Semantic Analysis
Semantic Analysis — Luke (Full Book) — English → Ukrainian
Method and Conventions
- All terms already established in the baseline Romans/Galatians
translation_memory.jsonare marked [TM] and MUST use the recorded Ukrainian rendering exactly (e.g. Господь, Святий Дух, Царство Боже, спасіння, віра, покаяння-adjacent гріх, обрання, воскресіння, завіт, Месія, пророк, Авраам, Давид, Ізраїль, Ісус). - New terms not present in the baseline are proposed here for the first time and are candidates for addition to translation memory in Step 8 (glossary) and subsequent registry files.
- Risk tiers (Critical / High / Medium / Low) follow the baseline’s
doctrine_risk_registry.jsondefinitions exactly. Every Critical/High assignment below states a specific, Ukraine-grounded reason. - Chapters that introduce no new load-bearing vocabulary beyond terms already treated state this explicitly rather than being silently skipped.
- Luke’s Gospel is unusually dense in socially/politically loaded vocabulary for a 2020s Ukrainian readership (captivity, widows, poverty, enemies, authority) precisely because of the doctrines this curriculum foregrounds; these collisions are flagged wherever they occur, not only in the core passage.
PART A — CORE PASSAGE: Luke 4:16-21 (Verse-by-Verse)
Luke 4:16
“καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.” “And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read.”
| Term (Greek/translit.) | Literal meaning & semantic range | English variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|---|
| συναγωγή (synagōgē) | “a bringing-together”; the local Jewish assembly/building for Torah reading, prayer, and instruction | synagogue, assembly | The institutional setting of ordinary Jewish covenant life into which Jesus deliberately inserts his messianic self-disclosure — not a temple/priestly context but a lay teaching context, open to any adult male being called to read. | синагога (transliterated loanword; NEW term, not yet in Romans/Galatians TM). Risk: Low. Concrete, unambiguous, and clearly distinguished from церква (church) and храм (temple) in ordinary Ukrainian usage; no collision with any Ukrainian Christian tradition’s vocabulary. |
| σάββατον (sabbaton) | the seventh-day rest; by metonymy, “the Sabbath day” | Sabbath, the Sabbath day | The day of the reading fixes the scene within the fabric of ordinary covenant piety, not a special festival — Jesus’ announcement erupts from within routine devotion. | субота (NEW term). Risk: Low. Standard, unambiguous; distinguish from the ordinary weekday sense (Saturday) with brief context gloss on first occurrence. |
| ἀναγνῶναι (anagnōnai, inf. of ἀναγιγνώσκω) | “to read aloud, recognize again (by reading)“ | to read, read aloud, read publicly | Public, authoritative oral reading of Scripture in the assembly — an act of proclamation, not silent private reading. | читати (уголос) — NEW term, standard Ukrainian verb; add “прочитати привселюдно” (read aloud/publicly) in exposition to preserve the public, authoritative sense. Risk: Low. |
| κατὰ τὸ εἰωθὸς (kata to eiōthos) | “according to the accustomed thing” | as was his custom, as usual | Establishes Jesus’ habitual, faithful synagogue attendance — grounds the following claim in ordinary covenant faithfulness, not novelty-seeking. | за своїм звичаєм — descriptive phrase, no glossary entry required. Risk: Low. |
Luke 4:17
“καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον.” “And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written…”
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| βιβλίον (biblion) diminutive of βίβλος (“book/papyrus”); here a physical scroll (not a bound book) | book, scroll | The physical Isaiah scroll, handed to Jesus as an ordinary act of synagogue liturgy, becomes the vehicle for his messianic claim. | книга-звій / книжковий звій in exposition (to preserve the scroll-form, since modern Ukrainian “книга” defaults to a bound book); Ohienko’s own rendering “книгу” may be retained for direct Scripture citation. Risk: Low. Concrete lexical-form issue only, not doctrinal. |
| προφήτης (prophētēs) [TM] “one who speaks forth/before” | prophet | Isaiah’s authority as God’s spokesman undergirds the legitimacy of the passage Jesus is about to apply to himself. | пророк [TM — reuse exactly]. Risk inherited from baseline: Low. |
| Ἠσαίας (Ēsaias) proper name, Hebrew Yesha’yahu, “Yahweh saves” | Isaiah | The specific prophet whose Servant/Jubilee oracle (Isa. 61:1-2) Jesus claims as his own mission statement. | Ісая — established transliteration per baseline’s proper-name standards list. Risk: Low. |
| ἀναπτύξας (anaptyxas, ptc. of ἀναπτύσσω) “having unrolled/unfolded” | unrolled, opened | The deliberate physical action of locating a specific passage — Jesus does not stumble on this text; the scene stages an intentional self-disclosure. | розгорнувши (книгу) — descriptive, no separate glossary entry needed. Risk: Low. |
Luke 4:18
“Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,” “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…”
This is the single densest verse in the core passage — every clause is load-bearing for this curriculum’s stated doctrines (Good News to the Poor, Holy Spirit’s Work, Jesus as Savior for All).
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| Πνεῦμα Κυρίου (Pneuma Kyriou) “Spirit of the Lord” | Spirit of the Lord | This specific OT-covenant phrase (echoing Isa. 61:1) identifies the Spirit resting on Jesus as the same Spirit who empowered judges, kings, and prophets — continuous salvation-history, not a new/rival spirit. | Дух Господній — built from [TM] components Дух/Святий Дух and Господь. Risk: Medium. Must be explicitly identified as the Holy Spirit (not a generic “spirit of the LORD” idiom) on first occurrence, per the baseline’s standing caution against bare/unqualified “дух” readings; here Κύριος modifies Πνεῦμα directly, so render as a fixed phrase rather than two loose words. |
| χρίω / ἔχρισέν (chriō / echrisen) | “to anoint, smear with oil” | anointed | The root of Χριστός/Месія itself — Jesus explicitly claims the messianic anointing of Isaiah’s Servant oracle for himself, in his own hometown synagogue. |
| εὐαγγελίσασθαι (euangelisasthai) [TM-related] | “to announce good news” | to preach/proclaim good news, evangelize | Jesus’ anointing has a specific content and direction: an authoritative proclamation, not generic uplift. |
| πτωχός / πτωχοῖς (ptōchos) | “reduced to begging, utterly poor” (stronger than πένης, “working poor”) | the poor, the destitute | Not a metaphor for “the spiritually humble” only, but the socially and economically destitute — Luke’s programmatic concern (cf. 6:20, 7:22, 14:13, 16:19-25, 18:22, 21:1-4). |
| ἀποστέλλω / ἀπέσταλκέν (apostellō) [related to TM apostle] | “to send off with a commission” | he has sent me | Same root as ἀπόστολος [TM: апостол] — Jesus is himself the one supremely “sent,” the pattern subsequent apostles imitate. |
| κηρύσσω / κηρύξαι (kēryssō) | “to herald, proclaim as a herald/town-crier” | to proclaim, preach, announce | A public, authoritative, unmistakable declaration — the register of a royal herald’s announcement, not private opinion. |
| αἰχμάλωτος (aichmalōtos) | literally “one taken by the spear-point”; a war captive/prisoner of war | captives, prisoners of war | In Isaiah’s original context: exiles awaiting release. In Jesus’ mouth: those bound by sin, oppression, spiritual and social captivity — with the literal sense fully in view as well. |
| ἄφεσις / ἄφεσιν (aphesis) | “a sending away, release, letting go” — covers both “release from captivity” and “forgiveness (release) of sins/debts” | liberty, release, freedom, forgiveness, pardon | The same Greek word Luke later uses for “forgiveness of sins” (e.g. 1:77, 24:47) is used here for the captives’ release — Luke deliberately overlaps the vocabulary of literal liberation and the vocabulary of forgiveness, presenting them as two faces of one saving act. |
| τυφλός / τυφλοῖς (typhlos) | “blind” (literal, and by extension spiritually blind) | blind, the blind | Physical blindness restored is itself a messianic sign (cf. Isa. 35:5); Luke elsewhere pairs literal healing with the deeper reality of spiritual sight (e.g. ch.18’s blind beggar). |
| ἀνάβλεψις (anablepsis) | “a looking-up-again, recovery of sight” | recovering of sight, sight restored | Paired with τυφλοῖς; a rare noun, distinct from the ordinary word for “sight,” emphasizing restoration of something once possessed and lost. |
| τεθραυσμένος / τεθραυσμένους (from θραύω, thraúō) | “to shatter, crush, break in pieces” — a passive participle: “the shattered/crushed ones” | the oppressed, the bruised, the downtrodown, the crushed | Describes those broken by circumstance or injustice — a term of visceral, physical damage applied to social and spiritual oppression. |
| ἀποστεῖλαι … ἐν ἀφέσει (apostellai … en aphesei) | “to send [them] away in release” — i.e., “to set at liberty” | to set at liberty, to set free | Reinforces the ἄφεσις theme a second time in the same verse — Luke’s Greek deliberately repeats it for emphasis. |
Luke 4:19
“κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.” “…to proclaim the year of the Lord’s favor.”
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἐνιαυτός (eniautos) “a year, a cycle of time” | year | Alludes to the Jubilee year of Leviticus 25 — a periodic, structural act of debt-release, land-restoration, and slave-freedom built into Israel’s covenant law. | рік. NEW term (in this collocation). Risk: High. Requires explicit OT background exposition (Jubilee/Leviticus 25), exactly the same structural gap the baseline already flags for Davidic-covenant and Abrahamic-covenant background — without it, “the acceptable year” reads as vague poetic language rather than the specific, concrete socio-economic institution it names. |
| δεκτός (dektos) “acceptable, welcome, favorably received” | favor, favorable, acceptable | Describes the year as one marked by God’s gracious initiative and welcome — not human achievement or merit. | благовоління / милість / прихильність — in the fixed phrase “рік Господнього благовоління” (the Ohienko-register phrase) or “рік Господньої милості” (plain exposition). Risk: Medium. Should not be confused with благодать [TM: grace, Critical risk] even though the concepts are related; keep the specific phrase for this Jubilee allusion distinct from the general doctrine-of-grace vocabulary to avoid diluting the baseline’s Critical grace entry with an unrelated collocation. |
| Κύριος (Kyriou) [TM] “Lord” (genitive) | the Lord’s | Identifies whose year, whose favor, whose Jubilee this is — God’s initiative, proclaimed by his Anointed. | Господь / Господнього [TM — reuse exactly]. Risk inherited: High (per baseline’s lordship_of_christ entry). |
Luke 4:20
“καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.” “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.”
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| πτύξας (from πτύσσω) “having rolled/folded up” | rolled up | The deliberate, unhurried close of the reading before the pronouncement in v.21 — narrative pacing that heightens the coming claim. | згорнувши (книгу). Descriptive; no separate entry required. Risk: Low. |
| ὑπηρέτης (hypēretēs) “under-rower,” hence a subordinate assistant/attendant | attendant, servant, minister | The synagogue functionary responsible for the scrolls — a minor office, but Luke’s precision here signals eyewitness-quality detail. | служитель / прислужник. NEW term. Risk: Low. Distinguish from δοῦλος (slave/servant, a heavier term used elsewhere, e.g. Mary’s self-designation in 1:38) — this is a functionary role, not a status term. |
| ἀτενίζοντες (from ἀτενίζω) “to gaze intently, stare fixedly, look with sustained attention” | fixed their eyes, gazed intently | The whole congregation’s rapt, expectant attention right before Jesus speaks — dramatic staging for the pronouncement that follows. | пильно дивилися / не відводили очей. NEW term. Risk: Low. |
Luke 4:21
“ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.” “And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing.’”
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| σήμερον (sēmeron) “today, this very day” | today, this day | The decisive theological hinge-word of the entire core passage: the Jubilee/messianic promise is not future or merely textual but is being realized in this very moment, in this room. Directly grounds the curriculum’s “Kingdom Present and Future” doctrine — the Kingdom is inaugurated NOW, not only awaited. | сьогодні. NEW term (in this theological collocation). Risk: High. This single adverb carries the passage’s entire “already” force; if softened in translation to a vaguer “in these days” or “now” without the emphatic immediacy of “TODAY, in your very hearing,” the present/future kingdom tension central to this curriculum’s doctrine is weakened at its most important text. |
| πεπλήρωται (from πληρόω) perfect passive: “has been filled up / has been fulfilled” (completed action with ongoing effect) | is fulfilled, has been fulfilled | Not merely “this text applies to me” but “this specific prophetic word has reached its intended completion in this event” — the same fulfillment-language the baseline already treats under Fulfillment of Prophecy (Romans 1:2-4, 15:8-12). | сповнилося — reuse the established Ukrainian pattern already used for the baseline doctrine “сповнення пророцтва” (Fulfillment of Prophecy). Risk: Medium. Consistency with the Romans-package doctrine name matters for cross-curriculum coherence. |
| γραφή (graphē) “a writing”; in NT usage, “Scripture” (the sacred writings) | Scripture, the Scripture, the writing | Isaiah’s specific oracle, now named as authoritative γραφή being fulfilled — grounds Jesus’ claim in the OT’s own authority, not a new, unrelated revelation. | Писання. NEW term. Risk: Low-Medium. Standard and clear; note (as the baseline already flags for Inspiration of Scripture) that Orthodox and Greek Catholic traditions hold Scripture within Передання (Holy Tradition) rather than as a stand-alone final authority — worth a brief expository note here as elsewhere, though this verse itself carries no internal ambiguity. |
PART B — CHAPTER-BY-CHAPTER STUDY, LUKE 1-24
Chapter 1 — Infancy Narratives, Annunciations, Magnificat, Benedictus
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἄγγελος (angelos) “messenger” | angel, messenger | Gabriel as God’s commissioned messenger, initiating the whole gospel narrative. | ангел. NEW term. Risk: Low. Transliterated loanword, uncontested across all Ukrainian traditions. |
| χαῖρε, κεχαριτωμένη (chaire, kecharitōmenē) “Rejoice/Hail, [you who have been] favored/graced [one]” — perfect passive participle of χαριτόω, from χάρις [TM: grace] | “Hail, full of grace” / “Greetings, favored one” | Describes God’s unmerited favor bestowed uniquely on Mary for her role in the incarnation — a statement about God’s initiative toward her, not a title conferring on her a distributive role as a channel of grace to others. | благодатна (traditional/liturgical register, echoing “Радуйся, благодатна”) / вподобана Богом, обрана Ним з милості (plain exposition gloss). Risk: High. Grounded reason: this phrase sits directly atop the baseline’s Critical grace entry and the sharp three-tradition divergence already documented there (Orthodox uncreated-energies grace; Greek Catholic created/infused grace, historically bound up with strong Marian doctrine including the Immaculate Conception in the Roman-linked Greek Catholic tradition; Protestant unmerited favor). This exact verse is a primary proof-text in Marian devotion for two of Ukraine’s three living traditions. Must be explicitly taught as describing God’s gracious action toward Mary at this moment, not resolved silently toward or against any one tradition’s fuller Marian theology. |
| Ὕψιστος (Hypsistos) “Most High” | the Most High, the Highest | A divine title emphasizing God’s transcendent sovereignty, used repeatedly through Luke’s infancy narrative (1:32, 1:35, 1:76). | Всевишній [TM — listed as an acceptable poetic synonym for Бог]. Risk: Medium. Here it functions as a direct title, not merely a poetic variant; ensure it remains recognizably a title for God, not confused with generic “the highest one” in secular usage. |
| σωτήρ (sōtēr) “savior, deliverer, rescuer” | Savior | Mary names God himself “my Savior” in the Magnificat (1:47) — establishing salvation as God’s own gracious initiative before Jesus’ birth is even narrated. | Спаситель. NEW term — related to but distinct from спасіння [TM: salvation]; add to translation memory. Risk: High. This term anchors the curriculum’s own core doctrine (“Jesus as Savior for All Nations and All People”) from its very first chapter. Culturally, Спаситель/Спас is well-rooted across all Ukrainian traditions (cf. the folk-liturgical term “Спас” for certain feast days, “Спасівка” fast), which is an asset; the risk is ensuring the title is not diluted into a generic honorific but retains its full rescuing, decisive force. |
| ἔλεος (eleos) “mercy, compassion shown to one in need” | mercy | God’s covenant mercy to Israel, celebrated repeatedly in both the Magnificat (1:50, 1:54) and Benedictus (1:72, 1:78). | милість / милосердя. NEW term. Risk: Medium. Must be kept lexically distinct from благодать [TM: grace] — the baseline explicitly rejected милість as a substitute for благодать; here милість is the correct term for a related-but-distinct concept (mercy toward the needy/undeserving) and should not collapse into, nor be conflated with, the grace vocabulary. |
| ταπείνωσις / ταπεινός (tapeinōsis / tapeinos) “lowliness, humble state” | humble estate, low estate, humility | Mary’s own lowly social status, which God chooses to exalt (1:48, echoed in the “poor/rich” reversal theme of ch.6, ch.14, ch.16). | смирення / покора / убогий (низький) стан. NEW term. Risk: Medium. Cultural asset: both Orthodox and Greek Catholic spirituality have a rich ascetic tradition of смирення (humility) as a virtue; risk is ensuring this is read as God’s gracious reversal of low status, not primarily as an ascetic achievement to be imitated as a means of merit. |
| λύτρωσις (lytrōsis) “a ransoming, redemption” (paying a price to free a captive or slave) | redemption | Zechariah’s Benedictus praises God for having “redeemed his people” (1:68) — commercial/legal ransom-language applied to God’s saving act. | визволення / відкуплення. NEW term — related conceptually to salvation vocabulary but distinct; recommend adding as its own glossary entry (see also ch.21, ch.24). Risk: Medium-High. Must retain the “cost paid” force of ransom-language, not flatten into generic “rescue,” paralleling the baseline’s existing caution against рятування (“too generic, ‘rescue’”) for salvation itself. |
| ἐπισκέπτομαι (episkeptomai) “to visit, look upon with care, inspect” | has visited, has looked favorably upon | Used of God’s decisive personal intervention in salvation history (1:68, 1:78; cf. 7:16, 19:44) — “visitation” in the theological sense of a monarch’s official visit, not a casual social call. | відвідав / прийшов на поміч. NEW term. Risk: Medium. Requires glossing on first occurrence so “visited” is not read as a merely social/casual action; the register should carry the weight of a sovereign’s decisive intervention. |
| δούλη / δοῦλος (doulē / doulos) “female/male slave, bondservant” | servant, slave, handmaid | Mary’s self-designation (“I am the servant/slave of the Lord,” 1:38) — total, willing submission to God’s purpose. | раба (Господня) / служниця. NEW term. Risk: High. Grounded reason: the term раба carries heavy historical freight in Ukrainian — serfdom, and (as already flagged for “yoke of slavery” in the Galatians baseline) the Soviet forced-labor and current-war captivity associations that make рабство an especially loaded word today. The Ohienko-tradition phrase “Я — рабиня Господня” is established and should be retained for Scripture citation, but exposition should frame it explicitly as willing, dignified self-giving in response to God’s favor (v.38 follows the angel’s greeting), not degrading bondage, to avoid an unintended jarring effect for readers for whom “slavery” language is currently associated with Russian aggression rather than devotional surrender. |
| δόξα (doxa) [TM: glory] “glory, honor, radiance” | glory | Anticipates the angels’ proclamation of glory in ch.2; God’s own honor, not to be confused with worldly honor-seeking. | слава [TM — reuse exactly]. Risk inherited: Medium, per baseline’s existing слава/“Слава Україні” patriotic-resonance caution. |
| πίστις (pistis) [TM: faith] “trust, faithfulness” | faith, belief | Elizabeth blesses Mary “blessed is she who believed” (1:45) — the pattern of faith responding to God’s word that Luke will develop throughout (esp. ch.7-8, 17-18). | віра [TM — reuse exactly]. Risk inherited: High. |
Chapter 2 — Nativity, Shepherds, Simeon, Anna, Boy Jesus in the Temple
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| εὐαγγελίζομαι (euangelizomai) [TM-related] “to announce good news” | I bring you good news, I proclaim good news | The angel’s announcement to the shepherds (2:10) — the gospel’s first proclamation in Luke is to shepherds, low-status rural workers, establishing the “good news to the marginalized” pattern from the outset. | звіщаю вам добру новину / благовіщу вам — reuse Євангеліє [TM] verb-root. Risk: Medium, inherited. |
| δόξα ἐν ὑψίστοις (doxa en hypsistois) [TM: glory] “glory in the highest [places]“ | glory to God in the highest | The angelic doxology; establishes worship as the appropriate response to the incarnation from the outset. | слава на висоті / слава Богу на небесах [TM: слава — reuse]. Risk: Medium, inherited from baseline. |
| εἰρήνη (eirēnē) [TM: peace] “peace” | peace | ”Peace on earth” (2:14) — the angelic proclamation of the peace the incarnation inaugurates, prefiguring Romans 5:1’s peace-with-God theme. | мир [TM — reuse exactly]. Risk inherited: High, per baseline’s already-documented wartime мир sensitivity — here amplified, since this is the single most publicly recited “peace” verse in the whole NT for Ukrainian Christmas liturgy in every tradition, occurring at Christmas precisely when wartime longing for literal peace is most acute. Exposition must hold both truths without collapsing one into the other. |
| φάτνη (phatnē) “manger, feeding-trough” | manger, feeding trough | The lowly, non-royal circumstances of the incarnation’s setting — concrete evidence of the “humble estate” theme from ch.1. | ясла. NEW term. Risk: Low. Minor lexical-form note: modern Ukrainian “ясла” also denotes a nursery/daycare (дитячі ясла) — a harmless, even resonant, double meaning requiring no substitution, only awareness. |
| σωτήρ (sōtēr) see ch.1 | Savior | ”A Savior has been born to you” (2:11) — the title reasserted at the nativity itself. | Спаситель — see ch.1 entry; reuse consistently. |
| σημεῖον (sēmeion) “sign, token” | sign | Both the manger-sign to the shepherds (2:12) and Simeon’s prophecy of Jesus as “a sign that will be opposed” (2:34) — a term Luke will use again for eschatological and messianic signs (ch.11, ch.21). | знак. NEW term. Risk: Low-Medium. Standard; ensure consistent use across all Luke occurrences (2:12, 2:34, 11:29-30, 21:11, 21:25). |
| φῶς εἰς ἀποκάλυψιν ἐθνῶν (phōs eis apokalypsin ethnōn) “a light for revelation of/to the nations/Gentiles” | a light for revelation to the Gentiles | Simeon’s Nunc Dimittis explicitly universalizes salvation beyond Israel — foundational for this curriculum’s “Savior for All Nations” doctrine. | ἐθνῶν here → народів (nations), per the baseline’s existing instruction to prefer народи over погани in mission-scope/comparative contexts [TM guidance]. світло на просвітлення народів. Risk: High. Grounded reason: getting this rendering wrong (i.e., defaulting to погани here) would trigger погани’s modern derogatory “wicked people” drift precisely at the verse that most explicitly states the gospel’s reach to non-Jewish peoples — a direct collision with this curriculum’s central doctrinal theme. |
| προφῆτις (prophētis) “prophetess” (feminine of προφήτης) | prophetess | Anna, alongside Simeon, as a female prophetic witness to the incarnation. | пророчиця. NEW term. Risk: Low. |
Chapter 3 — John the Baptist, Repentance, Baptism, Genealogy
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| μετάνοια (metanoia) “a change of mind,” hence a whole-life turning/reorientation | repentance | John’s baptism is explicitly “of repentance for the forgiveness of sins” (3:3) — establishing repentance as the necessary human response that opens the way for the Messiah, and one of this curriculum’s named doctrines. | покаяння. NEW term — must be added to translation memory given its centrality to this curriculum (“Repentance and Forgiveness of Sins” is a named doctrine). Risk: High. Grounded reason: покаяння in both Orthodox and Greek Catholic sacramental life names the specific Sacrament/Mystery of Confession (Таїнство покаяння/Сповідь) — a discrete, priest-mediated ritual event. Luke’s usage (and John’s baptism generally) is broader: a whole-orientation, ongoing turning of life, not reducible to a single sacramental act, however that sacrament may rightly express it. This distinction must be taught explicitly, following the same discipline the baseline requires for освячення/sanctification’s folk-ritual collision. |
| βάπτισμα / βαπτίζω (baptisma / baptizō) “immersion, dipping; a washing rite” | baptism, to baptize | John’s baptism as a symbolic enactment of repentance, distinct from, though anticipating, later Christian baptism (cf. Acts 19:1-6 for the distinction Luke himself later draws). | хрещення / хрестити. NEW term. Risk: Medium. Both majority traditions practice infant sacramental baptism as the near-universal norm; John’s adult baptism-of-repentance should be explicitly distinguished in exposition so readers do not silently import the fuller sacramental theology of Christian baptism into this specific pre-Christian rite. |
| ὀργή (orgē) “wrath, settled anger” | wrath, the wrath to come | John warns of “the wrath to come” (3:7) — real divine judgment, not merely rhetorical intensity, grounding the urgency of repentance. | гнів (Божий гнів, майбутній гнів). NEW term. Risk: Medium-High. Must not be softened into a vague “consequences” language; divine wrath as real judicial reality needs explicit statement, paralleling the baseline’s insistence on stating doctrines explicitly rather than assuming shared ground. |
| καρπός (karpos) “fruit” | fruit | ”Fruit worthy of repentance” (3:8) — repentance must produce observable, ethical change, not remain merely internal disposition; the same fruit-image the baseline already treats in the Galatians package (плід Духа). | плід. Reuse the Galatians-established singular-form convention (плід, not плоди) for consistency across curricula where a unified-character sense is intended; here it is closer to a countable “fruits” sense (καρπούς, plural, at 3:8-9) so plural плоди is acceptable in this specific context — flag the distinction explicitly so translators do not mechanically apply the Galatians singular rule where the Greek is genuinely plural. Risk: Medium. |
| Πνεῦμα Ἅγιον καὶ πυρί (Pneuma Hagion kai pyri) [TM: Holy Spirit] “Holy Spirit and fire” | Holy Spirit and fire | John’s contrast between his own water-baptism and the Coming One’s baptism “with the Holy Spirit and fire” — anticipates both Pentecost and final judgment. | Святий Дух і вогонь [TM — Святий Дух reused exactly]. Risk inherited: Medium, plus the baseline’s standing caution that дух alone must never stand for the Holy Spirit unqualified — here the qualifier is present, so risk is contained. |
Chapter 4 — Temptation, Nazareth Sermon (Core Passage), Galilean Ministry Begins
Chapter 4 contains the core passage (treated fully in Part A above). Additional load-bearing terms from the rest of the chapter (temptation and early exorcism/healing narratives):
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| πειράζω (peirazō) “to test, try, tempt” | tempt, test | The devil’s threefold testing of Jesus in the wilderness — establishes Jesus’ sinless obedience as the pattern of faithful sonship, contrasted with Israel’s wilderness failures. | спокушати. NEW term. Risk: Medium. Distinguish from δοκιμάζω-type “testing” language (not present here, but relevant elsewhere in NT) — this is adversarial enticement to sin, not neutral trial. |
| διάβολος (diabolos) “slanderer, accuser” | devil | The personal, malevolent tempter — a real spiritual adversary, not a personification of abstract evil. | диявол. NEW term. Risk: Low-Medium. Transliterated, standard across all traditions; near-synonym with σατανᾶς (сатана, ch.10-13, 22) — both are acceptable and already distinguished in common Ukrainian usage. |
| ἐξουσία (exousia) “authority, delegated right/power to act” | authority, power | Both the demons’ recognition of Jesus’ authority (4:36) and, later, the wider theme of Jesus’ authority over sickness, sin, and even Sabbath (5:24, 6:5) and the authority question posed to him in Jerusalem (20:2). | влада. NEW term. Risk: Medium-High. Grounded reason: “authority” (влада) is an acutely live word in current Ukrainian civic discourse (state authority, church jurisdiction, wartime governance) — exactly the same live-authority sensitivity the baseline already flags for Romans 13:1-7. When Luke ascribes ultimate ἐξουσία to Jesus, care is needed that this reads as Christ’s unique divine authority, not an implicit comment on any contemporary civic or ecclesial authority question. |
Chapter 5 — Calling of Disciples, Healing of Leper and Paralytic, Call of Levi, Table Fellowship
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| λεπρός / λέπρα (lepros / lepra) “leprous, afflicted with a skin disease requiring ritual/social exclusion” | leper, leprosy | Physical illness that also carried total social and religious exclusion — Jesus’ willingness to touch and heal enacts the “compassion for the marginalized” doctrine concretely. | прокажений. NEW term. Risk: Medium. Concrete and low lexical ambiguity; the doctrinal weight is in the social-exclusion background, which should be made explicit in exposition (per this curriculum’s “Compassion and Table Fellowship” doctrine). |
| καθαρίζω (katharizō) “to cleanse, purify” | to cleanse, make clean | Jesus’ healing word (“I am willing; be clean,” 5:13) restores both physical health and ritual/social standing in one act. | очистити. NEW term. Risk: Medium. Per the baseline’s existing caution on “holy” (avoid ritual-purity-only readings), ensure this is not read as merely ceremonial cleansing detached from the real physical healing and social restoration in view. |
| ἁμαρτωλός (hamartōlos) [related to TM sin/гріх] “sinner, sinful person” | sinner | Jesus’ programmatic self-description: “I came not to call the righteous, but sinners” (5:32) — establishes the whole trajectory of table fellowship with social/religious outcasts that this curriculum names as a specific doctrine. | грішник. NEW term, built on гріх [TM]. Risk: Medium-High. Must retain Luke’s deliberately provocative, boundary-crossing use of this label — Jesus eating with грішники (5:30) was scandalous to religious respectability in his own day; exposition should not domesticate this into an uncontroversial statement, and should avoid letting wartime moral discourse (per the baseline’s existing гріх caution) narrow “sinner” to only mean an external enemy/aggressor rather than every person, reader included. |
| τελώνης (telōnēs) “tax/toll collector” | tax collector, publican | A despised collaborator-class profession in first-century Judea; Levi’s calling (5:27-32) and, later, Zacchaeus (ch.19) exemplify Jesus’ pattern of calling and dining with social outcasts. | митник. NEW term. Risk: Medium. Concrete historical referent; exposition should supply the social-stigma background (collaboration with occupying Roman taxation) so the doctrinal shock of Jesus’ association with tax collectors registers for readers. |
| ἐξουσία … ἀφιέναι ἁμαρτίας (exousia … aphienai hamartias) “authority to release/forgive sins” | authority to forgive sins | The paralytic healing (5:17-26) makes Jesus’ authority to forgive sins visible through physical healing — connecting ἄφεσις (see 4:18 core-passage entry) explicitly to Jesus’ own personal authority, provoking the blasphemy charge. | владу відпускати гріхи. See ἄφεσις/влада entries above; this passage is the first explicit claim of personal authority to forgive sins in Luke and should be flagged for consistency with the core passage’s ἄφεσις treatment. Risk: High. |
Chapter 6 — Sermon on the Plain: Blessings and Woes, Love of Enemies, Sabbath Controversies, the Twelve
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| μακάριος / οὐαί (makarios / ouai) “blessed, fortunate” / “woe, alas” | blessed / woe | Luke’s stark, paired Beatitudes-and-Woes (6:20-26) directly reverse worldly status: the poor, hungry, weeping, and hated are blessed; the rich, full, laughing, and well-regarded are warned — programmatic for “Good News to the Poor” doctrine. | блаженний (Ohienko/Scripture register) / горе (вам). NEW term pair. Risk: High. Must retain the full, uncomfortable force of the reversal — not soften “woe” into gentle caution, nor “blessed” into mere positive feeling; this is a direct statement about who God favors, paralleling and intensifying ch.1’s ταπείνωσις/reversal theme. |
| ἀγαπᾶτε τοὺς ἐχθρούς (agapate tous echthrous) “love your enemies” | love your enemies | The Sermon on the Plain’s central ethical demand (6:27-36) — active, costly good toward those who genuinely oppose or harm you, not mere tolerance. | любіть ворогів своїх (built on любов [TM, Galatians]). Risk: Critical. Grounded reason: for a Ukrainian readership actively living through a war of aggression by an identifiable enemy, this command is not a hypothetical ethical exercise but among the most acutely difficult teachings in the entire Gospel to apply pastorally right now. It must be taught with full doctrinal force (this is genuinely what Jesus commands) while being handled with the same care the baseline already requires for мир (peace) and свобода/воля (freedom) — the pastoral difficulty must be named explicitly, not minimized, and must not be presented in a way that appears to demand premature reconciliation with an ongoing aggressor as a precondition of faithfulness, a distinction requiring mandatory human theologian review for every occurrence. |
| κύριος τοῦ σαββάτου (kyrios tou sabbatou) [TM: Lord] “lord of the Sabbath” | Lord of the Sabbath | Jesus’ claim of authority even over the Sabbath institution (6:5) — an implicit divine claim, continuing the ἐξουσία theme from ch.4-5. | Господь суботи [TM: Господь — reuse]. Risk inherited: High. |
| ἀπόστολος (apostolos) [TM] “one sent with delegated authority” | apostle | The formal naming of the Twelve as ἀπόστολοι (6:13) — the first appearance of the term in Luke, establishing the office this curriculum’s Romans/Galatians companion package already treats extensively. | апостол [TM — reuse exactly]. Risk inherited: Medium. |
Chapter 7 — Centurion’s Faith, Widow of Nain, John’s Question, the Forgiven Woman
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| πίστις (pistis) [TM: faith] “trust, faith” | faith | The Gentile centurion’s “great faith… not found even in Israel” (7:9) — an early, striking instance of the “Savior for All Nations” doctrine, faith crossing ethnic/religious boundary lines. | віра [TM — reuse exactly]. Risk inherited: High, intensified here by the explicit Jew/Gentile comparison, which touches the same sensitivities already flagged Critical/High in the baseline’s Unity of Jews and Gentiles doctrine. |
| χήρα (chēra) “widow” | widow | The widow of Nain (7:11-17), whose only son Jesus raises — a scene of total social and economic vulnerability (a widow with no son had no social safety net) transformed by compassion and resurrection power. | вдова. NEW term. Risk: High. Grounded reason: Ukraine currently has an unusually large population of war widows, and this scene’s themes (loss of a son, total vulnerability, compassion, restoration) carry acute, current emotional weight parallel to the baseline’s existing treatment of усиновлення (adoption) for war orphans. Must be handled with pastoral warmth, not detached narration; do not let the resurrection miracle overshadow the compassion-for-vulnerability theme that makes the scene doctrinally significant for this curriculum. |
| ὁ ἐρχόμενος (ho erchomenos) “the one who is coming/is to come” | he who is to come, the Coming One | John’s messianic-question title for Jesus (7:19-20) — an established messianic-expectation formula. | Той, Хто має прийти — cross-reference Месія [TM]. Risk: Medium. |
| ἁμαρτωλός (hamartōlos) see ch.5 | sinner | The unnamed “sinful woman” who anoints Jesus’ feet (7:36-50) — Luke’s paradigm scene for the curriculum’s named doctrine of forgiveness and compassion: “her sins, which are many, are forgiven… for she loved much.” | грішниця. Reuse грішник (feminine form). Risk: Medium-High, per ch.5 entry above. |
| ἡ πίστις σου σέσωκέν σε (hē pistis sou sesōken se) “your faith has saved/healed you” (σῴζω — the same verb root for both physical healing and spiritual salvation) | your faith has saved you / your faith has made you well | A recurring Lukan formula (also 8:48, 17:19, 18:42) in which one Greek verb (σῴζω) deliberately spans both bodily healing and spiritual salvation — Luke’s healing narratives are never merely medical but always also signs of the fuller salvation this curriculum names. | твоя віра спасла тебе / твоя віра оздоровила тебе — render consistently, drawing on спасіння/σῴζω [TM] root. Risk: High. This double sense is theologically important and must be preserved through explicit exposition (noting the single Greek verb behind both English renderings), not resolved into only “healed” (losing the salvation dimension) or only “saved” (losing the concrete, bodily compassion dimension this curriculum’s doctrines emphasize equally). |
Chapter 8 — Parable of the Sower, Calming the Storm, Legion, Woman with the Flow of Blood, Jairus’ Daughter
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| παραβολή (parabolē) “a placing-alongside; a comparison, illustrative story” | parable | Jesus’ characteristic teaching form, used throughout Luke (ch.5,6,8,10,12,13,14,15,18,19,20) — not mere illustration but a means of both revealing and concealing kingdom truth depending on the hearer’s response. | притча. NEW term — foundational for the whole book; must be added to translation memory. Risk: Low-Medium. Standard and well-established across Ukrainian Bible tradition; the risk is purely expository (ensuring readers understand parables’ dual revealing/concealing function, 8:10), not lexical. |
| μυστήριον τῆς βασιλείας (mystērion tēs basileias) “mystery/secret of the kingdom” | the secrets of the kingdom of God | Knowledge of the kingdom given to disciples but veiled from outsiders through parables (8:10) — a term used elsewhere in the NT with rich theological freight. | таємниці Царства Божого, building on Царство Боже [TM]. Risk: Medium. Care needed given the post-Soviet cultural presence of occult/esoteric “hidden knowledge” (таємні знання) associations already flagged in the baseline under spiritual gifts — this is revealed divine mystery, disclosed to faith, not esoteric secret knowledge reserved for initiates by human effort. |
| δαιμόνιον / Λεγιών (daimonion / Legiōn) “demon” / “Legion” (the demoniac’s self-identification, echoing a Roman military unit) | demon(s) / Legion | The Gerasene demoniac’s deliverance (8:26-39) — a dramatic instance of Jesus’ authority (ἐξουσία, see ch.4-5) over spiritual bondage, restoring full personhood and social reintegration to a marginalized, exiled man. | демон / Легіон. NEW term. Risk: Low-Medium. “Legion” as a proper-name self-identification is a striking detail worth preserving in translation exactly as a transliterated name (Легіон), not softened into a generic “many demons” paraphrase. |
| ἡ πίστις σου σέσωκέν σε see ch.7 | your faith has made you well | The woman with the flow of blood (8:43-48) — another instance of the healing/salvation double-sense formula, again involving a marginalized figure (chronic ritual impurity, 12 years of social exclusion). | See ch.7 entry; reuse consistently. Risk: High, inherited. |
Chapter 9 — Sending of the Twelve, Transfiguration, Peter’s Confession, the Cost of Discipleship
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| μεταμορφόω / μετεμορφώθη (metamorphoō) “to change form/appearance” | was transfigured, was transformed | Jesus’ transfiguration (9:28-36) — a decisive revelation of his divine glory (δόξα) confirming Peter’s confession and anticipating the resurrection. | преобразитися / просвітлитися. NEW term. Risk: Medium-High. Cultural asset: the Transfiguration (Преображення) is a major feast in both the Orthodox and Greek Catholic liturgical calendars, giving this term strong, positive cultural rooting — parallel to the baseline’s existing note about incarnation and icon theology. Risk lies only in ensuring the event is taught with its Lukan narrative function (confirming Jesus’ identity ahead of the passion, 9:31 discusses his coming “departure” at Jerusalem) rather than assumed to carry only its fuller liturgical-feast associations without that specific narrative anchoring. |
| ἐκλεκτός (eklektos) [related to TM обрання/election] “chosen, selected” | Chosen One, my Chosen | The heavenly voice’s declaration “This is my Son, my Chosen One” (9:35) — links Jesus’ unique sonship to the election vocabulary the baseline already treats as High risk. | обраний, built on обрання [TM] root. Risk: High, inherited from the baseline’s election entry — here applied uniquely to Christ himself rather than to believers, requiring care that the term’s application to Jesus (his unique, eternal chosenness) is not conflated with the separate doctrine of believers’ election (Romans 8:28-30, 9:11-12). |
| σταυρός (stauros) “a cross, stake” (the Roman execution instrument) | cross | ”Take up his cross daily and follow me” (9:23) — one of this curriculum’s named doctrines (Cost and Joy of Discipleship); note Luke’s distinctive addition “daily” (καθ’ ἡμέραν), not found in the Matthean/Markan parallels, emphasizing ongoing, not one-time, self-denial. | хрест. NEW term. Risk: Medium. The cross is a universally central, uncontested symbol across all Ukrainian Christian traditions (an asset, like resurrection/Easter); the specific translation risk is ensuring “daily” (щодня/щоденно) is not dropped or softened, since it is Luke’s own distinctive theological emphasis on ongoing discipleship rather than a single dramatic martyrdom-moment — relevant given current wartime discourse around costly, sometimes literal, sacrifice. |
| Σαμαρίτης / Σαμαρῖται (Samaritēs) “Samaritan” | Samaritan(s) | A Samaritan village’s rejection of Jesus (9:52-56) and James/John’s request to call down fire — Jesus rebukes retaliatory violence, prefiguring the positive Samaritan figures of ch.10 and ch.17. | самарянин / самаряни. NEW term. Risk: Medium. An ethnic-religious outsider category structurally similar to the Jew/погани dynamic already flagged Critical/High in the baseline, though with lower contemporary Ukrainian political charge; still relevant to this curriculum’s “Savior for All” and “Marginalized” doctrines and should be introduced with brief historical background (mutual Jewish-Samaritan hostility) for readers without OT/intertestamental context. |
Chapter 10 — Sending of the Seventy, the Good Samaritan, Mary and Martha
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἤγγικεν ἡ βασιλεία τοῦ θεοῦ (ēngiken hē basileia tou theou) [TM: Царство Боже] “the kingdom of God has drawn near/come near” (perfect tense: an action completed with continuing present result) | the kingdom of God is at hand / has come near | The seventy’s proclamation (10:9, 10:11) — the kingdom is not merely future but presently breaking in through Jesus’ authorized messengers, directly grounding this curriculum’s “Kingdom Present and Future” doctrine alongside the core passage’s σήμερον. | наблизилося Царство Боже, built on Царство Боже [TM]. Risk: Critical. Grounded reason: this is the doctrinal crux the whole curriculum names explicitly — “present and future” — and getting the tense/aspect force wrong in either direction (rendering it as fully arrived, losing the future consummation; or as merely imminent-but-not-yet-present, losing the “already” force the core passage insists on) would misstate a doctrine this curriculum treats as central. Requires explicit both/and exposition every time it recurs (also 11:20, 17:20-21, 19:11, 21:31). |
| πλησίον (plēsion) “the one near, neighbor” | neighbor | The lawyer’s question “who is my neighbor?” and Jesus’ answer via the Good Samaritan parable (10:25-37) — redefines “neighbor” by active compassion across ethnic/religious boundary lines rather than by proximity or kinship. | ближній. NEW term. Risk: Medium-High. Directly load-bearing for the “Marginalized”/“Savior for All” doctrines; care that the parable’s radical redefinition (a despised Samaritan as the exemplary neighbor to a Jewish victim) is not domesticated into a generic “be kind to people” moral, losing its specific boundary-crossing force — relevant also to how Ukrainian readers extend or withhold “neighbor” status toward various out-groups in the current context. |
| ἔλεος (eleos) [see ch.1] “mercy” | mercy, compassion | ”He showed him mercy” — the parable’s climactic identification of true neighborliness with concrete, costly mercy shown to a stranger. | милість [reuse from ch.1 entry]. Risk: Medium, inherited. |
| μερίς ἀγαθή (meris agathē) “good portion/share” | good part, better part | Mary’s choice to sit and listen to Jesus, over Martha’s practical service (10:38-42) — establishes attentive discipleship/prayerful presence as a legitimate, even primary, priority, feeding this curriculum’s “Prayer and Dependence on God” doctrine. | добра частка. NEW term. Risk: Low-Medium. Care that this is not read as devaluing practical service (Martha’s хlibosolstvo/hospitality) as such, but as Jesus commending attentive presence in this specific moment. |
Chapter 11 — The Lord’s Prayer, Persistence in Prayer, Beelzebul Controversy, Woes to the Pharisees
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| Πάτερ (Pater) [TM: Father/Отець] “Father” | Father | The Lord’s Prayer’s opening address (11:2) — models the intimate, dependent filial address this curriculum’s “Prayer and Dependence on God” doctrine centers on, echoing the baseline’s Авва/Отче treatment (Romans 8:15). | Отче [TM: Отець — vocative form]. Risk inherited: Medium, per baseline. |
| ὁ ἄρτος … ὁ ἐπιούσιος (ho artos ho epiousios) “the… daily/needed-for-the-day bread” (ἐπιούσιος is an exceptionally rare word, of uncertain precise etymology) | daily bread, bread for tomorrow, bread we need | Prayerful dependence on God for ordinary, sufficient provision — a direct expression of “Dependence on God” doctrine, with acute resonance for readers facing genuine wartime material scarcity. | хліб наш насущний — the long-established liturgical/Ohienko phrase; retain for Scripture citation. Risk: Low-Medium. The rare Greek word’s translation-form uncertainty is a genuine scholarly issue, but Ukrainian already has a stable, universally recognized liturgical rendering across all traditions, which resolves most of the practical risk; note only that “daily” carries real, current weight for readers facing displacement and shortage, not only devotional metaphor. |
| Βεελζεβούλ (Beelzeboul) proper name, a Philistine deity-name repurposed as a name for Satan | Beelzebul, Beelzebub | The accusation that Jesus casts out demons by demonic power, which Jesus refutes by pointing to the kingdom’s internal logic (11:14-23) — connects to the βασιλεία theme (a kingdom divided against itself cannot stand) directly relevant to “Kingdom of God” doctrine. | Веельзевул. NEW term (proper name). Risk: Low. |
| σημεῖον Ἰωνᾶ (sēmeion Iōna) [see ch.2 σημεῖον] “the sign of Jonah” | the sign of Jonah | Jesus’ refusal to give a further sign beyond his own person, likened to Jonah — reinforces that the sign the crowds seek is already present in Jesus himself (σήμερον-type “already here” claim, cf. core passage). | знак Йони, reusing знак from ch.2. Risk: Low-Medium. |
Chapter 12 — Fear God Not Man, Blasphemy Against the Spirit, the Rich Fool, Anxiety and Trust, Watchfulness
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| βλασφημία εἰς τὸ Πνεῦμα τὸ Ἅγιον (blasphēmia eis to Pneuma to Hagion) [TM: Святий Дух] “blasphemy against the Holy Spirit” | blasphemy against the Holy Spirit | The one sin Jesus names as unforgivable (12:10) — a doctrine requiring exceptionally careful, precise handling given its severity and the pastoral anxiety it can provoke in sensitive readers. | хула на Святого Духа, built on Святий Дух [TM]. Risk: Critical. Grounded reason: this is one of the most pastorally dangerous verses in the Gospel if mishandled — anxious or scrupulous readers (a real pastoral risk in any wartime context of trauma and guilt) can wrongly fear they have committed this specific, deliberate, hardened rejection of the Spirit’s witness to Christ. Requires explicit theological framing (this describes settled, deliberate rejection of the Spirit’s testimony to Christ, not momentary doubt, fear, or ordinary sin) and mandatory human theologian review. |
| μεριμνάω (merimnaō) “to be anxious, worried, care-burdened” | be anxious, worry | ”Do not be anxious about your life… your Father knows you need these things” (12:22-32) — directly grounds “Dependence on God” doctrine, with acute pastoral relevance for readers under wartime stress about literal survival needs. | турбуватися / тривожитися. NEW term. Risk: Medium-High. Must be handled with pastoral sensitivity (per the AI-requirements pattern already established for мир and усиновлення) — this teaching should never be presented as implying that wartime fear or grief over real danger is itself sinful or a lack of faith; it addresses corrosive, faithless anxiety about provision, not the legitimate weight of living through war. |
| μαμωνᾶς (mamōnas) [see also ch.16] Aramaic loanword, “wealth, money, property” personified as a rival master | mammon, money, wealth | Anticipates the fuller “you cannot serve God and mammon” teaching of 16:13. | мамона. See ch.16 entry below; introduced conceptually here via the rich fool parable (12:13-21) even though the term itself appears explicitly at 16:13. Risk: Medium, per ch.16. |
Chapter 13 — Repent or Perish, the Bent Woman Healed, Mustard Seed and Leaven, the Narrow Door, Lament over Jerusalem
Chapter 13 introduces one new significant term; other vocabulary reuses established terms from earlier chapters.
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| σατανᾶς (satanas) [related to διάβολος, ch.4] “adversary, accuser” (Hebrew loanword) | Satan | The bent woman “bound by Satan for eighteen years” (13:16) — personal spiritual bondage as the true cause behind her physical affliction, healed by Jesus on the Sabbath, provoking controversy about Sabbath authority (see ch.4-6 ἐξουσία/κύριος τοῦ σαββάτου). | сатана. NEW term (proper-name form, distinct from but near-synonymous with диявол, ch.4). Risk: Low-Medium. Both сатана and диявол are established, uncontested across all Ukrainian traditions. |
All other chapter-13 material (repentance μετάνοια, kingdom of God βασιλεία, mustard seed/leaven as kingdom-growth images) reuses terminology already treated in chapters 3, 8, and 10 above; no new glossary entries required beyond noting that the mustard-seed/leaven parables extend the “already/not yet” kingdom-growth theme flagged Critical at 10:9.
Chapter 14 — Sabbath Healing, Humility at Banquets, the Great Banquet, the Cost of Discipleship
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| πτωχός, ἀνάπηρος, χωλός, τυφλός (ptōchos, anapēros, chōlos, typhlos) “poor, crippled/maimed, lame, blind” | the poor, the crippled, the lame, the blind | The guest-list for the Great Banquet parable (14:13, 14:21) — an explicit, deliberate roll call of the socially marginalized, directly enacting the “Good News to the Poor and Marginalized” doctrine as table-fellowship practice, not only teaching. | вбогі, каліки, криві (кульгаві), незрячі — reuse вбогі/бідні from core passage (4:18) and незрячий/слiпий from core passage; NEW terms for ἀνάπηρος and χωλός. Risk: High, inherited from the core-passage πτωχός entry, intensified here by the concrete practical instruction to invite such persons to one’s own table — a direct behavioral application of doctrine, not only a description of Jesus’ own ministry. |
| ταπεινοῦν / ὑψοῦν (tapeinoun / hypsoun) “to humble” / “to exalt, raise up” | to humble / to exalt | ”Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (14:11) — extends ch.1’s ταπείνωσις/reversal theme into table-etiquette instruction. | смирятися / підноситися, reusing смирення root from ch.1. Risk: Medium, inherited. |
Chapter 15 — The Lost Sheep, the Lost Coin, the Prodigal Son
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἀπολωλός (apolōlos, from ἀπόλλυμι) “the lost, the perished/ruined one” | the lost, that which was lost | The organizing term of all three parables in this chapter — describes both the sheep/coin/son’s condition and God’s active, seeking response, directly grounding this curriculum’s Repentance and Forgiveness doctrine at its most vivid. | загублений. NEW term — central to the chapter; must be added to translation memory. Risk: High. Must retain the sense of genuine peril/ruin (not mere misplacement) alongside the equally strong sense of the seeker’s active, joyful determination to find — losing either half of this balance (danger vs. joy) would flatten Luke’s most beloved parable-cycle. |
| μετανοέω (metanoeō) [see ch.3 μετάνοια] “to change one’s mind, repent” | repents, comes to his senses | The prodigal’s turning (“he came to himself,” 15:17) and the explicit statement that heaven rejoices “over one sinner who repents” (15:7, 15:10) — the clearest positive, joyful framing of repentance in the whole Gospel, balancing ch.3’s warning-toned introduction of the term. | покаятися / прийти до розуму (усвідомити) — reuse покаяння [see ch.3] root. Risk: High, inherited, though here the emotional register shifts from warning to joyful welcome — exposition should highlight this shift so покаяння is not taught only in its more severe ch.3 register. |
| χαρά (chara) “joy, gladness” | joy | The refrain “there is joy in heaven” over repentance (15:7, 10, 32) — establishes joy, not merely relief or duty, as heaven’s own response to repentance, directly relevant to this curriculum’s “Cost and Joy of Discipleship” doctrine. | радість. NEW term — recurring throughout Luke (1:14, 44; 2:10; 6:23; 10:17; 15:7,10,32; 24:41,52) and should be tracked as a unifying Lukan theme-word. Risk: Low-Medium. |
Chapter 16 — the Unjust Steward, Mammon, Lazarus and the Rich Man
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| μαμωνᾶς (mamōnas) Aramaic loanword, personified wealth/property treated as a rival master | mammon, money, wealth | ”You cannot serve God and mammon” (16:13) — wealth personified as a rival deity-figure demanding total allegiance, not merely a neutral resource; directly relevant to discipleship’s cost, and acutely so amid wartime economic hardship, profiteering, and corruption discourse in Ukraine. | мамона. NEW term — transliterated, already an established (if less common) Ukrainian religious loanword; add to translation memory. Risk: Medium-High. Must not be softened into generic “money” (гроші), which would lose the personification/rival-master force central to Jesus’ point; grounded cultural relevance given intense current public discourse about wartime economic exploitation and corruption. |
| ᾍδης (Hadēs) Greek term for the underworld/realm of the dead | Hades, hell | The rich man’s post-mortem torment (16:23) — an intermediate state of conscious suffering before final judgment, distinct from final γέεννα/hell-as-final-state language used elsewhere in the Gospels. | ад. NEW term. Risk: Medium. Distinguish from generic Ukrainian folk afterlife concepts (“той світ”) and note the intermediate-state nuance (not the final judgment itself) to avoid conflating this parable’s specific imagery with the doctrine of final judgment discussed elsewhere. |
Chapter 17 — Forgiveness and Faith, the Ten Lepers, the Kingdom Within/Among You
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| λεπρός (lepros) [see ch.5] “leper” | lepers | Ten lepers healed; only the Samaritan returns to give thanks and glorify God (17:11-19) — combines the marginalization theme (ch.5, ch.14) with the thanksgiving theme [TM: подяка] and the Samaritan-outsider theme (ch.9-10). | Reuse прокажений [ch.5]; reuse подяка [TM] for the Samaritan’s thanksgiving and слава [TM] for “glorifying God.” Risk: Medium, inherited. |
| ἡ πίστις σου σέσωκέν σε [see ch.7-8] “your faith has made you well/saved you” | your faith has made you well | Repeated a third time (17:19), again toward the outsider (Samaritan) figure — reinforces the healing/salvation double-sense formula precisely at the point where ethnic/religious boundary-crossing is most explicit. | See ch.7 entry; reuse consistently. Risk: High, inherited. |
| ἐντὸς ὑμῶν (entos hymōn) “within you” or “among/in the midst of you” — a genuinely ambiguous Greek prepositional phrase | within you / in your midst / among you | ”The kingdom of God is ἐντὸς ὑμῶν” (17:21) — one of the most exegetically contested phrases in Luke, decisively affecting whether this is read as an inward/individual spiritual reality or a corporate/social one (Jesus himself, present among them). | серед вас / у вашому середовищі (corporate/among-you reading, the majority modern scholarly preference) vs. у вас (всередині) (inward/individual reading). Risk: Critical. Grounded reason: this is a genuine, unresolved translation-choice fork with major doctrinal consequences for this curriculum’s own named “Kingdom of God Present and Future” doctrine — an inward reading risks privatizing/spiritualizing the kingdom into pure interiority, disconnected from Luke’s consistently concrete, social, bodily kingdom-presence theme (cf. 4:18-21, 10:9, 14:13); a purely corporate reading risks losing any personal appropriation. Requires explicit exposition of both possibilities rather than a silent choice, exactly the same structural discipline the Galatians baseline already required for насіння’s singular/plural grammatical gap. Mandatory human theologian review. |
Chapter 18 — the Persistent Widow, the Pharisee and the Tax Collector, the Rich Young Ruler, a Blind Man Healed
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| χήρα (chēra) [see ch.7] “widow” | widow | The persistent widow parable (18:1-8), teaching persistence in prayer — extends the widow-vulnerability theme of ch.7 into a positive model of bold, persistent dependence on God. | Reuse вдова [ch.7]. Risk: High, inherited. |
| ἱλάσκομαι-related: ὁ θεός, ἱλάσθητί μοι (ho theos, hilasthēti moi) “God, be propitiated/merciful toward me” (root of ἱλασμός, the propitiation/atonement word-group) | God, be merciful to me, a sinner | The tax collector’s prayer (18:13) — the model of true repentant prayer that “went down to his house justified” (18:14), directly connecting to justification and to the propitiation vocabulary the baseline already flags Critical for Romans 3:25. | Боже, будь милостивий до мене, грішного. Risk: High. Grounded reason: this prayer’s verb shares its root with the atonement/propitiation word-group already flagged for mandatory theologian review in the baseline’s AI-requirements escalation rules (Romans 3:25); though Luke 18:13 uses the term devotionally rather than doctrinally, the connection is worth flagging explicitly so translators/reviewers recognize the shared theological root rather than treating this as an unrelated, generic prayer of contrition. |
| δικαιωθεὶς (dikaiōtheis, from δικαιόω) [TM: виправдання/justification] “having been justified/declared righteous” | justified | The tax collector, not the self-righteous Pharisee, “went down to his house justified” (18:14) — a striking pre-Pauline instance of justification-by-humble-faith-not-merit language in Luke’s own Gospel, reinforcing the baseline’s Critical justification doctrine from within the Gospel narrative itself. | виправданий, built on виправдання [TM]. Risk: Critical, inherited directly from the baseline’s justification entry — here occurring in a Gospel narrative context rather than Pauline epistolary argument, which is a valuable cross-curriculum reinforcement point worth noting explicitly in teaching materials. |
Chapter 19 — Zacchaeus, the Parable of the Talents/Pounds, the Triumphal Entry, Jerusalem Wept Over, Temple Cleansed
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| σωτηρία (sōtēria) [TM] “salvation, deliverance” | salvation | ”Today salvation has come to this house” (19:9) — Zacchaeus the wealthy tax collector’s dramatic reversal, echoing the core passage’s σήμερον (“today”) and reinforcing salvation’s present, not only future, arrival. | спасіння [TM — reuse exactly]. Risk inherited: Critical, per baseline. Cross-reference the core passage’s σήμερον entry for the “today” emphasis. |
| ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (zētēsai kai sōsai to apolōlos) [see ch.15 ἀπολωλός] “to seek and to save the lost” | to seek and to save the lost | The Son of Man’s stated mission-purpose (19:10) — the most concise single-verse summary of Luke’s entire soteriological program, directly naming the “Savior for All” doctrine and reusing ch.15’s ἀπολωλός term. | шукати й спасти загублене, reusing загублений [ch.15] and спасіння [TM] roots. Risk: High, inherited from both source entries. |
| οἶκος προσευχῆς (oikos proseuchēs) “house of prayer” | house of prayer | Jesus’ words at the temple cleansing (19:46, quoting Isaiah 56:7) — the temple’s proper purpose as a house of prayer for all peoples (in Isaiah’s fuller context), corrupted into commerce. | дім молитви. NEW term. Risk: Low-Medium. |
Chapter 20 — the Authority Question, the Wicked Tenants, Paying Taxes to Caesar, the Resurrection Debate
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἐξουσία (exousia) [see ch.4-5] “authority” | authority, by what authority | The religious leaders’ challenge to Jesus’ authority (20:2) — directly continues the ἐξουσία theme from ch.4-6, now explicitly contested by the establishment. | Reuse влада [ch.4]. Risk: Medium-High, inherited. |
| Καῖσαρ (Kaisar) proper name/title, Roman emperor | Caesar | ”Render to Caesar what is Caesar’s, and to God what is God’s” (20:25) — a foundational text for church-state relations, paralleling the baseline’s flagged sensitivity around Romans 13:1-7 in the current wartime context of civic authority and obligation. | кесар. NEW term (proper name/title, established Ukrainian Bible transliteration). Risk: High. Grounded reason: this verse is regularly invoked in contemporary Ukrainian public discourse about civic duty, taxation, and loyalty during wartime; must be taught as Jesus’ own careful both/and principle (legitimate civic obligation and ultimate loyalty to God), not read as either a blank endorsement of state authority or a rejection of it, following the same caution the baseline already applies to Romans 13. |
| ἀνάστασις (anastasis) [TM: воскресіння] “resurrection, rising up” | resurrection | Jesus’ debate with the Sadducees, who deny resurrection (20:27-40) — “he is not God of the dead, but of the living” (20:38), a foundational resurrection-of-the-dead text distinct from, but theologically continuous with, Christ’s own resurrection (ch.24). | воскресіння [TM — reuse exactly]. Risk inherited: Medium, per baseline. |
Chapter 21 — Signs of the End, the Destruction of the Temple Foretold, the Widow’s Coin, Watchfulness
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἀπολύτρωσις (apolytrōsis) [see ch.1 λύτρωσις] “a redemption, full ransoming-away” | redemption | ”Your redemption is drawing near” (21:28) — the eschatological, future-consummation counterpart to ch.1’s already-accomplished λύτρωσις, and to the core passage’s already/not-yet kingdom tension. | визволення / відкуплення — reuse ch.1 λύτρωσις entry consistently. Risk: Medium-High, inherited. Explicit cross-reference to the core passage’s already/not-yet framing is recommended here, since this verse supplies the clearest “not yet” counterweight to 4:21’s “today” emphasis. |
| χήρα (chēra) [see ch.7, 18] “widow” | widow | The widow’s two small coins (21:1-4), praised above the wealthy donors’ large gifts — extends the widow-vulnerability-and-honor theme a third time. | Reuse вдова. Risk: High, inherited. |
Chapter 22 — the Last Supper, the New Covenant, Gethsemane, Betrayal and Arrest, Peter’s Denial
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| καινὴ διαθήκη (kainē diathēkē) [TM: завіт] “new covenant” | new covenant | ”This cup is the new covenant in my blood” (22:20) — Jesus’ own institution of the covenant the baseline’s завіт entry already treats as central across the whole biblical canon. | Новий Завіт, built on завіт [TM]. Risk: High. Grounded reason: this exact Ukrainian phrase, Новий Завіт, is also the standard name for “the New Testament” as a canonical collection of books — the same book-title-flattening risk pattern the baseline already documents for Євангеліє. Context must make clear that Jesus is here instituting a covenant-relationship at the Last Supper itself, not merely referencing a future collection of books that would bear this name. |
| ἀγωνία (agōnia) “agony, anguish, mortal struggle” | agony, anguish | Jesus’ anguished prayer in Gethsemane (22:44, in manuscripts that include the sweat-like-blood detail) — real human anguish in the face of the coming passion, without ceasing to submit to the Father’s will. | борiння / муки (передсмертна тривога). NEW term. Risk: Medium. Should be handled with the same warmth/dignity the baseline requires for Romans 8’s pastoral passages — real, visceral human suffering, not stoic detachment, modeled even by the sinless Son. |
| παραδίδωμι (paradidōmi) “to hand over, deliver up, betray” | betray, hand over, deliver up | Used both of Judas’s personal betrayal (22:4, 22:21-22, 22:48) and, implicitly, of the larger divine “handing-over” of the Son to accomplish salvation (cf. Acts 2:23’s fuller theological statement of this same verb) — Luke holds together human treachery and divine purpose without collapsing one into the other. | зрадити (personal betrayal, Judas) / видати / передати (the more neutral “handed over” sense, when divine purpose is more clearly in view). Risk: Medium-High. Requires care to distinguish, in exposition, personal moral culpability (Judas’s real betrayal, condemned) from God’s sovereign purpose being accomplished through human sin (not excusing it) — a nuance easily flattened if a single Ukrainian word is used indiscriminately for both senses. |
Chapter 23 — Trial, Crucifixion, the Penitent Thief, Death and Burial
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| παράδεισος (paradeisos) Persian loanword via Greek, “a walled garden/park”; in Jewish usage, a term for the blessed afterlife/Eden-restored | paradise | ”Today you will be with me in paradise” (23:43) — echoes the core passage’s σήμερον (“today”) one final time at the cross itself, promising immediate post-death communion with Christ to the repentant criminal. | рай. NEW term. Risk: Medium. Established, uncontested term across all Ukrainian traditions with deep folk-cultural resonance (Eden imagery); risk is purely expository — note the “today” (сьогодні) echo back to 4:21 explicitly, since both verses use the identical adverb to make an immediacy claim central to this curriculum’s kingdom-present doctrine. |
| ἐξουσία / κρίσις (Pilate’s/Herod’s authority, the trial) [see ch.4,5,20] “authority” / “judgment, verdict” | authority / judgment | The trial narrative’s repeated appeals to competing human authorities (Pilate, Herod, the Sanhedrin) against which Jesus’ silence and innocence stand in stark and deliberate contrast. | Reuse влада [ch.4]; суд/вирок for κρίσις (NEW, low risk, standard legal vocabulary). Risk: Medium, inherited. |
Chapter 24 — the Resurrection, the Emmaus Road, the Great Commission-Pattern Commissioning, the Ascension
| Terms | Variants | Theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἀνάστασις / ἀνέστη (anastasis / anestē) [TM: воскресіння] “resurrection” / “he rose/has risen” | resurrection / he is risen | The climax of the whole Gospel — bodily, historical resurrection, not merely spiritual survival; ties directly back to the core passage’s messianic-fulfillment claim (“today this Scripture is fulfilled”) now fully vindicated. | воскресіння / Він воскрес [TM — reuse exactly]. Risk inherited: Medium, per baseline, though elevated here to High given this chapter’s role as the doctrinal capstone of the whole book and its centrality to Великдень/Easter, already flagged in the baseline as a major cultural asset requiring the doctrine not be flattened into calendar-festival familiarity alone. |
| καρδία καιομένη (kardia kaiomenē) “heart burning" | "were not our hearts burning within us?” | The Emmaus disciples’ retrospective recognition (24:32) of the risen Christ’s presence in the exposition of Scripture — a vivid, experiential idiom for Spirit-given illumination and recognition. | серце горіло (в нас). Descriptive idiom; render naturally rather than overly literally, preserving the vivid imagery. Risk: Low. |
| πάθειν τὸν Χριστὸν καὶ ἀναστῆναι (pathein ton Christon kai anastēnai) [TM: Месія/Христос; воскресіння] “[it was necessary for] the Christ to suffer and to rise” | Christ had to suffer and rise / it was necessary that the Christ suffer | The risen Jesus’ own hermeneutical key for reading all of Scripture (24:26-27, 24:44-46) — retroactively validates the core passage’s Isaiah-fulfillment claim as part of a whole-Bible pattern, not an isolated proof-text. | Reuse Месія/Христос [TM] and воскресіння [TM]; render the “it was necessary” (ἔδει) force explicitly as divine necessity/plan, not mere happenstance. Risk: High, inherited from both component TM entries. |
| μετάνοια καὶ ἄφεσις ἁμαρτιῶν εἰς πάντα τὰ ἔθνη (metanoia kai aphesis hamartiōn eis panta ta ethnē) “repentance and forgiveness of sins to/for all the nations” | repentance and forgiveness of sins… to all nations | The risen Christ’s final commissioning statement (24:47) — combines this curriculum’s Repentance/Forgiveness doctrine with the universal “all nations” scope named in its Jesus-as-Savior-for-All doctrine, in a single verse. | покаяння і прощення грiхiв усім народам, reusing покаяння [ch.3], ἄφεσις→прощення [core passage], and народи (per the baseline’s established preference over погани in mission-scope contexts). Risk: Critical. Grounded reason: this verse is the theological hinge connecting nearly every doctrine named in this curriculum’s parameters into a single closing sentence; every term-choice risk already flagged above (покаяння’s sacramental-collision risk, ἄφεσις’s double-meaning risk, погани’s derogatory drift) converges here simultaneously and must be resolved consistently with how each was handled earlier in the book. |
| μάρτυς / μάρτυρες (martys / martyres) “witness(es)” (the same root from which “martyr” later derives, though the NT sense here is strictly forensic/testimonial, “one who testifies,” not yet “one who dies for the faith”) | witnesses | ”You are witnesses of these things” (24:48) — the disciples’ commissioned role as eyewitness-testifiers to the resurrection, the foundation of the church’s ongoing proclamation. | свідки. NEW term. Risk: Medium-High. Grounded reason: because μάρτυς is etymologically the root of “martyr” (мученик), and Ukraine’s current wartime context makes martyrdom/dying-for-a-cause language especially live and emotionally charged (soldiers, civilians, and some clergy killed in the war are already popularly discussed in martyrdom-adjacent language), care is needed to keep this verse’s strictly testimonial sense (свідки = eyewitness-testifiers) clearly distinct from мученики (martyrs, those who die for their faith) — a distinction present in the Greek itself only by later semantic development, not in Luke 24:48’s own usage. |
| δύναμις ἐξ ὕψους (dynamis ex hypsous) [TM: сила Божа] “power from on high/from [the] height” | power from on high | The promised empowering of the Spirit before the disciples’ mission begins (24:49), anticipated more fully in Acts — directly continues the core passage’s Πνεῦμα Κυρίου/anointing theme: the same Spirit who empowered Jesus’ ministry now empowers the church’s. | сила з високості, built on сила Божа [TM]. Risk: Medium, inherited; explicit cross-reference to the core passage’s Дух Господній entry is recommended to show the narrative arc from Jesus’ Spirit-anointing (4:18) to the church’s Spirit-empowering (24:49) as a single unified theological movement — directly relevant to this curriculum’s “Holy Spirit’s Work in Salvation History” doctrine. |
Summary Note on Coverage
Every chapter of Luke (1-24) has been reviewed. Chapters not listed with a dedicated new-term table above because their vocabulary is fully covered by adjoining chapters’ entries are: none — every chapter contains at least one new or cross-referenced load-bearing term, reflecting Luke’s unusually dense and continuous theological vocabulary relative to other NT books. Where a chapter’s terms are substantially a reuse of earlier vocabulary (chapters 13, portions of 17, 20, 23), this is stated explicitly within that chapter’s section rather than omitted.