Semantic Analysis

Semantic Analysis: Luke 1–24 (Koine Greek → Russian)

Method and Scope

This analysis covers the entire Gospel of Luke in the original Koine Greek, chapter 1 through chapter 24. The core passage (Luke 4:16-21) receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological terms, using the same seven fields:

Original word (Greek, with Strong’s-equivalent form)
Transliteration
Literal meaning
Semantic range
English variants (how English Bible versions typically render it)
Contextual theological meaning (in Luke’s argument)
Destination-language (Russian) rendering and risk

Terms already fixed in the baseline Romans translation_memory.json are reused exactly and marked [TM]. New terms specific to Luke’s theology and curriculum doctrines are analyzed fresh and proposed for addition to translation memory in Step 8 (08_core_glossary.md).

Curriculum doctrines in view throughout: (1) Jesus as Savior for All Nations and All People; (2) The Holy Spirit’s Work in Salvation History; (3) Good News to the Poor and Marginalized; (4) Repentance and Forgiveness of Sins; (5) Prayer and Dependence on God; (6) The Kingdom of God Present and Future; (7) The Cost and Joy of Discipleship; (8) Jesus’ Compassion and Table Fellowship with Sinners.

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 to the synagogue on the Sabbath day, as was his custom, and he stood up to read.”

συναγωγή (synagōgē) — literal: “a bringing together, assembly place”; range: the Jewish local assembly/institution and its building; English variants: “synagogue”; contextual meaning: the normal, weekly venue of Jewish teaching and Scripture reading — establishes that Jesus’ self-disclosure as Messiah happens inside, not outside, covenant Israel’s ordinary worship life. Russian: синагога (sinagoga). Risk: Low. Standard transliteration, clearly distinct from церковь/храм; no confusion risk, though a brief gloss (“a Jewish house of assembly for reading the Law and Prophets, distinct from a church building”) is useful for readers with low sustained OT/Second Temple literacy.
κατὰ τὸ εἰωθὸς αὐτῷ (“as was his custom”) — literal: “according to what was habitual to him”; range: settled personal practice; contextual meaning: Jesus is a faithful, practicing member of the synagogue community, not a rogue outsider — important for the “Savior for All Nations” doctrine’s Jewish rootedness. Russian: по обычаю Своему (po obychayu Svoyemu). Risk: Low.

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) — literal: “small book, scroll”; range: any written document, here specifically an Isaiah scroll; English variants: “book,” “scroll”; contextual meaning: the physical Isaiah scroll handed to Jesus, the concrete textual basis for his messianic claim. Russian: свиток (svitok) is preferred over the more generic книга to preserve the historical scroll format (ancient books were not yet bound codices); a translator note may clarify this for readers accustomed to imagining a printed book. Risk: Low.
Ἠσαΐου τοῦ προφήτου (Hēsaiou tou prophētou) — “Isaiah the prophet.” Reuses [TM] пророк (prorok). Risk: Low, per baseline.

Luke 4:18-19 (Isaiah 61:1-2 quotation — the passage’s theological climax)

“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 liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

Πνεῦμα Κυρίου (Pneuma Kyriou) — “Spirit of the Lord.” Reuses [TM] Святой Дух framework (here without the adjective ἅγιον, but functionally identical in Luke’s theology — cf. 3:22, 4:1); Russian: Дух Господень. Risk: Medium. Central to the curriculum doctrine “The Holy Spirit’s Work in Salvation History” — this is the verse that programmatically identifies Jesus’ entire ministry as Spirit-empowered; must not be read as a generic poetic flourish but as the direct fulfillment of the Spirit’s descent at Jesus’ baptism three verses earlier (3:22) and his Spirit-led wilderness testing (4:1).
ἔχρισέν με (echrisen me, from χρίω, chriō) — literal: “he anointed me” (poured/rubbed oil upon); range: ritual anointing of kings, priests, prophets, setting apart for office; English variants: “anointed.” Contextual meaning: this is the verbal root of Χριστός (Christ/Messiah) itself. Jesus is here explicitly claiming the messianic anointing for himself, in his own hometown synagogue. Russian: помазал (pomazal); the noun помазание (pomazaniye, “anointing”) should be used in surrounding teaching text. Risk: CRITICAL. This is the single most theologically load-bearing word in the core passage: it directly grounds the title [TM] Мессия/Христос, whose baseline notes already flag that ordinary Russian usage treats Христос as Jesus’ effective surname, its “Anointed One” sense worn smooth. This verse is the moment that etymology becomes an explicit, self-conscious claim in Jesus’ own mouth — the translation and any surrounding commentary must restore that force rather than let it pass as background vocabulary. Any rendering that reduces “anointed” to a vague “chosen” or “blessed” would collapse a specific messianic/prophetic-office claim into generic favor.
εὐαγγελίσασθαι πτωχοῖς (euangelisasthai ptōchois) — literal: “to gospel/good-news the poor” (εὐαγγελίζομαι is a verb built on the noun [TM] εὐαγγέλιον); range: to proclaim/announce good news, specifically as a herald announcing decisive, authoritative news; English variants: “preach the gospel to,” “bring good news to,” “proclaim good tidings to.” Contextual meaning: this is the verbal, active form of the gospel — not a book or doctrine but a spoken, targeted announcement to a specific social class. Russian: благовествовать нищим (blagovestvovat’ nishchim), using the verb form of [TM] Евангелие’s cognate (cf. baseline’s “миссия / благовестие” entry, which already prefers благовестие’s verbal/active sense over the noun’s book-association risk). Risk: HIGH. Directly load-bearing for the curriculum doctrine “Good News to the Poor and Marginalized.” See πτωχοῖς below for the specific term-level risk.
πτωχοῖς (ptōchois, dative plural of πτωχός) — literal: “utterly poor, destitute, reduced to beggary” (stronger than πένης, “working poor”); range: economic destitution, and by biblical-theological extension the socially powerless, marginalized, and those with no leverage before God or society; English variants: “poor,” “the poor.” Contextual meaning: in Luke’s distinctive theology (unlike Matthew 5:3’s “poor in spirit”), Luke 6:20 pronounces blessing on “the poor” without spiritualizing qualifier — Luke consistently keeps the economic and social referent concrete (widows, beggars, the sick, tax collectors) while also carrying the biblical sense of those who have nothing to offer God and must receive by grace alone. Russian: нищим (nishchim, dative of нищий) is the historically established Synodal choice (cf. Matt 5:3 “Блаженны нищие духом”); an available alternative is бедным (bednym, “poor” in a broader socioeconomic sense). Risk: HIGH. Modern colloquial Russian нищий often evokes a beggar on church steps or metro underpasses — a live, visible social category, sometimes an object of pity mixed with suspicion of exploitation (“профессиональные нищие”). This can either (a) helpfully concretize the term, or (b) risk trivializing/stereotyping it, or (c) invite readers to spiritualize it away too quickly (“nishchiy dukhom” reflex from the more familiar Matthean beatitude) and miss Luke’s insistence on literal economic and social marginalization. Surrounding teaching text must anchor this to real poverty and social exclusion, not only spiritual humility.
αἰχμαλώτοις ἄφεσιν (aichmalōtois aphesin, “release/liberty to captives”) — αἰχμάλωτος: literal “one taken by the spear,” i.e., a war-captive/prisoner; ἄφεσις: literal “a sending away, letting go, release” (the same noun used elsewhere in the NT, including later in Luke, for “forgiveness/release” of sins — cf. Luke 1:77, 3:3, 24:47). Contextual meaning: primarily a Jubilee-release image (Leviticus 25; Isaiah 61 draws on the Jubilee year of debt/slave release), extended messianically to Jesus’ whole liberating mission — physical, social, and spiritual captivity. Russian: свободу пленным (svobodu plennym) or отпущение пленным (otpushcheniye plennym). Risk: MEDIUM, with a specific structural note: the same Greek root ἄφεσις recurs three times in this short quotation’s conceptual field (release to captives, v.18; setting free the oppressed, v.18b; and echoed later at Jesus’ Great Commission charge in 24:47, “repentance for the forgiveness [ἄφεσις] of sins”). Russian idiom naturally splits this single Greek root across several different words (свобода/освобождение for captives, прощение for sins), which is linguistically necessary but theologically lossy — the curriculum should include an explicit teaching note connecting Jubilee-release, social liberation, and forgiveness of sins as one unified Isaianic/Lukan concept, since the Russian text alone cannot carry that unity implicitly.
τυφλοῖς ἀνάβλεψιν (typhlois anablepsin, “recovering of sight to the blind”) — literal: “seeing-again to the blind ones” (ἀνάβλεψις implies restoration of a previously lost or never-realized capacity); range: literal physical blindness and, throughout Luke (cf. 18:35-43), a figure for spiritual blindness/insight. Russian: зрение слепым (zreniye slepym) / прозрение слепых (prozreniye slepykh, “the blind gaining insight/sight”). Risk: LOW-MEDIUM. The double meaning (physical/spiritual sight) should be allowed to surface again at 18:35-43 without over-explaining it here; do not flatten to a single sense.
τεθραυσμένους ἐν ἀφέσει (tethrausmenous en aphesei, “the oppressed/broken ones, in release”) — literal: “those having been shattered/crushed, in a sending-away”; range: those crushed under any oppressive weight, extending the captivity image to social and personal brokenness generally; contextual meaning: broadens the liberating scope beyond formal captivity to any crushed, burdened person. Russian: измученных отпустить на свободу (izmuchennykh otpustit’ na svobodu). Risk: MEDIUM — same ἄφεσις-root note as above.
ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton, “the acceptable/favorable year of the Lord”) — literal: “an acceptable year of [the] Lord”; range: the Jubilee year (Leviticus 25:10) of debt-cancellation, slave-release, and land-rest, applied messianically to the whole new era Jesus inaugurates. Russian: the established Synodal phrase is лето Господне благоприятное (leto Gospodne blagopriyatnoye). Risk: HIGH. The archaic Synodal word лето meant “year” in Church Slavonic-influenced 19th-century Russian (cf. “летопись,” “многие лета”) but in modern Russian лето means exclusively “summer.” A reader encountering “лето Господне благоприятное” without explanation is likely to misread it as “the Lord’s favorable summer” — a serious, concrete comprehension failure specific to language change, not a doctrinal dispute. The curriculum must either (a) retain the historic Synodal phrase with an explicit gloss explaining the archaic sense of лето as “year,” matching reader expectation of the received Bible text, or (b) supply “год Господень благоприятный” (using the modern word for “year,” год) in expository/teaching text while quoting the Synodal form only in direct Scripture citation. This decision should be flagged for human theologian and native-speaker review together, since it affects how a first-time or biblically low-literacy reader understands Jesus’ single most direct messianic self-announcement in the whole Gospel.

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.”

ὑπηρέτης (hypēretēs) — literal: “under-rower, servant, assistant”; range: a synagogue attendant responsible for the scrolls; contextual meaning: minor administrative detail, but signals the normal, orderly liturgical setting in which the climactic claim occurs. Russian: служитель (sluzhitel’). Risk: Low.
ἦσαν ἀτενίζοντες (ēsan atenizontes, “were gazing intently”) — literal: “were staring fixedly”; range: intense, sustained visual focus, often at a moment of high suspense; contextual meaning: the whole congregation senses something decisive is about to be said. Russian: все смотрели на Него, устремив взор (vse smotreli na Nego, ustremiv vzor). Risk: Low, but should be rendered with enough narrative weight to carry the dramatic pause before v.21’s declaration.

Luke 4:21

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

σήμερον (sēmeron) — literal: “today, this very day”; range: the present calendar day, and by theological extension the decisive “now” of eschatological fulfillment (cf. Luke 19:9, 23:43); English variants: “today,” “this day,” “now.” Contextual meaning: this is not “someday” or “in principle” but an immediate, personal, this-moment claim — the hearers are not being told about a general truth but that fulfillment has just occurred in front of them. Russian: Synodal renders this with the more formal/archaic ныне (nyne, “now/this day”) rather than the plain modern сегодня (segodnya). Risk: MEDIUM. ныне carries appropriate scriptural weight and matches reader expectation of the established Bible text, but expository teaching text should also use сегодня at least once to restore the term’s startling immediacy for a modern ear, since ныне risks sounding like solemn liturgical diction rather than a shocking, personal claim spoken to people who know Jesus personally as “Joseph’s son” (v.22).
πεπλήρωται (peplērōtai, perfect passive of πληρόω) — literal: “has been filled up, has been fulfilled/completed”; range: to bring to fullness, to accomplish what was promised; English variants: “is fulfilled,” “has been fulfilled.” Contextual meaning: connects directly to the baseline doctrine fulfillment_of_prophecy (already registered High/Medium risk for Russian audiences whose OT exposure is largely liturgical-excerpt rather than continuous narrative). The perfect tense signals a completed action with continuing effect: fulfillment is not merely beginning but has decisively landed, here, now, in Jesus. Russian: исполнилось (ispolnilos’). Risk: MEDIUM, consistent with baseline’s fulfillment_of_prophecy doctrine entry; needs surrounding text to make clear this is a specific, historically anchored claim by Jesus about himself, not a devotional generality about “the Bible coming true.”
ἐν τοῖς ὠσὶν ὑμῶν (en tois ōsin hymōn, “in your ears/hearing”) — literal: “in your ears”; contextual meaning: stresses direct, personal, aural reception — these specific listeners, this specific room, this specific moment. Russian: в слышании вашем (Synodal) / more naturally в ваших ушах (v vashikh ushakh) or “вы это слышали своими ушами.” Risk: Low, mainly a matter of natural register; must not be flattened into an impersonal “the Scripture has been fulfilled” without the direct-address, second-person force.

PART 2 — Chapter-by-Chapter Study: Luke 1–24

Chapter 1 — Announcements of John and Jesus; the Magnificat and Benedictus

ἄγγελος (angelos) — literal “messenger”; English: “angel.” Contextual: Gabriel as God’s direct courier initiating salvation history. Russian: ангел (angel). Risk: Low; well-established, no rival concept.
χάρις (charis, “you have found favor,” 1:30) — reuses [TM] благодать. Risk: CRITICAL, per baseline grace entry — Gabriel’s address to Mary (“κεχαριτωμένη,” “favored one,” and “εὗρες χάριν,” “you have found grace/favor”) must not be read through an Orthodox Mariological lens implying Mary’s own merit or a unique reservoir of grace to be distributed (a live devotional category in Russian Orthodoxy, where “Богородица, обрадованная” — the Annunciation greeting — is liturgically central). The curriculum should note explicitly that this is God’s unmerited initiative toward Mary, structurally parallel to (not exceptional from) the “apart from works” sense established in Romans, rather than let it silently reinforce a distinctively Marian doctrinal framework.
ἐπισκιάσει (episkiasei, “will overshadow,” 1:35) — literal “will cast a shadow upon”; range: divine enveloping presence (echoes the Shekinah cloud, Exodus 40:35); contextual: the Holy Spirit’s creative, non-sexual, wholly divine action in the conception of Jesus. Russian: осенит (osenit). Risk: Medium; must avoid any phrasing suggesting a mythological divine-human union (a live concern given exposure to comparative-religion “divine conception” narratives); осенит is the correct, chaste, established Synodal term and should be retained.
Υἱὸς Θεοῦ (Huios Theou, “Son of God,” 1:32,35) — reuses [TM] Сын Божий. Risk: Medium, per baseline.
Κύριος (Kyrios, throughout) — reuses [TM] Господь. Risk: High, per baseline.
διαθήκη (diathēkē, “covenant,” 1:72) — reuses [TM] завет. Risk: Medium, per baseline.
ἔλεος (eleos, “mercy,” 1:50,54,58,72,78) — literal “mercy, compassionate kindness shown to the undeserving”; range: covenantal loyalty-mercy (echoing Hebrew ḥesed), not mere pity. English variants: “mercy,” “loving-kindness.” Contextual: the dominant emotional key of the Magnificat and Benedictus — God’s saving action flows from mercy, not human merit. Russian: милость (milost’). Risk: Medium. Note the baseline’s grace entry rejects милость as too weak a substitute for благодать; here милость is the correct primary term for ἔλεος specifically (a distinct Greek word from χάρις), so this is not a contradiction of the baseline but a needed clarification: ἔλεος = милость; χάρις = благодать. The curriculum must keep these two Greek-Russian pairs distinct rather than let them blur.
σωτήρ (sōtēr, “Savior”) / σωτηρία — see full treatment under Chapter 2 below (first occurrence at 1:47, “my spirit rejoices in God my Savior”).
προφήτης (prophētēs, “prophet,” of John, 1:76) — reuses [TM] пророк. Risk: Low.

Chapter 2 — Birth of Jesus, Shepherds, Simeon, and Anna

σωτήρ (sōtēr) — literal “savior, deliverer, rescuer”; range: used in the Greco-Roman world as an imperial title (Caesar as “savior/benefactor of the world”) as well as a divine title in the LXX for God as Israel’s deliverer; English variants: “Savior.” Contextual meaning: Luke 2:11, “a Savior has been born… he is Christ the Lord” — directly load-bearing for the curriculum doctrine “Jesus as Savior for All Nations and All People.” Russian: Спаситель (Spasitel’), built on the same root as [TM] спасение. Risk: HIGH. This is a title-level extension of the Critical-risk salvation doctrine already flagged in the baseline: Спаситель must be anchored as a personal title of Jesus tied to his death and resurrection accomplished once for all (cf. Romans 10:9-10 framing), not allowed to drift into either (a) a generic, sentimentalized “helper in hard times” reading common in folk-religious “Спаси и сохрани” invocations, or (b) an unqualified absorption into the Orthodox theosis framework where “being saved” is an open lifelong sacramental process. Recommend explicit teaching-text anchoring at every occurrence in the Christmas narrative.
δόξα (doxa, “glory,” 2:9,14,20,32) — reuses [TM] слава. Risk: Medium, per baseline; note 2:14’s “Glory to God in the highest” (Слава в вышних Богу) is the most liturgically embedded phrase in this chapter (used in the Orthodox and virtually all Christian liturgical traditions) — an asset for recognition but a risk for flattening into ritual recitation rather than the shepherds’ astonished, first-time proclamation it is in the narrative.
εἰρήνη (eirēnē, “peace,” 2:14,29) — reuses [TM] мир. Risk: Medium, per baseline; here specifically “peace on earth” and Simeon’s “depart in peace” — the latter (Nunc Dimittis) is a fixed Orthodox liturgical text (sung at Vespers), so extra care is needed that its familiar liturgical cadence doesn’t eclipse its narrative force as an old man’s personal, first-time encounter with the fulfillment of his life’s hope.
παράκλησις (paraklēsis, “consolation,” 2:25, “waiting for the consolation of Israel”) — literal “calling-alongside, comfort, encouragement”; range: comfort born of hope for God’s promised future rescue; contextual: Simeon’s expectant hope names the whole nation’s messianic longing. Russian: утешение (uteshenie). Risk: Low-Medium.
λύτρωσις (lytrōsis, “redemption,” 2:38, of Anna) — literal “a ransoming, buying back (as of a slave or captive)”; range: release achieved by payment of a price; English variants: “redemption.” Contextual: same Jubilee/ransom conceptual field as ἄφεσις in the core passage. Russian: избавление (izbavlenie, per baseline’s narrow acceptable use for “deliverance”) or искупление (iskuplenie, standard theological term for redemption/ransom). Risk: Medium. Note for translators: искупление is the correct term for this ransom-redemption concept and must not be confused with the baseline’s separate note that искупление was rejected as a synonym for justification (оправдание) — those are two different points: искупление is the right word for redemption itself, wrong only as a stand-in for the specific forensic-declaration sense of justification.
σημεῖον (sēmeion, “sign,” 2:12,34) — literal “sign, token”; range: an event or mark pointing beyond itself to divine action; contextual: the swaddled infant in a manger as a sign, and later “a sign that will be opposed.” Russian: знамение / знак (znameniye/znak). Risk: Low.

Chapter 3 — John the Baptist’s Ministry, Baptism of Jesus, Genealogy

μετάνοια (metanoia) — literal “a change of mind/direction, turning around”; range: repentance as reorientation of the whole person, not mere remorse; English variants: “repentance.” Contextual meaning: John’s entire ministry is summarized as “a baptism of repentance for the forgiveness of sins” (3:3) — directly load-bearing for the curriculum doctrine “Repentance and Forgiveness of Sins,” and this is Luke’s programmatic introduction of a term that will recur constantly (5:32; 13:3,5; 15:7,10; 17:3-4; 24:47). Russian: покаяние (pokayaniye). Risk: CRITICAL. This is the single highest-priority new term for the Luke curriculum. In Russian Orthodox practice, покаяние is closely bound to the sacrament of confession (Исповедь/Таинство Покаяния), administered by a priest, typically prior to receiving Communion — an ongoing, mediated, sacramental-liturgical act. Luke’s usage (following John and Jesus) presents repentance as a decisive personal turning toward God, expressed in changed behavior (3:8-14) and received directly, without a priestly intermediary, as the door to forgiveness offered by God himself (24:47). This is a live, named East-West theological difference structurally parallel to the baseline’s grace/justification tension and must be flagged for human theologian review at every doctrinally significant occurrence, with explicit surrounding text (not silent assumption) distinguishing the concept from the sacramental rite while affirming that ongoing, Spirit-wrought repentance remains a lifelong pattern of the Christian life.
βάπτισμα (baptisma) / βαπτίζω (baptizō) — literal “immersion, dipping”; range: ritual washing, here specifically John’s repentance-baptism and later Christian baptism; English variants: “baptism.” Contextual: distinguished in 3:16 from Spirit-and-fire baptism to come. Russian: крещение (kreshcheniye) — established Synodal and universal Christian term. Risk: Medium. Orthodoxy’s baptismal theology (infant baptism as sacramental incorporation/regeneration) differs from many Protestant traditions’ view of baptism as a believer’s response following repentance and faith; the curriculum need not resolve this debate but should be aware that “baptism of repentance” (3:3) presupposes a responsive, adult, repentance-preceding baptism model that may read differently against an infant-baptism-normative background.
ἄφεσις ἁμαρτιῶν (aphesis hamartiōn, “forgiveness of sins,” 3:3) — see full treatment; Russian: прощение грехов (proshcheniye grekhov). Risk: HIGH. Per the baseline’s justification entry, прощение грехов must not be allowed to silently substitute for or exhaust оправдание’s forensic “declared righteous” sense; here, however, прощение грехов is itself the correct, primary term (Luke does not use δικαίωσις-family vocabulary for John’s preaching) — the risk is the reverse direction: teaching text elsewhere in the curriculum must keep these two concepts (forgiveness of sins vs. forensic justification, both present in Luke — see 18:14 below) distinct rather than treating them as simple synonyms throughout.
ὀργή (orgē, “wrath,” 3:7, “wrath to come”) — literal “settled anger, wrath”; range: God’s righteous judicial anger against sin, not petty irritability; contextual: John’s warning of coming judgment as the negative counterpart to the gospel’s good news. Russian: гнев (gnev), specifically гнев Божий (gnev Bozhiy) in context. Risk: Medium. Secularized Russian religious vocabulary (per baseline’s sin entry) risks flattening гнев into a moralistic scolding tone; must retain judicial seriousness.
καρπός (karpos, “fruit,” 3:8-9, “fruit in keeping with repentance”) — literal “fruit, produce”; range: visible, tangible outcome/evidence of an inner state; contextual: repentance must be evidenced concretely (3:10-14’s specific ethical instructions to crowds, tax collectors, soldiers). Russian: плод (plod). Risk: Low.
Genealogy terms: [TM] Давид, [TM] Сын Божий (of Adam, 3:38, in a distinct sense — “son of Adam, son of God” as image-bearing humanity’s origin, not the unique divine Sonship sense; flag this distinction explicitly so readers do not conflate Adam’s derivative “son of God” language with Christ’s unique eternal Sonship).

Chapter 4 (beyond the core passage) — Temptation and Capernaum Ministry

πειράζω (peirazō, “to tempt/test,” 4:1-13) — literal “to test, try, tempt”; range: neutral testing or malicious temptation depending on subject; English variants: “tempted,” “tested.” Contextual: the devil’s temptation of Jesus in the wilderness, immediately following his Spirit-anointing (4:1,14) and preceding the Nazareth sermon — establishing that the Spirit-empowered Messiah is also the tested, faithful Son. Russian: искушал (iskushal). Risk: Low-Medium; standard term, low ambiguity.
διάβολος (diabolos, “the devil”) — literal “slanderer, accuser”; range: the personal, malevolent adversary; English variants: “the devil,” “Satan” (Σατανᾶς also used, e.g., 4:8). Russian: диавол/дьявол (diavol) and [TM]-adjacent Сатана. Risk: Low; well-established, no rival folk-concept confusion risk in Russian akin to some other cultures.
δύναμις (dynamis, “power,” 4:14,36) — related to [TM] сила Божия, here of Jesus’ own Spirit-given authority and the crowd’s astonishment at “the word with authority” (4:32,36 — ἐξουσία). Russian: сила. Risk: Low-Medium.
ἐξουσία (exousia, “authority,” 4:32,36) — literal “authority, rightful power”; distinct from δύναμις (raw power) — ἐξουσία is authorized, legitimate power. Russian: власть (vlast’). Risk: Medium; власть carries strong political-institutional connotations in Russian (state power, historical authoritarianism); teaching text should clarify this is Jesus’ unique, self-authenticating spiritual authority, not a claim to civil political power — relevant groundwork for later tension with Rome/Herod and Romans 13-style government questions in Luke 20 and 23.
Nazareth’s rejection (4:28-30) introduces no major new theological vocabulary beyond what is treated in the core passage section above.

Chapter 5 — Calling of Disciples, Leper Healed, Levi Called, New Wine

μαθητής (mathētēs, “disciple”) — literal “learner, pupil, student”; range: in Greco-Roman usage, a student attached to a teacher’s school of thought; in Luke’s usage, a whole-life follower who leaves everything (5:11,28) to follow Jesus. English variants: “disciple,” “follower.” Contextual meaning: directly load-bearing for the curriculum doctrine “The Cost and Joy of Discipleship,” introduced here at its first concrete cost (“they left everything and followed him,” 5:11). Russian: ученик (uchenik). Risk: MEDIUM. Ordinary secular Russian ученик primarily denotes a school pupil under a teacher — an intellectual, time-bounded, low-cost relationship. The curriculum must repeatedly restore the total, costly, life-reordering sense Luke intends (fully developed in 9:57-62 and 14:25-33) rather than letting ученик default to its everyday classroom register.
λεπρός (lepros, “leper,” 5:12-14) — literal “leprous, scaly”; range: a person with a serious skin disease rendering them ritually unclean and socially isolated under Torah (Leviticus 13-14); English variants: “leper,” “man with leprosy.” Russian: прокажённый (prokazhonnyy). Risk: Low-Medium; Russian retains a working vocabulary for leprosy (проказа) with no significant folk-religious rival concept, though the social-exclusion dimension (not merely medical) should be made explicit in teaching text, since modern readers may think only in clinical terms.
ἁμαρτωλός (hamartōlos, “sinner,” 5:8,30,32) — literal “sinful one,” built on [TM] грех; range: both a general moral category and, in Gospel usage, a specific social label for those excluded from respectable religious society (associated with τελῶναι, tax collectors). English variants: “sinner(s).” Contextual meaning: 5:30-32, the Pharisees’ scandalized question “why do you eat and drink with tax collectors and sinners?” — the founding text of the curriculum doctrine “Jesus’ Compassion and Table Fellowship with Sinners.” Russian: грешники (greshniki). Risk: MEDIUM, per baseline’s sin entry’s secularization concern, plus a Luke-specific risk: грешники must retain force as a real, socially marked category of despised outsiders whom Jesus deliberately seeks out, not soften into a vague, generic “everybody is a sinner in some sense” abstraction that loses the concrete social scandal of the meal scenes.
τελώνης (telōnēs, “tax collector,” 5:27-29, of Levi/Matthew) — literal “toll/tax collector”; range: an agent, often a local Jew, contracted to collect taxes and tolls for the Roman occupying government or its client rulers, widely regarded as collaborators and extortionists, socially and religiously ostracized. English variants: “tax collector,” “publican” (older). Russian: the historically established Synodal term is мытарь (mytar’). Risk: MEDIUM. Мытарь is well recognized by Russian readers chiefly through the famous parable title “притча о мытаре и фарисее” (Luke 18, treated below) — an asset for recognition, but modern readers typically know the word only as “the humble, repentant figure in that one parable” and may not grasp the historical scandal (collaboration with occupying Rome, social contempt, presumed dishonesty) that made Jesus’ choice to call and dine with tax collectors so provocative. Teaching text should restore this concrete social-historical weight.
συνανάκειμαι (synanakeimai, “to recline at table together,” 5:29) — literal “to lie/recline together” (ancient meals were eaten reclining); range: shared table fellowship, a marker of social acceptance and intimacy in the ancient Mediterranean world. Contextual: directly load-bearing for the table-fellowship doctrine. Russian: сидеть/возлежать за одним столом (sidet’/vozlezhat’ za odnim stolom) — plain modern Russian naturally uses “sitting at table together” (сидеть за столом) since reclining dining is not a live cultural practice; a brief explanatory note on ancient reclining-banquet customs is useful context, not a translation risk per se. Risk: Medium, mainly for its doctrinal weight (the social scandal of the act) rather than lexical difficulty.
καινός/παλαιός (kainos/palaios, “new/old,” 5:36-39, new wine in new wineskins) — imagery term, not requiring new glossary entry; note for teaching text: this anticipates but is distinct from [TM] завет’s “new covenant” language in 22:20 — avoid conflating the wineskins metaphor’s general “newness of the Gospel age” theme with the specific new-covenant blood language until ch. 22.

Chapter 6 — Sermon on the Plain, Love of Enemies, Sabbath Lord

μακάριος (makarios, “blessed,” 6:20-22) — literal “happy, blessed, fortunate” (used by Greek philosophers for the flourishing life); range: in Luke’s Beatitudes, a pronouncement of God’s favor upon those the world counts unfortunate. English variants: “blessed,” “happy.” Contextual meaning: 6:20, “Blessed are you who are poor” (without Matthew’s “in spirit” qualifier — reinforcing the πτωχός note from the core passage). Russian: блаженны (blazhenny) — the established Synodal Beatitudes register. Risk: Medium. блаженны carries a slightly archaic, liturgical solemnity (helpful for register-matching Scripture quotation) but must not be allowed to sound merely ceremonial; teaching text should restore the shocking reversal Jesus is pronouncing.
οὐαί (ouai, “woe,” 6:24-26) — literal “woe! alas!” a cry of lament/warning; range: pronounced judgment, the negative mirror of μακάριος. Russian: горе (gore, “woe/grief”). Risk: Low.
πτωχός/πλούσιος (ptōchos/plousios, “poor/rich,” 6:20,24) — reuses core-passage πτωχός analysis; πλούσιος: literal “wealthy, rich”; range: economic abundance, and by Lukan extension, worldly security that can become a spiritual danger (developed fully in ch. 12, 16, 18). Russian: богатый (bogatyy). Risk: Medium (as a matched pair with πτωχός); load-bearing for the “rich and poor” strand of the “Savior for All Nations and All People” doctrine — Luke’s Gospel repeatedly stresses that both must come to Jesus on identical terms of need, not that either economic class is inherently more or less acceptable to God.
ἀγαπᾶτε τοὺς ἐχθρούς (agapate tous echthrous, “love your enemies,” 6:27,35) — ἀγάπη/ἀγαπάω: literal “selfless, deliberate love/goodwill,” distinct from erotic (ἔρως) or merely affectionate (φιλία) love; range: love as chosen action toward the unworthy or hostile, modeled on God’s own character (6:35-36, “sons of the Most High… for he is kind to the ungrateful and the evil”). Russian: любите врагов ваших (lyubite vragov vashikh), using любовь/любить as the standard Russian rendering of ἀγάπη. Risk: Medium. Russian любовь covers a very broad semantic range (romantic, familial, patriotic, etc.); teaching text must specify this is deliberate, costly, enemy-directed goodwill, not sentiment or affection.
ἔλεος/οἰκτίρμων (eleos/oiktirmōn, “mercy/merciful,” 6:36) — reuses ἔλεος analysis from ch.1; “be merciful, as your Father is merciful” — Russian: милосердны (miloserdny). Risk: Low-Medium.
Κύριος τοῦ σαββάτου — reuses [TM] Господь; “Lord of the Sabbath” (6:5) directly ties Christ’s lordship (already High risk per baseline) to his authority over [TM] закон (Sabbath law) — flag for consistency with the lordship_of_christ doctrine entry.

Chapter 7 — Centurion’s Faith, Widow’s Son, Sinful Woman, John’s Question

πίστις (pistis, “faith,” 7:9,50) — reuses [TM] вера. Risk: High, per baseline. Chapter-specific note: 7:9, the Roman centurion’s faith astonishes Jesus (“not even in Israel have I found such faith”) — a Gentile outsider’s faith exceeding Israel’s, directly load-bearing for “Savior for All Nations.” 7:50, the sinful woman: “your faith has saved you” (ἡ πίστις σου σέσωκέν σε) — reuses [TM] спасение’s verbal form; must be read alongside forgiveness (below), not as a separate transaction.
σπλαγχνίζομαι (splanchnizomai, “to be moved with compassion,” 7:13, of the widow of Nain) — literal “to be moved in one’s inward parts/bowels” (σπλάγχνα, the seat of visceral emotion in ancient thought); range: a deep, gut-level, involuntary compassion, stronger than polite pity; English variants: “had compassion,” “felt compassion,” “his heart went out to her.” Contextual meaning: directly load-bearing for the curriculum doctrine “Jesus’ Compassion and Table Fellowship with Sinners” (compassion strand) — this is Luke’s strongest compassion-verb, used again at 10:33 (the Good Samaritan) and 15:20 (the father of the prodigal). Russian: сжалился/исполнился жалости (szhalился) is common but risks a slightly condescending “took pity” register in modern Russian; сострадание/исполнился сострадания (sostradaniye, lit. “suffering-with”) is the stronger literary-theological choice, better matching the visceral, self-involving force of σπλαγχνίζομαι. Risk: MEDIUM. Recommend сжалился/умилосердился for narrative verb use (matching Synodal precedent) with сострадание reserved for expository/teaching-text description of the quality of Jesus’ compassion, to avoid a flattened, merely polite “pity” reading.
ἀφέωνται αἱ ἁμαρτίαι (apheōntai hai hamartiai, “your sins are forgiven,” 7:47-48) — reuses [TM] грех and the ἄφεσις-family analysis above. Russian: прощаются грехи твои (proshchayutsya grekhi tvoi). Risk: HIGH. This is Jesus personally and directly pronouncing forgiveness (echoing 5:20-24’s healing of the paralytic, “who can forgive sins but God alone?”) — must retain the force of a direct divine prerogative exercised by Jesus himself, not read as merely commending the woman’s own loving devotion as the cause of her forgiveness (the text is clear her love is the response to forgiveness already received, not its earning cause — cf. 7:47’s grammar, “her sins, which are many, are forgiven, for she loved much” is best read as evidentiary, not causal — a genuine translation/interpretation decision worth flagging for human theologian review given its proximity to the grace/works distinction already Critical in the baseline).
Ἠλίας/βαπτιστής (of John, 7:18-35) — no new terms beyond [TM] пророк and баптизм-family already covered.

Chapter 8 — Parable of the Sower, Calming the Storm, Gerasene Demoniac, Woman with the Flow of Blood, Jairus’s Daughter

λόγος τοῦ Θεοῦ (logos tou Theou, “word of God,” 8:11, the seed in the parable) — literal “word, speech, message”; range: God’s spoken/proclaimed message, here specifically identified with the seed sown; contextual: the parable’s interpretive key, connecting proclamation (as in the core passage’s benevolent-news imagery) to varied human reception. Russian: слово Божие (slovo Bozhiye). Risk: Low.
δαιμόνιον/ἀκάθαρτον πνεῦμα (daimonion/akatharton pneuma, “demon/unclean spirit,” 8:27-33) — literal “little deity/divine being” (in pagan usage often neutral or even positive; NT usage is uniformly negative) / “unclean spirit”; range: a personal, malevolent, non-human spiritual agent oppressing a human being. English variants: “demon,” “unclean/evil spirit.” Russian: бес/демон (bes/demon) and нечистый дух (nechistyy dukh). Risk: Medium. Post-Soviet Russia retains a live folk-spiritual vocabulary (see baseline’s spiritual_gifts entry on экстрасенсы) in which “бес” can carry folkloric, semi-comic connotations (as in literary/folk-tale “бес” figures) distinct from the Gospel’s serious depiction of genuine spiritual bondage and its decisive, authoritative defeat by Jesus’ word; teaching text should restore full seriousness without either sensationalizing or trivializing.
πίστις (8:25,48,50) — reuses [TM] вера; note the storm narrative’s rebuke “where is your faith?” ties faith to trust in Jesus’ personal authority over creation, not mere subjective confidence — relevant to the “Prayer and Dependence on God” doctrine strand.
μυστήριον (mystērion, “mystery/secret,” 8:10, “the secrets of the kingdom of God”) — literal “a mystery, secret rite/knowledge”; range: in biblical usage, not irrational or occult but a truth once hidden, now graciously disclosed by revelation to some and not others. Russian: тайны Царства Божия (tayny Tsarstva Bozhiya), tied to [TM] Царство Божие. Risk: Medium; тайна in secular/occult Russian usage can suggest esoteric or occult hidden knowledge (astrology, “тайные учения”) — teaching text should clarify this is revealed, not esoteric, truth, disclosed by grace rather than earned by spiritual technique.

Chapter 9 — Sending the Twelve, Feeding of the 5000, Transfiguration, Cost of Discipleship

βασιλεία τοῦ Θεοῦ (9:2,11,60,62) — reuses [TM] Царство Божие. Risk: Medium, per baseline.
ἀπαρνέομαι ἑαυτόν/αἴρειν τὸν σταυρὸν καθ’ ἡμέραν (9:23, “deny himself and take up his cross daily”) — σταυρός: literal “an upright stake, cross” (a Roman execution instrument); English variants: “cross.” Contextual meaning: directly load-bearing for “The Cost and Joy of Discipleship” — daily, voluntary self-denial modeled on Jesus’ own coming death (announced just before, 9:22). Russian: [TM]-adjacent крест (krest), “взять крест свой и следовать за Мною” (established Synodal phrasing). Risk: MEDIUM. крест is deeply resonant in Russian culture (Orthodox devotional life centers on the крестное знамение and the personal нательный крест worn from baptism) — an asset for recognition, but a real risk that “bearing one’s cross” is heard as a familiar cultural/devotional idiom for enduring general life hardship (“у каждого свой крест,” a common secular Russian saying for “everyone has their burden to bear”) rather than Luke’s specific, costly, decisive call to daily self-denying discipleship modeled on Christ’s own path to execution. Teaching text must restore the term’s original, radical force against this well-worn idiomatic drift.
δόξα (9:26,31,32, Transfiguration) — reuses [TM] слава; note connects Jesus’ glory here to his future glory at the Parousia (9:26) — consistency with baseline’s glory entry (1:23, 9:5 in Romans) extended into Luke’s narrative depiction of the same reality.
μαθητής (9:1,14,18, etc.) — reuses ch.5 analysis; 9:57-62’s severe sayings (“no one who looks back is fit for the kingdom of God,” “let the dead bury their own dead”) intensify the cost-of-discipleship doctrine and should be flagged as High risk for register: modern Russian could soften these sayings into general wisdom-proverbs rather than Jesus’ own startling, exclusive demand.

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

θερισμός (therismos, “harvest,” 10:2) — literal “harvest”; range: the ripe readiness of people to receive the gospel message, and the urgent need for laborers/proclaimers. Russian: жатва (zhatva). Risk: Low; connects to [TM] миссия/благовестие’s mission framework.
πλησίον (plēsion, “neighbor,” 10:27,29,36) — literal “one who is near”; range: in the lawyer’s question (“who is my neighbor?”) a deliberately narrowed category the parable then explodes; English variants: “neighbor.” Contextual meaning: central to the Good Samaritan parable — directly load-bearing for both “Savior for All Nations” (ethnic boundary-crossing) and “Jesus’ Compassion” doctrines. Russian: ближний (blizhniy). Risk: Medium. Well established (the parable is itself titled “притча о добром самарянине” in Russian Bible tradition and known even secularly as an idiom, “добрый самаритянин,” for an unexpected helpful stranger); the risk is that this cultural over-familiarity can flatten the parable’s original ethnic-religious scandal (a Samaritan — a member of a group Jews regarded with deep religious and ethnic contempt, cf. John 4:9 — is the hero, while a priest and Levite fail) into a generic feel-good “be kind to strangers” moral, losing its specific challenge to religious and ethnic exclusivism.
Σαμαρίτης (Samaritēs, “Samaritan,” 10:33) — literal ethnic-religious identity term for a member of the Samaritan community (descendants of the northern kingdom’s remnant population, with a rival Pentateuch-only scripture and worship site, mutually despised by Jews and Samaritans in the first century). Russian: самарянин (samaryanin). Risk: Medium. Requires an explicit historical-cultural gloss for readers with low Second Temple background, since Russian has no native equivalent social-ethnic tension to draw on by analogy; the term must not be allowed to read as a neutral geographic label.
σπλαγχνίζομαι (10:33) — reuses ch.7 analysis; the Samaritan’s compassion is the parable’s turning point.
προσευχή/μερὶς ἀγαθή (10:38-42, Mary and Martha, “the good portion”) — anticipates ch.11’s prayer/devotion terms; no separate glossary entry needed beyond noting this scene’s thematic link to “Prayer and Dependence on God.”

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

προσευχή/προσεύχομαι (proseuchē/proseuchomai, “prayer/to pray,” 11:1-13) — literal “prayer, to pray” (a compound with πρός, “toward,” emphasizing directed address to God); range: the full range of address to God — petition, dependence, intimacy. English variants: “prayer,” “to pray.” Contextual meaning: the Lord’s Prayer (11:2-4) and its surrounding teaching on persistent, confident asking are the curriculum’s central “Prayer and Dependence on God” text. Russian: молитва/молиться (molitva/molit’sya). Risk: Medium. Deeply established across Orthodox, Protestant, and even secular Russian usage (“молиться” retains wide cultural recognition); the specific risk is that Orthodox liturgical prayer culture is heavily weighted toward fixed, memorized, often Church-Slavonic-language prayers (the “Отче наш” itself is universally known in its Church Slavonic form even by secular Russians) — the curriculum’s emphasis on spontaneous, confident, child-to-father dependence (11:11-13, culminating in the Holy Spirit as the ultimate answered request) should be explicitly distinguished from mere liturgical recitation without denigrating the value of fixed prayer forms.
Πάτερ (Pater, “Father,” 11:2) — reuses [TM] Отец. Risk: Medium, per baseline; the Lord’s Prayer’s opening address is the most repeated instance of this term in all Christian usage and should match exactly the received Synodal “Отче наш” wording in Scripture citation.
Πνεῦμα Ἅγιον (11:13, “how much more will your Father… give the Holy Spirit”) — reuses [TM] Святой Дух; directly ties prayer to the Spirit’s gift, load-bearing for “The Holy Spirit’s Work in Salvation History.”
ὑποκριτής-family (hypokrisis, “hypocrisy,” 11:39-44, woes on Pharisees) — literal “actor, stage-player” (Greek theatrical term); range: outward religious performance masking inward corruption. Russian: лицемерие (litsemeriye). Risk: Low-Medium; well-established term, low ambiguity, though should be handled pastorally rather than as anti-Pharisaic caricature given historic Christian-Jewish relations sensitivities already flagged in the baseline (unity_of_jews_and_gentiles doctrine).

Chapter 12 — Warnings, the Rich Fool, Watchful Servants, Division

ἄφρων (aphrōn, “fool,” 12:20, the rich fool) — literal “without reason/mind, senseless”; range: not intellectual deficiency but moral-spiritual folly — failing to reckon with God and mortality. Russian: безумный (bezumnyy). Risk: Low-Medium; ties to the rich/poor doctrine strand (ch.6, 16, 18) — the parable warns the wealthy, reinforcing that riches are a spiritual danger requiring active vigilance, not that wealth itself is condemned outright.
θησαυρὸν ἐν οὐρανῷ (thēsauron en ouranō, “treasure in heaven,” 12:33) — Russian: сокровище на небесах (sokrovishche na nebesakh). Risk: Low.
βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (12:10, “blasphemy against the Holy Spirit”) — literal “speech that harms/reviles”; range: a particular, severe unforgivable sin category. Russian: хула на Духа Святого (khula na Dukha Svyatogo). Risk: HIGH. This unique unforgivable-sin category has generated significant pastoral anxiety historically across Christian traditions (including in Orthodox pastoral literature); the curriculum should flag this for human theologian review to ensure it is not left as a source of ungrounded fear disconnected from its specific context (willful, settled rejection of the Spirit’s testimony to Jesus, not momentary doubt).
οἰκονόμος (oikonomos, “steward/manager,” anticipated more fully in ch.16) — see ch.16 for full treatment; first appears conceptually at 12:42.

Chapter 13 — Repent or Perish, Mustard Seed and Leaven, Narrow Door, Lament over Jerusalem

μετανοέω (13:3,5) — reuses ch.3 покаяние-family analysis; “unless you repent, you will all likewise perish” intensifies repentance’s urgency. Risk: Critical, consistent with ch.3.
θύρα (thyra, “door,” 13:24, “strive to enter through the narrow door”) — literal “door”; range: a point of decisive, limited-time entry; contextual: urgency and exclusivity of kingdom entry. Russian: дверь (dver’), “тесные врата/дверь” (established Synodal idiom, cf. Matt 7:13’s parallel “narrow gate,” πύλη, a related but distinct image). Risk: Low-Medium.
βασιλεία τοῦ Θεοῦ (13:18-21, mustard seed and leaven parables) — reuses [TM] Царство Божие; directly load-bearing for “The Kingdom of God Present and Future” doctrine — small, hidden beginnings with certain, pervasive future growth. Russian rendering unchanged; risk Medium per baseline.

Chapter 14 — Sabbath Healing, Humility at Table, Cost of Discipleship, Salt

ταπείνωσις/ταπεινός (tapeinōsis/tapeinos, “humility/humble,” 14:11, “whoever humbles himself will be exalted”) — literal “lowliness”; range: voluntary self-lowering, the opposite of self-promotion. Russian: смирение (smireniye). Risk: Medium. Смирение is a deeply established Russian Orthodox spiritual virtue term (central to monastic and ascetic spirituality, “старцы” literature) — largely an asset for cultural resonance, but the curriculum should be aware that Orthodox смирение often carries strong ascetic-monastic connotations (self-abasement as spiritual discipline/practice) whereas Luke’s usage here is more situational — a social posture at a banquet, illustrating a kingdom-reversal principle — teaching text should keep the concrete narrative setting in view rather than letting смирение drift into a purely ascetic-technical register.
δεῖπνον (deipnon, “banquet/feast,” 14:16-24, the parable of the great banquet) — literal “the main meal/banquet”; range: a formal invitation-based feast, here a kingdom-invitation image with active outreach to “the poor, crippled, blind, and lame” (14:21) when the invited elite refuse. Russian: пир/ужин (pir/uzhin). Risk: Medium; directly ties table-fellowship and poor/marginalized doctrines together — the parable’s climax has the master send his servant out to compel the marginalized to fill the table, a strong image the curriculum should not lose to generic “hospitality” language.
μισεῖ τὸν πατέρα… (14:26, “hate father and mother,” Semitic hyperbole for radical priority) — no separate glossary entry required; flag as High-risk rhetorical note (not lexical): a literal Russian rendering (ненавидеть, nenavidet’) risks being misread as a command to actual hatred rather than the Semitic idiom for relative, comparative priority-love; teaching text must supply this clarification rather than leave the literal translation to stand alone.
σταυρός/μαθητής (14:27,33, cost of discipleship restated) — reuses ch.5 and ch.9 analyses.

Chapter 15 — The Lost Sheep, the Lost Coin, the Prodigal Son

ἀπόλλυμι/ἀπολωλός (apollymi/apolōlos, “to lose/be lost,” 15:4,6,8,9,17,24,32) — literal “to destroy, lose, perish” (middle/passive: to be lost, to perish); range: spans from a simple misplaced object (the coin) through a wandering animal (the sheep) to a morally and relationally estranged person presumed as good as dead (the son, “was dead, and is alive again; was lost, and is found,” 15:24,32). English variants: “lost,” “perishing.” Contextual meaning: the chapter’s unifying theme, directly load-bearing for “Repentance and Forgiveness of Sins” and “Jesus’ Compassion.” Russian: потерянная (poteryannaya, “lost [object/animal],” for the coin/sheep) and погибший (pogibshiy, “perished/as good as dead,” for the son). Risk: MEDIUM. Russian naturally (and correctly, following Synodal precedent) uses two different registers for this single Greek word-family depending on referent (an object/animal vs. a person), which is linguistically appropriate but means the single Greek thread tying all three parables together as one escalating argument is less immediately visible in Russian than in Greek; teaching text should make the parallel explicit. Additionally, погибший’s root (гибель, “destruction/perdition”) carries a stronger sense of finality/doom than the English “lost” might suggest to some readers — this is not a mistranslation (it correctly matches Luke’s own escalation toward “was dead”) but should be handled so as not to suggest the son’s state was irreversible or that repentance/return was impossible, since the whole parable turns on joyful, complete restoration.
ἄσωτος/ὁ υἱός ὁ ἀσωτός (asōtos, “prodigal,” descriptive adjective in 15:13, “wasteful/dissolute living,” not itself a title in the Greek text but attached to this parable by longstanding tradition) — literal “unsaved, incurable” in classical usage, but idiomatically “wastefully extravagant, dissolute.” Russian: the parable’s established traditional title is притча о блудном сыне (pritcha o bludnom syne, “parable of the prodigal/wayward son”), using блудный (bludnyy, related to блуд, “wandering; sexual immorality/dissoluteness”). Risk: LOW. This is a genuine cultural and linguistic asset: “блудный сын” has become a fully naturalized Russian idiom (used even by secular speakers for any wayward family member who returns), giving the parable strong pre-existing recognition. The only residual risk is over-familiarity flattening the parable’s specific theological climax — the father’s extravagant, undignified running-to-meet, robe-and-ring restoration (15:20-24) as a picture of grace and full restoration to sonship, connecting directly to the baseline’s Critical-risk [TM] благодать and [TM] усыновление entries — teaching text should draw this connection explicitly.
χαρά (chara, “joy,” 15:7,10,32) — literal “joy, gladness”; range: not merely a feeling but heaven’s own active, celebratory response to repentance; English variants: “joy,” “rejoicing.” Contextual: directly load-bearing for “The Cost and Joy of Discipleship” doctrine’s “joy” half. Russian: радость (radost’). Risk: Low, standard term, though teaching text should stress this is specifically heaven’s/God’s own joy (15:7,10) at repentance, a striking theological claim, not merely the human characters’ relief.

Chapter 16 — The Unjust Steward, Rich Man and Lazarus

οἰκονόμος/οἰκονομία (oikonomos/oikonomia, “steward/stewardship,” 16:1-8) — literal “household manager” / “household management” (root of the modern word “economy”); range: one entrusted with another’s resources, accountable for their use. Russian: управитель (upravitel’)/ домоправитель (domopravitel’) for the person, управление/домостроительство (upravleniye/domostroitel’stvo) for the concept. Risk: Medium. Note the etymological curiosity (οἰκονομία is the direct root of “economy,” экономика in Russian) is not itself a translation risk but a useful teaching illustration; avoid modern loanword менеджер (manedzher), too commercial/casual a register for this theologically weighted parable about ultimate accountability before God for entrusted resources.
μαμωνᾶς (mamōnas, “mammon,” 16:9,11,13) — an Aramaic loanword for wealth/possessions, personified as a rival master (“You cannot serve God and mammon”). Russian: established Synodal transliteration маммона (mammona). Risk: Low; well-established loanword, though teaching text should clarify it names not money itself but wealth treated as a functional god/master — directly relevant to the rich/poor doctrine strand.
ᾅδης (hadēs, “Hades,” 16:23) and κόλπος Ἀβραάμ (kolpos Abraam, “Abraham’s bosom,” 16:22-23) — literal “the unseen realm of the dead” / “Abraham’s chest/lap [i.e., place of honored rest at his side]”; range: ᾅδης in Jewish and Greco-Roman usage denotes the general realm of the dead (distinct from γέεννα, Gehenna/final hell, a separate Greek term not used in this parable); Abraham’s bosom denotes a place of blessed rest for the righteous dead prior to final resurrection/judgment. English variants: “Hades,” “the place of the dead,” sometimes loosely “hell.” Russian: ад (ad) for ᾅδης, and established Synodal phrase на лоне Авраамовом (na lone Avraamovom) for the bosom-image. Risk: MEDIUM-HIGH. Russian ад in ordinary usage (including Orthodox popular piety, with its rich iconographic and liturgical tradition of the Harrowing of Hades, “Сошествие во ад”) functions essentially as “hell” in the final, eternal-torment sense — collapsing Luke’s distinct intermediate-state ᾅδης into readers’ default final-judgment “ад” concept. Teaching text should note (without requiring resolution of the broader theological debate about the intermediate state) that this parable’s “Hades” and “hell” (γέεννα, elsewhere in the Gospels) are related but not strictly identical terms in the Greek text, to prevent readers from over-reading systematic afterlife geography into a parable whose main narrative point is the moral reversal of rich and poor and the finality of decisions made in this life.
πλούσιος/πτωχός (16:19-31, the rich man and Lazarus) — reuses established analysis; the chapter’s most extended narrative treatment of the rich/poor reversal doctrine.

Chapter 17 — On Forgiveness, Faith Like a Mustard Seed, Ten Lepers, the Kingdom Within/Among You

ἀφίημι (aphiēmi, “to forgive,” 17:3-4, “if he sins against you seven times… forgive him”) — reuses the ἄφεσις-family analysis; here applied to interpersonal, repeated forgiveness among disciples, extending the divine-forgiveness pattern (ch.3,5,7,15) into required human practice. Russian: прощать (proshchat’). Risk: Medium, consistent with earlier notes.
λέπρα/λεπρός (17:12-19, ten lepers, one Samaritan) — reuses ch.5 and ch.10 analyses (leprosy, and the Samaritan ethnic-religious note); note the healed Samaritan’s return to give thanks connects to [TM] благодарение and reinforces “Savior for All Nations.”
ἐντὸς ὑμῶν (entos hymōn, “within/among you,” 17:21, “the kingdom of God is entos hymōn”) — literal “inside/within you” or, per an equally grammatically valid reading, “in your midst/among you”; range: a genuinely disputed phrase among Greek grammarians and translators — either an inward, individual, spiritual-experiential sense, or a corporate, spatial “already present in your midst [in the person of Jesus]” sense. English variants: “within you” (KJV, individualized), “in your midst” / “among you” (many modern versions, corporate). Contextual meaning: directly load-bearing for the curriculum doctrine “The Kingdom of God Present and Future” — the verse’s interpretation materially affects whether the kingdom is chiefly an inward spiritual reality or an objective, Christ-centered state of affairs already inaugurated. Russian: the established Synodal rendering is внутрь вас есть (“is within you,” the individualized reading). Risk: HIGH. The Synodal choice happens to align with a reading that resonates naturally with Russian Orthodox hesychastic/mystical spirituality’s strong tradition of interior, contemplative encounter with God’s kingdom/grace within the heart — an appealing but potentially skewing convergence, since it could bias readers toward the individual-inward reading by default rather than presenting it as one of two live options. This verse should be flagged for human theologian review with an explicit note in teaching text acknowledging the “among/in the midst of you” alternative reading, so the curriculum’s own “present and future” kingdom framework is not silently narrowed to only the inward-individual sense.

προσευχή/ἐκκακέω (18:1, “ought always to pray and not lose heart”) — reuses ch.11 prayer analysis; ties persistent, dependent prayer to eschatological hope (18:7-8, God’s vindication of his elect) — reinforces “Prayer and Dependence on God.”
δεδικαιωμένος (dedikaiōmenos, perfect passive participle of δικαιόω, “having been justified,” 18:14) — literal “having been declared/made righteous”; this is the exact same verb-family as the baseline’s [TM] justification/оправдание entry (Critical risk in Romans). English variants: “justified,” “went home right with God.” Contextual meaning: the tax collector’s prayer (“God, be merciful to me, a sinner,” 18:13) and Jesus’ verdict that he, not the self-righteous Pharisee, “went down to his house justified” — this is Luke’s clearest forensic-declaration justification text, directly anticipating and reinforcing Paul’s Romans argument. Russian: [TM] оправданным (opravdannym) — MUST use the exact Romans baseline term. Risk: CRITICAL, inherited directly and explicitly from the baseline’s justification entry; this passage should be flagged as a primary cross-reference passage for that doctrine in the Luke curriculum, since it shows the forensic declared-righteousness concept already present in Jesus’ own teaching, not merely a later Pauline invention — a valuable curriculum point precisely because it pre-empts any framing of “forensic justification” as a foreign, exclusively Pauline/Protestant category.
ἐλέησόν με (eleēson me, “have mercy on me,” 18:13,38) — reuses ἔλεος analysis (ch.1,6); note this exact cry (“Господи, помилуй”) is the foundational text of the Orthodox “Jesus Prayer” (Иисусова молитва, “Господи Иисусе Христе, Сыне Божий, помилуй мя грешного”) and the liturgical “Kyrie eleison” refrain repeated constantly through Orthodox services. Risk: Low-Medium, mainly an asset — deep liturgical resonance — but teaching text should note the prayer’s narrative originality and personal desperation here (a despised tax collector and a blind beggar, both social outsiders) rather than assuming readers automatically import its later liturgical, ritualized usage back into this founding scene.
δίκαιος (dikaios, “righteous,” 18:9, of the Pharisee “who trusted in themselves that they were righteous”) — reuses [TM] праведность-family; note this occurrence is critically important precisely because it depicts self-trusting, self-produced righteousness as the parable’s negative example, in direct contrast to 18:14’s received, declared righteousness (оправдание) — the two Russian-relevant baseline risks (праведность’s High risk of evoking achieved virtue, and оправдание’s Critical risk of forensic unfamiliarity) intersect sharply in this single parable and should be taught together.
πλούσιος ἄρχων (18:18-30, the rich ruler) — reuses established rich/poor analysis; “how hard it is for those who have wealth to enter the kingdom of God” (18:24) reinforces the doctrine.

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

σῶσαι τὸ ἀπολωλός (sōsai to apolōlos, “to save the lost,” 19:10, “the Son of Man came to seek and to save the lost”) — combines [TM] спасение’s verbal form with the ἀπόλλυμι-family from ch.15; the Gospel’s programmatic mission-statement verse. Russian: прийти… спасти погибшее (priyti spasti pogibsheye). Risk: HIGH. This verse should be taught alongside the core passage (4:18-19) and Romans’ spaseniye entries as one of the curriculum’s central texts for “Jesus as Savior for All Nations and All People”; must be anchored concretely (as throughout) to Christ’s decisive seeking/finding action toward a specific, named, socially despised individual (Zacchaeus, a chief tax collector, τελώνης), not left as an abstract soteriological formula.
σωτηρία (19:9, “today salvation has come to this house”) — reuses [TM] спасение; Risk: Critical, per baseline, with the added Luke-specific note that здесь this is applied concretely and personally to one household’s transformed economic and social behavior (19:8’s restitution), tying salvation inseparably to visible repentance-fruit, reinforcing rather than contradicting the baseline’s “apart from works” grace framework (restitution as fruit of salvation received, not its precondition).
βασιλεύς (basileus, “king,” 19:38, triumphal entry, “blessed is the king”) — reuses baseline’s implicit lordship_of_christ framework; Russian: царь (tsar’). Risk: MEDIUM. царь carries deep, specific Russian historical resonance (the pre-1917 imperial monarchy, its violent overthrow, and ongoing complex cultural memory/nostalgia in some circles); the curriculum must make clear Jesus’ kingship here is the true, humble, peaceable (“king… on a donkey,” fulfilling Zechariah 9:9), spiritual-eschatological kingship the crowd only partly understands — not to be read as endorsing any particular this-worldly political or monarchical order, nor as nostalgia for Russia’s own tsarist past.
ὡσαννά (hōsanna, “Hosanna,” parallel accounts; Luke’s own text uses “blessed” language rather than transliterating hōsanna, but the term is inseparable from the Triumphal Entry as a liturgical event) — established Synodal/liturgical transliteration осанна (osanna), central to the major feast Вход Господень в Иерусалим (Entry of the Lord into Jerusalem/Palm Sunday) in the Orthodox calendar. Risk: Low; strong cultural-liturgical asset.
ἔκλαυσεν ἐπ’ αὐτήν (19:41, “he wept over” Jerusalem) — reuses σπλαγχνίζομαι-adjacent compassion theme; Jesus’ grief over judgment, not merely sentiment. Russian: плакал о нём (plakal o nyom). Risk: Low.

Chapter 20 — Authority Questioned, Parable of the Tenants, Caesar’s Coin, the Resurrection Debate, Son of David/Lord

ἐξουσία (20:2,8, “by what authority”) — reuses ch.4 analysis.
ἀνάστασις (anastasis, “resurrection,” 20:27-38, debate with the Sadducees) — reuses [TM] воскресение. Risk: Medium, per baseline; note this chapter’s specific apologetic argument (God as “God of the living, not the dead,” from the burning-bush narrative) is a distinctively Lukan/Synoptic argument for bodily resurrection’s continuity with OT revelation, useful for the “Kingdom of God Present and Future” (already/not-yet) doctrine.
Καίσαρι τὰ Καίσαρος (20:25, “render to Caesar what is Caesar’s”) — no separate glossary term but flagged, per baseline’s escalation rules pattern (government/authority passages, cf. Romans 13:1-7), as a Medium-High risk passage for native-speaker/theologian review given contemporary Russian political sensitivity around church-state relations and public statements touching civil authority.
Υἱὸς Δαυίδ/Κύριος (20:41-44, “how can they say the Christ is David’s son?” citing Psalm 110) — reuses [TM] Давид, [TM] Господь, and the baseline’s seed_of_david entry conventions; Russian: Сын Давидов for direct-address/discourse contexts (distinct register from the genealogical “от семени Давидова” formula), reinforcing messianic and deity-of-Christ doctrines already Medium risk per baseline.

Chapter 21 — The Widow’s Offering, Signs of the End, the Destruction of Jerusalem, the Coming of the Son of Man

χήρα (chēra, “widow,” 21:1-4) — literal “widow”; range: in biblical law and prophetic tradition, a paradigm case of the socially vulnerable requiring communal protection, alongside orphans and the poor. Russian: вдова (vdova). Risk: Low-Medium; reinforces the poor/marginalized doctrine strand with a specific figure the curriculum should highlight alongside πτωχός.
ἀπολύτρωσις (apolytrōsis, “redemption,” 21:28, “your redemption is drawing near”) — reuses λύτρωσις-family analysis from ch.2; here in a future, climactic, eschatological sense. Russian: избавление/ искупление (izbavleniye/iskupleniye). Risk: Medium, consistent with ch.2 note.
Υἱὸς τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ (21:27, “the Son of Man coming in a cloud”) — reuses Сын Человеческий analysis (introduced fully at 5:24, 9:22, etc., and see general note below); Danielic (Daniel 7:13-14) eschatological authority-and-judgment title. Russian: Сын Человеческий (Syn Chelovecheskiy). Risk: MEDIUM. This title recurs constantly throughout Luke (used over 25 times) and deserves a dedicated glossary entry (see 08_core_glossary.md): the surface Russian phrase reads plainly as “the Human/Man’s Son,” risking a purely humanity-emphasizing misreading, when the title’s background (Daniel 7) actually asserts supreme divine authority and eschatological judgeship granted to a human-appearing figure — the opposite emphasis from what a plain reading suggests. Teaching text must supply this background explicitly at its first extended occurrence (5:24 or 9:22) rather than assume readers will infer it.

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

καινὴ διαθήκη (kainē diathēkē, “new covenant,” 22:20, “this cup is the new covenant in my blood”) — reuses [TM] завет; literal “new covenant/testament.” Russian: новый завет (novyy zavet). Risk: HIGH. As the baseline notes for gospel/Евангелие, this phrase is also the literal name of the entire New Testament collection of books (Новый Завет) in Russian — a direct structural parallel risk: readers may hear “Новый Завет” here and default to thinking of “the book of the New Testament” as a literary/canonical reference rather than grasping that Jesus is here, at this specific meal, personally inaugurating a new covenant relationship sealed by his own imminent, sacrificial death. This is precisely the kind of over-familiar-term-heard-as-book-title risk the baseline already documents for Евангелие, now recurring at one of the Gospel’s most theologically dense moments; strongly recommend an explicit teaching note distinguishing “the New Testament [the book]” from “the new covenant [the reality Jesus establishes at this table].”
τὸ σῶμά μου/τὸ αἷμά μου (to sōma mou/to haima mou, “my body/my blood,” 22:19-20) — no separate glossary risk beyond noting this is a distinctively Eucharistic text; Orthodox sacramental theology holds a strong real-presence view of the Eucharist (Евхаристия/Причастие) — the curriculum need not adjudicate sacramental theology but should be aware this passage carries heavy devotional and doctrinal weight in the target culture’s dominant tradition and may warrant native-speaker/theologian review depending on how directly the curriculum engages Eucharistic theology.
πειρασμός (peirasmos, “temptation/trial,” 22:40,46, Gethsemane, “pray that you may not enter into temptation”) — reuses πειράζω-family from ch.4; ties Jesus’ own prayer-dependence in crisis to the “Prayer and Dependence on God” doctrine at its most acute narrative moment.

Chapter 23 — Trial, Crucifixion, the Penitent Criminal, Jesus’ Death and Burial

σταυρός/σταυρόω (23:21,23,26,33, “crucify/cross”) — reuses ch.9,14 analysis; here its literal, historical fulfillment. Russian: [TM]-adjacent крест/распять (raspyat’). Risk: Low-Medium for the literal event itself (well-established, central to Russian Orthodox devotional and liturgical life, e.g., Страстная неделя/Holy Week and Великая Пятница/Good Friday), though the earlier ch.9 caution about idiomatic flattening of “bearing one’s cross” does not apply to this literal, historical-narrative usage.
παράδεισος (paradeisos, “Paradise,” 23:43, “today you will be with me in Paradise”) — literal “a park, garden, walled pleasure-ground” (a Persian loanword into Greek, used in the LXX for the Garden of Eden and in later Jewish/Christian usage for the blessed abode of the righteous dead); English variants: “Paradise.” Russian: рай (ray). Risk: MEDIUM. Note the connection to and distinction from the ch.16 ᾅδης/κόλπος Ἀβραάμ discussion: рай and ад function as the culturally default final-heaven/final-hell binary in popular Russian religious imagination, whereas the New Testament’s own vocabulary for intermediate and final states is somewhat more varied (Hades, Abraham’s bosom, Paradise, Gehenna); this single verse’s “today… in Paradise” is a vivid, personal assurance of immediate blessedness with Christ for the repentant criminal and should be taught with its full pastoral force (directly relevant to “Repentance and Forgiveness of Sins,” showing repentance possible and effective even in the last possible moment of life) without requiring full resolution of intermediate-state systematics.
δίκαιος (23:47, the centurion’s confession, “certainly this man was innocent/righteous”) — reuses [TM] праведность-family; a second Gentile (cf. ch.7’s centurion) recognizing Jesus’ righteousness at the cross, reinforcing “Savior for All Nations.”
Πάτερ, ἄφες αὐτοῖς (23:34, “Father, forgive them”) — reuses [TM] Отец and ἄφεσις-family; Jesus’ own prayer of forgiveness for his executioners, the doctrine’s most extreme test case, worth flagging High for pastoral teaching weight (forgiveness extended even to active, unrepentant persecutors at the moment of greatest suffering).

Chapter 24 — Resurrection, the Emmaus Road, Appearances, the Great Commission Charge, the Ascension

ἀνάστη/ἠγέρθη (anestē/ēgerthē, “he has risen,” 24:6,34, and the whole resurrection narrative) — reuses [TM] воскресение; Risk: Medium, per baseline, with the added Lukan-specific note that this chapter’s repeated, deliberately physical, non-symbolic proofs (eating fish, being touched, 24:39-43) directly counter any drift toward reading resurrection as a merely spiritual, visionary, or purely liturgical-seasonal reality — reinforcing the baseline’s warning against “over-familiarity flattening the doctrine into a cultural/calendar event.”
διήνοιξεν τὸν νοῦν/τὰς γραφάς (diēnoixen ton noun/tas graphas, “he opened their minds/the Scriptures,” 24:32,45) — literal “opened thoroughly”; range: illumination of previously closed spiritual understanding. Russian: открыл им ум [к разумению] Писаний (otkryl im um [k razumeniyu] Pisaniy). Risk: Low-Medium; connects to the fulfillment_of_prophecy doctrine, and to the core passage’s own “today this Scripture is fulfilled” claim — Luke’s Gospel both opens (4:16-21) and closes (24:44-47) with Jesus personally interpreting Scripture as fulfilled in himself.
μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη (24:47, “repentance and forgiveness of sins… to all nations”) — reuses покаяние (Critical) and ἄφεσις-family analysis; combined here with [TM] mission-scope preference for народы over язычники (“to all nations/peoples,” matching the baseline’s mission entry’s explicit note to avoid the pagan-slur-adjacent connotation of язычники in mission-scope contexts). Russian: покаяние и прощение грехов… всем народам (pokayaniye i proshcheniye grekhov… vsem narodam). Risk: CRITICAL. This is Luke’s own Great-Commission-equivalent verse, combining the curriculum’s two highest-risk terms (repentance and the ἄφεσις/forgiveness family) with its universal-scope mandate; should receive the same theologian-review routing as the core passage itself, and should be taught as the direct programmatic bookend to Luke 4:18’s “good news to the poor” — the Gospel’s opening and closing mission-statements form a single frame around the whole book.
δύναμιν ἐξ ὕψους (dynamin ex hypsous, “power from on high,” 24:49) — related to [TM] сила Божия but a distinct phrase, specifically the promised empowering of the disciples for their coming mission (fulfilled at Pentecost, Acts 2). Russian: силу свыше (silu svyshe). Risk: Medium; directly load-bearing for “The Holy Spirit’s Work in Salvation History,” forming an inclusio with Jesus’ own Spirit-anointing at 3:22/4:1/4:18 — the same Spirit who empowered Jesus’ ministry will empower the disciples’ continuation of it.
ἀνελήμφθη/ἀνάλημψις (anelēmphthē, “he was taken up,” 24:51; cf. Acts 1:9-11) — literal “he was taken up”; range: a historical, bodily, visible departure into heaven, distinct from death or resurrection alone. Russian: established Synodal/Orthodox term вознёсся (voznyosya, verb)/ Вознесение (Vozneseniye, noun, also the name of the major feast Вознесение Господне in the Orthodox liturgical calendar). Risk: MEDIUM. Shared, settled doctrinal ground with Russian Orthodoxy (a major feast, not a point of East-West controversy), similar in profile to the baseline’s resurrection and incarnation entries; the residual risk is the same over-familiarity/calendar-flattening risk noted for воскресение — teaching text should keep this as a specific, historical, bodily event with direct consequences (the promised Spirit, the ongoing mission) rather than a purely devotional or seasonal reference point.

Cross-Cutting Term Introduced Across Many Chapters: Son of Man

υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou, “Son of Man”) — used over 25 times across Luke (first at 5:24; recurring through 6:5, 22; 7:34; 9:22,26,44,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7) — literal “the son of the man/mankind”; range: an ordinary Semitic idiom for “a human being” in some OT contexts (e.g., Ezekiel), but in Daniel 7:13-14 a specific, exalted, eschatological title for a figure who receives everlasting dominion, glory, and kingdom directly from God — a title Jesus applies to himself in contexts of suffering, authority, and future glory alike. Russian: established Synodal Сын Человеческий (Syn Chelovecheskiy). Risk: MEDIUM, consistent with the note at ch.21 above: the plain Russian surface reading emphasizes Jesus’ humanity (which is true and important, per the baseline’s humanity_of_christ doctrine entry) but by itself under-communicates the title’s Danielic authority-and-judgment background; this should be explicitly taught at its first significant occurrence (5:24, “the Son of Man has authority on earth to forgive sins”) rather than left to accumulate meaning silently across 25 scattered occurrences.

Summary of New Critical/High-Risk Terms Requiring Priority Theologian Review (Luke-specific, beyond baseline)

помазал/помазание (anointed/anointing) — Critical — Luke 4:18 (core passage)
лето Господне благоприятное (acceptable year of the Lord) — High — Luke 4:19 (core passage), archaic-word comprehension risk
покаяние (repentance) — Critical — Luke 3, 5, 13, 15, 17, 24 and throughout
нищим/благовествовать нищим (poor/gospel to the poor) — High — Luke 4:18, 6:20, 7:22, 14:13,21
Спаситель (Savior) — High — Luke 1:47, 2:11
дедикаиомai/оправданным (justified) — Critical — Luke 18:14 (direct link to baseline Romans doctrine)
внутрь вас есть / entos hymōn (kingdom within/among you) — High — Luke 17:21
новый завет (new covenant, book-title collision risk) — High — Luke 22:20
всем народам / покаяние и прощение грехов (repentance and forgiveness to all nations) — Critical — Luke 24:47 (bookends core passage)
ад / лоно Авраамово (Hades/Abraham’s bosom) — Medium-High — Luke 16:22-23
хула на Духа Святого (blasphemy against the Holy Spirit) — High — Luke 12:10

These, together with all baseline Critical/High terms reused unchanged (благодать, вера, праведность, оправдание, спасение, Господь, святые, освящение, усыновление, избрание, промысел Божий, and others per translation_memory.json), constitute the priority review list for Phase 2 Step 17 routing.

End of Step 7 semantic analysis. Proceed to 08_core_glossary.md for the consolidated per-term glossary table.

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