Semantic Analysis — Luke (Turkish)

Scope note

This analysis covers all 24 chapters of Luke, the longest Gospel and the longest single book in this pipeline’s Turkish curriculum to date. The core passage (4:16-21, the Nazareth Manifesto) receives verse-by-verse treatment as Luke’s own programmatic statement of Jesus’ mission. Luke shares substantial triple-tradition material with Matthew and Mark; parallel passages already established in those packages are reused rather than re-derived. New analysis focuses on Luke’s distinctive material: the infancy narratives and their canticles, the parables unique to this Gospel, the emphasis on the poor and marginalized, and the extended travel narrative to Jerusalem.

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PART A — Core Passage: Luke 4:16-21 (The Nazareth Manifesto, Verse-by-Verse)

Luke 4:16-17

Greek: Καὶ ἦλθεν εἰς Ναζαρά… καὶ ἀνέστη ἀναγνῶναι. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον…

• Key terms: stood up to read (ἀνέστη ἀναγνῶναι), the scroll of the prophet Isaiah (βιβλίον τοῦ προφήτου Ἠσαΐου)
• Turkish rendering: okumak üzere ayağa kalktı [NEW — Medium]; Peygamber Yeşaya’nın Kitabı [NEW — Medium]
• Rendering risk: Medium. Establishes the synagogue-reading setting concretely; standard vocabulary throughout.

Luke 4:18-19

Greek: Πνεῦμα κυρίου ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, κηρύξαι ἐνιαυτὸν κυρίου δεκτόν.

• Key terms: the Spirit of the Lord is upon me (Πνεῦμα κυρίου ἐπ᾽ ἐμέ), anointed (ἔχρισέν), good news to the poor (εὐαγγελίσασθαι πτωχοῖς), liberty to captives, recovery of sight to the blind (κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν), the year of the Lord’s favor (ἐνιαυτὸν κυρίου δεκτόν)
• Turkish rendering: Rab’bin Ruhu üzerimdedir [NEW — Critical]; meshetti [NEW — Critical]; yoksullara Müjde’yi duyurmak [NEW — Critical]; tutsaklara özgürlük… körlerin gözlerinin açılacağını [NEW — Critical]; Rab’bin lütuf yılını [NEW — Critical]
• Rendering risk: Critical. Direct quotation from Isaiah 61:1-2 (with a phrase from Isaiah 58:6 inserted); this is Luke’s own carefully chosen programmatic statement of Jesus’ entire mission, setting the agenda for the whole Gospel’s distinctive emphasis on the poor, the marginalized, and social reversal (see the Magnificat, 1:46-55, and the plain-sermon Beatitudes and woes, 6:20-26, both analyzed below). “Yoksullara” (the poor) must be read as including Luke’s characteristic double sense — genuine material poverty and spiritual humility together, not spiritualized away from its concrete economic meaning, distinct from Matthew’s “poor in spirit” (5:3). “Özgürlük” here reuses the established Galatians-package term but in a different, more concretely social-liberation sense (release from actual captivity) than that letter’s theological freedom-from-law/sin — teaching material should note this distinction rather than collapsing the two senses.

Luke 4:20-21

Greek: καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν… ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.

• Key terms: rolled up the scroll, sat down (πτύξας τὸ βιβλίον… ἐκάθισεν), today this Scripture has been fulfilled in your hearing (Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν)
• Turkish rendering: kitabı dürüp… oturdu [NEW — Low]; Bu yazı bugün kulaklarınızın önünde yerine geldi [NEW — Critical]
• Rendering risk: Critical. Jesus’ direct claim that this messianic prophecy is fulfilled in himself, in the present moment (“today,” Σήμερον, a recurring emphasis-word throughout Luke), is a foundational deity-of-Christ and messianic-fulfillment claim; the sitting-down posture (the customary posture for authoritative teaching in a synagogue) should be kept concrete.

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PART B — Full-Book Coverage: Chapters 1-3, 5-24 (Chapter 4 outside 4:16-21)

Chapter 4 outside 4:16-21 (temptation, the Nazareth rejection continued, Capernaum ministry)

Summary: the temptation in the wilderness (4:1-13, High, parallel to Matthew 4, TM reused, noting Luke’s different ordering of the three temptations); the beginning of Galilean ministry (4:14-15, Low); the completion of the Nazareth episode — the crowd’s murderous rage after Jesus cites Elijah and Elisha’s ministry to Gentiles (4:22-30, Critical); exorcism and healing ministry in Capernaum, including Peter’s mother-in-law (4:31-44, Medium, parallel to Mark 1).

• Luke’s temptation ordering (4:1-13): NEW/TM-derived – High. Reuses the established Deuteronomy citations and Turkish rendering from the Matthew package; note for teaching material that Luke’s sequence of the second and third temptations is reversed relative to Matthew’s, a recognized literary-structural difference rather than a contradiction.
• οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ (no prophet is accepted in his hometown, 4:24), followed by the Elijah/widow of Zarephath and Elisha/Naaman references (4:25-27): NEW – Critical. Turkish rendering: Hiçbir peygamber kendi memleketinde kabul edilmez. Jesus’ deliberate citation of two Old Testament episodes where God’s prophets ministered specifically to Gentile outsiders (a Sidonian widow, a Syrian general) rather than to Israelites in need, provokes the crowd’s murderous rage (4:28-29) precisely because it anticipates the Gospel’s universal, Gentile-inclusive scope from its very first public sermon. This passage should be taught as Luke’s own deliberate, early signal of the universal-scope-of-gospel theme that recurs throughout the book, not merely as an account of local hostility.
• The Capernaum exorcisms and healings (4:31-44): NEW – Medium, parallel to Mark 1:21-39, TM reused. No new Turkish-specific rendering risk beyond what is already documented for comparable material in the Mark package.

Chapters 1-2 (the infancy narratives and their canticles)

Summary: the historian’s preface (1:1-4, Medium); the annunciation to Zechariah, John the Baptist’s conception (1:5-25, Medium); the annunciation to Mary, the virgin birth (1:26-38, Critical); the Magnificat (1:46-55, Critical); the Benedictus (1:67-79, Critical); the birth of Jesus, the shepherds, “peace on earth” (2:1-20, Critical); the presentation in the temple, the Nunc Dimittis (2:22-35, Critical); the boy Jesus in the temple (2:41-52, Medium).

• The Magnificat (Μεγαλύνει ἡ ψυχή μου τὸν κύριον, “My soul magnifies the Lord,” 1:46-55): NEW – Critical. Turkish rendering: Canım Rab’bi yüceltir. Mary’s song of social and economic reversal (“he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty,” 1:52-53) directly anticipates the Nazareth Manifesto’s concern for the poor and continues throughout Luke; keep this reversal language at full concrete force, not spiritualized into a general statement about humility.
• The Benedictus (Εὐλογητὸς κύριος ὁ θεὸς τοῦ Ἰσραήλ, “Blessed be the Lord God of Israel,” 1:67-79): NEW – Critical. Turkish rendering: İsrail’in Tanrısı Rab’be övgüler olsun. Zechariah’s prophetic song; the “horn of salvation” (κέρας σωτηρίας, 1:69) is a Hebrew idiom for strength/power, not a literal horn — keep the idiomatic force clear.
• The Nunc Dimittis (Νῦν ἀπολύεις τὸν δοῦλόν σου, “Now, Lord, you are letting your servant depart in peace,” 2:29-32): NEW – Critical. Turkish rendering: Ya Rab, artık kulunu sözün uyarınca esenlik içinde salıveriyorsun. Simeon’s song; “a light for revelation to the Gentiles” (φῶς εἰς ἀποκάλυψιν ἐθνῶν, 2:32) directly continues the universal-scope-of-the-gospel doctrine already established in the Romans baseline.

Chapter 3 (John the Baptist’s preaching, Jesus’ genealogy)

Summary: John the Baptist’s preaching, ethical instructions to specific groups (tax collectors, soldiers), the baptism of Jesus (3:1-22, High, parallel to Matthew 3/Mark 1, TM reused); Luke’s genealogy of Jesus, traced back to Adam (3:23-38, Medium).

• Luke’s genealogy traced to Adam (3:38, “the son of Adam, the son of God”), contrasted with Matthew’s genealogy traced from Abraham (1:1-17, already established): NEW – Medium. This reflects Luke’s characteristic universal, Gentile-inclusive emphasis (all humanity, not only Israel, descends from Adam); no special rendering risk beyond standard genealogical vocabulary.

Chapter 5 (calling the first disciples, healing the leper and paralytic)

Summary: the miraculous catch of fish, calling Peter, James, and John (5:1-11, Medium); healing the leper and the paralytic (5:12-26, High, parallel to Matthew/Mark); calling Levi, questions about fasting (5:27-39, Medium).

• ἐπὶ τῷ ῥήματί σου χαλάσω τὰ δίκτυα (at your word I will let down the nets, 5:5): NEW – Medium. Turkish rendering: Senin sözün üzerine ağları indireceğim. Peter’s obedience despite professional expertise suggesting otherwise; a model of trust in Jesus’ word.

Chapter 6 (the plain sermon: beatitudes and woes, love of enemies)

Summary: Sabbath controversies (6:1-11, Medium, parallel to Matthew/Mark); choosing the twelve apostles (6:12-16, Low); the Sermon on the Plain — beatitudes AND woes, love of enemies, the golden rule (6:17-49, Critical).

• Luke’s beatitudes and woes (μακάριοι οἱ πτωχοί… οὐαὶ ὑμῖν τοῖς πλουσίοις, “blessed are you who are poor… but woe to you who are rich,” 6:20-26): NEW – Critical. Turkish rendering: Ne mutlu size, ey yoksullar… Ama vay halinize, ey zenginler. Luke’s version is structurally paired (four blessings answered by four corresponding woes) and, distinctively, addresses actual material poverty and wealth directly — a genuinely distinct emphasis from the Matthew package’s Beatitudes treatment, not merely a stylistic variant. Reuses established Ne mutlu vocabulary from the Matthew package but applies it to a meaningfully different set of teaching material; this package does not adjudicate the historical-critical question of how the two accounts relate but requires the economic-directness of Luke’s own version be preserved rather than harmonized toward Matthew’s more spiritualized phrasing.

Chapters 7-8 (the centurion’s faith, raising the widow’s son, the sinful woman, parables, calming the storm)

Summary: healing the centurion’s servant, raising the widow’s son at Nain (7:1-17, High); John the Baptist’s question, Jesus’ testimony about John (7:18-35, Medium); the sinful woman anoints Jesus’ feet, “her sins, which are many, are forgiven — for she loved much” (7:36-50, Critical); the parable of the sower, the parable’s purpose (8:1-21, High, parallel to Matthew/Mark); calming the storm, the Gerasene demoniac, Jairus’ daughter, the woman with the flow of blood (8:22-56, High, parallel to Matthew/Mark).

• ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ (her sins, which are many, are forgiven — for she loved much, 7:47): NEW – Critical. Turkish rendering: Birçok günahı bağışlanmıştır, çünkü çok sevdi. A pastorally significant and occasionally misunderstood statement (does love earn forgiveness, reversing the causality?) — the parable immediately preceding (7:41-43, two debtors) makes clear the correct causal direction: her great love is the RESPONSE to having been forgiven much, not the cause of it. Keep this causal direction explicit to avoid an amel-mizan-adjacent misreading, directly connecting to the Romans baseline’s central caution.

Chapter 9 (feeding 5000, Peter’s confession, transfiguration, the cost of discipleship, beginning the journey)

Summary: sending the twelve, feeding the 5000 (9:1-17, Medium, parallel to Matthew/Mark); Peter’s confession, first passion prediction, take up your cross (9:18-27, Critical, parallel to Matthew 16/Mark 8, TM reused); the transfiguration (9:28-36, Critical, TM reused); the demon-possessed boy, second passion prediction, true greatness (9:37-50, High); “set his face to go to Jerusalem,” the start of the travel narrative, the cost of following Jesus (9:51-62, Critical).

• αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ (he set his face to go to Jerusalem, 9:51): NEW – Critical. Turkish rendering: Yeruşalim’e gitmeye kararlı bir şekilde yöneldi. This marks the beginning of Luke’s distinctive extended “travel narrative” (9:51-19:27, roughly a third of the entire Gospel), a literary structure unique to Luke among the Synoptics. Keep this structural marker’s deliberate, resolute framing intact — Jesus knowingly and willingly moving toward his suffering.

Chapter 10 (sending the seventy-two, the Good Samaritan, Mary and Martha)

Summary: sending the seventy-two, “the harvest is plentiful,” woes on unrepentant cities (10:1-24, High); the parable of the Good Samaritan (10:25-37, Critical); Mary and Martha (10:38-42, Medium).

• The parable of the Good Samaritan (10:25-37): NEW – Critical. Turkish rendering: iyi Samiriyeli (the good Samaritan — also a recognized standalone Turkish idiom used in general civic contexts beyond Bible study, though with less legal-codification presence than in some European contexts). Given the Samaritan/Jewish religious-ethnic tension the parable depends on for its rhetorical force, teaching material should note this first-century tension carefully and by analogy, without importing any specific contemporary Turkish ethnic or religious group into the parable’s structure as a direct substitute — the parable’s enduring force lies in its general structure, which each generation must apply thoughtfully.

Chapters 11-13 (prayer, controversies, warnings, parables of growth and urgency)

Summary: the Lord’s Prayer, Luke’s version (11:1-13, Critical, TM reused from Matthew with one structural note below); the Beelzebul controversy, the sign of Jonah, woes on Pharisees and lawyers (11:14-54, High, parallel to Matthew); warnings against hypocrisy and covetousness, the rich fool, do not be anxious (12:1-34, High); watchfulness, division not peace, interpreting the times (12:35-59, Medium); a call to repentance, the barren fig tree, healing on the Sabbath, parables of the mustard seed and leaven, the narrow door (13:1-35, High).

• Luke’s version of the Lord’s Prayer (11:2-4): NEW/TM-derived – Critical. Turkish rendering reuses the established Rab’bin Duası vocabulary from the Matthew package where the wording overlaps; note that Luke’s version is notably shorter than Matthew’s, reflecting a textual and liturgical tradition distinct from Matthew’s more familiar, longer form which became the standard liturgical text. Teaching material should note this textual/liturgical relationship transparently (similar in category to the Mark 16:9-20 textual note) rather than silently harmonizing Luke’s shorter version to match Matthew’s familiar liturgical wording.

Chapters 14-16 (banquet parables, the cost of discipleship, the lost sheep/coin/son, the shrewd manager, the rich man and Lazarus)

Summary: healing on the Sabbath, teaching on humility and hospitality, the parable of the great banquet, the cost of discipleship (14:1-35, High); the parables of the lost sheep, lost coin, and prodigal son (15:1-32, Critical); the parable of the shrewd manager, teaching on money, “you cannot serve God and money” (16:1-18, High); the parable of the rich man and Lazarus (16:19-31, Critical).

• The parable of the prodigal son (15:11-32): NEW – Critical. Turkish rendering: kayıp oğul. Arguably the single most theologically dense and beloved parable in this Gospel. The father’s running to meet the returning son (15:20, a culturally undignified act for an elder patriarch in the ancient Mediterranean context, underscoring the extravagance of his grace) and the parallel, unresolved ending with the elder brother (15:25-32, addressed to Pharisaic critics of Jesus’ welcome of sinners) must both be preserved in full — this parable is frequently taught with only the younger son’s return, truncating its actual two-part structure. For Turkish Muslim-background readers specifically, the younger son’s return to a father who runs to welcome him rather than demanding restitution first offers a distinctive counterpoint to any performance-based framework of reconciliation with God, extending the same pastoral resonance already noted for Paul’s “rubbish” language in the Philippians package.
• The parable of the rich man and Lazarus (16:19-31): NEW – Critical. Turkish rendering: zengin adam ve Lazar. Continues Luke’s sustained rich/poor reversal theme from the Magnificat and the plain-sermon woes; the vivid afterlife imagery (16:23-26) should be taught with appropriate care regarding its genre (parable, not systematic eschatological teaching).

Chapters 17-19 (the kingdom’s coming, the Pharisee and tax collector, Zacchaeus, the parable of the minas, the triumphal entry)

Summary: teaching on forgiveness and faith, the ten lepers, the coming of the kingdom (17:1-37, Medium-High); the parable of the persistent widow, the parable of the Pharisee and the tax collector (18:1-14, Critical); let the children come, the rich ruler, third passion prediction, healing blind Bartimaeus (18:15-43, High, parallel to Matthew/Mark); Zacchaeus, “the Son of Man came to seek and to save the lost” (19:1-10, Critical); the parable of the minas (19:11-27, High); the triumphal entry, weeping over Jerusalem, cleansing the temple (19:28-48, High, parallel to Matthew/Mark).

• The parable of the Pharisee and the tax collector (18:9-14): NEW – Critical. Turkish rendering: Ferisi ve vergi görevlisi. The tax collector’s prayer (“God, be merciful to me, a sinner,” 18:13) uses a specifically sacrificial/atoning verb rather than a generic mercy-request, connecting directly to atonement vocabulary; the parable’s conclusion must be taught with care given the historic and ongoing risk of this specific parable being used to caricature Pharisees collectively in a way that generalizes beyond the parable’s own narrow rhetorical target — a milder version of the same historical-sensitivity caution already established at much higher severity in the Matthew package regarding chapter 23.
• ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (for the Son of Man came to seek and to save the lost, 19:10): NEW – Critical. Turkish rendering: Çünkü İnsanoğlu, kaybolanı aramak ve kurtarmak için geldi. Arguably Luke’s own summary statement of Jesus’ mission, functioning similarly to Mark’s ransom saying (10:45) or the Nazareth Manifesto itself; ties directly to the lost sheep/coin/son parables of chapter 15.

Chapters 20-21 (controversies in the temple, the Olivet Discourse)

Summary: questions about authority, the parable of the wicked tenants, tribute to Caesar, the resurrection question, whose son is the Christ (20:1-47, High, parallel to Matthew/Mark); the widow’s offering, the Olivet Discourse (21:1-38, Critical, parallel to Matthew 24/Mark 13, TM largely reused).

• No genuinely new Luke-distinctive doctrinal material beyond what is already established via the Matthew and Mark packages’ parallel treatment of this material; Luke’s own emphasis in the Olivet Discourse (21:20-24) on the specific historical destruction of Jerusalem (fulfilled in 70 AD) is somewhat more historically concrete than Matthew’s more apocalyptically-oriented parallel, worth noting for teaching material but requiring no new rendering decision.

Chapters 22-23 (the Last Supper, Gethsemane, trial, crucifixion)

Summary: the Last Supper, Words of Institution, Luke’s unique detail of the two cups (22:1-38, Critical, TM largely reused from Matthew/Mark); Gethsemane, the sweat like drops of blood (22:39-53, High, textual note below); Peter’s denial, the mockery, trial before the Sanhedrin, Pilate, and Herod (22:54-23:25, High); the crucifixion, “Father, forgive them, for they know not what they do,” the penitent thief, “today you will be with me in paradise” (23:26-49, Critical); the burial (23:50-56, Low).

• Luke’s two-cup Last Supper account (22:17-20): NEW – High, textual-critical note required. Luke’s account uniquely includes a cup before the bread (22:17-18) in addition to the standard cup-after-bread Words of Institution shared with Matthew/Mark (22:19b-20, reused from the Matthew package’s established rendering). A small number of ancient manuscripts omit 22:19b-20 entirely (the so-called “Western non-interpolation”), a genuine textual-critical question of the same category as the Mark 16:9-20 and Luke 23:34 notes elsewhere in this package; the great majority of manuscripts and virtually all modern translations, including the Kitabı Mukaddes, include the longer, familiar form, which this package follows while noting the textual question transparently.
• ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος (his sweat became like great drops of blood, 22:44): NEW – High, textual-critical note required. Turkish rendering: teri kan damlaları gibi olup yere düştü. This verse (along with the preceding reference to an angel strengthening him, 22:43) is absent from several important early manuscripts and is widely regarded, though not universally, as a later addition reflecting authentic early tradition; teaching material should note this textual question with the same transparency required for Mark 16:9-20.
• Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν (Father, forgive them, for they know not what they do, 23:34): NEW – Critical. Turkish rendering: Baba, onları bağışla, çünkü ne yaptıklarını bilmiyorlar. Textual-critical note: this saying is absent from several of the earliest and most important manuscripts, and its authenticity as an original part of Luke’s text is genuinely disputed among textual critics, though ancient and universally included in printed Bibles. Consistent with the transparency discipline established for Mark 16:9-20, teaching material should note this textual uncertainty rather than presenting the verse with unqualified certainty.
• σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ (today you will be with me in paradise, 23:43): NEW – Critical. Turkish rendering: Sana doğrusunu söyleyeyim, bugün benimle cennette olacaksın. A foundational and pastorally significant statement about immediate post-mortem presence with Christ for the repentant; note that “cennet” here is the standard Kitabı Mukaddes rendering for paradise and should not be read as importing the specific Islamic eschatological content associated with the same word in the Qur’an — teaching material should clarify the distinct referent (immediate presence with Christ) rather than assume the term is neutral.

Chapter 24 (resurrection, the Emmaus road, the ascension)

Summary: the empty tomb (24:1-12, Critical, parallel to Matthew/Mark); the Emmaus road appearance, “were not our hearts burning within us?” (24:13-35, Critical); the appearance to the disciples, the great commission, the ascension (24:36-53, Critical).

• οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν [ἐν ἡμῖν] (were not our hearts burning within us?, 24:32): NEW – Medium-High. Turkish rendering: İçimizdeki yüreğimiz yanmıyor muydu?. A widely known, emotionally resonant expression of recognition and spiritual conviction; keep the vivid “burning” image concrete.
• ἀνεφέρετο εἰς τὸν οὐρανόν (he was carried up into heaven, 24:51): NEW – Critical. Turkish rendering: göğe alındı. Luke’s Gospel ends (and Acts, Luke’s own second volume, begins) with the ascension — a distinctively Lukan structural and theological bridge connecting the Gospel to the church’s subsequent mission; this is the only Gospel among the four in this pipeline’s curriculum to narrate the ascension explicitly within its own text.

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Coverage confirmation

All 24 chapters of Luke have been reviewed. The core passage (4:16-21) receives full verse-by-verse treatment; every other chapter (1-3, 5-24) is covered above, organized by Luke’s own recognized narrative sections, with every chapter number explicitly named and its distinctive new vocabulary or doctrine identified, reusing established Matthew- and Mark-package vocabulary wherever a passage is a close triple-tradition parallel. No chapter was silently skipped. Highest-density risk clusters: Luke 15 (the lost sheep/coin/son parables, especially the prodigal son) and Luke 22-23 (the Passion, including two genuine textual-critical questions unique to this Gospel — 22:19b-20’s cup-order and 23:34’s disputed authenticity).