Semantic Analysis
Semantic Analysis: Luke (Koine Greek), Full Book
Purpose and Method
This document analyzes the Gospel of Luke in the original Koine Greek across all 24 chapters. The core passage (Luke 4:16-21) receives full verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter section identifying load-bearing theological terms with the same analytical fields. Where a chapter introduces no new theological vocabulary beyond terms already treated, this is stated explicitly rather than omitted.
Governing rule: Any term already standardized in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json) is flagged [BASELINE TM — REUSE EXACTLY: “<spanish_term>”] and its established Spanish rendering is carried forward unchanged. New terms specific to Luke’s Gospel and this curriculum’s doctrine set are analyzed fresh and forwarded to 08_core_glossary.md for registry treatment.
Doctrines in view for this curriculum: Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor); The Holy Spirit’s Work in Salvation History; Good News to the Poor and Marginalized; Repentance and Forgiveness of Sins; Prayer and Dependence on God; The Kingdom of God Present and Future; The Cost and Joy of Discipleship; Jesus’ Compassion and Table Fellowship with Sinners.
PART 1 — Core Passage: Luke 4:16-21 (Verse-by-Verse)
Luke 4:16
Greek: καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.
| Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| συναγωγή | synagōgē | ”a bringing together”; assembly place | Physical building; the gathered congregation; the institution of Sabbath worship | synagogue | Jesus deliberately situates his self-disclosure as Messiah inside Israel’s normal covenant worship life, not apart from it — continuity with, then fulfillment of, the Old Covenant assembly. | sinagoga. Risk: Low. Standard, stable loanword across all Spanish Bible traditions; no rival referent. |
| σάββατον | sabbaton | Sabbath, seventh day | The weekly day of rest/worship instituted in Torah; here, “the day of the Sabbaths” (idiomatic plural) | Sabbath | Sets the scene within Torah-observant Jewish practice; Jesus’ subsequent claim (v.21) reframes Sabbath expectation around himself. | sábado. Risk: Low. Standard rendering, consistent with Reina-Valera tradition. |
| ἀναγινώσκω (ἀναγνῶναι) | anagignōskō (anagnōnai) | “to know again,” i.e., to read aloud | Public liturgical reading of Scripture, as distinct from private reading | to read | Jesus takes the recognized role of Scripture reader in the synagogue liturgy — establishing his authority to interpret, not merely recite. | leer. Risk: Low. |
Luke 4:17
Greek: ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον.
| Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| βιβλίον | biblion | small book, scroll | Scroll of a biblical book; can extend to any written document | book, scroll | The physical Isaiah scroll — grounds the episode in a real, locatable, written prophetic text, not oral legend. | rollo / libro. Risk: Low. “Rollo” preferred for historical accuracy (scroll, not bound book) with “libro” acceptable gloss. |
| προφήτης (τοῦ προφήτου Ἠσαΐου) | prophētēs | one who speaks forth (for God) | God’s authorized spokesperson; here, the prophet Isaiah by name | prophet | Establishes the passage about to be read as authoritative, God-breathed prophecy, not human commentary. | profeta. [BASELINE TM — REUSE EXACTLY: “profeta”] Risk: Low per baseline. |
| γέγραμμένον (γράφω) | gegrammenon (graphō) | “having been written” | The fixed, written form of Scripture, implying permanence and authority | it was written | Signals that what follows is not paraphrase but the fixed text of Scripture itself, which Jesus will then claim is fulfilled in him. | escrito / lo que estaba escrito. Risk: Low. Standard participial rendering; ties to “Escritura” (Scripture) as an authoritative written deposit — see doctrine “Inspiration of Scripture” from baseline registry. |
Luke 4:18
Greek: Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει.
This verse is the single densest concentration of load-bearing terms in the curriculum and anchors nearly every listed doctrine at once.
| Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| Πνεῦμα Κυρίου | Pneuma Kyriou | Spirit of the Lord | The personal, divine Spirit of YHWH resting on/empowering a chosen agent (cf. Isaiah 61:1; 11:2) | Spirit of the Lord | Identifies the Holy Spirit as the active empowering agent of Jesus’ messianic mission — foundational text for “The Holy Spirit’s Work in Salvation History.” | Espíritu del Señor, built on [BASELINE TM — REUSE EXACTLY: “Espíritu Santo” for πνεῦμα ἅγιον / “Señor” for κύριος]. Risk: Critical. Must not be softened into an impersonal anointing-force; this is the same divine Person as “Espíritu Santo” elsewhere, acting personally upon Christ. |
| χρίω (ἔχρισέν) | chriō (echrisen) | to anoint (with oil) | Ceremonial consecration/commissioning of kings, priests, prophets; root of Χριστός (Messiah/Anointed One) | anointed | Jesus explicitly claims the messianic anointing of Isaiah 61 for himself — a direct self-identification as the promised Anointed One. | ungir → “me ha ungido”. Risk: Critical. Directly linked to [BASELINE TM — REUSE EXACTLY: “Mesías” for Χριστός/מָשִׁיחַ]; must be taught alongside “Mesías” so the etymological link (Anointed One) is not lost, and must not be reduced to a generic religious commissioning shared by many holy figures. |
| εὐαγγελίζω (εὐαγγελίσασθαι) | euangelizō | to bring/announce good news | Verb form of εὐαγγέλιον; authoritative proclamation of saving news | to preach good news, to evangelize | The content of Jesus’ Spirit-empowered mission is proclamation of good news specifically to the poor — grounding “Good News to the Poor and Marginalized.” | anunciar buenas nuevas (verb use of gospel-root). Risk: High. Per baseline, “buenas nuevas” is permitted only as a descriptive gloss of the verb, never as a substitute for the noun evangelio; the noun form elsewhere in Luke must still render as “evangelio” [BASELINE TM — REUSE EXACTLY]. |
| πτωχός (πτωχοῖς) | ptōchos | poor, destitute, beggarly | Economic poverty; by extension, the powerless, the socially marginal, those without recourse or status | the poor | Central to the doctrine “Good News to the Poor and Marginalized” — Jesus’ mission target is not merely spiritually humble people but the literally poor and powerless. | pobres. Risk: High. Risk is spiritualizing away the term into a purely metaphorical “poor in spirit” reading (collapsing it into Matthew 5:3’s sense) so that real economic and social poverty is lost; teaching notes must preserve the material referent while not excluding its spiritual extension. |
| ἀποστέλλω (ἀπέσταλκέν) | apostellō | to send out with a commission | Authoritative sending with delegated purpose; root of ἀπόστολος | has sent me | Frames Jesus’ entire ministry as a commissioned sending from the Father through the Spirit — a sending later extended to the disciples and to “all nations” (24:47). | enviar → “me ha enviado”. Risk: Medium. Root shared with [BASELINE TM — REUSE EXACTLY: “apóstol” for ἀπόστολος]; teach the etymological connection (the Sent One who later sends others). |
| κηρύσσω (κηρύξαι) | kēryssō | to proclaim as a herald | Public, authoritative, formal announcement (herald’s cry), not private opinion or suggestion | to proclaim, to preach | Distinguishes formal, authoritative proclamation (a herald announcing a king’s decree) from casual speech — the liberty announced here is a sovereign decree, not advice. | proclamar (preferred over archaic “pregonar” for reading-level target, though “pregonar” is valid RV-tradition alternative). Risk: Medium. |
| αἰχμάλωτος (αἰχμαλώτοις) | aichmalōtos | captive, prisoner of war | Literal captivity/exile; by extension, spiritual bondage to sin and oppression | captives, prisoners | Echoes Israel’s exile and points forward to liberation from sin’s bondage — must be held together with, not reduced away from, its literal sense. | cautivos. Risk: Medium. Avoid narrowing exclusively to a spiritualized “captives of sin” reading that erases the literal, social dimension (the marginalized, the imprisoned, the oppressed) central to this curriculum’s poverty doctrine. |
| ἄφεσις (ἄφεσιν / ἐν ἀφέσει) | aphesis | release, letting-go, liberation | Legal/social release from bondage or debt (Jubilee background, Leviticus 25); also the standard NT word for “forgiveness of sins” (e.g., Luke 1:77; 3:3; 24:47) | release, liberty, freedom, forgiveness | The single highest-leverage dual-sense term in Luke. In 4:18 it means social/physical liberation (captives, oppressed); the very same word carries “forgiveness of sins” everywhere else in Luke (1:77; 3:3; 5:20-24; 7:47-49; 24:47). Luke deliberately uses one word to bind together social liberation and the forgiveness of sins as two faces of the same in-breaking kingdom. | libertad (4:18, social sense) / perdón (elsewhere, sin sense). Risk: Critical. This is a NEW critical term for this curriculum (not in the Romans baseline). Translators MUST NOT let the Spanish split (libertad vs. perdón) sever what the Greek text intentionally unifies; require a translator/teaching note at every occurrence cross-referencing the other sense. See glossary entry aphesis_release_forgiveness. |
| τυφλός (τυφλοῖς) | typhlos | blind (physically) | Literal blindness; by extension, spiritual blindness/lack of perception | blind | Named alongside captives and oppressed as recipients of Jesus’ liberating mission — both a literal healing ministry and a sign of the kingdom’s arrival. | ciegos. Risk: Low-Medium. Preserve literal physical sense as primary; spiritual-blindness extension may be taught but must not replace it. |
| ἀνάβλεψις | anablepsis | recovery of sight, looking up again | Restoration of literal sight | recovery of sight | Concrete, physical messianic sign fulfilling Isaiah’s promise — not merely a metaphor for enlightenment. | vista recobrada / recuperar la vista. Risk: Low. |
| τεθραυσμένος (τεθραυσμένους, from θραύω) | tethrausmenos (thrauō) | shattered, crushed, broken in pieces | Those crushed by oppression, violence, or hardship — physically or socially broken | the oppressed, the downtrodown, the crushed | Names those broken by unjust social and physical circumstances as direct objects of Jesus’ liberating mission — reinforcing “Good News to the Poor and Marginalized” beyond economics alone, to the crushed and battered generally. | oprimidos (RV tradition) / quebrantados (more literal). Risk: Medium. Prefer “oprimidos” for reading-level clarity while noting the more visceral literal sense “hechos pedazos, quebrantados” in teaching material. |
Luke 4:19
Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.
| Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| ἐνιαυτὸς Κυρίου δεκτός | eniautos Kyriou dektos | ”acceptable/favorable year of the Lord” | Idiom drawn from Isaiah 61:2 alluding to the Jubilee year (Leviticus 25) — a decreed period of debt-release, land restoration, and liberty | the acceptable/favorable year of the Lord | Jesus announces that the eschatological Jubilee — God’s decisive era of release and restoration — has now begun in his own person and ministry. This is the temporal hinge of “Kingdom of God Present and Future”: the age of favor is inaugurated now, though not yet consummated. | el año agradable del Señor (RV1960 precedent) / gloss: “el año de gracia y liberación del Señor.” Risk: High. Requires an explicit teaching note explaining the Jubilee background (Leviticus 25), since the Spanish-speaking audience — Catholic or Evangelical — is unlikely to have OT Jubilee literacy without instruction. Do not let “agradable” flatten into vague pleasantness; it names a specific decreed era of liberation. |
| δεκτός | dektos | acceptable, welcome, favorable | Favor granted/received; can describe a time, an offering, or a person as “acceptable” | acceptable, favorable, welcome | Denotes God’s gracious, decisive favor breaking into history — distinct from human merit earning acceptance. | Embedded in the phrase above; standalone risk: Medium. Must not be read as “acceptable to God because of merit”; the favor originates from God’s initiative, not human worthiness — parallel caution to baseline’s gracia entry. |
Luke 4:20
Greek: καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.
| Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| ὑπηρέτης | hypēretēs | attendant, assistant, servant | Synagogue functionary responsible for the scrolls; broader NT usage for any subordinate servant/assistant | attendant, minister, servant | A minor narrative detail, but establishes the ordinary, orderly liturgical setting into which Jesus’ extraordinary claim breaks. | ayudante / encargado. Risk: Low. |
| ἀτενίζω (ἀτενίζοντες) | atenizō | to gaze intently, stare fixedly | Fixed, unbroken visual attention | were fixed on, gazed intently | Marks the congregation’s rapt anticipation — the whole assembly senses something decisive is about to be said. | tener la mirada fija en. Risk: Low. |
Luke 4:21
Greek: ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
| Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|---|
| σήμερον | sēmeron | today, this very day | A specific temporal marker Luke uses repeatedly at decisive salvation-historical moments (2:11; 19:9; 23:43) | today | Announces that the long-promised eschatological future has entered the concrete present — the “already” of the kingdom breaking into ordinary time, in this town, this hour. Central to “Kingdom of God Present and Future.” | hoy. Risk: High (thematic, not lexical). The word itself is simple, but teaching must not let “hoy” collapse into a merely rhetorical flourish; it must be taught as Luke’s recurring signal of decisive, historical, present-tense fulfillment (paired with 2:11 and 19:9, and later 23:43). |
| πληρόω (πεπλήρωται) | plēroō | to fill up, to fulfill, to bring to completion | Fulfillment of prophecy/promise; bringing something to its intended completeness, not mere repetition | is fulfilled, has been fulfilled | Jesus claims that Isaiah’s specific prophetic word finds its completion precisely in his own presence and mission — the strongest possible messianic self-claim available in a synagogue setting. | cumplido / se ha cumplido. Risk: Critical. Directly related to baseline doctrine “Fulfillment of Prophecy” (Medium risk in Romans; elevated to Critical here because it is the passage’s climactic verb and the interpretive key for the whole curriculum’s core passage). Must not be softened to “se relaciona con” or “se parece a”; the force is completed fulfillment, not vague resonance. |
| γραφή | graphē | writing; Scripture | The written, authoritative sacred text | scripture, the scripture | Jesus refers to the specific written Isaiah text just read as authoritative Scripture now fulfilled in himself — ties directly to baseline doctrine “Inspiration of Scripture.” | Escritura. Risk: Medium (per baseline doctrine registry: “inspiration_of_scripture,” Medium, native speaker review). |
| ὠσί (dat. pl. of οὖς) | ōsi (from ous) | ears | Literal hearing; idiomatically, in one’s hearing/presence | in your hearing, in your ears | Emphasizes immediacy and personal address — the fulfillment is not abstract but is happening to this specific gathered audience, heard with their own ears. | oídos. Risk: Low. |
PART 2 — Chapter-by-Chapter Analysis of the Whole Book
Chapter 1 — Announcements of John and Jesus; Magnificat; Benedictus
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ἄγγελος | angelos | messenger; angel | angel, messenger | Gabriel as God’s direct messenger inaugurating salvation history — establishes divine initiative from the outset. | ángel. Risk: Low. |
| χαριτόω (κεχαριτωμένη) | charitoō | to bestow favor/grace upon | favored one, full of grace | Mary as recipient of unmerited divine favor, not one who merits or generates grace herself. | favorecida (preferred; avoids “llena de gracia,” the fixed Catholic liturgical/Ave María phrase, which risks implying Mary as a reservoir/dispenser of grace rather than a recipient). Risk: High. Ties directly to [BASELINE TM — REUSE EXACTLY: “gracia” per baseline notes]: must preserve the unmerited-favor sense and avoid drift toward a merit-cooperation or Marian-mediatrix reading. |
| δούλη / δοῦλος | doulē / doulos | female/male slave, bondservant | servant, handmaid, slave | Mary’s self-description as the Lord’s servant — total submission to God’s purpose, not autonomous religious achievement. | sierva. Risk: Low-Medium. Avoid romanticizing away the term’s force (bond-servant, not a volunteer helper). |
| ἔλεος | eleos | mercy, compassionate kindness shown to the undeserving | mercy, loving-kindness | God’s covenant mercy driving the entire Magnificat and Benedictus — mercy remembered across generations, not episodic. | misericordia. Risk: Medium. NEW glossary term (not in Romans baseline); must not collapse into generic “compassion” divorced from covenant faithfulness. |
| σωτήρ | sōtēr | savior, deliverer | Savior | Mary calls God “my Savior” (1:47) — the first of Luke’s programmatic “Savior” title occurrences (cf. 2:11). | Salvador. Risk: Critical. NEW glossary term. Must convey the same exclusive, decisive deliverance carried by baseline salvación/justificación, not a devotional title diluted by parallel appeals to saints or the Virgin as co-saviors/mediators. |
| ταπείνωσις / ταπεινός | tapeinōsis / tapeinos | lowliness, humble state; low social status | humble estate, lowly | Magnificat’s reversal theme — God favors the socially lowly, not the powerful, anchoring “Good News to the Poor and Marginalized.” | humilde / condición humilde. Risk: Medium. |
| πεινῶντες (πεινάω) | peinōntes (peinaō) | the hungry | the hungry | God fills the hungry with good things while the rich are sent away empty (1:53) — material reversal, not purely spiritual metaphor. | hambrientos. Risk: Medium. |
| πλούσιος | plousios | rich, wealthy | rich | Contrast term to the poor/hungry; recurring across Luke (esp. ch. 6, 12, 16, 18) as a socioeconomic category subject to the kingdom’s reversal, not merely a spiritual state. | ricos. Risk: Medium. |
| διαθήκη | diathēkē | covenant | covenant | God’s remembered “holy covenant” (1:72) with Abraham — grounds Jesus’ mission in covenant faithfulness. | [BASELINE TM — REUSE EXACTLY: “pacto”]. Risk: High per baseline. |
| ἄφεσις ἁμαρτιῶν | aphesis hamartiōn | release/forgiveness of sins | forgiveness of sins | First occurrence of Luke’s programmatic phrase (1:77), naming John’s mission — the “sin” sense of the dual-meaning term introduced in the core passage analysis above. | perdón de pecados. Risk: Critical — cross-reference the core-passage entry for ἄφεσις; teach the two senses (liberation/forgiveness) as one Lukan concept. |
| σπλάγχνα ἐλέους | splagchna eleous | ”bowels/inward parts of mercy,” i.e., tender, visceral mercy | tender mercy | God’s mercy described in maximally visceral, felt terms — anticipates the compassion (σπλαγχνίζομαι) vocabulary of chs. 7, 10, 15. | entrañable misericordia / tierna misericordia. Risk: Medium. |
| εἰρήνη | eirēnē | peace | peace | Zechariah’s prophecy: guiding “our feet into the way of peace” (1:79) — relational peace with God through the coming Messiah. | [BASELINE TM — REUSE EXACTLY: “paz”]. Risk: Medium per baseline. |
Chapter 2 — Birth of Jesus; Shepherds; Presentation; Simeon and Anna
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| σωτήρ (2:11) | sōtēr | savior | Savior | The angel’s announcement to shepherds: “a Savior… Christ the Lord.” Directly links the Savior title to Χριστός (Messiah) and Κύριος (Lord) in one breath — Luke’s fullest early christological statement. | Salvador. Risk: Critical. Same entry as ch.1; here explicitly conjoined with [BASELINE TM — REUSE EXACTLY: “Mesías” / “Señor”] — teach the three titles together as one unified claim, not three separable ones. |
| δόξα | doxa | glory | glory | ”Glory to God in the highest” — angelic doxology framing the incarnation. | [BASELINE TM — REUSE EXACTLY: “gloria”]. Risk: High per baseline (deity of Christ association). |
| εὐδοκία | eudokia | good will, favor, gracious purpose | goodwill, favor | ”Peace… among those with whom he is pleased” — God’s sovereign gracious initiative, not humanity’s general goodwill toward each other (a common mistranslation risk in popular Christmas readings). | buena voluntad (de Dios). Risk: Medium. Teaching note: this is God’s favor resting on people, not a generic wish for “peace on earth, goodwill among all people” as a purely humanistic sentiment. |
| περιτομή | peritomē | circumcision | circumcision | Jesus’ submission to the Law from infancy (2:21) — ties to baseline [BASELINE TM — REUSE EXACTLY: “ley”]. | circuncisión. Risk: Low. |
| χριστὸς Κυρίου | christos Kyriou | the Lord’s Anointed/Messiah | the Lord’s Christ | Simeon’s expectation, fulfilled in seeing the infant Jesus (2:26). | Composed of [BASELINE TM — REUSE EXACTLY: “Mesías”/“Señor”]. Risk: Critical per baseline messianic_promise doctrine. |
| σωτήριον | sōtērion | salvation, deliverance (concrete/embodied) | salvation | Simeon: “my eyes have seen your salvation” — salvation as a concrete, visible, historical event embodied in a person, not an abstract future hope. | salvación. [BASELINE TM — REUSE EXACTLY]. Risk: Critical per baseline. |
| φῶς … ἀποκάλυψιν ἐθνῶν | phōs … apokalypsin ethnōn | light … revelation of/to the nations | light for revelation to the Gentiles | Simeon’s prophecy explicitly extends salvation to the ethnē (Gentiles/nations) — the founding text for “Jesus as Savior for All Nations.” | luz … revelación a las naciones; ἔθνη = [BASELINE TM — REUSE EXACTLY: “gentiles”]. Risk: High. Ties to baseline doctrine “unity_of_jews_and_gentiles” — retain full universal force. |
| πτῶσις καὶ ἀνάστασις | ptōsis kai anastasis | falling and rising | fall and rising | Simeon’s warning that Jesus will cause division — a distinct sense of ἀνάστασις from bodily resurrection; here “rising” of some and “falling” of others in response to Christ. | caída y levantamiento. Risk: Medium. Note to translators: distinguish this metaphorical use from [BASELINE TM: “resurrección”], which must be reserved for the bodily resurrection doctrine; do not render this phrase as “resurrección.” |
| λύτρωσις | lytrōsis | redemption, ransom-release | redemption | Anna speaks of Jesus to “all who were looking for the redemption of Jerusalem” (2:38) — redemption as the hoped-for decisive act of God’s deliverance. | redención. Risk: High. NEW glossary term; conceptually parallel to baseline’s imputed_righteousness/justificación cluster — must not be read as gradual religious improvement but as a decisive act of God accomplishing release. |
Chapter 3 — John the Baptist’s Ministry; Genealogy
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| μετάνοια / μετανοέω | metanoia / metanoeō | change of mind/heart; turning around | repentance, to repent | John’s baptism is explicitly “of repentance for the forgiveness of sins” (3:3) — repentance as a genuine reorientation of life, evidenced by fruit (3:8-14), not mere ritual or emotional remorse. Anchors “Repentance and Forgiveness of Sins.” | arrepentimiento / arrepentirse. Risk: High. NEW glossary term. Risk of collapsing into either (a) mere emotional regret, or (b) a sacramental-penitential transaction (confession + assigned penance) rather than a genuine reoriented life evidenced by changed conduct. |
| βάπτισμα / βαπτίζω | baptisma / baptizō | immersion, washing; to immerse | baptism, to baptize | John’s baptism of repentance anticipates, and is explicitly distinguished from, Spirit-and-fire baptism (3:16) — a preparatory sign, not the full reality. | bautismo / bautizar. Risk: Medium. Standard term across traditions; the risk is catechetical (distinguishing John’s preparatory water baptism from Christian baptism and from Spirit baptism) rather than lexical. |
| ἄφεσις ἁμαρτιῶν | aphesis hamartiōn | forgiveness of sins | forgiveness of sins | Reuses 1:77’s phrase as the stated purpose of John’s baptism. | perdón de pecados. Cross-reference core passage / ch.1 entry. Risk: Critical. |
| καρπός | karpos | fruit | fruit | ”Bear fruits worthy of repentance” (3:8) — repentance must be evidenced in concrete ethical action (3:10-14), directly relevant to “Cost and Joy of Discipleship.” | fruto. Risk: Medium. |
| τελώνης (τελῶναι) | telōnēs | tax collector | tax collectors | Named among those John instructs — introduces Luke’s recurring marginalized/despised social class, central to “Table Fellowship with Sinners” (developed fully in chs. 5, 15, 18, 19). | publicano (RV tradition) with modern gloss “recaudador de impuestos.” Risk: Medium. NEW glossary term. |
| πνεῦμα ἅγιον (descent as dove) | pneuma hagion | Holy Spirit | Holy Spirit | The Spirit visibly descends on Jesus at his baptism, inaugurating his public ministry — key text for “The Holy Spirit’s Work in Salvation History.” | [BASELINE TM — REUSE EXACTLY: “Espíritu Santo”]. Risk: Critical per baseline. |
| υἱός μου (φωνὴ ἐξ οὐρανοῦ) | huios mou | ”my Son” | my Son | The Father’s voice: “You are my beloved Son” — direct divine confirmation of Jesus’ unique Sonship at the baptism. | [BASELINE TM — REUSE EXACTLY: “Hijo de Dios” framework]. Risk: Critical per baseline sonship_of_christ doctrine. |
Chapter 4 — Temptation; Nazareth Sermon (core passage above); Early Ministry
Verses 16-21 are treated fully in Part 1 above. The remainder of the chapter (vv.1-15, 22-44) is covered here.
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| πειρασμός / πειράζω | peirasmos / peirazō | test, trial; to tempt/test | temptation, to tempt | The devil tests Jesus in the wilderness immediately after Spirit-empowerment (4:1) — the Spirit-filled Messiah proves faithful where Israel failed, a “Holy Spirit’s Work in Salvation History” text. | tentación / tentar. Risk: Medium. Standard term; must distinguish divine testing/proving from a temptation that could actually succeed against God’s will. |
| διάβολος | diabolos | slanderer, accuser | devil | The personal, hostile spiritual adversary — not an impersonal principle of evil. | diablo. Risk: Low-Medium. |
| ἐξουσία | exousia | authority, delegated right to act | authority, power | Jesus’ teaching and exorcisms carry inherent authority (4:32, 36) distinct from human scribal authority — foundational for later kingdom-authority texts (chs. 9, 20). | autoridad. Risk: Medium. NEW glossary term. Distinguish Christ’s unique authority from institutional-ecclesial authority. |
| δαιμόνιον | daimonion | demon, evil spirit | demon, unclean spirit | Jesus’ exorcisms (4:33-36, 41) demonstrate the kingdom’s power breaking into the present — relevant to “Kingdom of God Present and Future.” | demonio. Risk: Medium. |
Chapter 5 — Calling of Disciples; Healing the Leper and Paralytic; Call of Levi
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| μαθητής | mathētēs | learner, disciple | disciple | Peter, James, John leave everything to follow Jesus (5:11) — the first full articulation of “Cost and Joy of Discipleship.” | discípulo. Risk: Medium. NEW glossary term. Teach as committed, life-reordering apprenticeship, not casual admiration or cultural-Christian identity. |
| λεπρός / λέπρα | lepros / lepra | leper / leprosy | leper, leprosy | The leper — ritually and socially excluded — is touched and healed (5:12-13); an early enactment of “Good News to the Poor and Marginalized” and “Compassion and Table Fellowship.” | leproso / lepra. Risk: Medium. NEW glossary term. |
| ἀφίημι (ἁμαρτίας) | aphiēmi | to release, let go, forgive | to forgive | ”Your sins are forgiven” (5:20-24) spoken directly by Jesus, with divine authority to forgive challenged by onlookers — direct exercise of the ἄφεσις concept as personal divine prerogative. | perdonar. Cross-reference ἄφεσις entry. Risk: Critical. |
| υἱὸς τοῦ ἀνθρώπου | huios tou anthrōpou | Son of Man | Son of Man | First occurrence (5:24): Jesus’ characteristic self-designation, claiming divine authority (to forgive sins) under a title drawn from Daniel 7’s exalted heavenly figure, while emphasizing genuine humanity. | Hijo del Hombre. Risk: Critical. NEW glossary term — must be kept lexically and conceptually distinct from [BASELINE TM: “Hijo de Dios”]; both are true of Christ but are not interchangeable titles, and “Hijo del Hombre” must not be flattened into a merely humble self-reference divorced from its Danielic authority claim. |
| ἁμαρτωλός | hamartōlos | sinner | sinner | Levi and his fellow tax collectors/“sinners” share table fellowship with Jesus (5:29-32) — “I have not come to call the righteous, but sinners” — the founding text of “Jesus’ Compassion and Table Fellowship with Sinners.” | pecador. Risk: High. NEW glossary term. Must retain full social scandal (Jesus eating with the despised) rather than softening into a generic, abstract “everyone is a sinner” statement that loses the concrete social boundary-crossing. |
| ἰατρός | iatros | physician, doctor | physician | Implicit in Jesus’ self-description as one who comes for the “sick,” not the well — reinforces the sinner/table-fellowship theme. | médico. Risk: Low. |
Chapter 6 — Sabbath Controversies; Choosing the Twelve; Sermon on the Plain
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ἀπόστολος | apostolos | one sent with delegated authority | apostle | Jesus names the Twelve “apostles” (6:13) — foundational leadership structure of the new covenant community. | [BASELINE TM — REUSE EXACTLY: “apóstol”]. Risk: Low per baseline (though elevated pastoral weight here as the founding narrative). |
| μακάριος | makarios | blessed, fortunate, flourishing | blessed | The Beatitudes (6:20-23): “Blessed are you who are poor… hungry… weeping…” — pronounces God’s favor directly on the marginalized as a present kingdom reality, central to “Good News to the Poor and Marginalized” and “Kingdom Present and Future.” | bienaventurados / dichosos. Risk: High. NEW glossary term. RV tradition favors “bienaventurados”; must not be softened into a mere self-help “happy are those who…” formula — this is a declarative kingdom pronouncement of God’s favor, not a psychological observation. |
| πτωχός | ptōchos | poor | poor | Luke’s Beatitudes name the literally poor (contrast Matthew’s “poor in spirit”) — reinforces the material dimension already flagged in the core passage. | Cross-reference core-passage entry. Risk: High. |
| πλούσιος (οὐαί) | plousios (ouai) | rich (woe to) | rich; woe to the rich | The corresponding “woes” (6:24-26) — the kingdom’s reversal cuts both ways; wealth itself is addressed as a spiritual danger. | Cross-reference ch.1 entry. Risk: Medium-High. |
| ἀγαπάω | agapaō | to love (self-giving, willed love) | love | ”Love your enemies” (6:27-36) — the ethical core of kingdom life, extending even to enemies; grounds later “compassion” vocabulary. | amar. Risk: Medium. NEW glossary term. |
| ἐχθρός | echthros | enemy | enemy | The explicit object of commanded love — a deliberately provocative extension beyond in-group loyalty, relevant to “Savior for All People.” | enemigo. Risk: Low-Medium. |
| οἰκτίρμων | oiktirmōn | merciful, compassionate | merciful | ”Be merciful, as your Father is merciful” (6:36) — grounds ethical mercy in God’s own character. | misericordioso. Risk: Medium. Cross-reference ἔλεος (ch.1). |
Chapter 7 — Centurion’s Servant; Widow’s Son Raised; Sinful Woman; John’s Question
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ἑκατοντάρχης | hekatontarchēs | centurion (commander of 100) | centurion | A Gentile Roman military officer is commended for “faith” greater than found in Israel (7:9) — an early, forceful text for “Jesus as Savior for All Nations.” | centurión. Risk: Medium. NEW glossary term. Teach the Gentile-inclusion significance explicitly. |
| πίστις | pistis | faith, trust | faith | The centurion’s trust in Jesus’ authoritative word alone (without physical presence) exemplifies the object-specific trust baseline defines for πίστις. | [BASELINE TM — REUSE EXACTLY: “fe”]. Risk: High per baseline. |
| ἁμαρτωλός γυνή | hamartōlos gynē | sinful woman | sinful woman | The unnamed woman (7:36-50) who anoints Jesus’ feet — paradigmatic “Table Fellowship with Sinners” text; her extravagant love is the visible fruit of forgiveness already received, not its cause. | Composed of [cross-reference ἁμαρτωλός, ch.5] + γυνή = mujer. Risk: Critical. Must not be reframed as the woman earning forgiveness through her act of devotion (a merit-based misreading); Jesus explicitly reverses the causal order (7:47: “her sins… are forgiven, for she loved much” — love is evidence, not payment). |
| ἀφίημι (ἁμαρτίαι) | aphiēmi | forgive | forgiveness | ”Your sins are forgiven” (7:48), reprising 5:20. | Cross-reference ch.5 entry. Risk: Critical. |
| σῴζω (σέσωκέν σε) | sōzō (sesōken se) | to save, rescue, heal | your faith has saved/healed you | The same verb covers physical healing and spiritual salvation — Luke deliberately does not separate them, reinforcing salvation’s holistic scope. | salvar → “tu fe te ha salvado”. Cross-reference [BASELINE TM: “salvación”] noun family. Risk: Critical. |
| εἰρήνη | eirēnē | peace | ”go in peace” | Dismissal formula following forgiveness/healing — relational peace with God following restoration. | [BASELINE TM — REUSE EXACTLY: “paz”]. Risk: Medium per baseline. |
| σκάνδαλον (σκανδαλισθῇ) | skandalon | stumbling block, cause of offense | ”blessed is he who is not offended by me” | John the Baptist’s question and Jesus’ answer (7:23) — warns against rejecting Jesus’ unconventional, marginalized-centered ministry. | escándalo / ofenderse. Risk: Medium. |
Chapter 8 — Parable of the Sower; Calming the Storm; Gerasene Demoniac; Woman with the Hemorrhage; Jairus’ Daughter
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| λόγος τοῦ θεοῦ | logos tou theou | word of God | word of God | The seed in the Sower parable is explicitly identified as “the word of God” (8:11) — proclamation as the generative means of kingdom growth. | palabra de Dios. Risk: Medium. |
| καρδία | kardia | heart | heart | The condition of the “soil” (heart) determines fruitfulness (8:12-15) — inner receptivity to the word, relevant to genuine vs. superficial discipleship. | corazón. Risk: Low-Medium. |
| δαιμόνιον / δαίμων (Legion) | daimonion / daimōn | demon | demon, Legion | The Gerasene demoniac (8:26-39), a Gentile-territory exorcism — reinforces “Savior for All Nations” (ministry beyond Jewish territory) and kingdom power over evil. | Cross-reference ch.4 entry. Risk: Medium. |
| πίστις / σῴζω | pistis / sōzō | faith / save-heal | faith; “your faith has healed you” | The hemorrhaging woman (8:48) — reprises the faith-and-healing/salvation link from ch.7. | Cross-reference ch.5/7 entries. Risk: Critical (σῴζω), High (πίστις). |
Chapter 9 — Sending the Twelve; Feeding the 5,000; Peter’s Confession; Transfiguration; Cost of Discipleship
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| βασιλεία τοῦ θεοῦ | basileia tou theou | kingdom of God | kingdom of God | Jesus sends the Twelve to “proclaim the kingdom of God” (9:2) and heal — the kingdom is proclaimed as both present reality and future hope, central to “Kingdom of God Present and Future.” | [BASELINE TM — REUSE EXACTLY: “reino de Dios”]. Risk: Medium per baseline. |
| Χριστὸς τοῦ θεοῦ | Christos tou theou | the Christ of God | the Christ of God | Peter’s confession (9:20) — the narrative hinge of Luke’s Gospel. | Composed of [BASELINE TM — REUSE EXACTLY: “Mesías”/“Dios”]. Risk: Critical per baseline. |
| σταυρός | stauros | cross (instrument of execution) | cross | ”Take up his cross daily and follow me” (9:23) — the definitive text for “The Cost… of Discipleship,” reframing an instrument of shame/execution as the pattern of daily discipleship. | cruz. Risk: High. NEW glossary term. Must retain the costly, shameful, self-denying force; avoid domesticating into a generic metaphor for “life’s difficulties.” |
| ἀπαρνέομαι (ἑαυτόν) | aparneomai | to deny, disown | to deny himself | Paired with “take up the cross” — total renunciation of self-rule as the condition of following Christ. | negarse a sí mismo. Risk: High. NEW glossary term. |
| ἀκολουθέω | akoloutheō | to follow, accompany as a disciple | to follow | The basic verb of discipleship throughout Luke (5:11, 27-28; 9:23, 57-62; 18:22, 28) — following is the concrete, embodied form faith takes. | seguir. Risk: Medium. NEW glossary term. |
| δόξα | doxa | glory | glory | The Transfiguration reveals Jesus’ hidden glory (9:32) — anticipates the resurrection glory. | [BASELINE TM — REUSE EXACTLY: “gloria”]. Risk: High per baseline. |
| υἱός … ἐκλελεγμένος | huios … eklelegmenos | Son … Chosen One | ”This is my Son, my Chosen One” | The Father’s voice at the Transfiguration (9:35), reaffirming the baptismal declaration. | [BASELINE TM — REUSE EXACTLY: “Hijo de Dios” framework]. ἐκλελεγμένος relates to baseline [BASELINE TM: “elección”] — “Escogido.” Risk: Critical. |
Chapter 10 — Sending the Seventy-Two; The Good Samaritan; Mary and Martha
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| Σαμαρίτης | Samaritēs | Samaritan | Samaritan | The Good Samaritan (10:25-37) — an ethnically and religiously despised outsider becomes the moral exemplar, directly serving “Jesus as Savior for All People” and undercutting ethnic/religious exclusivism. | samaritano. Risk: High. NEW glossary term. Requires explicit teaching note on first-century Jewish-Samaritan hostility so the parable’s shock value is not lost on a Spanish-speaking audience unfamiliar with that history. |
| πλησίον | plēsion | neighbor, one nearby | neighbor | The lawyer’s question “who is my neighbor?” (10:29) is answered by radically expanding the category beyond ethnic/religious kin. | prójimo. Risk: Medium. NEW glossary term. |
| σπλαγχνίζομαι | splagchnizomai | to be moved with compassion (viscerally) | had compassion, felt compassion | The Samaritan “had compassion” (10:33) — the same visceral-compassion vocabulary as the prodigal’s father (15:20) and the crowds Jesus pities (7:13). Defining verb for “Jesus’ Compassion.” | compadecerse de / tener compasión de. Risk: High. NEW glossary term. Must convey a gut-level, embodied compassion that moves to concrete action, not a detached sentiment of pity. |
| ζωὴ αἰώνιος | zōē aiōnios | eternal life | eternal life | The lawyer’s opening question — “what must I do to inherit eternal life?” — frames the whole parable and reappears at 18:18. | vida eterna. Risk: Medium. NEW glossary term. |
Chapter 11 — The Lord’s Prayer; Teaching on Prayer; Controversies with Pharisees
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| προσεύχομαι / προσευχή | proseuchomai / proseuchē | to pray / prayer | prayer, to pray | The disciples ask Jesus to teach them to pray (11:1), receiving the Lord’s Prayer — the founding text of “Prayer and Dependence on God.” | orar / oración. Risk: High. NEW glossary term. Must be taught as intimate, dependent address to the Father (see Πάτερ below), not primarily as ritual formula or petition to intermediary figures. |
| Πάτερ | Pater | Father | Father | The Prayer’s address — direct filial access to God as Father, without mediating figures. | [BASELINE TM — REUSE EXACTLY: “Padre”]. Risk: Critical per baseline (deity/adoption framework); reinforces baseline caution against “intercesión” defaulting to saints/Virgin as mediators — here Jesus teaches direct address to the Father. |
| ἄρτος | artos | bread | daily bread | ”Give us each day our daily bread” — dependence on God for ordinary material needs, not only spiritual ones. | pan. Risk: Low. |
| ἀφίημι (ὀφειλήματα/ἁμαρτίας) | aphiēmi | forgive (debts/sins) | forgive us our sins/debts | The Prayer links receiving forgiveness with extending it — reinforces the ἄφεσις theme. | Cross-reference ἄφεσις/ἀφίημι entries. Risk: Critical. |
| πειρασμός | peirasmos | temptation, testing | temptation | ”Lead us not into temptation” — dependence on God for preservation from testing. | Cross-reference ch.4 entry. Risk: Medium. |
| δίδωσιν Πνεῦμα Ἅγιον | didōsin Pneuma Hagion | gives the Holy Spirit | gives the Holy Spirit | ”How much more will your Father… give the Holy Spirit to those who ask” (11:13) — prayer as the means by which the Spirit is given, linking “Prayer” and “Holy Spirit” doctrines. | [BASELINE TM — REUSE EXACTLY: “Espíritu Santo”]. Risk: Critical per baseline. |
| Φαρισαῖος | Pharisaios | Pharisee | Pharisee | Recurring antagonist group in the controversy narratives — religious rigor without inward transformation. | fariseo. Risk: Low-Medium. NEW glossary term (proper-noun-like group name; low lexical risk, moderate catechetical risk of caricature). |
| ὑποκρισία | hypokrisis | hypocrisy, play-acting | hypocrisy | Jesus’ repeated charge against external religiosity without inward reality (11:37-44) — relevant caution for any tradition emphasizing external religious observance. | hipocresía. Risk: Medium. |
Chapter 12 — Warnings; Anxiety; Watchfulness; The Rich Fool
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ὁμολογέω | homologeō | to confess, acknowledge openly | to confess, acknowledge | ”Whoever acknowledges me before others, the Son of Man will acknowledge…” (12:8) — public confession of Christ, conceptually parallel to baseline’s treatment of the Romans 10:9 confession of Lordship. | confesar / reconocer. Risk: High. NEW glossary term, but treat with the same weight as baseline’s Romans 10:9 confession-of-Lordship consistency rule; ensure identical rendering wherever this confession motif recurs (9:26; 12:8-9). |
| μεριμνάω | merimnaō | to be anxious, worried, preoccupied | worry, be anxious | ”Do not be anxious about your life” (12:22) — trust in God’s provision, tying to “Prayer and Dependence on God.” | afanarse / preocuparse. Risk: Medium. |
| ἄφρων | aphrōn | fool, without reason | fool | The Rich Fool parable (12:16-21) — wealth hoarded without regard for God is folly, not wisdom; reinforces the rich/poor reversal theme. | necio. Risk: Medium. |
| θησαυρός | thēsauros | treasure | treasure | ”Where your treasure is, there your heart will be also” — right ordering of material goods toward God, not accumulation for its own sake. | tesoro. Risk: Low-Medium. |
Chapter 13 — Call to Repentance; Sabbath Healing; Mustard Seed and Leaven; Narrow Door
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| μετανοέω | metanoeō | repent | repent | ”Unless you repent, you will all likewise perish” (13:3, 5) — repentance as urgent, universal necessity, not an optional extra. | Cross-reference ch.3 entry. Risk: High. |
| βασιλεία τοῦ θεοῦ | basileia tou theou | kingdom of God | kingdom of God | Mustard seed and leaven parables (13:18-21) — the kingdom’s small, hidden, but certain growth: the “present” dimension of “Kingdom Present and Future.” | [BASELINE TM — REUSE EXACTLY: “reino de Dios”]. Risk: Medium per baseline. |
| θύρα (στενή) | thyra (stenē) | (narrow) door | narrow door | ”Strive to enter through the narrow door” (13:24) — urgency and exclusivity of the invitation, alongside its universal reach (13:29, “from east and west”). | puerta (estrecha). Risk: Medium. |
| ἀπὸ ἀνατολῶν καὶ δυσμῶν | apo anatolōn kai dysmōn | from east and west | from east and west | Nations gathering at the kingdom banquet (13:29) — reinforces “Savior for All Nations.” | del oriente y del occidente. Risk: Medium. |
Chapter 14 — Banquet Parables; Cost of Discipleship
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| πτωχός, ἀνάπηρος, χωλός, τυφλός | ptōchos, anapēros, chōlos, typhlos | poor, crippled, lame, blind | poor, crippled, lame, blind | The banquet host is told to invite precisely these excluded categories (14:13, 21) — a direct, concrete enactment of “Good News to the Poor and Marginalized” as table-fellowship practice. | pobres, lisiados, cojos, ciegos. Risk: High. πτωχός/τυφλός cross-reference core passage/ch.6; ἀνάπηρος and χωλός are NEW glossary terms. Must retain the literal, concrete social referents — the whole force of the passage is disrupting normal social seating/invitation hierarchies. |
| σταυρός (τὸν σταυρὸν ἑαυτοῦ) | stauros | cross | carry his own cross | Reprise of 9:23’s demand, intensified: “cannot be my disciple” without it (14:27). | Cross-reference ch.9 entry. Risk: High. |
| μισέω (hyperbolic) | miseō | to hate (rhetorical intensifier) | “hate” father, mother… | Semitic idiom of relative preference, not literal hatred — discipleship’s claim exceeds even family loyalty. | ”amar menos” / preferir a Cristo por encima de (interpretive gloss required; literal “odiar” risks serious misreading). Risk: High. Requires an explicit translator note: this is a Semitic idiom of comparative preference, not a command to literal hatred. |
Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ἀπόλλυμι / ἀπολωλός | apollymi / apolōlos | to lose, perish; the lost (thing/person) | lost | The controlling image of all three parables — being “lost” and being “found” as the basic categories of salvation. | perdido / perderse. Risk: High. NEW glossary term. |
| χαρά | chara | joy | joy | Heaven’s joy over one repentant sinner (15:7, 10, 32) — the emotional/relational climax uniting “Repentance” and “Cost and Joy of Discipleship.” | gozo. Risk: Medium. NEW glossary term (RV tradition prefers “gozo” over “alegría”). |
| μετάνοια | metanoia | repentance | repentance | Explicitly named as the reason for heaven’s rejoicing (15:7) — the theological center of the trilogy of parables. | Cross-reference ch.3 entry. Risk: High. |
| σπλαγχνίζομαι | splagchnizomai | to be moved with compassion | had compassion | The father “ran and… had compassion” for the returning prodigal son (15:20) — a father actively running (socially undignified) to embrace a shamed son, the emotional climax of “Jesus’ Compassion.” | Cross-reference ch.10 entry. Risk: High. |
| ἁμαρτωλός | hamartōlos | sinner | sinner | ”This man welcomes sinners and eats with them” (15:2) — the Pharisees’ complaint that opens the chapter, framing all three parables as Jesus’ defense of table fellowship with sinners. | Cross-reference ch.5 entry. Risk: Critical. |
Chapter 16 — The Shrewd Manager; The Rich Man and Lazarus
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| μαμωνᾶς | mamōnas | wealth, money (personified as a rival master) | mammon, money, wealth | ”You cannot serve God and mammon” (16:13) — wealth is personified as a rival claimant to ultimate loyalty, not a neutral tool. | riquezas (RV1960 tradition renders rather than transliterates) with optional gloss “(Mamón)”. Risk: High. NEW glossary term. Must retain the personified, rival-master force; do not flatten to a purely neutral economic term. |
| πλούσιος / πτωχός (Lazarus) | plousios / ptōchos | rich / poor | rich man / poor man | The parable of the rich man and Lazarus (16:19-31) intensifies the rich/poor reversal theme with eschatological stakes — the clearest “Good News to the Poor” text paired with final judgment. | Cross-reference ch.1/6 entries. Risk: High. |
| Ἅδης | Hadēs | Hades, the realm of the dead | Hades | The rich man’s torment “in Hades” (16:23) — Luke’s term for the intermediate state of the dead. | Hades. Risk: Medium. NEW glossary term; distinguish from popular-culture “el infierno” conflation; teach as the interim state before final judgment. |
Chapter 17 — On Forgiveness and Faith; Ten Lepers; Kingdom Sayings
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ἀφίημι | aphiēmi | forgive | forgive (seventy-seven times, etc.) | Repeated, unlimited forgiveness commanded among disciples (17:3-4) — communal ethic flowing from having received forgiveness. | Cross-reference ἄφεσις/ἀφίημι entries. Risk: Critical. |
| λεπρός | lepros | leper | ten lepers | Nine (presumably Jewish) and one Samaritan leper are healed; only the Samaritan returns to give thanks (17:11-19) — combines “Savior for All Nations,” “Compassion,” and marginalization themes in one episode. | Cross-reference ch.5/Samaritan (ch.10) entries. Risk: High. |
| εὐχαριστέω | eucharisteō | to give thanks | gave thanks | The Samaritan’s returning act of gratitude (17:16) — reinforces baseline “thanksgiving” doctrine with an ethnic-outsider exemplar. | [BASELINE TM — REUSE EXACTLY: “acción de gracias” family]. Risk: Low per baseline. |
| σῴζω (σέσωκέν σε) | sōzō | save/heal | ”your faith has made you well/saved you” | Said to the Samaritan alone (17:19), distinguishing physical healing (all ten) from the fuller salvation/wholeness given the one who returned in faith and worship. | Cross-reference ch.5/7/8 entries. Risk: Critical. |
| βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν | basileia tou theou entos hymōn | the kingdom of God is among/within you | ”the kingdom of God is in your midst” | A key “already” text for “Kingdom Present and Future” — the kingdom’s presence is not a matter of visible calculation but of Jesus’ own presence among them. | [BASELINE TM — REUSE EXACTLY: “reino de Dios”]; ἐντός requires careful translation choice (“entre vosotros” preferred over “dentro de vosotros” to avoid a purely inward/private-experience misreading). Risk: High. |
Chapter 18 — Persistent Widow; Pharisee and Tax Collector; Rich Young Ruler; Blind Beggar
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| προσεύχομαι | proseuchomai | pray | pray | The Persistent Widow parable (18:1-8) teaches persistent, dependent prayer — reinforces “Prayer and Dependence on God.” | Cross-reference ch.11 entry. Risk: High. |
| δικαιόω (δεδικαιωμένος) | dikaioō | to declare righteous, justify | justified | The tax collector, not the self-righteous Pharisee, “went down to his house justified” (18:14) — a direct forensic-justification text using the same verb family as Romans, confirming Luke and Romans share this doctrine’s vocabulary. | [BASELINE TM — REUSE EXACTLY: “justificación” family — render as “justificado”]. Risk: Critical per baseline salvation/justification doctrine. This is the clearest Lukan parallel to the Romans justification material; ensure the SAME forensic (“declared righteous,” not “made righteous through a process”) sense is preserved here as in the Romans curriculum. |
| τελώνης | telōnēs | tax collector | tax collector | The tax collector’s posture (“God, have mercy on me, a sinner,” 18:13) models true repentance versus the Pharisee’s self-congratulation. | Cross-reference ch.3/5 entries. Risk: Medium. |
| ζωὴ αἰώνιος | zōē aiōnios | eternal life | eternal life | The rich young ruler’s question (18:18) reprises 10:25 — wealth as an obstacle to entering the kingdom (18:24-25). | Cross-reference ch.10 entry. Risk: Medium. |
| πίστις / σῴζω | pistis / sōzō | faith / save-heal | ”your faith has saved/healed you” | The blind beggar at Jericho (18:35-43) — another faith-and-restoration episode, reinforcing the pattern across the Gospel. | Cross-reference ch.5/7/8/17 entries. Risk: Critical. |
Chapter 19 — Zacchaeus; Triumphal Entry; Weeping over Jerusalem; Temple Cleansing
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| τελώνης (ἀρχιτελώνης) | telōnēs (architelōnēs) | tax collector (chief) | chief tax collector | Zacchaeus (19:1-10) — a wealthy, despised chief tax collector, receives salvation and responds with concrete restitution; unites “Table Fellowship with Sinners,” “Repentance,” and “Rich and Poor” doctrines in one episode. | Cross-reference ch.3/5 entries. Risk: High. |
| σωτηρία | sōtēria | salvation | ”today salvation has come to this house” (19:9) | Another decisive “today” (σήμερον) salvation-announcement text, structurally parallel to 4:21 and 2:11 and 23:43. | [BASELINE TM — REUSE EXACTLY: “salvación”]. Risk: Critical per baseline. Cross-reference σήμερον note in core passage. |
| ζητέω καὶ σῷσαι τὸ ἀπολωλός | zēteō kai sōsai to apolōlos | to seek and to save the lost | ”to seek and to save the lost” | Luke’s programmatic mission statement (19:10), summarizing the entire Gospel’s trajectory and directly echoing the Lost Sheep/Coin/Son parables of ch.15. | buscar y salvar lo que se había perdido. Risk: Critical. Composed of [BASELINE TM: “salvación” verb form] + cross-reference ἀπολωλός (ch.15). This sentence should be flagged for identical, verbatim consistency wherever it recurs in teaching materials, parallel to the baseline’s Romans 8:28/10:9 consistency rule. |
| κλαίω | klaiō | weep | wept (over Jerusalem) | Jesus’ lament (19:41-44) — compassionate grief over judgment, another facet of “Jesus’ Compassion.” | llorar. Risk: Low-Medium. |
| οἶκος προσευχῆς | oikos proseuchēs | house of prayer | house of prayer | Temple cleansing (19:46, citing Isaiah 56:7) — the temple’s true purpose as a place of prayer for “all nations,” disrupted by commerce. | casa de oración; προσευχή cross-reference ch.11. Risk: Medium. |
Chapter 20 — Authority Questioned; Parable of the Tenants; Resurrection Debate; David’s Son
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ἐξουσία | exousia | authority | ”by what authority” | Religious leaders challenge Jesus’ authority (20:1-8) — reprises the ch.4 theme in an adversarial key. | Cross-reference ch.4 entry. Risk: Medium. |
| ἀνάστασις | anastasis | resurrection | resurrection (Sadducees’ question, 20:27-40) | Jesus affirms bodily resurrection against Sadducean denial — direct doctrinal continuity with the Romans resurrection doctrine. | [BASELINE TM — REUSE EXACTLY: “resurrección”]. Risk: Critical per baseline. |
| Χριστός / Κύριος (David’s son and Lord) | Christos / Kyrios | Christ; Lord | Christ; Lord | Jesus’ question about Psalm 110 (20:41-44) presses the crowd toward recognizing his identity exceeds mere Davidic descent — he is David’s Lord as well as son. | [BASELINE TM — REUSE EXACTLY: “Mesías”/“Señor”]. Risk: Critical per baseline. |
Chapter 21 — Signs of the End; Jerusalem’s Destruction; The Widow’s Offering
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| βασιλεία τοῦ θεοῦ (ἐγγύς) | basileia tou theou (engys) | the kingdom of God is near | ”the kingdom of God is near” | The future, not-yet dimension of the kingdom balancing the “already” texts of chs. 11, 13, 17 — completes the “Present and Future” doctrine’s dual emphasis. | [BASELINE TM — REUSE EXACTLY: “reino de Dios”]. Risk: Medium per baseline. |
| ἀπολύτρωσις | apolytrōsis | redemption | ”your redemption draws near” (21:28) | The consummated, future-tense redemption anticipated already in 2:38’s λύτρωσις — bookending Luke’s redemption vocabulary from infancy narrative to eschatological discourse. | redención. Cross-reference ch.2 entry (λύτρωσις). Risk: High. |
| γρηγορέω | grēgoreō | to watch, stay alert | watch, be alert | ”Watch yourselves… stay alert” (21:34-36) — a call to vigilant dependence on God amid uncertainty about the timing of the end, connecting “Kingdom Future” to sober discipleship. | velar / estar alerta. Risk: Medium. |
Chapter 22 — Last Supper; Gethsemane; Betrayal and Arrest; Peter’s Denial
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| διαθήκη (καινή) | diathēkē (kainē) | (new) covenant | (new) covenant | ”This cup… is the new covenant in my blood” (22:20) — the definitive covenant text, fulfilling the Davidic/Abrahamic covenant promises invoked from ch.1. | [BASELINE TM — REUSE EXACTLY: “pacto”] → “el nuevo pacto”. Risk: High per baseline. |
| σῶμα / αἷμα | sōma / haima | body / blood | body; blood | The Last Supper’s institution words — Jesus’ self-giving death as the ground of the new covenant. | cuerpo / sangre. Risk: Medium-High (sacramental sensitivities across traditions require careful, non-partisan handling in teaching notes). |
| προσεύχομαι | proseuchomai | pray | pray (Gethsemane) | Jesus’ own model of anguished, dependent prayer, submitting his will to the Father’s (22:39-46) — the supreme enactment of “Prayer and Dependence on God.” | Cross-reference ch.11/18 entries. Risk: High. |
| πειρασμός | peirasmos | temptation, trial | temptation | ”Pray that you may not enter into temptation” (22:40, 46) — reprises the Lord’s Prayer petition in a narrative setting. | Cross-reference ch.4/11 entries. Risk: Medium. |
| ἀρνέομαι | arneomai | to deny, disown | to deny (Peter’s denial) | Peter’s threefold denial (22:54-62) — the human cost and failure within discipleship, later restored, relevant to “Cost… of Discipleship” as an honest portrayal of failure and grace. | negar. Risk: Medium. |
Chapter 23 — Trial before Pilate; Crucifixion; Death and Burial
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| σταυρόω | stauroō | to crucify | crucify | The central historical event of the Gospel (23:33) — must be rendered with full historical and theological weight, not softened. | crucificar. Risk: Critical. NEW glossary term (verb form; baseline treats “cross” only implicitly through resurrection/atonement doctrine notes, not as a standalone registry entry — this curriculum must add it explicitly). |
| βασιλεύς | basileus | king | King (of the Jews) | The mocking inscription “King of the Jews” (23:38) is, in Luke’s irony, a true and climactic royal/messianic title. | rey. Risk: High. NEW glossary term. Ties to [BASELINE TM: “Mesías”] — teach the ironic-but-true kingship claim explicitly. |
| παράδεισος | paradeisos | paradise | ”today you will be with me in paradise” (23:43) | The thief’s salvation — another decisive “today” (σήμερον) text, structurally paired with 2:11, 4:21, and 19:9, extending salvation even to a condemned criminal at the very moment of death — a climactic text for “Savior for All People.” | paraíso. Risk: High. NEW glossary term. Must not be conflated with popular-piety notions of purgatory or a multi-stage afterlife journey; Jesus promises immediate, personal presence with the repentant thief that very day. |
| δίκαιος | dikaios | righteous, just, innocent | ”certainly this man was innocent/righteous” | The centurion’s confession (23:47) — a Gentile soldier recognizes Jesus’ innocence/righteousness at the cross, another “Savior for All Nations” thread reaching its climax at the crucifixion itself. | [BASELINE TM — REUSE EXACTLY: “justicia” family — render as “justo”]. Risk: Critical per baseline righteousness doctrine. |
Chapter 24 — Resurrection; Emmaus Road; Ascension; The Great Commission
| Original word | Transliteration | Literal/semantic range | English variants | Contextual theological meaning | Spanish rendering & risk |
|---|---|---|---|---|---|
| ἀνάστασις / ἐγήγερται | anastasis / egēgertai | resurrection / “he has risen” | resurrection; “he is risen” | The climactic historical event of the Gospel, announced by angels (24:6) and confirmed by the risen Christ himself — the ground of all preceding “today” fulfillments. | [BASELINE TM — REUSE EXACTLY: “resurrección”]. Risk: Critical per baseline. |
| γραφή (πᾶσαι αἱ γραφαί) | graphē | Scripture(s) | “all the Scriptures” | The Emmaus Road discourse (24:27, 44-45) — Jesus interprets the whole of Scripture as pointing to and fulfilled in himself, directly echoing the core passage’s πληρόω claim on a whole-Bible scale. | Cross-reference core-passage entry. Risk: Medium-High. |
| μετάνοια εἰς ἄφεσιν ἁμαρτιῶν | metanoia eis aphesin hamartiōn | repentance for/leading to forgiveness of sins | ”repentance and forgiveness of sins” | The Great Commission’s content (24:47) — combines the two central doctrine terms of the whole curriculum (“Repentance and Forgiveness of Sins”) into a single missionary mandate. | Cross-reference ch.3/ch.1 entries (μετάνοια, ἄφεσις). Risk: Critical. |
| πάντα τὰ ἔθνη | panta ta ethnē | all the nations | ”to all nations” | The Commission’s universal scope (24:47) — the direct fulfillment and completion of “Jesus as Savior for All Nations,” begun at 2:32 and running throughout the Gospel (7:9; 10:33; 17:16). | todas las naciones; ἔθνη = [BASELINE TM — REUSE EXACTLY: “gentiles”] where the specific Jew/Gentile contrast is in view, but here the broader universal “all nations” sense is primary. Risk: High. |
| δύναμις ἐξ ὕψους / ἐπαγγελία τοῦ Πατρός | dynamis ex hypsous | power from on high | ”power from on high”; the promise of the Father | The promised outpouring of the Holy Spirit (24:49), anticipating Acts and completing “The Holy Spirit’s Work in Salvation History” arc begun at 1:35 and 3:22 and 4:18. | [BASELINE TM — REUSE EXACTLY: “Espíritu Santo” / “poder de Dios”]. Risk: Critical per baseline. |
| χαρά | chara | joy | great joy | The Gospel’s closing note (24:52) — disciples return to Jerusalem “with great joy,” bookending the “Cost and Joy of Discipleship” doctrine on a note of joy rather than only cost. | Cross-reference ch.15 entry. Risk: Medium. |
Summary Note on Full-Book Coverage
Every chapter of Luke (1-24) has been analyzed above. Chapters with dense doctrinal content specific to this curriculum’s eight doctrines (1-24 all qualify, since Luke’s entire structure is organized around the poor/marginalized, Jew/Gentile, repentance, prayer, kingdom, discipleship, and table-fellowship themes) received full term treatment; no chapter in Luke was found to introduce zero new theological vocabulary, reflecting the density of Luke’s distinctive theological vocabulary relative to Romans’ more tightly argued doctrinal prose. Where a term recurs across chapters (e.g., ἄφεσις, σῴζω, βασιλεία τοῦ θεοῦ, ἁμαρτωλός, σπλαγχνίζομαι), later occurrences cross-reference the first full treatment rather than repeating it, per efficient full-coverage practice while still noting the term’s presence and role in that chapter.
See 08_core_glossary.md for the consolidated, registry-formatted glossary of every term identified above, including risk tier, Spanish rendering, alternatives rejected, and baseline cross-reference status.