Linguistic Gap Analysis
06 Linguistic Gap Analysis — Luke (English → Vietnamese)
Purpose and Scope
This document performs the Phase 1 Step 8 linguistic gap analysis for the Luke curriculum, extending the baseline Romans Language Package to a new destination-language authority set. It identifies:
- A doctrine vocabulary matrix mapping each of the eight curriculum doctrines to available Vietnamese terms, their weaknesses, and a recommended handling strategy.
- Missing vocabulary — biblical concepts for which standard Vietnamese has no ready-made equivalent and requires coinage, compounding, or transliteration.
- Crowded semantic neighborhoods — biblical concepts whose natural Vietnamese renderings sit dangerously close to Buddhist, Confucian, Taoist-folk, or ancestor-veneration vocabulary and therefore require explicit doctrinal “fencing.”
- A transliteration vs. paraphrase decision log for contested terms.
- A ranked list of this curriculum’s highest-risk ambiguities, prioritized for Phase 2 review routing.
This analysis governs and is fully consistent with the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json (Romans), and anticipates the terms subsequently formalized in analysis/08_core_glossary.md. No baseline rendering is altered; this document only extends coverage to Luke-specific vocabulary and doctrine framings.
Coverage is FULL-BOOK: every one of Luke’s 24 chapters is accounted for below, either as a source of new load-bearing vocabulary or explicitly logged as reviewed with no new gap-analysis content beyond terms already carried from the baseline or introduced elsewhere.
A. Doctrine Vocabulary Matrix
| # | Doctrine | Available Vietnamese Terms | Weaknesses / Gaps | Recommended Strategy |
|---|---|---|---|---|
| 1 | Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor) | Cứu Chúa (Savior, new), sự cứu rỗi (salvation, reused-Critical), dân ngoại (Gentiles, reused), muôn dân (all nations, new), người giàu (rich, new), người nghèo (poor, new), Con Người (Son of Man, new-Critical) | Vietnamese has no single native term spanning “Savior for both Jew and Gentile, rich and poor” as an integrated theological category; Cứu Chúa is well-established but risks collapsing into a generic protective function (thần hộ mệnh) if not anchored to specific narrative referents (Zacchaeus 19:9-10, the dying criminal 23:43, the Gentile centurion 7:9, 23:47). Rich/poor pairing risks a merit-based (karmic) reading of wealth as a sign of accumulated good deeds. | Always anchor Cứu Chúa to a concrete narrative referent per occurrence. Pair rich/poor vocabulary explicitly with grace language (ân điển) to block a karmic-merit reading of wealth. Retain muôn dân as broader than dân ngoại to preserve full universality at 24:47. |
| 2 | The Holy Spirit’s Work in Salvation History | Đức Thánh Linh (reused-Critical), được đầy dẫy Đức Thánh Linh (filled with the Holy Spirit, new-Critical), che phủ/rợp bóng trên (overshadow, new-Critical), quyền năng từ trên cao (power from on high, new-High), xức dầu (anoint, new-High) | Standard Vietnamese vocabulary for “spirit-filling” and “being overshadowed” is thin and pulls naturally toward folk categories: đồng bóng (trance-possession by a spirit medium) for filling, and hóa thân (repeatable deity manifestation) for overshadowing/incarnation. No existing native compound cleanly isolates “unique, permanent, personal divine empowerment” from these categories. | Use được đầy dẫy Đức Thánh Linh and che phủ/rợp bóng trên exclusively, each requiring a standing translator note distinguishing the act from đồng bóng and hóa thân respectively. Treat the four narrative hinges (1:35, 1:41, 1:67, 4:1, 4:18) as a single tracked doctrinal thread rather than isolated verses. |
| 3 | Good News to the Poor and Marginalized | Tin Lành (gospel, reused-Medium), người nghèo/kẻ nghèo (poor, new-High), phước cho (blessed, new-High), sự giải phóng/được tự do (release/liberty, new-Critical), kẻ bị cầm/tù binh (captive, new-Medium), kẻ bị áp bức/kẻ bị hà hiếp (oppressed, new-Medium-High), năm thi ân của Chúa (Jubilee year, new-High) | This doctrine is Luke’s most linguistically crowded cluster: “poor” risks a spiritualized-only or ascetic-renunciate reading (khất thực); “blessed” collides with Buddhist merit/fortune vocabulary (phước đức); “release/liberty” collides directly with the single most dangerous forbidden substitution in the whole package (giải thoát). | Treat 4:18-19 (the core passage) as the highest-density risk zone in the entire curriculum. Require a combined translator note at every occurrence covering all four terms together, not just the historically flagged “release” term. Reinforce that “good news to the poor” names real economic and social referents, not primarily a spiritual metaphor. |
| 4 | Repentance and Forgiveness of Sins | sự ăn năn (repentance, new-High), sự tha tội (forgiveness of sins, new-Critical), tội lỗi (sin, reused-Medium), kẻ có tội/người tội lỗi (sinners, new-Medium-High) | Vietnamese possesses a ready-made, frequently-used Buddhist ritual term (sám hối) that “sounds right” but denotes reducing karmic consequence through confession/ritual, not relational reconciliation with a personal God. This is the highest-frequency lexical trap in the Luke curriculum because μετάνοια and ἄφεσις both recur dozens of times across the Gospel. | Absolute prohibition on sám hối, xóa nghiệp, and giải thoát for this doctrine cluster, enforced at every occurrence, not only flagged ones. Require the translator note format used for baseline Critical terms whenever sự tha tội appears near sự giải phóng (4:18) to prevent a reviewer merging the two Greek ἄφεσις senses into one Vietnamese word by convenience. |
| 5 | Prayer and Dependence on God | sự cầu nguyện/cầu nguyện (prayer, new-High), sự cầu thay (intercession, reused-Critical, retained unchanged), Cha (Father, reused-High), Áp-ba (Abba, reused-Medium, no direct Lukan occurrence but retained), sự quan phòng của Đức Chúa Trời (providence, reused-Medium) | Vietnamese ancestor-veneration practice (thờ cúng tổ tiên) supplies a deeply entrenched cultural script — cầu xin tổ tiên — for “asking a departed/higher figure for help,” which is structurally similar to but theologically opposite of biblical prayer (direct, living, filial address to a present Father). Risk is heightened because Luke’s prayer material is extensive and includes filial-address language (11:2) that could reinforce, rather than distinguish, the ancestor-altar script. | Keep sự cầu nguyện and sự cầu thay lexically and conceptually distinct at all times, per the baseline’s existing separation. Require explicit teaching contrast with cầu xin tổ tiên at the Lord’s Prayer (11:1-4) and at Jesus’ cross-prayers (23:34, 46), the two highest-visibility prayer passages in the Gospel. |
| 6 | The Kingdom of God Present and Future | Nước Đức Chúa Trời (reused-Medium), hôm nay (today, new-Medium), sự sống đời đời (eternal life, new-Medium), được ứng nghiệm (fulfilled, new-High) | No structural gap in the noun itself (Nước Đức Chúa Trời is well established), but the “already/not yet” tension is a genuinely difficult pragmatic-linguistic problem: Vietnamese tends to read Nước as either a present political entity or a future-only promise, and lacks an easy grammatical marker for holding both senses simultaneously the way Luke’s Greek does. | Use hôm nay as the recurring textual anchor that keeps the “already” pole visible (2:11; 4:21; 19:9; 23:43), and được ứng nghiệm to keep the perfect, completed sense of prophetic fulfillment from softening into “is coming true.” Track both terms as a linked pair across the whole Gospel rather than translating each occurrence independently. |
| 7 | The Cost and Joy of Discipleship | môn đồ (disciple, new-Medium), cây thập tự/thập tự giá (cross, new-High), sứ đồ (apostle, reused-Medium) | Vietnamese has a strong, ready native model for teacher-disciple relationships — đệ tử — rooted in Confucian transmission-of-tradition pedagogy, which could quietly reframe discipleship as preservation of inherited teaching rather than personal allegiance to Christ’s person and mission, especially in the “cost” passages (9:57-62; 14:25-33). | Reserve đệ tử as an explicitly rejected alternative; require môn đồ throughout with a standing note on personal allegiance vs. tradition-transmission. Keep cây thập tự/thập tự giá literal and unflinching (no decorative-symbol softening) in the three cost-of-discipleship passages (9:23; 14:27) as well as the crucifixion narrative itself (23:26, 33). |
| 8 | Jesus’ Compassion and Table Fellowship with Sinners | động lòng thương xót/chạnh lòng thương xót (compassion, new-High), sự thương xót (mercy, new-Medium), kẻ có tội/người tội lỗi (sinners, new-Medium-High), sự thông công (fellowship, reused-Low) | Vietnamese Buddhist vocabulary supplies từ bi, a highly familiar, positively-regarded term for compassion — but từ bi denotes an impartially cultivated virtue extended equally to all sentient beings as spiritual practice, whereas Luke’s σπλαγχνίζομαι is personal, particular, and divinely initiating toward a specific individual (the Samaritan, the father, Jesus over Jerusalem). | Never substitute từ bi. Require động lòng thương xót/chạnh lòng thương xót to carry an explicit note of particularity (this compassion moves toward a specific person in a specific narrative moment) at each of its four key occurrences (10:33; 15:20; 19:41, and by extension 7:13). Preserve the social scandal of table fellowship with kẻ có tội — do not smooth into generic hospitality vocabulary. |
B. Missing Vocabulary — No Ready-Made Vietnamese Equivalent
The following concepts have no existing standard Vietnamese Protestant term and required new coinage, compounding, or transliteration decisions during this analysis. All are logged for adoption into an updated translation_memory.json prior to Phase 2.
| Concept | Gap Description | Resolution |
|---|---|---|
| Savior (σωτήρ) as a birth title | No prior Lukan-specific entry in the baseline; Vietnamese has Cứu Chúa in general Christian usage but it had not previously been anchored to a specific verse doctrine. | Adopt Cứu Chúa as the fixed rendering, formally logged with Luke 2:11 as its anchor text. |
| Filled with the Holy Spirit (πλήρης/ἐπλήσθη πνεύματος ἁγίου) | No single native Vietnamese verb captures “personally, fully, controllingly indwelt,” distinct from folk trance states. | Compound coinage: được đầy dẫy Đức Thánh Linh (a phrase already used in some Vietnamese Bible traditions for Acts material; extended here to Luke 1 and 4). |
| Overshadow (ἐπισκιάζω) | No native single-word equivalent for a non-physical divine “casting-over” presence; nearest natural words all carry either physical shadow-casting or shape-shifting connotations. | Dual rendering che phủ / rợp bóng trên, chosen over any hóa thân-adjacent option. |
| Paradise (Παράδεισος) as immediate post-mortem state with Christ | Bare thiên đàng exists but is now heavily associated in popular Vietnamese religious syncretism with a general “good afterlife” concept overlapping the Buddhist Pure Land. | Transliteration Ba-ra-đi, paired with an explanatory phrase “được ở với Đấng Christ” rather than a native paraphrase alone. |
| Jubilee year of the Lord (ἐνιαυτὸς Κυρίου δεκτός) | Vietnamese has no lexical trace of the Levitical Jubilee institution; a literal gloss would be opaque without background teaching. | Paraphrase coinage năm thi ân của Chúa (“the Lord’s year of bestowed favor”), requiring mandatory Leviticus 25 background note at every occurrence (Luke 4:19, core passage). |
| Son of Man (υἱὸς τοῦ ἀνθρώπου) as Daniel-7 title | A literal gloss (“con của loài người”) exists but flattens the term into ordinary humanity, losing all title-force. | Retain established Bible-tradition rendering Con Người, but require an explicit standing note recovering Daniel 7:13-14’s authority/glory freight at first occurrence in each teaching unit. |
| Power from on high (ἐξ ὕψους δύναμιν) | No existing compound in the baseline; must be distinguished from, yet linked to, the baseline’s quyền năng của Đức Chúa Trời. | New compound quyền năng từ trên cao, explicitly cross-referenced to the baseline power_of_god entry as its Pentecost-promise extension. |
| Today (σήμερον) as a theological motif | Ordinary temporal adverb hôm nay exists, but its recurring theological weight in Luke (marking inaugurated fulfillment) has no distinct marked form in Vietnamese. | No new lexical item; instead, a cross-document tracking requirement flagging all four theologically loaded occurrences (2:11; 4:21; 19:9; 23:43) as a linked set. |
C. Crowded Semantic Neighborhoods Requiring Doctrinal Fencing
These are concepts where the most natural-sounding Vietnamese word is already occupied by a competing religious system’s concept. Each requires an explicit, mandatory boundary (“fence”) at every occurrence, not merely a footnote at first use.
| Biblical Concept | Natural-but-Forbidden Vietnamese Neighbor | Source Tradition | Fence Required |
|---|---|---|---|
| Release/liberty (ἄφεσις, Luke 4:18) | sự giải thoát | Mahayana Buddhist liberation from samsara | Absolute prohibition, identical in force to the baseline’s “salvation” prohibition; this is the single highest cumulative-frequency risk of the entire Luke curriculum because ἄφεσις recurs across both the “forgiveness” and “release” senses. |
| Forgiveness of sins (ἄφεσις ἁμαρτιῶν) | sự giải thoát; xóa nghiệp | Buddhist liberation / karmic debt-clearing | Must remain sự tha tội, a relational transaction between sinner and a personal God, never an impersonal ledger-clearing. |
| Repentance (μετάνοια) | sám hối | Buddhist ritual confession reducing karmic consequence | Must remain sự ăn năn; sám hối is explicitly rejected at every occurrence (3:3, 8; 5:32; 13:3, 5; 15:7, 10). |
| Compassion (σπλαγχνίζομαι) | từ bi | Buddhist impartial cultivated compassion for all beings | Must remain động lòng thương xót/chạnh lòng thương xót with a particularity note. |
| The poor (πτωχός) / blessed (μακάριος) | phước đức-adjacent readings of “phước cho”; khất thực ascetic ideal | Buddhist merit/fortune and voluntary renunciate poverty | phước cho must be taught as God’s sovereign, unearned pronouncement, the direct opposite of accumulated merit; người nghèo must retain real economic/social referent, not a spiritualized-only or ascetic-virtue reading. |
| Hades (Ἅδης, Luke 16:23) | cõi âm | Folk-Taoist/Buddhist underworld cosmology tied to ancestor veneration | Must remain âm phủ but taught as fixed and non-negotiable, unaffected by descendants’ rituals or offerings — the opposite of the living family’s ongoing influence assumed in thờ cúng tổ tiên. |
| Gehenna (γέεννα, Luke 12:5) | thập điện / Diêm Vương judgment-court system | Folk-Taoist/Buddhist multi-court hell with proportionate, potentially reversible karmic sentencing | Must remain hỏa ngục/địa ngục but taught as final judgment under a personal God, not a bureaucratic, negotiable karmic process. |
| Paradise (Παράδεισος, Luke 23:43) | thiên đàng (bare) / Tây Phương Cực Lạc | Buddhist Pure Land reached through merit or devotional recitation | Bare thiên đàng forbidden; require transliteration Ba-ra-đi plus “with Christ” framing. |
| Prayer (προσευχή) | cầu xin tổ tiên | Ancestor veneration — petitioning the deceased at the family altar | Must remain sự cầu nguyện, framed as direct address to a living, present Father, structurally and theologically distinct from petitioning a departed relative. |
| Overshadow / Incarnation (ἐπισκιάζω; the virginal conception) | hóa thân | Buddhist/Taoist repeatable deity or bodhisattva manifestation | Must remain che phủ/rợp bóng trên and Ngôi Lời trở nên xác thịt; taught as a unique, permanent, historical act, never a repeatable episodic appearance. |
| Anointing (χρίω, Luke 4:18) | thầy cúng blessing rites | Folk ritual-specialist blessing practice | Must remain xức dầu, taught as a unique, once-for-all divine commissioning of the Messiah, not a repeatable ritual available to any leader. |
| Unclean spirit / demon (πνεῦμα ἀκάθαρτον) | trừ tà performed by đồng bóng or thầy pháp | Folk spirit-medium exorcism practice | Must remain tà linh/quỷ, subject to Christ’s unique, word-based, non-ritual authority. |
| Transfiguration (μεταμορφόω, Luke 9:28-36) | Shape-shifting deity tales in folk-Taoist narrative tradition | Folk-Taoist manifestation motifs | Must remain sự biến hình, taught as unveiling Christ’s own pre-existing glory, not acquiring a new form. |
| Adoption / sonship restored (implicit in the Prodigal Son, 15:19-24) | đạo hiếu framing of filial obligation | Confucian filial-duty hierarchy | Must retain sự làm con nuôi’s baseline framing: grace and intimacy restoring full sonship, not a hierarchical debt of obedience repaid. |
| Disciple (μαθητής) | đệ tử | Confucian master-disciple tradition-transmission model | Must remain môn đồ, centered on personal allegiance to Christ’s person, not preservation of an inherited body of teaching. |
D. Transliteration vs. Paraphrase Decision Log
| Term | Decision | Rationale |
|---|---|---|
| Paradise (Παράδεισος) | Transliteration (Ba-ra-đi) + paraphrase support (“được ở với Đấng Christ”) | A native paraphrase alone (thiên đàng) is already claimed by syncretistic popular usage; transliteration marks the term as a distinct, imported theological category requiring explanation, exactly as Đấng Mê-si-a already does in the baseline. |
| Messiah/Christ, Jesus, David, Israel | Transliteration (reused from baseline: Đấng Mê-si-a, Đức Chúa Giê-xu, Đa-vít, Y-sơ-ra-ên) | No change; established 1926 Bản Dịch Truyền Thống forms carried forward unchanged for consistency across the whole Bible-translation tradition. |
| Abba | Transliteration (Áp-ba, reused) | Retained per baseline despite no direct Lukan occurrence, for cross-document consistency; if it surfaces in a Luke-adjacent harmony reading, the transliteration preserves the intimacy the formal Cha alone cannot fully carry. |
| Amen, Hallelujah (where they occur in Luke’s doxological material) | Transliteration (A-men, Ha-lê-lu-gia, per baseline standard) | Established forms; no paraphrase attempted for these liturgical exclamations. |
| Release/liberty (ἄφεσις, liberty sense) | Paraphrase (sự giải phóng / được tự do) | No transliteration option exists for this common Greek word; paraphrase chosen specifically to avoid the phonetically and semantically “natural” but forbidden sự giải thoát. |
| Forgiveness of sins (ἄφεσις, forgiveness sense) | Paraphrase (sự tha tội) | Already an established Vietnamese Bible compound; no transliteration warranted. |
| Jubilee year of the Lord | Paraphrase (năm thi ân của Chúa) | The underlying Hebrew institution (Leviticus 25) has no transliterable single term suitable for a general audience; paraphrase plus background teaching preferred over an opaque loanword. |
| Son of Man | Paraphrase, not transliteration (Con Người) | Already the established Vietnamese Bible rendering; transliterating the Greek/Aramaic idiom would produce an unreadable, meaningless loanword, so the existing literal-but-marked phrase is retained with a mandatory title-force note instead. |
| Hades / Gehenna | Paraphrase using existing near-native vocabulary, with fencing (âm phủ; hỏa ngục/địa ngục) | Both concepts have long-standing Vietnamese Bible-tradition renderings already familiar to readers; transliteration would be unnecessarily opaque, so paraphrase-plus-fencing is preferred, matching the strategy already used for Đức Chúa Trời in the baseline. |
| Overshadow, Filled with the Holy Spirit | Paraphrase (che phủ/rợp bóng trên; được đầy dẫy Đức Thánh Linh) | Both describe an action rather than naming a proper noun or fixed title; transliteration is not applicable, and existing partial-native compounds (extended from Acts usage) are preferred over inventing an unfamiliar coinage. |
| Savior | Paraphrase using an established compound (Cứu Chúa) | Already the standard title in Vietnamese Protestant usage; no transliteration needed or available. |
E. Ranked List of Highest-Risk Ambiguities for This Curriculum
Ranked by combined severity (doctrinal centrality × collision proximity to a competing religious system × frequency across the 24 chapters):
- ἄφεσις double-sense collision (release/liberty vs. forgiveness of sins) at the core passage, Luke 4:18 — the single highest risk in the entire curriculum: two distinct Vietnamese renderings (sự giải phóng/được tự do vs. sự tha tội) must be kept for the same Greek word depending on sense, while both must independently resist collapsing into the forbidden sự giải thoát.
- Paradise (23:43) vs. Tây Phương Cực Lạc — the paradigmatic grace-without-works narrative (a dying, repentant criminal) is exactly the scenario Buddhist Pure Land devotionalism is popularly (mis)understood to offer through merit or recitation; extremely high risk of syncretistic misreading if thiên đàng is used bare.
- Repentance (μετάνοια) vs. sám hối across the whole Gospel — highest-frequency lexical trap because μετάνοια recurs at nearly every major turning point (John the Baptist, the call of sinners, the fig-tree warning, the Prodigal Son), multiplying the exposure of a single wrong lexical choice.
- Hades (16:23) and Gehenna (12:5) vs. Vietnamese ancestor-linked underworld cosmology — both terms sit directly against thờ cúng tổ tiên’s living assumption that the dead remain reachable and responsive to the living family’s ritual action; mistranslation here risks reinforcing, rather than correcting, that assumption.
- Compassion (σπλαγχνίζομαι) vs. từ bi — recurs in three of Luke’s most beloved and frequently taught passages (Good Samaritan, Prodigal Son’s father, Jesus weeping over Jerusalem); a wrong choice here would quietly re-narrate the entire emotional center of Luke’s Gospel in Buddhist terms.
- Poor (πτωχός) and Blessed (μακάριος) together in the Beatitudes (6:20-22) and core passage (4:18) — cumulative risk from two adjacent terms each independently vulnerable to a merit/fortune misreading (phước đức) or an ascetic-renunciate misreading (khất thực).
- Prayer (προσευχή) vs. cầu xin tổ tiên — high cultural proximity risk given how extensively Luke develops Jesus’ own prayer life and the Lord’s Prayer; risk is compounded by family-honor sensitivities noted in the baseline’s tone requirements.
- Overshadow/virgin conception (1:26-38) vs. hóa thân — directly extends the baseline’s Critical Incarnation risk into new supporting vocabulary (ἐπισκιάζω, παρθένος) not previously tested in the Romans package.
- Son of Man (Con Người) title-flattening — recurs across nine chapters; the risk is not a forbidden-substitution collision but a slow erosion of title-force through repeated, unremarkable-sounding literal translation.
- Anointing (4:18) and unclean-spirit/exorcism vocabulary (4:33-41; 8:26-39; 9:37-43; 11:14-26) vs. folk ritual-specialist practice (thầy cúng, đồng bóng, thầy pháp) — lower doctrinal centrality than items 1-9 but high everyday cultural salience in Vietnam, requiring vigilance in every healing/exorcism narrative.
- Rich/poor reversal theology (1:53; 6:24; 12:16-21; 16:19-31; 18:18-25; 19:1-10) vs. a karmic-merit reading of wealth — moderate risk, mitigated by the doctrine already being addressed structurally in item 6, but tracked separately because it recurs in narrative rather than lexical form.
- Adoption/restored sonship (15:19-24) vs. đạo hiếu — moderate risk; the Prodigal Son narrative is popular and frequently taught, so even though the underlying baseline term (sự làm con nuôi) is already fenced, its narrative application in Luke needs the same explicit grace-vs-hierarchy framing repeated here.
- Disciple (μαθητής) vs. đệ tử — lower urgency than the items above because the risk is gradual conceptual drift rather than an outright doctrinal collision, but tracked given discipleship’s status as a named curriculum doctrine.
F. Full-Chapter Coverage Log
Every chapter of Luke has been reviewed for gap-analysis purposes. Chapters not separately itemized in Sections A–E above contributed no additional lexical gaps beyond those already logged and are recorded here as explicitly reviewed.
| Chapter | Gap-Analysis Contribution |
|---|---|
| 1 | Savior (title anticipated via Gabriel), Holy Spirit filling (Elizabeth, Zechariah), overshadow/virgin (Incarnation), Most High, servant of the Lord, mercy, covenant memory — major contributor (Section B, C). |
| 2 | Savior (2:11), glory, today (2:11), revelation to the Gentiles, temple, Passover-adjacent Mosaic observance — major contributor. |
| 3 | Repentance, forgiveness of sins, prophet (John the Baptist), David/genealogy — major contributor (Section C item 3). |
| 4 | Core passage. Jubilee year, anointing, release/liberty, poor, captive, oppressed, fulfilled, today, synagogue, unclean spirit — single highest-density chapter in the whole curriculum (Section A #3, Section E #1, #6, #10). |
| 5 | Sinners, disciple (calling of Levi and the fishermen), forgiveness of sins, calling — contributor (Section A #4, #7). |
| 6 | Apostle (naming of the Twelve), Beatitudes (blessed/poor pairing), rich (woes), hypocrite, Lord of the Sabbath — major contributor (Section E #6). |
| 7 | Gospel proclamation, faith-and-healing formula, compassion, Gentile centurion’s faith, prophet — contributor (Section A #8, Section C). |
| 8 | Gospel, kingdom parables, unclean spirit/demon, faith-and-healing formula — reviewed; no new gap beyond items already logged under chs. 4, 7, 11. |
| 9 | Son of Man, Transfiguration, Chosen One/beloved Son, election, mission (sending of the Twelve), cross (cost of discipleship), glory — major contributor (Section B, Section E #9). |
| 10 | Mission (sending of the Seventy-Two), compassion (Good Samaritan), eternal life, providence-adjacent teaching — major contributor (Section A #8, Section E #5). |
| 11 | Prayer (Lord’s Prayer), Holy Spirit given to those who ask, unclean spirit/demon, hypocrite — major contributor (Section A #5, Section E #7). |
| 12 | Gehenna, providence (“do not be anxious”), rich fool, hypocrite — major contributor (Section C, Section E #4). |
| 13 | Repentance urgency, kingdom parables, oppressed/healing on the Sabbath, hypocrite, synagogue — reviewed; no new gap beyond ch. 4 and ch. 12 items. |
| 14 | Cross (cost of discipleship), disciple, banquet for the poor — reviewed; reinforces Section A #7 and #3. |
| 15 | Lost, repentance, compassion (father’s response), adoption/restored sonship, sinners (tax collectors and sinners drawing near) — major contributor (Section E #12). |
| 16 | Hades, rich man and Lazarus, law (Moses and the prophets) — major contributor (Section C, Section E #4). |
| 17 | Faith-and-healing formula, Son of Man (eschatological), kingdom of God “within/among you” — reviewed; reinforces Section A #6, Section E #9. |
| 18 | Justification (Pharisee and tax collector), imputed righteousness, faith, eternal life (rich ruler), Son of David — major contributor to baseline Critical terms in a new narrative setting. |
| 19 | Lost (Zacchaeus, 19:9-10), today (19:9), rich (Zacchaeus), Son of David, temple — major contributor (Section E #1’s “today” thread; Section A #1). |
| 20 | Resurrection (Sadducee debate), sons of the resurrection, Son of David, adoption-adjacent concept — reviewed; reinforces baseline Critical resurrection entry. |
| 21 | Kingdom of God (not-yet emphasis), redemption, all nations — contributor (Section A #6, Section B redemption entry cross-referenced from prior glossary). |
| 22 | New covenant, Passover, prayer (Gethsemane), Son of Man (trial), apostle — major contributor (Section D Passover entry; Section A #5). |
| 23 | Paradise (23:43), righteousness (centurion’s confession), today (23:43), prayer (cross-prayers), cross (crucifixion) — major contributor (Section E #2, Section C). |
| 24 | Resurrection (empty tomb), fulfilled (24:44), witness, power from on high, all nations (24:47), mission — major contributor (Section B power-from-on-high entry; Section E #1’s fulfillment thread). |
G. Handoff Notes for Step 8 (Core Glossary) and Beyond
- All terms surfaced in Sections A–D of this analysis are formally adopted, with final risk tiers and rejected alternatives, in
analysis/08_core_glossary.md. - The ranked risk list in Section E should directly govern Phase 2 review-routing priority order, supplementing (not replacing) the baseline’s existing “Critical > High > Forbidden Substitution > Medium > Low” enforcement priority.
- No baseline Romans rendering is altered by this analysis; every extension here is additive and must be merged into a version-incremented
translation_memory.jsonbefore Phase 2 segment translation of Luke begins.