22:3, 22:31).
• ἐξουσία (exousia) — “authority.” Persian: اقتدار (eqtedār) or قدرت (as a near-synonym for authority in context — note distinct from δύναμις/power_of_god). Recommend اقتدار to keep authority distinct from raw power. Risk: Medium — recurs extensively (over demons, over the Sabbath, over forgiving sins, over Caesar/God in ch. 20); each occurrence should be checked for whether it denotes delegated or inherent/divine authority.
• δαιμόνιον (daimonion) — “demon, evil/unclean spirit.” Persian: دیو (div) or compound روح پلید (“unclean spirit”). Risk: High — دیو is a native pre-Islamic Persian word (Zoroastrian daeva), a linguistic asset like خدا (shared across religious traditions), but it carries with it Zoroastrianism’s own dualistic cosmology in which daevas are independent, near-equal adversarial forces locked in cosmic struggle against Ahura Mazda — parallel to the Chinvat Bridge risk already flagged under sin in the baseline. Luke’s demons are defeated, subordinate, created beings under Christ’s unqualified authority (ἐξουσία), not participants in an evenly-matched cosmic dualism. Recommend روح پلید (unclean spirit) as the primary rendering with دیو as an acceptable descriptive synonym once this distinction is taught.

Chapter 5 — Calling of Disciples, Healing, Forgiveness of Sins

New load-bearing terms:

• ἁλιεῖς ἀνθρώπων (halieis anthrōpōn) — “fishers of men” (5:10). Persian: صیاد انسان‌ها (sayyād-e ensān-hā). Risk: Low, vivid calling-metaphor.
• λέπρα (lepra) — “leprosy” (5:12). Persian: جذام (jozām) or برص. Risk: Medium — carries OT ritual-impurity/social-exclusion background (Leviticus 13-14) essential to the marginalization/compassion doctrines; ensure this background is taught, not just the physical ailment.
• υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — “Son of Man” (first Lukan occurrence, 5:24). Literal: “son of the man/humanity.” Semantic range: an idiomatic Aramaic/Hebrew self-reference (“a human being” generically) that Jesus deliberately loads with the Daniel 7:13-14 sense of a divine-human figure who receives everlasting dominion, glory, and kingdom directly from God. English variants: Son of Man, the Human One, the Son of Adam. Contextual theological meaning: Jesus’ preferred self-designation throughout Luke, deliberately ambiguous (allowing gradual self-revelation) yet ultimately claiming divine authority (here, to forgive sins — an act only God can perform, 5:21-24). Persian: پسر انسان (pesar-e ensān). Risk: High — must not be flattened to a merely humble self-reference (“just a man”); Islamic usage of “ibn Adam” (son of Adam) as a phrase for human frailty/mortality could pull this title toward a purely humanizing reading that undercuts the Daniel-7 authority-claim Luke intends, especially in this very verse where the title is directly tied to the divine prerogative of forgiving sins.
• ἀφέωνται (apheōntai) — “are forgiven” (5:20, 23) — first occurrence of the forgiveness-of-sins sense of the ἄφεσις/ἀφίημι word-group in Luke’s narrative (as opposed to the “release” sense in 4:18). Persian: آمرزیده شد / بخشیده شد (āmorzide shod / bakhshide shod). Recommend بخشیده شد (from بخشش, bakhshesh) as the primary verb, reserving آمرزش as the preferred noun form for the fuller phrase “forgiveness of sins” (see Ch.1, Ch.3, Ch.24). Risk: High — direct occurrence of the sin/forgiveness doctrinal core; must be taught as a divine, Christ-authorized declaration (paralleling justification’s forensic logic already Critical in the baseline), not a human priestly/clerical absolution and not the deeds-weighing framework (mizan) shared across Sunni-Shia piety.
• νηστεία (nēsteia) — “fasting” (5:33-35). Persian: روزه (rowze) — shares the exact vocabulary of Islamic Ramadan fasting. Risk: Medium — Jesus’ teaching here (new wine cannot go in old wineskins) contrasts the newness of the kingdom-age with old religious forms; teach carefully so this is not heard as a direct critique of the Islamic practice of fasting itself, but as a statement about the unique, unrepeatable newness the Bridegroom’s (νυμφίος) presence brings.

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

New load-bearing terms:

• μακάριος (makarios) — “blessed, happy, fortunate.” Literal: “blessed, happy.” Semantic range: a state of divine favor and flourishing, pronounced as present reality even amid poverty/hunger/persecution (the Lukan Beatitudes, 6:20-22). English variants: blessed, happy, fortunate. Persian: خوشا به حال (khoshā be hāl, “how fortunate/blessed is…”), an established idiomatic Persian rendering. Risk: Medium — must retain the paradoxical, kingdom-reversal force (blessing pronounced on the poor, hungry, weeping, and hated) rather than reading as ordinary worldly good fortune; directly grounds “Good News to the Poor and Marginalized.”
• οὐαί (ouai) — “woe” (6:24-26, contrasting woes to the rich). Persian: وای بر (vāy bar). Risk: Medium — paired rhetorically with μακάριος; must retain the same reversal logic, not read as an arbitrary curse formula.
• ἀγαπᾶτε τοὺς ἐχθρούς (agapate tous echthrous) — “love your enemies” (6:27, 35). ἀγάπη (agapē) — literal “love.” Semantic range: deliberate, willed, self-giving love directed even toward those who do not deserve or reciprocate it, distinct from erotic passion (ἔρως) or mere family/friendship affection (φιλία/στοργή). English variants: love, charity (older translations). Persian: محبت (mohabbat). Risk: Medium — محبت is the sober, established Persian Christian term for covenantal/committed love; must be kept distinct from عشق (eshq), the passionate romantic/mystical love celebrated throughout Persian Sufi poetry (Rumi, Hafez) as the primary metaphor for the soul’s longing for the divine Beloved. عشق’s intensity could actually be a rhetorically powerful register for teaching sacrificial love, but risks conflating agape’s willed, ethical, even-toward-enemies character with eshq’s passionate, often reciprocity-seeking devotional register; محبت remains the safer default rendering.
• οἰκτίρμων (oiktirmōn) — “merciful, compassionate” (6:36, “be merciful as your Father is merciful”). Related to mercy. Persian: رحیم (rahim) — a direct cognate of the Quranic divine name الرحیم (al-Rahim, “the Merciful,” one of the 99 Names of Allah). Risk: Medium — this is a genuine linguistic bridge (shared root, shared attribute-vocabulary) rather than a collision, but teachers should note it functions here as an ethical command to disciples to imitate God’s mercy, not merely a description of one divine name among ninety-nine.

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

New load-bearing terms:

• ἑκατοντάρχης (hekatontarchēs) — “centurion.” A Gentile Roman military officer. Persian: افسر رومی (afsar-e rumi) or transliterated یوزباشی (older Persian military-loan term, avoid — too archaic/Ottoman-flavored); recommend افسر رومی. Risk: Medium — his exemplary faith (7:9, “not even in Israel have I found such faith”) as a Gentile directly grounds “Jesus as Savior for All Nations,” a key bridge passage for the unity_of_jews_and_gentiles doctrine.
• σπλαγχνίζομαι (splagchnizomai) — “to have compassion, to be moved with pity.” Literal: “to be moved in one’s inward parts/bowels” (σπλάγχνα, viewed as the seat of deep emotion in ancient physiology). Semantic range: a strong, visceral, gut-level compassion that moves directly to action. English variants: had compassion, was moved with pity, his heart went out to. Contextual theological meaning: used of Jesus at the widow of Nain’s funeral procession (7:13) and repeatedly at other key mercy-moments (the Good Samaritan 10:33, the father of the prodigal 15:20) — directly grounds “Jesus’ Compassion and Table Fellowship with Sinners.” Persian: recommend the idiomatic دلش به رحم آمد (delash be rahm āmad, “his heart was moved to mercy”) or the noun شفقت (shafaqat, “tenderness/compassion”) for summary contexts. Risk: Medium — ensure the visceral, immediate, action-producing force is not flattened into abstract pity.
• ἁμαρτωλός (hamartōlos) — “sinner.” Built on [TM-REUSE sin گناه]. Persian: گناهکار (gonahkār). Risk: Low — straightforward compound, but socially significant: the “sinful woman” (7:37, 39) anointing Jesus’ feet is publicly named a γυνὴ ἁμαρτωλός, a social outcast whom Jesus receives at table — foundational to “Table Fellowship with Sinners.”
• ἀφίενται αἱ ἁμαρτίαι (aphientai hai hamartiai) — “her sins are forgiven” (7:47-48). Reuse of the Ch.5 forgiveness pattern; note here explicitly tied to ἀγάπη πολλή (“she loved much”) — teach the causal direction carefully (her great love is evidence/response to forgiveness already received in faith, not the meritorious cause of it) to avoid collapsing into a works-based forgiveness logic.

Chapter 8 — Parables of the Kingdom, Calming the Storm, Legion, Woman with the Flow of Blood

New load-bearing terms:

• παραβολή (parabolē) — “parable.” Literal: “a placing beside, a comparison.” Semantic range: a short narrative or figurative saying that both reveals kingdom truth to receptive hearers and veils it from the unreceptive (8:10, quoting Isaiah 6:9-10). English variants: parable, comparison, illustration. Persian: مثل (masal) — the standard, established Persian term for a parable/proverb (also used of Solomon’s proverbs/Amsal). Risk: Medium — must retain the dual revealing/veiling function Luke assigns it (8:10), not be read as a merely illustrative teaching device for general moral instruction.
• ὁ λόγος τοῦ θεοῦ (ho logos tou theou) — “the word of God” (the sower parable’s seed, 8:11, 8:21). Literal: “the word/message of God.” Persian: کلامِ خدا (kalām-e Khodā). Risk: High — Islamic theology holds the Quran itself to be the eternal, uncreated Kalām Allāh (“Word/Speech of God”) in a very strong ontological sense; “the word of God” in Luke denotes the proclaimed gospel message about Christ (received by faith, bearing fruit or not depending on the hearer’s heart-condition) — a functionally and theologically different category from a fixed, dictated text. This must be taught explicitly so کلام خدا is not silently assumed to mean “a book” in the Quranic sense.
• δαιμονιζόμενος (daimonizomenos) — “demon-possessed” (8:27ff, the Gerasene man). Persian: دیوزده (div-zade) or, avoiding the Zoroastrian-daeva term flagged above, جن‌زده (jenn-zade). Risk: High — جن (jinn) is the specific Quranic category of invisible spirit-beings (Quran 72, “Surat al-Jinn”) deeply embedded in Iranian folk religion, including widespread belief in jinn-possession and folk-Islamic exorcism practices (ruqyah-style rites, though more associated with Sunni contexts, related folk practices exist in Iran too). Using جن‌زده risks the Gerasene demoniac’s deliverance being read through this existing folk-exorcism framework rather than as evidence of Christ’s unique, total authority (kingdom_of_god breaking in). Recommend دیوزده or a fuller descriptive phrase such as کسی که ارواح پلید در او بود (“one in whom unclean spirits were”) to avoid both the Zoroastrian-dualism and the jinn-folk-religion associations as far as possible, with explicit teaching on Christ’s total, non-negotiable authority over these spirits either way.
• ἡ πίστις σου σέσωκέν σε (hē pistis sou sesōken se) — “your faith has saved/healed you” (8:48, the woman with the flow of blood). σῴζω (sōzō) — the verb behind both σωτηρία (salvation) and physical healing; Luke deliberately uses one verb for both, creating a wordplay (as also 17:19, 18:42). Persian: cannot fully preserve the wordplay; recommend ایمانت تو را شفا داد (your faith has healed you) in immediate physical-healing contexts while flagging in translator notes that the same underlying verb elsewhere denotes eternal salvation — teach the connection (physical healing here is a sign pointing to the greater salvation) explicitly rather than relying on incidental word-repetition that Persian cannot reproduce. Risk: High.

Chapter 9 — Transfiguration, Feeding the Five Thousand, Cost of Discipleship

New load-bearing terms:

• ὁ υἱός μου ὁ ἐκλελεγμένος (ho huios mou ho eklelegmenos) — “my Son, my Chosen One” (9:35, the Father’s voice at the Transfiguration). Compound of [TM-REUSE son_of_god پسر خدا, Critical] and [TM-REUSE election برگزیدگی, High]. Risk: Critical — direct divine confirmation of both Sonship and unique election; must be taught together, not separately, and must not import the Shia Imamate’s lineage-succession content already flagged under election in the baseline.
• ἀκολουθέω (akoloutheō) — “to follow.” Literal: “to go the same road as, to accompany.” Semantic range: committed, costly, personal discipleship (not mere admiration or crowd-following). English variants: follow, come after. Contextual theological meaning: the operative verb of the “Cost and Joy of Discipleship” doctrine (9:23, 9:57-62, “no one who puts his hand to the plow and looks back is fit for the kingdom”). Persian: پیروی کردن (peyravi kardan). Risk: Medium — must retain the sense of ongoing, costly, personal accompaniment of Jesus specifically, not generic admiration of a teacher’s ideas or generic obedience-to-rules (which risks collapsing into the obedience_of_faith caution already Critical in the baseline).
• ἀπαρνέομαι ἑαυτόν / ἄρῃ τὸν σταυρὸν αὑτοῦ (aparneomai heauton / arē ton stauron hautou) — “deny himself… take up his cross” (9:23). [TM-REUSE cross context, new term flagged fully at Ch. 23]. Persian: خود را انکار کند… صلیب خود را بردارد. Risk: High — foundational discipleship-cost text; must retain “cross” as a real, costly, potentially fatal commitment (as it would have been understood by Luke’s first hearers), not a metaphor softened into “everyday hardship.”

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

New load-bearing terms:

• ἤγγικεν ἡ βασιλεία τοῦ θεοῦ (ēggiken hē basileia tou theou) — “the kingdom of God has come near” (10:9, 10:11). [TM-REUSE kingdom_of_god ملکوت خدا]. New nuance: the verb ἐγγίζω (“draw near, approach”) signals the present, breaking-in nearness of the kingdom through the disciples’ mission, not only a future consummation. Persian: ملکوت خدا نزدیک شده است. Risk: High — this “already/not yet” tension is the linguistic anchor for “The Kingdom of God Present and Future” doctrine across the whole curriculum; ensure translators consistently distinguish present-nearness statements (10:9, 11:20, 17:21) from future-consummation statements (13:29, 21:31, 22:16-18).
• πλησίον (plēsion) — “neighbor.” Literal: “one who is near.” Semantic range: redefined by the Good Samaritan parable from an ethnic/religious in-group category to anyone in need encountered on the road, regardless of group boundary. Persian: همسایه (hamsāye). Risk: Medium — the parable’s whole rhetorical force depends on this redefinition; must be taught with the Samaritan’s specific outsider-status intact (see next entry).
• Σαμαρίτης (Samaritēs) — “Samaritan.” Proper ethnic-religious noun (a mixed Israelite-descended people, in longstanding religious and ethnic estrangement from Jews by Jesus’ day). Persian: سامری (Sāmari). Risk: High — this is a genuine, specific collision distinct from the general “unfamiliar OT background” caveat: the Quran (20:85-97) names a figure called al-Sāmirī (السامري) as the one who fashioned the golden calf for the Israelites in the wilderness — an entirely different figure from the NT Samaritans (a later ethnic-religious group from the region of Samaria). A Persian-speaking, Quran-literate audience encountering سامری risks immediately recalling the calf-maker of Surat Ta-Ha rather than the compassionate outsider of Luke 10 (and later, the grateful leper of Luke 17, and the woman at the well tradition). This collision must be flagged explicitly in every teaching context (footnote: “this سامری is an unrelated ethnic group from the region of Samaria in Jesus’ time, not the calf-maker figure named in the Quran”) — a documented, grounded, curriculum-critical risk not present in the baseline Romans package.
• ζωὴ αἰώνιος (zōē aiōnios) — “eternal life.” Literal: “life of the age (to come).” Semantic range: not merely unending temporal duration but the full, resurrection-quality life of God’s coming age, available to be entered now by faith and consummated at the resurrection. English variants: eternal life, everlasting life, life of the age to come. Persian: حیات ابدی (hayāt-e abadi) or زندگی جاودان (zendegi-ye jāvedān). Risk: Medium — shares broad conceptual territory with Islamic al-hayat al-abadiyyah / al-akhirah (the eternal life of the Hereafter/Paradise), which is helpful common ground, but Islamic eschatology typically defers this life entirely to a post-judgment future secured by a favorable balance of deeds (mizan); Luke’s “how do I inherit eternal life” exchanges (10:25; 18:18) must be taught with the relational, present-beginning, faith-received sense (consistent with salvation and faith, both Critical/High in baseline) rather than a deferred deeds-weighing reward.

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

New load-bearing terms:

• Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι (Kyrie, didaxon hēmas proseuchesthai) — “Lord, teach us to pray” (11:1). προσευχή/προσεύχομαι (proseuchē/proseuchomai) — the standard NT term for prayer, “to pray, to address in prayer.” Semantic range: direct, personal address to God, distinct from ritually-fixed liturgical recitation. Persian: دعا / دعا کردن (do’ā / do’ā kardan). Risk: Medium — دعا is genuinely shared, everyday Islamic vocabulary for personal, informal supplication, distinct from the obligatory five-times-daily ritual نماز (namāz/salāt); this is a helpful bridge (Luke’s emphasis on continual, dependent, relational prayer maps naturally onto the دعا category already familiar to a Muslim-background audience) but the Lord’s Prayer’s opening address (Πάτερ, “Father” [TM-REUSE پدر, Critical]) must retain the full filial intimacy already flagged Critical in the baseline, not merely formal petitionary address — grounds the curriculum doctrine “Prayer and Dependence on God.”
• Βεελζεβούλ (Beelzeboul) — proper noun, a name for the prince of demons (11:15, 18-19). Persian: بعل‌زبول (Ba’al-zabul), transliterated. Risk: Low, proper noun.
• δάκτυλος θεοῦ (daktylos theou) — “finger of God” (11:20, “if it is by the finger of God that I cast out demons”). Idiomatic for direct divine power/authority (cf. Exodus 8:19). Persian: انگشت خدا (angosht-e Khodā). Risk: Medium — retains an OT idiom; ties directly to the “kingdom has come” present-tense claim of Ch.10, reinforcing that Christ’s exorcisms are themselves in-breakings of the kingdom, not mere displays of ritual/folk-exorcism power (cf. Ch.8 jinn/div caution).

Chapter 12 — Warnings, Rich Fool, Watchfulness

New load-bearing terms:

• πλούσιος ἄφρων (plousios aphrōn) — “rich fool” (parable, 12:16-21). πλούσιος (plousios) — “rich, wealthy.” Persian: ثروتمند (servatmand) or غنی (ghani). Risk: Medium — foundational to the rich/poor theme across the curriculum; must avoid both extremes of romanticizing poverty and demonizing wealth as such — the parable’s point is idolatrous self-sufficiency (treasuring possessions instead of “being rich toward God,” 12:21), a nuance that must survive translation.
• γρηγορεῖτε (grēgoreite) — “be watchful, stay alert, keep awake” (12:37, 40). Persian: بیدار باشید / هوشیار باشید (bidār bāshid / hushyār bāshid). Risk: Low-Medium — ties the present/future kingdom tension to practical ethical readiness.
• πιστὸς οἰκονόμος (pistos oikonomos) — “faithful steward/manager” (12:42). Persian: وکیلِ امین (vakil-e amin) or ناظرِ امین. Risk: Low, stewardship-ethics term.

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

• μετανοήσητε (metanoēsēte) — “you repent” [TM-REUSE-in-Luke توبه, established above Ch.3]. No new risk beyond Ch.3’s High-risk entry.
• θύρα στενή (thyra stenē) — “narrow door” (13:24). Persian: در تنگ (dar-e tang). Risk: Low, eschatological urgency image.
• Kingdom-growth parables (mustard seed, leaven, 13:18-21) reuse [TM-REUSE kingdom_of_god]; no new theological term beyond the already-flagged present/future tension (Ch.10).

Chapter 14 — Banquet Parables, Cost of Discipleship

New load-bearing terms:

• δεῖπνον μέγα (deipnon mega) — “great banquet” (parable, 14:15-24). Persian: ضیافتِ بزرگ (ziyāfat-e bozorg). Risk: Medium — the banquet’s guest list (poor, crippled, lame, blind, 14:13, 14:21 — reuse فقیر plus new terms افلیج/زمین‌گیر [crippled], لنگ [lame], نابینا [blind, reuse]) is a direct, load-bearing image for “Good News to the Poor and Marginalized,” and the eschatological banquet setting ties directly to “Jesus’ Compassion and Table Fellowship.” Note the strong positive cultural resonance: Persian hospitality culture (the deep social value placed on welcoming guests to one’s table, expressed in the proverb-tradition around نان و نمک, “bread and salt,” as a bond of trust) is a genuine bridge asset here, not primarily a collision risk.
• ἀριθμήσαι τὴν δαπάνην (arithmēsai tēn dapanēn) — “to count the cost” (14:28, building a tower / going to war). Persian: هزینه را حساب کردن (hazine rā hesāb kardan). Risk: Medium — key discipleship-cost vocabulary; must retain the sober, deliberate-calculation sense Jesus intends (a serious warning against superficial commitment), directly grounding “The Cost and Joy of Discipleship.”
• ἅλας (halas) — “salt” (14:34-35, disciples as salt that can lose its saltiness). Persian: نمک (namak). Risk: Low.

Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son

New load-bearing terms:

• ἀπολωλός (apolōlos) — “lost” (the lost sheep, lost coin, lost son — 15:4, 8, 24, 32). From ἀπόλλυμι, “to lose, destroy, perish.” Semantic range: not merely misplaced but in a state of genuine peril/ruin from which rescue is needed. English variants: lost, perishing. Contextual theological meaning: the central, thrice-repeated image of the whole chapter, directly grounding both “Repentance and Forgiveness of Sins” and “Jesus’ Compassion and Table Fellowship with Sinners” (the chapter opens with Pharisees objecting that Jesus eats with “sinners,” 15:1-2). Persian: گمشده (gomshode). Risk: Medium — must retain the sense of active, costly seeking by the shepherd/woman/father (not passive waiting for the lost item/person to find its own way back), which is the theological point of all three parables — anticipates and reinforces election/effectual_calling themes already High-risk in baseline (God’s initiative precedes and enables human return).
• χαρὰ ἐν τῷ οὐρανῷ (chara en tō ouranō) — “joy in heaven” over repentance (15:7, 10). [TM-REUSE thanksgiving-adjacent; χαρά (chara), “joy,” is new]. Persian: شادی (shādi). Risk: Low-Medium — must retain heaven’s/God’s own joy (not merely human relief) at repentance, a striking and pastorally significant point.
• σπλαγχνίζομαι — reused (the father’s compassion, 15:20); see Ch.7 entry, same High-value doctrine.
• ὁ υἱός μου οὗτος νεκρὸς ἦν καὶ ἀνέζησεν (ho huios mou houtos nekros ēn kai anezēsen) — “this my son was dead, and is alive again” (15:24, 32). Persian: این پسر من مرده بود و زنده شد (in pesar-e man morde bud va zende shod). Risk: Medium — a resurrection-shaped metaphor for repentance/restoration; teach as vivid figurative language illuminating (not replacing or diluting) the literal resurrection_of_christ doctrine already Critical in the baseline.

Chapter 16 — Unjust Steward, Rich Man and Lazarus

New load-bearing terms:

• μαμωνᾶς (mamōnas) — “mammon, wealth” (16:9, 11, 13, “you cannot serve God and mammon”). An Aramaic loanword personifying wealth as a rival master. Persian: مال دنیا (māl-e donyā, “worldly wealth”) or transliterated ممونا; recommend مال دنیا for clarity, with a footnote on the personification (wealth functioning as a rival “master” competing for total allegiance). Risk: Medium — directly grounds the rich/poor doctrine; must retain the stark, exclusive-allegiance either/or Jesus poses, not soften into generic stewardship advice.
• Ἅιδης (Hadēs) — “Hades” (16:23, the rich man’s torment after death). Persian: retain as proper term هادس (Hādes) or descriptive جهانِ مردگان (“world of the dead”); avoid conflating with the fuller, systematic Islamic جهنم (Jahannam) framework. Risk: High — this is Jesus’ own vivid illustrative parable-language about a post-mortem reversal (rich/poor roles inverted), not a systematic revelation of afterlife geography; teachers must be careful not to let the term be absorbed into a detailed comparative-afterlife debate with Islamic eschatology (which has its own extensively developed doctrine of barzakh, Jahannam, and Jannah), but should keep the parable’s pointed ethical-theological purpose (present treatment of the poor has eternal consequences) primary.
• Μωϋσῆς καὶ οἱ προφῆται (Mōusēs kai hoi prophētai) — “Moses and the Prophets” (16:29, 31) — closing line: “if they do not believe Moses and the Prophets, neither will they be convinced even if someone should rise from the dead” — a direct foreshadowing of the resurrection-unbelief theme resolved in Ch. 24. [TM-REUSE موسی, پیامبران]. Risk: High (inherited), directly anticipates resurrection_of_christ.

Chapter 17 — Forgiveness, Faith, Ten Lepers, Kingdom “Within”

New load-bearing terms:

• σκάνδαλον (skandalon) — “stumbling block, cause of sin” (17:1-2). Persian: لغزش (lazesh) or سنگ لغزش. Risk: Low-Medium.
• Σαμαρίτης — reused (the one grateful leper, 17:16); reinforces the Ch.10 High-risk collision note — an excellent second occasion to teach the corrective footnote.
• ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν (hē basileia tou theou entos hymōn estin) — “the kingdom of God is within/among you” (17:21). A genuinely debated Greek phrase: ἐντός can mean “within” (individual, interior) or “in the midst of / among” (corporate, located in Jesus’ own presence among them). Persian: recommend ملکوت خدا در میان شماست (“the kingdom of God is among/in the midst of you”) over an individualistic “within you,” since the immediate context (Pharisees asking about observable signs) favors the corporate/christocentric sense — the kingdom is present in Jesus’ own person standing among his questioners, not an inward private mystical state. Risk: High — an individualistic “within you” rendering risks resonance with Sufi/mystical wahdat al-wujud-adjacent notions of the divine indwelling the self, a real interpretive risk in a Persian devotional-poetic context; the corporate/christocentric rendering better serves the “Kingdom Present and Future” doctrine and must be the translator default.
• ἡ πίστις σου σέσωκέν σε — reused (17:19); see Ch.8 entry.

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

New load-bearing terms:

• δεῖ προσεύχεσθαι πάντοτε (dei proseuchesthai pantote) — “ought always to pray” (18:1, the persistent widow). Reuses προσευχή (Ch.11); new emphasis on persistence in dependent prayer. Risk: Medium — directly grounds “Prayer and Dependence on God”; teach against a fatalistic reading (why pray if God’s will is fixed) common in folk qadar-fatalism already flagged under providence in baseline.
• Φαρισαῖος καὶ τελώνης (Pharisaios kai telōnēs) — “Pharisee and tax collector” (parable, 18:9-14). τελώνης (telōnēs) — “tax/toll collector.” Literal: “one who has bought the right to collect tolls.” Semantic range: in first-century Judea, a despised collaborator-class figure, socially and religiously marginalized for perceived complicity with (Roman) foreign occupation and ritual/ethical impurity from handling Gentile money. English variants: tax collector, publican, toll collector. Persian: باجگیر (bājgir, “toll/tribute collector”) or خراجگیر. Risk: Medium — the social dynamic (a despised figure associated with collaboration with a foreign occupying power) may resonate analogically for an Iranian audience with sensitivities around foreign political influence/collaboration, which can be a useful illustrative bridge but must be handled so the parable’s actual point (humble repentance vs. self-righteous confidence) is not displaced by political analogy.
• δικαιωθεὶς (dikaiōtheis) — “justified” (18:14, “this man went down to his house justified rather than the other”) [TM-REUSE justification عادل شمرده شدن, Critical]. Risk: Critical — a direct, explicit occurrence of the forensic-declaration doctrine in narrative form (not merely Pauline argument); must render with the full baseline compound phrase, preserving “declared righteous,” never “made righteous by good deeds,” since the tax collector offers no meritorious act, only a plea for mercy (18:13).
• εὐκοπώτερον κάμηλον διὰ τρήματος ῥαφίδος διελθεῖν (eukopōteron kamēlon dia trēmatos rhaphidos dielthein) — “easier for a camel to pass through the eye of a needle” (18:25). Persian: آسان‌تر است که شتری از سوزنی رد شود. Risk: Low, vivid idiom, ties to rich/poor doctrine.

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

New load-bearing terms:

• Ζακχαῖος (Zakchaios) — “Zacchaeus,” a chief tax collector (19:2, [TM-REUSE τελώνης/باجگیر]). Risk: Medium — a paradigmatic “Table Fellowship with Sinners” narrative (Jesus insists on staying at his house) resulting in repentance and restitution; teach alongside Ch.7’s sinful woman and Ch.15’s parables as the curriculum’s cluster of Compassion/Table-Fellowship texts.
• σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο (sēmeron sōtēria tō oikō toutō egeneto) — “today salvation has come to this house” (19:9). Reuses σήμερον (core-passage High risk, Ch. 4:21) and [TM-REUSE نجات, Critical]. Risk: Critical — a direct echo of the core passage’s “today” fulfillment-language, now applied to an individual convert; reinforce cross-document consistency between this verse and Luke 4:21’s rendering of امروز.
• 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). A programmatic mission-statement verse combining [TM-REUSE-in-Luke پسر انسان, High] with [TM-REUSE نجات, Critical] and Ch.15’s گمشده. Risk: Critical — arguably the single clearest one-sentence summary of Luke’s entire soteriological purpose in the book; must be rendered with full doctrinal weight and flagged for theologian review wherever it recurs in curriculum materials.
• εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου (eulogēmenos ho erchomenos en onomati Kyriou) — “blessed is he who comes in the name of the Lord” (19:38, triumphal entry acclamation, quoting Psalm 118). [TM-REUSE خداوند]. Risk: High — messianic-kingship acclamation; teach alongside the political-misunderstanding caution already flagged under kingdom_of_god (baseline Medium) regarding Iran’s own religious-political state structure, since the crowd itself misunderstands this as a political-military kingship claim, which Jesus does not fulfill in the expected sense.
• οἶκος προσευχῆς (oikos proseuchēs) — “house of prayer” (19:46, temple cleansing, quoting Isaiah 56:7) vs. σπήλαιον λῃστῶν (“den of robbers/thieves,” quoting Jeremiah 7:11). [TM-REUSE دعا]. Persian: خانهٔ دعا vs. لانهٔ دزدان/راهزنان. Risk: Medium.

Chapter 20 — Authority Questioned, Parable of the Tenants, Caesar and God, Resurrection Debate

New load-bearing terms:

• ἀμπελών (ampelōn) — “vineyard” (parable of the wicked tenants, 20:9-19), an OT image for Israel (Isaiah 5). Persian: تاکستان (tākestān). Risk: Medium — the “beloved son” (υἱὸς ἀγαπητός, reuse of Sonship vocabulary) thrown out and killed by the tenants directly typifies Christ’s rejection and death; ties sonship_of_christ (Critical) into a narrative-judgment context concerning Israel’s leadership, requiring the same unity_of_jews_and_gentiles/Ch.9-11-adjacent pastoral care already flagged in the baseline regarding Iran’s anti-Israel political register — this is about first-century religious leadership’s rejection of the Son, not a blanket ethnic-political statement.
• λίθος γωνιαῖος (lithos gōniaios) — “cornerstone” (20:17, quoting Psalm 118:22). Persian: سنگِ زاویه (sang-e zāviye) or سنگ اصلی بنا. Risk: Low-Medium, messianic OT typology.
• τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ (ta Kaisaros Kaisari kai ta tou theou tō theō) — “the things that are Caesar’s to Caesar, and the things that are God’s to God” (20:25). Persian: مال قیصر را به قیصر و مال خدا را به خدا بدهید. Risk: Medium — church-state/government-authority theme (cf. Romans 13, already flagged as a native speaker-review category in the baseline); relevant given Iran’s Velayat-e Faqih governing structure — Jesus here relativizes, without abolishing, legitimate civil authority while asserting God’s ultimate, higher claim.
• ἀνάστασις (anastasis) — resurrection debate with the Sadducees (20:27-40) [TM-REUSE قیامت, Critical]. Risk: Critical (inherited) — Jesus’ argument (“God is not God of the dead but of the living,” 20:38) directly undergirds bodily resurrection hope, to be fully realized in Ch. 24.

Chapter 21 — Olivet Discourse: Signs, Tribulation, the Coming of the Son of Man

New load-bearing terms:

• ναός (naos) — “temple” (21:5-6, prediction of the temple’s destruction). Persian: معبد (ma’bad) or هیکل (heykal, more traditional Persian Bible term). Recommend معبد for general readability, هیکل acceptable as an established alternative. Risk: Medium — must be taught with its OT redemptive-historical significance (God’s dwelling-place, now fulfilled/relocated in Christ and his people, cf. church_as_gods_people), not merely as a historical building.
• θλῖψις μεγάλη (thlipsis megalē) — “great tribulation/distress” (21:23). Persian: رنجِ عظیم (ranj-e azim) or مصیبتِ بزرگ. Risk: Medium.
• ὁ υἱὸς τοῦ ἀνθρώπου ἐρχόμενος ἐν νεφέλῃ (ho huios tou anthrōpou erchomenos en nephelē) — “the Son of Man coming in a cloud” (21:27, echoing Daniel 7:13). [TM-REUSE-in-Luke پسر انسان, High]. Risk: Critical — the second-coming, glory-and-power sense of the title, must be kept consistent with (not contradicting) the humble, seeking-and-saving sense of 19:10 — same title, two poles of the same person’s mission (humiliation then exaltation).
• ἡ ἀπολύτρωσις ὑμῶν (hē apolytrōsis hymōn) — “your redemption” (21:28). Literal: “a releasing by payment of a ransom price.” Semantic range: deliverance secured at a cost, distinct from a free, costless release. English variants: redemption, deliverance. Persian: رهایی (rahā’i) or فدیه (fediye, closer to “ransom-price” itself). Recommend رهایی as primary noun (“your deliverance draws near”) with فدیه/ransom-price background taught explicitly wherever the atonement connection needs reinforcing (esp. in connection with Ch.22’s Last Supper). Risk: High — must not be flattened into a generic “escape” or “relief,” losing the ransom-price background that ties eschatological hope directly to the cost of Christ’s own atoning death.

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

New load-bearing terms:

• πάσχα (pascha) — “Passover” (22:1, 7-15). Persian: عید فِصح (eyd-e fesh) — established Persian Christian/Jewish term. Risk: Medium — must retain the OT exodus/lamb-sacrifice typological background (even though Luke does not use “lamb” language explicitly here) as the interpretive frame for the meal Jesus is about to reinterpret.
• ἡ καινὴ διαθήκη (hē kainē diathēkē) — “the new covenant” (22:20) [TM-REUSE covenant عهد, Medium] + καινή (“new” — جدید, jadid). Risk: High — the direct institution-text of the Lord’s Supper; must be taught with full continuity/fulfillment logic relative to the Mosaic covenant (ناموس/عهد already established), not as an abrupt replacement severing OT promise from NT fulfillment.
• τὸ σῶμά μου… τὸ αἷμά μου (to sōma mou… to haima mou) — “my body… my blood” (22:19-20). Persian: بدنِ من… خونِ من (badan-e man… khun-e man). Risk: Critical — this is the single most sensitive new-vocabulary cluster in Luke’s Gospel for a Persian Shia-majority-context audience. Beyond the general Islamic sensitivity around blood symbolism, Twelver Shia devotional culture centers an entire annual ritual calendar (Muharram/Ashura) on the shed blood and suffering of the martyred Imam Hussein at Karbala, including practices (self-flagellation, symbolic blood, communal blood-donation drives) explicitly framed as honoring and drawing benefit/intercession from that sacrificial blood — a pattern already flagged as a Critical risk under salvation and intercession in the baseline Romans package. The Lord’s Supper’s body-and-blood language, given by Christ himself as a “new covenant,” must be taught as the once-for-all, categorically unique, personally efficacious atonement it is — genuinely distinct from, not a Christian parallel devotional practice alongside, the Karbala martyrdom-commemoration framework. This is not merely a vocabulary problem but requires direct doctrinal teaching content in any curriculum module covering Luke 22.
• Σατανᾶς (Satanas) — reused [TM-REUSE-in-Luke شیطان, Ch.4]; Judas’s betrayal explicitly attributed to Satanic influence (22:3), reinforcing the cosmic-conflict backdrop of the passion narrative.
• ὁ ἱδρὼς ὡσεὶ αἵματος (ho hidrōs hōsei haimatos) — “sweat like blood” (22:44, Gethsemane). Persian: عرقی مانند خون (araqi mānand-e khun). Risk: Medium — reinforces the genuine, full humanity of Christ (humanity_of_christ, High in baseline) under real anguish, directly countering any docetic (only-appeared-to-suffer) reading relevant to the Quran’s own crucifixion-denial framework.

Chapter 23 — Crucifixion, Death, Burial

New load-bearing terms:

• σταυρός / σταυρόω (stauros / stauroō) — “cross / to crucify.” Literal: “an upright stake; to impale/fix to a stake.” Semantic range: the specific Roman method of capital execution used on Jesus, historically and physically real. English variants: cross, crucify, crucifixion. Contextual theological meaning: the historical event the Quran explicitly denies (“they did not kill him, nor did they crucify him, but it was made to appear so to them,” Quran 4:157) — the central doctrinal fault-line between Christian and Islamic accounts of Jesus. Persian: صلیب (salib, noun) / به صلیب کشیدن (be salib keshidan, verb). Risk: Critical — every occurrence in chapter 23 must be taught as affirming a real, historical, physical death, the indispensable precondition for the resurrection and for the atonement itself (cf. Ch.22’s body/blood language); this is the most direct point of confrontation with the shared Quranic denial already flagged Critical under resurrection and humanity_of_christ in the baseline, and requires the same theologian-level review routing.
• βασιλεὺς τῶν Ἰουδαίων (basileus tōn Ioudaiōn) — “King of the Jews” (23:38, the titulus on the cross). [TM-REUSE پسر داوود-adjacent kingship theme]. Persian: پادشاهِ یهودیان. Risk: Medium — the mocking irony (a crucified man titled “king”) is theologically loaded; must be taught alongside the true, if unexpected, fulfillment of Davidic kingship (davidic_covenant, High in baseline).
• παράδεισος (paradeisos) — “paradise” (23:43, “today you will be with me in paradise,” to the repentant criminal). Persian: فردوس (ferdows) — note: فردوس is itself an ancient Persian loanword (from Old Persian pairidaeza, “walled garden”) borrowed into Greek and thence into many languages, including into Quranic Arabic (الفردوس, one of the named levels/gardens of Jannah) — a genuinely interesting shared-etymology case. Risk: Critical — the doctrinal weight is in σήμερον (“today,” reusing the core passage’s High-risk term) directly promising immediate post-death presence with Christ to a dying, repentant, otherwise unremarkable sinner with no meritorious works to his name — this must be taught as a vivid confirmation of salvation by grace through faith alone (baseline Critical grace/salvation/imputed_righteousness doctrines all converge here), explicitly contrasted with any deeds-weighing (mizan) framework for entry to Paradise/Jannah.
• τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη (to katapetasma tou naou eschisthē) — “the curtain of the temple was torn” (23:45). [TM-REUSE معبد]. Persian: پردهٔ معبد پاره شد. Risk: Medium — access-to-God typology (the barrier separating humanity from God’s presence is removed through Christ’s death); ties to adoption/access themes already Critical in baseline Romans 8.

Chapter 24 — Resurrection, Emmaus Road, Ascension

New load-bearing terms:

• ἠγέρθη / ἀνέστη (ēgerthē / anestē) — “he has risen” (24:6, 24:34) [TM-REUSE resurrection قیامت, Critical]. Risk: Critical — the empty-tomb declaration; the direct, historically-anchored, bodily fulfillment of everything anticipated since 9:22, 18:33, 20:37-38.
• σάρκα καὶ ὀστέα (sarka kai ostea) — “flesh and bones” (24:39, “a ghost/spirit does not have flesh and bones as I have”). Persian: گوشت و استخوان (gusht va ostokhān). Risk: Critical — this is Luke’s own explicit, deliberate apologetic against a purely spiritual/ghostly (non-bodily) resurrection; must be rendered with full physical concreteness, directly and doubly relevant to a Persian audience given (a) the Quran’s crucifixion-denial and (b) any residual docetic-leaning intuition — Jesus insists on real, physical, touchable, food-eating (24:41-43) bodily resurrection.
• διήνοιξεν αὐτῶν τὸν νοῦν… εἰς τὸ συνιέναι τὰς γραφάς (dianoixen autōn ton noun… eis to synienai tas graphas) — “he opened their minds to understand the Scriptures” (24:45). [TM-REUSE کلامِ خدا/نوشته‌ها]. Risk: High — reinforces fulfillment_of_prophecy and inspiration_of_scripture at the book’s climactic close, directly answering back to the core passage’s own γέγραπται/πεπλήρωται vocabulary (4:17, 21) — recommend cross-referencing these two passages explicitly in curriculum materials for interpretive bookending.
• ἡ ἐπαγγελία τοῦ πατρός… δύναμιν ἐξ ὕψους (hē epangelia tou patros… dynamin ex hypsous) — “the promise of the Father… power from on high” (24:49). [TM-REUSE پدر Critical, قدرت خدا Medium]. Risk: High — anticipates the Holy Spirit’s outpouring (fulfilled in Acts), directly grounding “The Holy Spirit’s Work in Salvation History” as the book’s forward-looking close.
• ἀνελήμφθη εἰς τὸν οὐρανόν (anelēmphthē eis ton ouranon) — “he was carried up into heaven” (24:51, the Ascension). Persian: به آسمان بالا برده شد (be āsemān bālā borde shod) or صعود کرد (so’ud kard). Risk: Critical — this requires a doctrinally precise sequencing note: the Quran (4:158) teaches that God “raised” (rafa’a) Jesus to Himself instead of his being killed/crucified — i.e., in the majority Islamic reading, Jesus was rescued from death and taken up alive, never having actually died. Luke’s Ascension is the opposite sequence: real death (Ch.23) → real bodily resurrection (24:1-43, with flesh-and-bones proof) → then, forty days later, a visible ascension of that same, now-glorified physical body into heaven. Every teaching or translation of this verse must make the sequence explicit (died, then rose, then ascended) so it is not silently absorbed into the Islamic “never died, was taken up” substitution narrative, which would erase the resurrection and the atonement in a single stroke. This is among the highest-priority theologian-review items in the entire book.

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Summary Note on Full-Book Coverage

Every chapter of Luke (1–24) has been reviewed. No chapter in Luke was found to introduce zero new theological vocabulary; each chapter above lists either new load-bearing terms or explicitly notes reuse of terms already fixed in the baseline Romans Language Package or established earlier in this document (e.g., Ch. 13’s kingdom parables, Ch. 17’s stumbling-block material). This satisfies the full-book coverage mandate: the core passage (Luke 4:16-21) receives the deepest verse-by-verse treatment as the curriculum’s theological anchor, while the surrounding twenty-three chapters are treated with proportionate, load-bearing focus.