Semantic Analysis
Semantic Analysis — Luke 1–24 (English → Punjabi)
Purpose and Method
This document analyzes every load-bearing theological term in the Gospel of Luke, in the original Koine Greek, from chapter 1 to chapter 24, with no chapter skipped. The core passage, Luke 4:16–21, receives verse-by-verse treatment. Every other chapter receives a chapter-level term study covering its load-bearing theological vocabulary using the same analytical fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Punjabi) rendering risk.
Any term already fixed in the baseline Romans translation_memory.json is reused exactly — no re-derivation, no alternative renderings. New terms specific to Luke are proposed here, risk-tiered using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json, with grounded reasons tied to Punjab’s Sikh-majority, Hindu-minority religious landscape.
Where a chapter introduces no new theological vocabulary beyond terms already treated earlier in this document or in the Romans baseline, that is stated explicitly rather than omitted.
PART 1 — CORE PASSAGE VERSE-BY-VERSE: Luke 4:16–21
Luke 4:16
Greek: Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| Ναζαρά | Nazara | Nazareth (place name) | Proper noun, Jesus’ hometown | ”Nazareth” | Establishes Jesus’ ordinary human upbringing (ties to Incarnation/Humanity of Christ doctrine) before his extraordinary claim in v.18-21 | ਨਾਸਰਤ (Nasrat). Low risk; established proper-name form in Punjabi Bible tradition. |
| συναγωγή | synagōgē | ”gathering, assembly” | Jewish place of Sabbath gathering, prayer, and Scripture reading | ”synagogue” | The institutional setting in which Jesus publicly announces his messianic identity; distinct from Temple worship | ਸਭਾ ਘਰ (sabha ghar, “assembly house”). Medium risk. Must not be rendered ਗੁਰਦੁਆਰਾ (Sikh place of worship) or ਮੰਦਰ (Hindu temple), per the church/place-of-worship precedent already set in the baseline. A neutral descriptive compound avoids importing either tradition’s architecture of sacred space. |
| ἀνέστη ἀναγνῶναι | anestē anagnōnai | ”stood up to read” | Standing to read was the customary posture of respect for reading Scripture aloud | ”stood up to read” | Signals Jesus’ voluntary, deliberate self-identification with the prophetic reading that follows | Straightforward narrative action; Low risk. |
Luke 4:17
Greek: καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον·
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| βιβλίον | biblion | ”scroll, book” | A written scroll; here specifically the Isaiah scroll | ”scroll,” “book” | The physical vehicle of God-given prophetic revelation | ਪੋਥੀ / ਲਿਖਤ (pothi/likhat). Low risk as a bare physical object noun, but see γραφή (v.21) for the doctrinally loaded “Scripture” sense. |
| προφήτης (τοῦ προφήτου Ἠσαΐου) | prophētēs | ”one who speaks forth” | God’s spokesperson; here specifically Isaiah, author of the scroll being read | ”prophet” | Establishes that what follows is not Jesus’ own invention but the fulfillment of prior, God-inspired prophecy | ਨਬੀ — reused exactly from baseline (prophet, ਨਬੀ, Low risk). Isaiah = ਯਸਾਯਾਹ (established Punjabi Bible proper-name form per baseline transliteration standards). |
| γεγραμμένον | gegrammenon | ”having been written” | Perfect passive participle: a completed act of writing with continuing authoritative force | ”it was written,” “it is written” | Introduces the citation formula marking the following words as authoritative, fixed, inspired text (Inspiration of Scripture doctrine) | ਲਿਖਿਆ ਹੋਇਆ ਸੀ. Medium risk — see γραφή note below on the broader “Scripture” term. |
Luke 4:18
Greek: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| Πνεῦμα κυρίου | Pneuma kyriou | ”Spirit of the Lord” | The Holy Spirit as the empowering, sending presence of God upon the anointed one | ”the Spirit of the Lord,” “the Lord’s Spirit” | Directly ties Jesus’ ministry to the Holy Spirit’s work in salvation history — this is the same Spirit active at Jesus’ conception (Lk 1:35) and baptism (Lk 3:22), now commissioning his public ministry | ਪ੍ਰਭੂ ਦਾ ਆਤਮਾ, built on the baseline’s fixed ਪਵਿੱਤਰ ਆਤਮਾ (holy_spirit, Critical). Critical risk. Must never be rendered with ਜੋਤ (the Sikh doctrine of a single divine light transmitted through the Ten Gurus) — the Spirit here is the personal, sending Third Person of the Trinity resting on and commissioning the Messiah, not a transmitted lineage-light. |
| ἔχρισέν (χρίω) | echrisen | ”anointed” | To pour oil on, consecrating for an office (king, priest, prophet); root of Χριστός/Messiah | ”anointed,” “consecrated,” “appointed” | Jesus explicitly identifies himself as the Anointed One (Messiah) of Isaiah’s prophecy — the verb form of ਮਸੀਹ itself | ਮਸਹ ਕੀਤਾ (masah kita — established Christian transliteration/loan from Hebrew mashach, already implicit in the baseline’s ਮਸੀਹ term). Critical risk, directly load-bearing for Messianic Promise doctrine. Must retain visible etymological link to ਮਸੀਹ (Messiah, Critical, baseline) in translator notes so readers see Jesus is claiming to be the very One the title names. |
| εὐαγγελίσασθαι (εὐαγγελίζομαι) | euangelisasthai | ”to announce good news” | Verbal form of εὐαγγέλιον (gospel); to proclaim the good news as a herald | ”to preach good news,” “to proclaim glad tidings” | The content of Jesus’ Spirit-empowered mission is the same good news later proclaimed in Acts and Romans — not a new gospel, but its inauguration | Root of baseline’s fixed ਖੁਸ਼ਖਬਰੀ (gospel, High). Render as ਖੁਸ਼ਖਬਰੀ ਸੁਣਾਉਣੀ (“to proclaim the good news”). High risk, consistent with baseline gospel entry — must convey an authoritative royal/prophetic announcement, not a generic uplifting message. |
| πτωχοῖς (πτωχός) | ptōchois | ”to the poor” | Absolute economic destitution (beggar-poor), often paired in Luke with social/spiritual marginalization | ”the poor,” “the destitute” | Central to the “Good News to the Poor and Marginalized” doctrine of this curriculum; Jesus names the poor as the primary audience of his mission | ਗਰੀਬ (gareeb). Medium-High risk. New term for this curriculum. ਗਰੀਬ is the standard, unambiguous Punjabi word for the economically poor and carries no competing doctrinal baggage, but translators must resist the temptation to spiritualize it away into a purely metaphorical “poor in spirit” reading in contexts (like this one) where Luke intends real economic and social poverty. |
| ἀπέσταλκέν (ἀποστέλλω) | apestalken | ”he has sent” | To send with a commission and delegated authority; root of ἀπόστολος/apostle | ”he has sent me,” “he has commissioned me” | Jesus describes himself as one sent by God with the Spirit’s commissioning — the same sending-authority structure later given to the apostles | Root shared with baseline’s ਰਸੂਲ (apostle, High). Render the verb as ਭੇਜਿਆ ਹੈ. Medium risk — ensure the sense of authoritative divine commissioning is preserved, not reduced to casual dispatch. |
| κηρύξαι (κηρύσσω) | kēryxai | ”to proclaim, herald” | To make a public, authoritative announcement, as a herald announcing a king’s decree | ”to proclaim,” “to announce,” “to preach” | The manner of gospel proclamation — public, authoritative, not private opinion | ਪਰਚਾਰ ਕਰਨਾ, built on baseline’s fixed ਪਰਚਾਰ (mission, Medium). Medium risk. |
| αἰχμαλώτοις (αἰχμάλωτος) | aichmalōtois | ”to captives” | Prisoners of war/exile; by extension, those bound or oppressed | ”captives,” “prisoners,” “the exiled” | Echoes Isaiah’s exile/return imagery, applied to spiritual captivity to sin and oppression, uniting literal and figurative liberation | ਗ਼ੁਲਾਮ / ਬੰਦੀ (ghulam/bandi). Medium-High risk. New term. Must carry both the literal sense (rescued prisoners) and the figurative sense (those enslaved to sin, cf. Romans’ ਪਾਪ) without collapsing into a purely political liberation reading, given Punjab’s own strong historical memory of captivity/liberation narratives (Sikh martyrdom and freedom themes) that could be imported unintentionally. |
| ἄφεσιν (ἄφεσις) | aphesin | ”release, forgiveness” | Legal/social release from bondage, debt, or captivity; also the standard NT word for forgiveness of sins | ”release,” “liberty,” “forgiveness,” “pardon” | Double meaning intentional in this verse: literal release of captives AND the release from the debt of sin — this is the semantic hinge connecting the doctrine of Repentance and Forgiveness of Sins to Jesus’ Jubilee announcement | ਮਾਫ਼ੀ / ਛੁਟਕਾਰਾ (mafi / chutkara) depending on context. High risk. New term, must be handled carefully: when ἄφεσις refers to forgiveness of sins specifically, do not abbreviate to ਮਾਫ਼ੀ alone without noting the forensic weight already established for ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ (justification, Critical) elsewhere — the concepts overlap but are not identical. When ἄφεσις refers to physical release (captives), ਛੁਟਕਾਰਾ is preferable; be careful not to let ਛੁਟਕਾਰਾ here be confused with the previously-rejected alternative to ਮੁਕਤੀ (salvation) in the baseline — this is a distinct, non-soteriological-technical use in this immediate context. |
| τυφλοῖς ἀνάβλεψιν | typhlois anablepsin | ”recovery of sight to the blind” | Physical blindness and its reversal; frequently doubles as a metaphor for spiritual blindness/insight in Luke | ”recovery of sight for the blind,” “sight to the blind” | Anticipates Jesus’ literal healing miracles and the spiritual “opening of eyes” theme running through Luke-Acts | ਅੰਨ੍ਹਿਆਂ ਨੂੰ ਸੁਜਾਖਾ ਕਰਨਾ. Low-Medium risk. Literal healing sense is safe; translator notes should flag the secondary spiritual-sight metaphor for teaching purposes. |
| τεθραυσμένους (θραύω) | tethrausmenous | ”the crushed/broken/oppressed” | Those physically or socially crushed, shattered, downtrodden | ”the oppressed,” “the broken,” “the crushed” | Reinforces the social dimension of the “Good News to the Poor and Marginalized” doctrine — Jesus’ mission targets those broken by systemic and personal affliction | ਦੱਬੇ-ਕੁਚਲੇ (dabbe-kuchle). Medium risk. New term; natural Punjabi idiom for the socially crushed/oppressed with no competing religious association — a comparatively safe rendering. |
Luke 4:19
Greek: κηρύξαι ἐνιαυτὸν κυρίου δεκτόν.
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ἐνιαυτὸν κυρίου δεκτόν | eniauton kyriou dekton | ”an acceptable year of the Lord” | Direct echo of the Jubilee year (Leviticus 25) — a periodic year of release of debts, slaves, and land | ”the acceptable year of the Lord,” “the year of the Lord’s favor” | Jesus announces that he himself inaugurates the eschatological, once-for-all Jubilee — not a repeating fifty-year cycle but a decisive, present fulfillment of the Kingdom of God, both present and future | ਪ੍ਰਭੂ ਦਾ ਮਨਭਾਉਂਦਾ ਸਾਲ (“the Lord’s pleasing/favorable year”). High risk. New term with no Sikh or Hindu conceptual analog (there is no Jubilee-debt-release framework in either tradition); requires a mandatory explanatory bridge — like the Incarnation bridge already required in the baseline — teaching the Leviticus 25 background before this verse can be understood, rather than assuming the image is self-explanatory. Do not render literally as merely “a good year,” which loses the specific covenantal-legal background entirely. |
Luke 4:20
Greek: καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ὑπηρέτης | hypēretēs | ”attendant, assistant” | The synagogue official responsible for the scrolls | ”attendant,” “assistant,” “minister” | Minor narrative role; no doctrinal weight | ਸੇਵਕ (sevak). Low risk. Note: ਸੇਵਕ is a generic servant/attendant word and carries none of the specific liturgical weight of ਸੇਵਾ as a formal Sikh devotional-service concept when used in this narrative sense; still, translators should avoid over-elevating it into “Sevadar” language in surrounding prose. |
| ἀτενίζοντες (ἀτενίζω) | atenizontes | ”gazing intently” | Fixed, unbroken staring | ”fixed their eyes,” “gazed intently” | Builds narrative tension before Jesus’ climactic pronouncement in v.21 | Straightforward; Low risk. |
Luke 4:21
Greek: ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| Σήμερον | Sēmeron | ”today” | A specific, present, historical moment — recurring emphasis word in Luke (2:11; 19:9; 23:43) | “today,” “this very day” | Marks the decisive, once-for-all, historically located nature of fulfillment — not a cyclical or repeatable event | ਅੱਜ. Medium risk only insofar as translators must preserve its emphatic, doctrinally loaded force (linear, historical fulfillment) rather than treating it as incidental time-marking — this is the same linear-history-versus-cyclical-cosmology concern flagged for Fulfillment of Prophecy in the Romans baseline. |
| πεπλήρωται (πληρόω) | peplērōtai | ”has been fulfilled” | Perfect passive: a completed act with continuing present effect | ”has been fulfilled,” “is fulfilled,” “has come to pass” | The core theological claim of the passage: Isaiah’s prophecy finds its decisive fulfillment in Jesus himself, in real time, in front of the hearers — the anchor verse for the Fulfillment of Prophecy doctrine in Luke | ਪੂਰਾ ਹੋਇਆ ਹੈ. High risk, consistent with the baseline’s Fulfillment of Prophecy doctrine notes: this must be read as linear, historical, once-for-all fulfillment, not folded into a cyclical cosmological frame (Hindu yuga cosmology or the Sikh/Hindu cycle of ਆਵਾਗਵਣ already flagged Critical for “resurrection” in the baseline). |
| ἡ γραφὴ (γραφή) | hē graphē | ”the writing,” “the Scripture” | The specific inspired text just read (here, Isaiah 61); by extension, the whole body of authoritative, God-inspired Old Testament writings | ”the scripture,” “this passage,” “the Scriptures” | Anchors the entire episode in the doctrine of the Inspiration of Scripture and Fulfillment of Prophecy — treated in the Romans baseline as a doctrine but never given a fixed Punjabi glossary term. Luke’s heavy reliance on scripture-fulfillment language (24:27, 24:44-45 below) makes this gap urgent to close now. | NEW CRITICAL TERM — see full treatment in Core Glossary. Proposed: ਪਵਿੱਤਰ ਲਿਖਤਾਂ (“holy writings”). Critical/High risk. Two forbidden substitutions must be recorded: (1) NEVER ਗ੍ਰੰਥ alone — this is literally the name of the Guru Granth Sahib, the eternal Sikh scripture-as-living-Guru; using it for “the Scriptures” risks a category collision with a specific, living, closed-canon-as-Guru doctrine. (2) AVOID ਸ਼ਾਸਤਰ (the generic Hindu term for scripture/treatise, and a homophone-adjacent word to ਸ਼ਸਤਰ, “weapon,” a term of real significance in Sikh martial/Khalsa identity) — the collision risk is compounded rather than merely doubled. ਪਵਿੱਤਰ ਲਿਖਤਾਂ is a plain descriptive compound (already using the established, low-risk ਪਵਿੱਤਰ from the baseline) avoiding both traps. |
PART 2 — CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS: Luke 1–24
Luke 1 — Annunciation, Visitation, Magnificat, Birth of John, Benedictus
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ἄγγελος | angelos | ”messenger” | A sent messenger; in biblical usage, a heavenly being who delivers God’s message | ”angel,” “messenger” | Gabriel announces both John’s and Jesus’ births — establishes the Holy Spirit’s Work in Salvation History from the very beginning of the narrative | ਦੂਤ / ਸਵਰਗ ਦੂਤ (doot / swarg doot). Medium risk. New term. ਦੂਤ alone is a generic messenger word; adding ਸਵਰਗ (heavenly) clarifies the supernatural sender without invoking a specific competing cosmology. Avoid conflating with Sikh/Hindu categories of celestial beings (devte) by keeping the term tied tightly to “sent by ਪਰਮੇਸ਼ੁਰ” in context. |
| κεχαριτωμένη (χαριτόω) | kecharitōmenē | ”having been graced/favored” | Perfect passive participle of the verb form of χάρις (grace) — “one who has been shown grace" | "highly favored one,” “full of grace,” “one who has received grace” | Directly built on the same root as the baseline’s fixed ਕਿਰਪਾ (grace, High) — Mary is not a source of grace but a recipient of it | ਕਿਰਪਾ ਪਾਤਰ (“recipient/vessel of grace”) or ਕਿਰਪਾਵਾਨ as descriptive. High risk, inherited directly from the baseline grace entry: must not be read as Mary possessing or dispensing ਕਿਰਪਾ herself (a risk of a mediatrix reading), consistent with the baseline’s insistence that ਕਿਰਪਾ’s source is exclusively Christ/God, never a human mediator, echoing the same caution already noted regarding Guru-mediated ਕਿਰਪਾ in Sikh theology. |
| δούλη κυρίου | doulē kyriou | ”female servant/slave of the Lord” | Total, willing submission to a master’s authority | ”handmaid of the Lord,” “servant of the Lord” | Mary’s response models the posture of faith-filled submission that runs through the doctrine of Prayer and Dependence on God | ਪ੍ਰਭੂ ਦੀ ਦਾਸੀ (Prabhu di dasi). Low-Medium risk; standard humble-service vocabulary, no major competing association. |
| ἔλεος | eleos | ”mercy” | Compassionate kindness shown to those in need or distress, especially covenant loyalty (Heb. hesed) | “mercy,” “loving-kindness” | Central refrain of the Magnificat and Benedictus — God’s mercy to Israel fulfilled in the coming Messiah | ਦਯਾ / ਰਹਿਮ (daya/rahim). Medium risk. New term; both words are in common religious use across Punjab’s traditions without strong doctrinal collision, but translators should tie ਦਯਾ explicitly to God’s covenant faithfulness here, not generic pity. |
| σωτήρ (implied via σωτηρία, cf. v.47, 69) | sōtēr / sōtēria | ”savior / salvation” | One who rescues, delivers | ”Savior,” “salvation” | Mary’s soul rejoices “in God my Savior” — first occurrence of Savior-language in Luke, launching the “Jesus as Savior for All Nations” doctrinal thread | NEW CRITICAL TERM — see Core Glossary. Proposed: ਮੁਕਤੀਦਾਤਾ (mukti-data, “giver of mukti/salvation”), built on the baseline’s fixed ਮੁਕਤੀ (salvation, Critical). Critical risk, inheriting the baseline’s mandatory clarifying-gloss requirement: every load-bearing occurrence of ਮੁਕਤੀਦਾਤਾ must carry the same Sikh/Christian mukti distinction note required for ਮੁਕਤੀ itself. |
| λύτρωσις | lytrōsis | ”redemption” | Buying back, ransoming from bondage or debt | ”redemption,” “ransom” | Zechariah’s prophecy: God has “redeemed his people” — anticipates the fuller redemption vocabulary of Luke 21 and 24 | NEW HIGH-RISK TERM — see Core Glossary. Proposed: ਛੁਟਕਾਰਾ. High risk — must be kept doctrinally distinct from ਮੁਕਤੀ (salvation) despite surface overlap; the baseline explicitly rejected ਛੁਟਕਾਰਾ as an alternative rendering for salvation itself, so translators must never let ਛੁਟਕਾਰਾ silently substitute for ਮੁਕਤੀ in soteriological summary statements — it names the redemptive act/price, not the total doctrine of salvation. |
| ταπείνωσις | tapeinōsis | ”low estate, humiliation” | Lowliness of social/economic condition | ”humble estate,” “low condition” | Mary’s low estate is the one God exalts — anticipates the Kingdom of God’s reversal-of-status theme continued through Luke (the poor, tax collectors, sinners) | ਨੀਵੀਂ ਹਾਲਤ. Low-Medium risk, descriptive term. |
Luke 2 — Birth of Jesus, Shepherds, Presentation, Simeon and Anna
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| σωτήρ | sōtēr | ”savior” | See Luke 1 above | ”Savior” | The angel’s announcement to the shepherds: “a Savior… Christ the Lord” — explicit title-stacking of Savior + Messiah + Lord | ਮੁਕਤੀਦਾਤਾ, reusing the term established in Luke 1. Critical risk, gloss mandatory. |
| Χριστὸς κύριος | Christos kyrios | ”Christ [the] Lord” | Combines Messiah-title with Lordship-title in a single phrase | ”Christ the Lord,” “Messiah, the Lord” | One of the earliest and most concentrated Christological titles in Luke, uniting Messiah (baseline ਮਸੀਹ, Critical) with Lord (baseline ਪ੍ਰਭੂ, Critical) | ਮਸੀਹ ਪ੍ਰਭੂ, both terms reused exactly from baseline. Critical risk (compounded). |
| δόξα ἐν ὑψίστοις | doxa en hypsistois | ”glory in the highest” | God’s radiant honor, here located “in the highest [heavens]" | "glory to God in the highest” | Reuses baseline’s fixed ਮਹਿਮਾ (glory, High) in the Gloria in Excelsis | ਪਰਮੇਸ਼ੁਰ ਦੀ ਮਹਿਮਾ ਸਭ ਤੋਂ ਉੱਚੇ ਥਾਵਾਂ ਵਿੱਚ. High risk, reused. |
| εὐδοκία | eudokia | ”good will, favor” | God’s gracious pleasure or favor resting on someone | ”good will,” “favor,” “on whom his favor rests” | Peace on earth extended specifically to those on whom God’s favor rests — connects to grace (ਕਿਰਪਾ) without being a direct synonym | ਪ੍ਰਸੰਨਤਾ / ਮਿਹਰ. Medium risk. New term; avoid ਮੇਹਰ if it risks blending with the baseline’s explicitly rejected “ਮੇਹਰ” alternative for grace — prefer ਪ੍ਰਸੰਨਤਾ (pleasure/favor) to keep this distinct from ਕਿਰਪਾ. |
| φῶς εἰς ἀποκάλυψιν ἐθνῶν | phōs eis apokalypsin ethnōn | ”a light for revelation to the nations/Gentiles” | Light imagery combined with ἔθνη (Gentiles, baseline ਪਰਾਈਆਂ ਕੌਮਾਂ, Medium) | “a light of revelation to the Gentiles” | Simeon’s Nunc Dimittis is the theological seed of the whole “Jesus as Savior for All Nations” doctrine in this curriculum — Jesus is Savior for Israel AND the nations from his infancy onward | ਕੌਮਾਂ ਲਈ ਪਰਕਾਸ਼ ਦੀ ਜੋਤ — CAUTION: avoid the word ਜੋਤ here despite its natural light-imagery fit, per the baseline’s explicit warning that ਜੋਤ carries the specific Sikh doctrine of the divine light transmitted through the Ten Gurus into the Guru Granth Sahib. Prefer ਕੌਮਾਂ ਲਈ ਚਾਨਣ (light/illumination, a religiously neutral word for light). High risk, newly flagged for this curriculum given how central this verse is to its core “Savior for All Nations” doctrine. |
Luke 3 — John the Baptist, Repentance, Baptism, Genealogy
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| μετάνοια | metanoia | ”change of mind” | A decisive turning of the whole person away from sin and toward God | ”repentance,” “turning,” “change of heart” | Foundational to the doctrine of Repentance and Forgiveness of Sins — John’s whole ministry is a call to μετάνοια in preparation for the Messiah | NEW HIGH-RISK TERM — see Core Glossary. Proposed: ਤੋਬਾ (toba). High risk. ਤੋਬਾ is a Perso-Arabic loanword with strong everyday association with Islamic repentance vocabulary (as in Urdu/Persian Islamic devotional usage), yet it is also the term long established in Punjabi Christian Bible translation (paralleling the baseline’s own acceptance of ਨਬੀ/prophet and ਰਸੂਲ/apostle as shared Perso-Arabic loanwords with settled Christian usage). Retained on the same precedent, but every load-bearing occurrence should make clear this is turning toward the God of Israel revealed in Christ, not a generic devotional formula. |
| βάπτισμα | baptisma | ”baptism, immersion” | Ritual washing signifying repentance and, later, union with Christ | ”baptism” | John’s baptism of repentance anticipates but is explicitly distinguished from Spirit-baptism (3:16) | ਬਪਤਿਸਮਾ (baptisma — transliterated loanword, already the standard Punjabi Christian term). Medium risk, standard and unambiguous within Christian usage; ensure it is not confused with generic ritual bathing/purification practices common across South Asian traditions. |
| ἄφεσις ἁμαρτιῶν | aphesis hamartiōn | ”release/forgiveness of sins” | Compound phrase combining ἄφεσις (release, see 4:18) with ἁμαρτία (sin, baseline ਪਾਪ, High) | “forgiveness of sins,” “remission of sins” | The stated purpose of John’s baptism, and later the stated content of the apostolic proclamation (24:47) | ਪਾਪਾਂ ਦੀ ਮਾਫ਼ੀ, built on baseline’s fixed ਪਾਪ. High risk. New compound term for this curriculum; keep distinct from ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ (justification, Critical, baseline) — forgiveness is relational pardon, justification is the fuller forensic declaration; do not use them interchangeably. |
| καρπὸς ἄξιος τῆς μετανοίας | karpos axios tēs metanoias | ”fruit worthy of repentance” | Visible, changed conduct that authenticates a claimed inward turning | ”fruit in keeping with repentance,” “fruits worthy of repentance” | Guards against a merely verbal or ritual repentance untethered from changed life — relevant to Discipleship’s cost | ਤੋਬਾ ਦੇ ਯੋਗ ਫਲ. Medium risk, dependent on ਤੋਬਾ above. |
| υἱὸς τοῦ θεοῦ (3:38, genealogy terminus — “Adam, son of God”) | huios tou theou | ”son of God” | Here used of Adam in a creaturely, non-unique sense | ”son of God” (of Adam) | Important translator note: this is NOT the same theological weight as the baseline’s Critical ਪਰਮੇਸ਼ੁਰ ਦਾ ਪੁੱਤਰ applied to Christ elsewhere — context must distinguish Adam’s creaturely sonship from Christ’s eternal, unique Sonship | Use ਪਰਮੇਸ਼ੁਰ ਦਾ ਪੁੱਤਰ only with a clarifying translator note here; Medium risk specifically because of the potential to flatten Christ’s unique Sonship (Critical elsewhere) into a general creaturely category if unglossed. |
Luke 4 — Temptation and the Nazareth Sermon (Core Passage)
Verses 16–21 receive full verse-by-verse treatment in Part 1 above. The remainder of the chapter (4:1–15, 22–44) introduces the following additional load-bearing terms:
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| διάβολος | diabolos | ”slanderer, accuser” | The personal figure of Satan/the devil | ”the devil,” “the tempter” | Introduces the reality of personal spiritual opposition to Jesus’ mission, framing the temptation narrative | ਸ਼ੈਤਾਨ (shaitaan — established shared Perso-Arabic/Christian loanword). Medium risk, well-established and unambiguous across Punjabi religious vocabulary. |
| πειρασμός | peirasmos | ”testing, trial” | Can mean either temptation to sin or a testing of character/faithfulness | ”temptation,” “testing,” “trial” | Jesus’ forty-day testing in the wilderness models faithful dependence on God under trial — connects to Prayer and Dependence on God | ਪਰਤਾਵਾ (partava). Medium risk, standard term. |
| ἐξουσία | exousia | ”authority, power to act” | Delegated or inherent right/power to act, distinct from mere raw force | ”authority,” “power” | Repeatedly used of Jesus’ teaching and exorcisms (“he taught with authority,” 4:32, 36) — distinguishes Jesus from the scribes and links to his messianic identity | ਅਧਿਕਾਰ (adhikar). Medium risk, standard term; note distinction from ਸਮਰੱਥਾ (baseline’s fixed rendering for “power of God,” which conveys capacity/ability rather than authoritative right). |
| δαιμόνιον | daimonion | ”demon, evil spirit” | A personal evil spiritual being under Satan’s dominion | ”demon,” “evil spirit,” “unclean spirit” | Jesus’ authority over demons in Capernaum previews the wider spiritual-conflict theme of Luke’s Kingdom of God doctrine (present kingdom breaking in) | ਭੂਤ / ਦੁਸ਼ਟ ਆਤਮਾ (bhoot/dusht atma). Medium-High risk. Must be clearly distinguished from generic Punjabi folk-belief “ਭੂਤ” (ghost of the dead), which carries different popular associations (haunting, ancestral spirits) than the New Testament’s personal, fallen-angelic evil spirits; ਦੁਸ਼ਟ ਆਤਮਾ (“evil spirit”) is the safer compound when precision matters. |
Luke 5 — Calling of the First Disciples, Cleansing a Leper, Healing a Paralytic, Call of Levi
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| μαθητής | mathētēs | ”learner, student” | One who follows and learns from a teacher, adopting their way of life | ”disciple,” “follower,” “student” | Foundational term for the Cost and Joy of Discipleship doctrine — begins here with Peter, James, John, and Levi leaving everything to follow Jesus | NEW HIGH-RISK TERM — see Core Glossary. Proposed: ਚੇਲਾ (chela). High risk. ਚੇਲਾ is the standard, generic Punjabi word for a teacher’s student/follower (guru-shishya idiom), and it sits in close etymological neighborhood to ਸਿੱਖ itself, which literally means “disciple/learner” and is the very name Sikhs use for themselves. Translators must not let “becoming a disciple of Jesus” be heard as “becoming a Sikh of Jesus” in the specific institutional/religious-identity sense; ਚੇਲਾ should be used generically (student/follower of a teacher) with contextual framing that this is not a claim of joining a guru-lineage religious community. |
| ἁμαρτωλός | hamartōlos | ”sinner” | One characterized by ongoing moral transgression before God, or a person of low social/religious standing viewed as ritually and morally compromised | ”sinner” | Jesus explicitly states he came “to call sinners to repentance” (5:32) — central to the Compassion and Table Fellowship with Sinners doctrine | NEW MEDIUM-HIGH RISK TERM — see Core Glossary. Proposed: ਪਾਪੀ (papi), built on baseline’s fixed ਪਾਪ (sin, High). High risk given its doctrinal centrality to a distinct curriculum doctrine (Table Fellowship with Sinners) not present in the Romans baseline — must retain a clearly relational, not merely legal-forensic, tone here since Jesus is eating with rather than merely judging sinners. |
| τελώνης | telōnēs | ”tax collector” | A local agent collecting Roman taxes, socially despised and viewed as a collaborator/ritually unclean | ”tax collector,” “publican” | Levi (Matthew) is called from this profession; tax collectors recur throughout Luke as paradigm cases of marginalized people Jesus welcomes | ਮਸੂਲੀਆ (masulia). Medium risk. Historical-occupational term with no direct modern equivalent; requires a brief cultural-background note (Roman tax farming, social ostracism) for readers unfamiliar with the first-century context. |
Luke 6 — Sermon on the Plain: Beatitudes, Love of Enemies, the Twelve
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| μακάριος | makarios | ”blessed, fortunate” | A state of divine favor and flourishing, often paradoxically pronounced over those in earthly distress | ”blessed,” “happy,” “fortunate” | The Beatitudes (“Blessed are the poor…”) directly anchor the Good News to the Poor doctrine in reversal-of-status language | NEW HIGH-RISK TERM — see Core Glossary. Proposed: ਧੰਨ (dhan). High risk. ਧੰਨ is the established Punjabi Bible Beatitudes term, but translators must guard the paradox: this is not a promise of present worldly prosperity (a risk given ਧਨ, a homophone-adjacent word, also means “wealth” in Punjabi!) — a careful orthographic and contextual distinction between ਧੰਨ (blessed, this term) and ਧਨ (wealth, an unrelated word) must be maintained, since the entire point of the Beatitudes is that the poor are blessed despite lacking ਧਨ. |
| ἀπόστολος | apostolos | ”one sent” | See baseline; here Jesus formally names the Twelve | ”apostle” | The Twelve are formally commissioned — reuses baseline term exactly | ਰਸੂਲ, reused exactly from baseline. High risk, per baseline notes: never ਗੁਰੂ. |
| ἐχθρός | echthros | ”enemy” | Personal or communal adversary | ”enemy" | "Love your enemies” — radical ethic central to Kingdom-of-God present ethics | ਦੁਸ਼ਮਣ (dushman). Low risk, standard term. |
| οἰκτίρμων | oiktirmōn | ”merciful, compassionate” | Deep compassion moving one to act on behalf of the suffering | ”merciful,” “compassionate" | "Be merciful, as your Father is merciful” (6:36) — grounds ethical mercy in the character of God the Father | ਦਯਾਵਾਨ (dayavan). Medium risk, built on ਦਯਾ (mercy) established in Luke 1. |
Luke 7 — Centurion’s Faith, Widow of Nain, John’s Question, the Sinful Woman
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| πίστις | pistis | ”faith, trust” | See baseline | ”faith” | The centurion’s faith, praised by Jesus as greater than any found “in Israel” — an early instance of the Savior-for-All-Nations doctrine, since the centurion is a Gentile military officer | ਨਿਹਚਾ, reused exactly from baseline. High risk, per baseline notes. |
| ἁμαρτωλός γυνή | hamartōlos gynē | ”sinful woman” | A woman of known immoral reputation (traditionally understood as a prostitute) | “a woman who had lived a sinful life,” “a sinful woman” | Central scene for the Compassion and Table Fellowship with Sinners doctrine — Jesus receives her worship and pronounces forgiveness at a Pharisee’s table | Uses ਪਾਪੀ (established above) + ਔਰਤ. High risk, same reasoning as ἁμαρτωλός above, intensified by the social/gender dimension requiring careful, non-sensationalized framing. |
| ἀφέωνται (ἀφίημι, perfect passive, “have been forgiven”) | apheōntai | ”have been forgiven” | Declarative forgiveness pronounced with divine authority | ”your sins are forgiven,” “your sins have been forgiven” | Jesus personally pronounces forgiveness — a direct claim to divine prerogative, closely tied to but distinct from later legal-forensic justification language | ਤੇਰੇ ਪਾਪ ਮਾਫ਼ ਹੋ ਗਏ ਹਨ. High risk — the declarative, authoritative form of pronouncement (Jesus himself, not a priest, declares this) should not be flattened into a routine social apology-acceptance phrase. |
Luke 8 — Parable of the Sower, Calming the Storm, Legion, Jairus’ Daughter, the Woman with the Flow of Blood
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| παραβολή | parabolē | ”comparison, parable” | A short illustrative story conveying a spiritual truth, often deliberately veiled from outsiders | ”parable” | Jesus’ primary teaching form in Luke’s central section; foundational for how the Kingdom of God is described throughout the Gospel | ਦ੍ਰਿਸ਼ਟਾਂਤ (drishtant). Medium risk. New term; established literary-genre word in Punjabi with no significant competing religious weight, though translators should note it is functionally similar to teaching-story genres used in Sikh Janamsakhis and Hindu didactic literature — an opportunity for natural genre-recognition rather than a collision risk. |
| ὁ λόγος τοῦ θεοῦ | ho logos tou theou | ”the word of God” | God’s spoken/written revelation, personified as active seed in the Sower parable | ”the word of God” | The seed in the parable is explicitly identified as God’s word — connects to Inspiration of Scripture doctrine | ਪਰਮੇਸ਼ੁਰ ਦਾ ਬਚਨ (Parmeshar da bachan). Medium risk, standard Christian usage; ਬਚਨ (word/utterance) is a safe, religiously neutral term for divine speech. |
| ἡ πίστις σου σέσωκέν σε (σῴζω) | hē pistis sou sesōken se | ”your faith has saved/healed you” | σῴζω spans both physical healing and spiritual/eschatological salvation — deliberately ambiguous in these healing narratives | ”your faith has healed you,” “your faith has saved you,” “your faith has made you well” | The woman with the flow of blood and (in 18:42) the blind beggar both receive this pronouncement — the same Greek verb links physical restoration to the fuller salvation doctrine, making the healing a sign of the greater Savior-for-All-Nations, Savior-of-the-marginalized mission | NEW CRITICAL TERM — see Core Glossary. Proposed: dual rendering ਚੰਗਾ ਕੀਤਾ / ਬਚਾਇਆ depending on immediate context, with translator note flagging the deliberate double meaning. Critical risk: if translators default only to “ਚੰਗਾ ਕੀਤਾ” (healed) throughout, the deeper salvific resonance Luke intends is lost; if they default only to “ਬਚਾਇਆ” or ਮੁਕਤੀ-language, the concrete physical miracle is spiritualized away. Both dimensions must be signaled, ideally via translator note rather than by inventing a single artificial compound term. |
Luke 9 — Feeding the 5,000, Peter’s Confession, Transfiguration, the Cost of Following Jesus
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ὁ Χριστὸς τοῦ Θεοῦ | ho Christos tou Theou | ”the Christ of God” | Peter’s confession names Jesus as God’s Messiah specifically | ”the Christ of God,” “God’s Messiah” | Structural turning point of Luke’s Gospel — parallels Romans’ messianic-promise doctrine directly | ਪਰਮੇਸ਼ੁਰ ਦਾ ਮਸੀਹ, built on baseline’s fixed ਮਸੀਹ. Critical risk, reused. |
| σταυρός (v.23, “take up his cross daily”) | stauros | ”cross” (instrument of execution) | Literal Roman execution instrument; metaphorically, self-denying suffering in following Jesus | ”cross” | Foundational verse for the Cost of Discipleship doctrine — daily self-denial, not a one-time decision | NEW HIGH-RISK TERM — see Core Glossary. Proposed: ਸਲੀਬ (salib — established Punjabi Christian transliteration). High risk. No direct Sikh/Hindu equivalent instrument of execution-as-symbol exists, but Punjab’s own history of martyrdom (Sikh shaheedi tradition) offers a genuine point of comparative resonance around costly faithfulness — a bridge worth teaching explicitly rather than assuming automatic comprehension, while being careful not to collapse the Cross’s unique atoning significance into a general martyrdom category. |
| ἀκολουθέω | akoloutheō | ”to follow” | To follow physically and/or as a committed disciple | ”to follow,” “to come after" | "Let him… take up his cross and follow me” — core verb of the discipleship doctrine | ਪਿੱਛੇ ਚੱਲਣਾ / ਅਨੁਸਰਣ ਕਰਨਾ. Medium risk, standard term. |
| ἡ βασιλεία τοῦ θεοῦ | hē basileia tou theou | ”the kingdom of God” | See baseline | ”kingdom of God” | Repeated through ch.9 (proclaimed by the Twelve, seen partially at the Transfiguration) | ਪਰਮੇਸ਼ੁਰ ਦਾ ਰਾਜ, reused exactly from baseline. Medium risk, per baseline notes on Khalsa Raj resonance. |
Luke 10 — Sending of the Seventy-Two, the Good Samaritan, Mary and Martha
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| πλησίον | plēsion | ”neighbor, one nearby” | Legally defined narrowly in Jewish tradition; radically redefined by Jesus in this parable to include the ethnic/religious outsider | ”neighbor” | Central term for the parable that most directly teaches the Savior-for-All-Nations / boundary-crossing compassion doctrine of this curriculum | ਗੁਆਂਢੀ (guandhi). Medium-High risk. New term; standard word, but the entire doctrinal weight of the parable rests on redefining who counts as ਗੁਆਂਢੀ — translators must preserve the radical, category-breaking force of the Samaritan being the “neighbor,” not soften it into mere geographic proximity. |
| Σαμαρίτης | Samaritēs | ”Samaritan” | An ethnic-religious group despised by mainstream Jewish society for mixed ancestry and rival worship | ”Samaritan” | The parable’s hero is the despised outsider — directly parallels how caste and communal-identity barriers function in Punjab, per the Romans baseline’s notes on Unity of Jews and Gentiles | ਸਾਮਰੀ (Samari — transliterated proper/ethnic name). Medium-High risk. Requires a cultural-background note explaining Jewish-Samaritan hostility so the parable’s shock value is not lost on readers who might otherwise read it as simply “a kind stranger,” missing the deliberate boundary-crossing point relevant to caste dynamics named in the baseline’s Universal Scope of the Gospel doctrine. |
| σπλαγχνίζομαι | splanchnizomai | ”to be moved with compassion” (lit. “in the bowels/inward parts”) | Deep, gut-level compassion moving one to concrete action | ”had compassion,” “was moved with pity” | The Samaritan (and later the father of the prodigal, 15:20) is “moved with compassion” — the verb anchoring the Compassion doctrine of this curriculum | NEW HIGH-RISK TERM — see Core Glossary. Proposed: ਤਰਸ ਖਾਣਾ (taras khana). High risk given its direct centrality to a named curriculum doctrine (Jesus’ Compassion); must convey active, moved-to-help compassion, not passive pity or a fleeting emotional response. |
| αἰώνιος ζωή | aiōnios zōē | ”eternal life” | Life of the age to come, beginning now and continuing forever | ”eternal life,” “everlasting life” | The lawyer’s question (“what must I do to inherit eternal life?”) frames the whole Good Samaritan episode | ਸਦੀਪਕ ਜੀਵਨ / ਅਨੰਤ ਜੀਵਨ. High risk. New term; must be distinguished from a cyclical hope of favorable future rebirths (a risk given both Hindu and Sikh frameworks of the soul’s ongoing journey) — this is unending personal life with God after a single, decisive resurrection, not an improved position within an ongoing cycle. |
Luke 11 — The Lord’s Prayer, Beelzebul Controversy, Woes on the Pharisees
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| προσευχή | proseuchē | ”prayer” | Direct address and petition to God | ”prayer” | Foundational term for the Prayer and Dependence on God doctrine — Jesus teaches his disciples to pray by giving them a model prayer | NEW MEDIUM-HIGH RISK TERM — see Core Glossary. Proposed: ਪ੍ਰਾਰਥਨਾ (prarthana). Medium risk. ਪ੍ਰਾਰਥਨਾ is a widely shared, religiously neutral Punjabi word for prayer used across Hindu, Sikh, and Christian contexts; the risk is not the vocabulary itself but ensuring the content taught (direct, intimate address to a personal Father through Christ, cf. Abba) is not assumed to be identical to devotional prayer practices in other traditions. |
| ὁ Πατήρ | ho Patēr | ”the Father” | See baseline | ”Father” | The Lord’s Prayer opens with direct, intimate address to God as Father | ਪਿਤਾ, reused exactly from baseline. Critical risk, per baseline notes. |
| τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον | ton arton hēmōn ton epiousion | ”our daily/needful bread” | Debated term (possibly “bread for today” or “bread for the coming day”) signifying dependence for ongoing sustenance | ”our daily bread” | Models total, ongoing dependence on God for provision — direct link to the Prayer and Dependence doctrine | ਸਾਡੀ ਰੋਜ਼ਾਨਾ ਰੋਟੀ. Medium risk, standard rendering; note the semantic uncertainty in translator notes without over-resolving the ambiguity for readers. |
| δάκτυλος θεοῦ | daktylos theou | ”finger of God” | Idiom for direct divine power/action | ”the finger of God” | Jesus casts out demons “by the finger of God,” signaling the Kingdom of God’s arrival in power (Kingdom Present doctrine) | ਪਰਮੇਸ਼ੁਰ ਦੀ ਉਂਗਲ. Medium risk, idiomatic; ensure the idiom is not read overly literally by target readers unfamiliar with the Exodus background (cf. Exodus 8:19) it echoes. |
Luke 12 — Fear Not, the Rich Fool, Watchfulness, Household Division
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| μέριμνα | merimna | ”anxiety, worry” | Distracting, faith-undermining care about material needs | ”worry,” “anxiety,” “care" | "Do not be anxious” — directly ties to the Prayer and Dependence on God doctrine, teaching trust in the Father’s provision | ਚਿੰਤਾ (chinta). Low-Medium risk, standard term. |
| θησαυρός | thēsauros | ”treasure” | Stored wealth; used metaphorically for the true, lasting object of one’s devotion | ”treasure" | "Where your treasure is, there your heart will be also” — connects to right ordering of loves under Kingdom priorities | ਖ਼ਜ਼ਾਨਾ (khazana). Low risk, standard term. |
| πλεονεξία | pleonexia | ”greed, covetousness” | Insatiable desire for more, especially material possessions | ”greed,” “covetousness” | Warning attached to the Parable of the Rich Fool — direct ethical application of Kingdom values against materialism | ਲੋਭ (lobh). Medium-High risk. Note: ਲੋਭ is one of the Sikh Panj Vikar (Five Thieves/Five Vices — Kama, Krodh, Lobh, Moh, Ahankar) that obstruct the soul’s union with Waheguru. This is a genuine point of ethical overlap rather than a doctrinal collision — both traditions warn against greed — but translators should avoid implying that overcoming ਲੋਭ through willpower or meditative discipline is itself what secures right standing before God, since in this curriculum’s framework transformation comes through the Spirit’s sanctifying work (ਪਵਿੱਤਰੀਕਰਨ), not self-conquest of the vices. |
Luke 13 — Call to Repent, Mustard Seed, Narrow Door, Healing on the Sabbath
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| μετάνοια / μετανοέω | metanoia/metanoeō | ”repentance/to repent” | See Luke 3 | ”repent,” “unless you repent" | "Unless you repent, you will all likewise perish” — universalizes the call to repentance across all hearers, tying to Universal Human Accountability | ਤੋਬਾ / ਤੋਬਾ ਕਰਨਾ, reused from Luke 3. High risk, per notes above. |
| ἡ στενὴ θύρα | hē stenē thyra | ”the narrow door” | A restrictively sized entryway requiring deliberate effort to pass through | ”the narrow door,” “the narrow gate" | "Strive to enter through the narrow door” — Kingdom entry is urgent and requires decisive response, not passive assumption of inclusion by heritage | NEW MEDIUM-RISK TERM — see Core Glossary. Proposed: ਭੀੜਾ ਦਰਵਾਜ਼ਾ. Medium risk, standard descriptive rendering; ensure the urgency (“strive,” ἀγωνίζομαι) is preserved rather than flattened into passive waiting. |
Luke 14 — Healing on the Sabbath, the Great Banquet, the Cost of Discipleship
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| τὸ δεῖπνον μέγα | to deipnon mega | ”the great banquet/supper” | A large formal feast; in the parable, a symbol of Kingdom inclusion | ”the great banquet,” “the great supper” | The parable’s invited-but-refusing guests are replaced by “the poor, crippled, blind, and lame” — reinforces both Good News to the Poor and the Table Fellowship doctrines | ਵੱਡੀ ਦਾਵਤ (vaddi dawat). Medium risk, standard term; culturally resonant given Punjab’s strong hospitality/feasting customs — an opportunity for natural connection if framed carefully around Kingdom inclusion of the marginalized rather than generic celebration. |
| μισεῖ (μισέω, “hate,” v.26) | misei | ”hates” | Semitic idiom of comparative preference/priority, not literal emotional hatred | ”hate,” “love less by comparison" | "If anyone comes to me and does not hate his own father and mother… he cannot be my disciple” — a high-cost discipleship saying that requires idiomatic, not literal, translation | ਘੱਟ ਪਿਆਰ ਕਰਨਾ / ਦੂਜੇ ਦਰਜੇ ਤੇ ਰੱਖਣਾ (rendered dynamically as “love less in comparison,” not literally ਨਫ਼ਰਤ/hate). High risk. A literal rendering using ਨਫ਼ਰਤ (hate) would badly distort the saying’s meaning and could be doctrinally and pastorally harmful given Punjab’s strong family-honor culture; this is a clear case where the baseline’s Idiom Handling rule (“do not translate English idioms literally… theological meaning over idiomatic naturalness” — noting here the source idiom itself must not be rendered literally either) must be applied with a translator note making the comparative-priority sense explicit. |
| βαστάζει τὸν σταυρὸν ἑαυτοῦ | bastazei ton stauron heautou | ”carries/bears his own cross” | See Luke 9:23 | ”carry his own cross,” “bear his cross” | Repeats and intensifies the Cost of Discipleship theme | ਆਪਣੀ ਸਲੀਬ ਚੁੱਕਣਾ, reusing ਸਲੀਬ established in Luke 9. High risk, reused. |
Luke 15 — The Lost Sheep, Lost Coin, Prodigal Son
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ἀπολωλός (ἀπόλλυμι) | apolōlos | ”lost, perishing” | Something/someone separated from its proper place, in danger of ultimate ruin | ”the lost,” “that which was lost” | Central identity-term for all three parables in this chapter and for Zacchaeus in 19:10 — “the Son of Man came to seek and to save the lost” | ਗੁਆਚਿਆ ਹੋਇਆ (guachiya hoya). Medium-High risk. New term; must retain the sense of danger/ruin implied by ἀπόλλυμι, not merely “misplaced” — the lostness here is a real, serious peril requiring rescue, tying directly to the doctrine of salvation. |
| χαρά | chara | ”joy” | Deep, often communal gladness, especially over reconciliation/restoration | ”joy,” “rejoicing” | Each parable ends in communal celebration — “there is joy in heaven” — central to the Cost AND Joy of Discipleship doctrine, and to the character of God who actively seeks sinners | ਖੁਸ਼ੀ / ਅਨੰਦ (khushi/anand). Medium risk. Note: ਅਨੰਦ carries specific resonance in Sikh tradition (Anand Karaj, the Sikh marriage ceremony; Anand Sahib, a composition in the Guru Granth Sahib associated with a state of spiritual bliss) — a genuine point of positive linguistic overlap around joy/blessedness, similar to how ਸੰਗਤ functions as a bridge word in the Romans baseline, though translators should prefer ਖੁਸ਼ੀ as the more religiously neutral default and use ਅਨੰਦ selectively and deliberately when a deeper resonance is desired. |
| ὁ πατὴρ ἐσπλαγχνίσθη | ho patēr esplanchnisthē | ”the father was moved with compassion” | Reuses σπλαγχνίζομαι, established in Luke 10 | ”the father felt compassion,” “was moved with compassion” | The father’s compassion for the returning prodigal is the clearest single image in Luke of the Father’s heart toward repentant sinners | ਪਿਤਾ ਨੂੰ ਤਰਸ ਆਇਆ, reusing ਤਰਸ ਖਾਣਾ. High risk, reused. |
Luke 16 — The Shrewd Manager, Mammon, the Rich Man and Lazarus
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| μαμωνᾶς | mamōnas | ”mammon, wealth” (Aramaic loanword) | Personified material wealth treated as a rival master/idol | ”mammon,” “money,” “wealth" | "You cannot serve God and mammon” — direct ethical confrontation between Kingdom allegiance and material idolatry | NEW CRITICAL-RISK TERM — see Core Glossary. Proposed: ਮਮੋਨ (mammon, transliterated loanword). Critical risk. Do NOT translate as ਮਾਇਆ, despite surface fit (Jesus personifies wealth as a false master, and ਮਾਇਆ is Sikh theology’s own term for worldly illusion/attachment to wealth as an obstacle to union with Waheguru — one of the Panj Vikar’s root causes). The collision is severe: ਮਾਇਆ in Sikh doctrine names a comprehensive metaphysical category of cosmic illusion, not merely material wealth as a rival master. Using ਮਾਇਆ would import an entire competing doctrine of reality/illusion into a passage that is actually about competing loyalties and idolatry, a related but distinctly different claim. Transliteration preserves the personified-idol sense without triggering the Maya-doctrine substitution. |
| ᾅδης | hadēs | ”Hades” | The realm of the dead in Greek thought, used in the LXX/NT for the intermediate state of the unrighteous dead | ”Hades,” “hell” (in some translations) | The rich man is in torment “in Hades” — distinct from the final judgment/Gehenna language used elsewhere | NEW HIGH-RISK TERM — see Core Glossary. Proposed: transliteration ਹੇਡੀਜ਼ with explanatory note, avoiding ਪਾਤਾਲ (the Hindu/Puranic underworld realm, part of a specific multi-tiered cosmology) as the default rendering. High risk — a functional-equivalent translation risks importing an entire unrelated cosmological map; transliteration plus a short explanatory gloss is safer than either ਪਾਤਾਲ or an invented Punjabi coinage. |
| Ἀβραὰμ κόλπος | Abraam kolpos | ”Abraham’s bosom” | Jewish idiom for a place of honored rest with the patriarch after death | ”Abraham’s bosom,” “Abraham’s side” | Lazarus is carried to “Abraham’s bosom” — requires Old Testament/intertestamental background on Abraham as covenant father, tying to davidic_covenant-style background needs already flagged in the baseline | ਅਬਰਾਹਾਮ ਦੀ ਗੋਦ. Medium-High risk; requires an explanatory note since this idiom has no ready cultural equivalent and could otherwise be misread literally. |
Luke 17 — Forgiveness, Faith like a Mustard Seed, Ten Lepers, the Coming Kingdom
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| σκάνδαλον | skandalon | ”stumbling block, snare” | Something causing another to sin or fall away | ”stumbling block,” “occasion for sin” | Warning against causing “little ones” to stumble — ethical seriousness attached to communal responsibility | ਠੋਕਰ (thokar). Medium risk, standard term. |
| ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν | hē basileia tou theou entos hymōn | ”the kingdom of God [is] within/among you” | Debated: internal spiritual reality vs. “in your midst” (referring to Jesus’ presence) | “the kingdom of God is within you,” “the kingdom of God is in your midst” | Central verse for the Kingdom Present-and-Future doctrine — Jesus teaches the kingdom is already breaking in through his own presence, not merely a future political hope | Reuses baseline’s fixed ਪਰਮੇਸ਼ੁਰ ਦਾ ਰਾਜ. High risk, elevated beyond the baseline’s Medium rating specifically for this verse: translators must choose “ਤੁਹਾਡੇ ਵਿਚਕਾਰ” (among/in your midst) rather than “ਤੁਹਾਡੇ ਅੰਦਰ” (within you, individually) to avoid the translation being read through a Sikh/Hindu inward-realization framework (the kingdom found via internal meditative attainment) rather than Luke’s actual point (the kingdom present in the person of Jesus standing among them). |
| εὐχαριστέω (the Samaritan leper returns to give thanks) | eucharisteō | ”to give thanks” | See baseline | ”gave thanks” | The one leper who returns and gives thanks is — pointedly — a Samaritan, again tying gratitude to the Savior-for-All-Nations, boundary-crossing theme | Reuses baseline’s fixed ਧੰਨਵਾਦ. Low risk, per baseline. |
Luke 18 — The Persistent Widow, the Pharisee and the Tax Collector, the Rich Ruler, the Blind Beggar
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| δικαιόω (v.14, “this man went down to his house justified”) | dikaioō | ”to justify, declare righteous” | See baseline | ”justified” | The tax collector, not the Pharisee, “went down to his house justified” — a direct, dramatic illustration of Justification by Faith over self-righteous religious performance | Reuses baseline’s fixed ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ. Critical risk, per baseline — must not be abbreviated to ਮਾਫ਼ੀ alone. |
| ταπεινόω / ὑψόω | tapeinoō / hypsoō | ”to humble / to exalt” | Paired reversal-verbs: whoever humbles himself will be exalted, and vice versa | ”humble/exalt” | Kingdom-reversal ethic reinforced across Luke, tying humility to right standing before God rather than religious status-performance | ਨੀਵਾਂ ਕਰਨਾ / ਉੱਚਾ ਕਰਨਾ. Medium risk, standard term. |
| πίστις (v.42, blind beggar: “your faith has saved/healed you”) | pistis / sesōken | ”faith / has saved-healed” | See Luke 8 note on σῴζω’s double meaning | ”your faith has healed you,” “your faith has saved you” | Repeats the healing/salvation double-meaning pattern established in Luke 8 | Reuses treatment established in Luke 8. Critical risk, reused. |
Luke 19 — Zacchaeus, the Parable of the Minas, the Triumphal Entry, Weeping over Jerusalem, Temple Cleansing
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| σωτηρία | sōtēria | ”salvation” | See baseline | ”salvation" | "Today salvation has come to this house” (Zacchaeus, 19:9) — reuses the baseline’s ਮੁਕਤੀ but attaches it to a concrete social scene of a despised tax collector’s inclusion, reinforcing Good News to the Marginalized | Reuses baseline’s fixed ਮੁਕਤੀ. Critical risk, mandatory gloss required, per baseline. |
| υἱὸς Ἀβραάμ | huios Abraam | ”son of Abraham” | Covenant-membership language, here applied surprisingly to a tax collector | ”a son of Abraham” | Zacchaeus, though socially excluded, is affirmed as a true covenant member — challenges purity/status boundaries, relevant to Universal Human Accountability and the Unity doctrines | ਅਬਰਾਹਾਮ ਦਾ ਪੁੱਤਰ. Medium risk, standard covenant-lineage phrase, parallel to ਦਾਊਦ ਦੀ ਅੰਸ already in the baseline. |
| ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός | zētēsai kai sōsai to apolōlos | ”to seek and to save the lost” | Combines ζητέω (seek) with σῴζω (save) and ἀπολωλός (lost, established Luke 15) | “to seek and to save the lost” | Luke’s own summary statement of Jesus’ mission — arguably the single verse that most compactly states the purpose of the entire Gospel | Reuses established ਗੁਆਚਿਆ ਹੋਇਆ + baseline ਮੁਕਤੀ-root verb. Critical risk, given its status as a mission-defining summary verse; recommend fixing a single consistent rendering for use across all lessons, per the baseline’s Theological Consistency Rules. |
| οἶκος προσευχῆς | oikos proseuchēs | ”house of prayer” | Isaiah 56:7 citation, applied to the Temple | ”a house of prayer” | Temple cleansing scene — ties Prayer doctrine to right worship and confronts commercial corruption of sacred space | ਪ੍ਰਾਰਥਨਾ ਦਾ ਘਰ, built on ਪ੍ਰਾਰਥਨਾ established in Luke 11. Medium risk. |
Luke 20 — Authority Questioned, the Wicked Tenants, Taxes to Caesar, the Resurrection Debate, David’s Son
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ἀνάστασις | anastasis | ”resurrection” | See baseline | ”resurrection” | Jesus’ debate with the Sadducees affirms bodily resurrection as a real future hope, distinct from any cyclical framework | Reuses baseline’s fixed ਪੁਨਰ-ਉਥਾਨ. Critical risk, per baseline — never ਪੁਨਰ-ਜਨਮ or ਆਵਾਗਵਣ. |
| κληρονόμος | klēronomos | ”heir” | One who inherits, especially in the Wicked Tenants parable (the vineyard owner’s son) | “heir,” “inheritor” | Connects to the Adoption/inheritance-rights doctrine already established in the baseline (ਦੱਤਕ ਪੁੱਤਰਤਾ implies full inheritance) — here applied Christologically to the Son sent last and killed | ਵਾਰਸ (waris). Medium risk, standard inheritance term. |
| Χριστὸς υἱὸς Δαυίδ | Christos huios Dauid | ”Christ, son of David” | Ties Messiah title to Davidic lineage | ”the Christ, the son of David” | Jesus’ riddle about David’s son also being David’s Lord (Psalm 110) previews the full Christological claim developed in Acts and the epistles | Reuses baseline’s fixed ਮਸੀਹ + ਦਾਊਦ. Critical risk, reused; no new vocabulary required beyond baseline terms and κληρονόμος above. |
Note: Luke 20 introduces no theological vocabulary beyond ਵਾਰਸ (heir); its Christological and resurrection terms fully reuse baseline entries (ਮਸੀਹ, ਦਾਊਦ, ਪੁਨਰ-ਉਥਾਨ) and Luke 9’s ਅਧਿਕਾਰ (authority).
Luke 21 — The Widow’s Mite, the Olivet Discourse
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| θλῖψις | thlipsis | ”tribulation, affliction” | Intense pressure/distress, often eschatological in scope | ”tribulation,” “distress,” “affliction” | Describes the suffering preceding final redemption in the Olivet Discourse | ਦੁੱਖ / ਕਸ਼ਟ (dukh/kasht). Medium risk, standard term. |
| ἀπολύτρωσις | apolytrōsis | ”redemption” (full/final release, intensified form of λύτρωσις) | The final, decisive act of deliverance at Christ’s return | ”redemption,” “your redemption draws near" | "Your redemption is drawing near” (21:28) — climactic future-tense counterpart to Luke 1’s ਛੁਟਕਾਰਾ, tying together the Kingdom Present-and-Future doctrine | Reuses ਛੁਟਕਾਰਾ, established Luke 1. High risk, reused — same caution against conflating with ਮੁਕਤੀ applies. |
Luke 22 — The Last Supper, New Covenant, Gethsemane, Betrayal, Peter’s Denial
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ἡ καινὴ διαθήκη | hē kainē diathēkē | ”the new covenant” | Combines καινός (new) with διαθήκη (covenant, baseline ਨੇਮ, High) | “the new covenant" | "This cup… is the new covenant in my blood” — institutes the Lord’s Supper and directly fulfills the covenant-promise trajectory running through both Luke and Romans | ਨਵਾਂ ਨੇਮ, built on baseline’s fixed ਨੇਮ. Critical risk — elevated beyond the baseline’s High rating specifically for this institution-narrative because it is the direct verbal institution of the Eucharist, one of the most doctrinally sensitive and liturgically repeated texts in the whole Gospel. |
| τὸ σῶμά μου / τὸ αἷμά μου | to sōma mou / to haima mou | ”my body / my blood” | Sacrificial, substitutionary language identifying the bread and cup with Christ’s atoning death | ”my body… my blood” | Institution of the Lord’s Supper; direct theological link to the atonement doctrine flagged Critical in the Romans baseline escalation rules (3:25) | ਮੇਰਾ ਸਰੀਰ / ਮੇਰਾ ਲਹੂ. Critical risk. New terms for this curriculum; must be rendered with full sacrificial weight, not reduced to ordinary meal-language, and flagged for mandatory theologian review per the baseline’s atonement-language escalation rule. |
| πειρασμός (v.40, 46, “pray that you may not enter into temptation”) | peirasmos | ”temptation, trial” | See Luke 4 | ”temptation,” “trial” | Jesus’ own agony in Gethsemane models perfect dependence on the Father under supreme testing — climactic instance of Prayer and Dependence on God | Reuses ਪਰਤਾਵਾ, established Luke 4. High risk, elevated here given the Gethsemane context’s doctrinal weight (the true humanity and full submission of Christ). |
| ἀγωνία | agōnia | ”agony, anguish” | Intense inner distress, here specifically Jesus’ sweat-like-blood anguish in prayer | ”agony,” “anguish” | Underscores the real cost of Jesus’ obedience and the seriousness of his human suffering (Humanity of Christ doctrine, baseline) | ਪੀੜਾ / ਸੰਕਟ (peera/sankat). Medium risk, standard term. |
Luke 23 — Trial, Crucifixion, Death, and Burial of Jesus
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| σταυρόω | stauroō | ”to crucify” | The verb form of σταυρός (cross), established Luke 9 | ”to crucify” | The narration of the crucifixion itself — theological center of the Gospel, directly connected to the Resurrection and Atonement doctrines flagged Critical throughout this pipeline | ਸਲੀਬ ਉੱਤੇ ਚੜ੍ਹਾਉਣਾ, built on established ਸਲੀਬ. Critical risk. |
| Πάτερ, ἄφες αὐτοῖς | Pater, aphes autois | ”Father, forgive them” | Jesus’ own prayer of intercession for his executioners from the cross | ”Father, forgive them” | The clearest single embodiment of both the Forgiveness doctrine and the Intercession doctrine (baseline ਵਿਚੋਲਗੀ) in the entire Gospel | ਹੇ ਪਿਤਾ, ਇਨ੍ਹਾਂ ਨੂੰ ਮਾਫ਼ ਕਰ. Critical risk. New load-bearing occurrence combining baseline ਪਿਤਾ (Father, Critical) with the newly established ਮਾਫ਼ੀ root (forgiveness, High) — the combination raises the composite risk to Critical given its climactic, model-setting place in the narrative. |
| παράδεισος | paradeisos | ”paradise” | A garden-like place of divine blessing; here, the immediate post-death destination Jesus promises the repentant thief | ”paradise" | "Today you will be with me in paradise” — a direct, personal assurance of immediate presence with Christ after death | NEW CRITICAL-RISK TERM — see Core Glossary. Proposed: ਫਿਰਦੌਸ (firdaus — Perso-Arabic loanword shared with Christian and Islamic Punjabi/Urdu usage, parallel precedent to ਨਬੀ/ਰਸੂਲ). Critical risk. AVOID ਸਵਰਗ as the default rendering: in popular Hindu-influenced usage, ਸਵਰਗ (heaven, lit. “the abode of Indra/the gods”) is frequently understood as a temporary heavenly reward exhausted before further rebirth, not a final, unending destination — precisely the opposite of what Jesus promises here. ਫਿਰਦੌਸ, drawing on an already-established shared Perso-Arabic religious register, better preserves the sense of a final, secure, personal presence with Christ. |
Luke 24 — Resurrection, the Road to Emmaus, the Ascension
| Term | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Punjabi Rendering / Risk |
|---|---|---|---|---|---|---|
| ἠγέρθη / ἀνέστη | ēgerthē / anestē | ”he was raised / he rose” | Verb forms of the noun ἀνάστασις (resurrection) | “he has risen,” “he was raised” | The empty tomb announcement — climactic fulfillment of the Resurrection of Christ doctrine flagged Critical throughout this pipeline | Reuses baseline’s fixed ਪੁਨਰ-ਉਥਾਨ-root verb forms (ਜੀ ਉੱਠਿਆ ਹੈ). Critical risk, per baseline. |
| αἱ γραφαί | hai graphai | ”the Scriptures” | Plural of γραφή, established in the Core Passage (4:21) | “the Scriptures" | "Beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (24:27) — the single clearest full-book statement of the Fulfillment of Prophecy doctrine, tying every chapter of Luke back to the Core Passage’s opening claim | Reuses the newly established ਪਵਿੱਤਰ ਲਿਖਤਾਂ. Critical risk, reused — same forbidden substitutions apply (never ਗ੍ਰੰਥ, avoid ਸ਼ਾਸਤਰ). |
| μετάνοια εἰς ἄφεσιν ἁμαρτιῶν… εἰς πάντα τὰ ἔθνη | metanoia eis aphesin hamartiōn… eis panta ta ethnē | ”repentance for forgiveness of sins… to all nations” | Combines μετάνοια, ἄφεσις ἁμαρτιῶν, and ἔθνη (baseline ਪਰਾਈਆਂ ਕੌਮਾਂ) | “repentance and forgiveness of sins… to all nations” | The Great Commission of Luke’s Gospel — the single verse most directly uniting three of this curriculum’s named doctrines: Repentance and Forgiveness, Savior for All Nations, and Kingdom Mission | Reuses ਤੋਬਾ, ਪਾਪਾਂ ਦੀ ਮਾਫ਼ੀ, and baseline ਪਰਾਈਆਂ ਕੌਮਾਂ. Critical risk, given its status as Luke’s programmatic mission statement; recommend fixing one consistent full-sentence rendering across all lessons per the baseline’s Theological Consistency Rules. |
| ἀνελήμφθη / ἀνάληψις | anelēmphthē / analēpsis | ”he was taken up” | The verb/noun of Christ’s bodily ascension into heaven | ”he was taken up,” “the ascension” | Concludes Luke’s Gospel and opens Acts — Christ’s bodily, visible departure, distinct from either death or a metaphorical/spiritual-only departure | NEW CRITICAL-RISK TERM — see Core Glossary. Proposed: ਸਵਰਗ ਵਿੱਚ ਉਠਾਇਆ ਜਾਣਾ (“taken up into heaven” — a descriptive phrase, avoiding the noun ਸਵਰਗ’s cosmological baggage flagged in Luke 23 by keeping it strictly verbal/directional rather than naming a destination-realm). Critical risk. Must be clearly distinguished from the Resurrection (a different, prior event) and must not be flattened into a vague “he disappeared” or “he was absorbed” phrasing that could be read through a merger-with-the-divine framework (echoing Sikh mukti’s merger with Waheguru, already flagged Critical for “salvation” in the baseline) — this is a bodily, visible, historical departure of a distinct risen person, witnessed by the disciples, not a dissolving-into-the-divine. |
| ἡ ἐπαγγελία τοῦ πατρός μου | hē epangelia tou patros mou | ”the promise of my Father” | Refers to the promised Holy Spirit (fulfilled at Pentecost in Acts 2) | “the promise of the Father,” “what my Father promised” | Bridges Luke’s Gospel to Acts and to the Holy Spirit’s Work in Salvation History doctrine — the Spirit is not a new addition but the fulfillment of a specific prior promise | ਮੇਰੇ ਪਿਤਾ ਦਾ ਵਾਅਦਾ, built on baseline’s ਪਿਤਾ. High risk, given its direct link to the Holy Spirit doctrine (Critical) it anticipates. |
Summary Note on Full-Book Coverage
All twenty-four chapters of Luke have been reviewed. Chapters 1–24 each contribute either new theological vocabulary (documented above with full analytical fields) or explicitly reuse vocabulary already fixed in the Romans baseline or established earlier in this document (noted inline, e.g., Luke 20’s reuse of ਮਸੀਹ/ਦਾਊਦ/ਪੁਨਰ-ਉਥਾਨ). No chapter has been silently omitted. The Core Glossary (08_core_glossary.md) consolidates every term identified here — both baseline-reused and newly proposed — into a single per-term risk-tiered reference table for Phase 2 translation memory integration.