Cross-Reference and Theme Analysis — Luke (English → Cantonese)

Methodology

This document catalogs every Old Testament quotation and significant allusion in Luke 1–24 (full-book coverage per PRD mandate), identifies messianic references and typological patterns, and cross-references parallels to the Romans curriculum already anchored in this language package’s translation_memory.json and bible_term_registry.json. Citations are normalized to the form Book chapter:verse (e.g., Luke 4:18, Isaiah 61:1, Romans 1:17) for machine consistency; the Cantonese Traditional-character Bible citation convention (e.g., 路加福音4:18) is given in §E for use in destination-language output per the baseline’s citation rules.

Chapters that carry no direct Old Testament quotation are still logged, with a note that the chapter was reviewed and either carries only thematic (non-citational) connections or extends a quotation/allusion already logged in an earlier chapter.

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PART A — Cross-Reference Matrix, Luke 1–24

#	Passage (Luke)	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1	Luke 1:13-17	Forerunner announced	Zechariah, John (the Baptist), Elijah	Malachi 4:5-6 (direct allusion); anticipates Luke 7:27	先知 (prophet) established term; do not let “spirit and power of Elijah” suggest a reincarnation of Elijah (投胎轉世 forbidden per baseline resurrection) — this is a ministry-pattern likeness, not a rebirth.
2	Luke 1:32-33	Davidic Covenant / Messianic kingship	Gabriel, Jesus, David	2 Samuel 7:12-16 (direct allusion); parallels Romans 1:3 (seed of David)	Render consistently with baseline seed_of_david / 大衛嘅後裔; this throne-promise is eternal and unconditional, unlike Pearl River Delta clan-succession adoption (過繼) — see baseline davidic_covenant doctrine note.
3	Luke 1:46-55 (Magnificat)	Reversal of status; God’s mercy to the humble	Mary; echoes Hannah	1 Samuel 2:1-10 (allusion); Psalm 113:5-9 (allusion)	卑微 (humble/lowly status) language must not be rendered with face-losing connotation (跌面); this is God’s gracious favor toward the socially powerless — seed of “Good News to the Poor and Marginalized.”
4	Luke 1:54-55, 72-73	Abrahamic covenant remembered	Mary/Zechariah; Abraham	Genesis 17:7; Genesis 22:16-18 (direct allusion, covenant oath)	約 (covenant, baseline High) — keep relational/oath sense, never 合約 commercial contract.
5	Luke 1:68-79 (Benedictus)	Redemption and forgiveness announced in advance	Zechariah; horn of salvation; John	Psalm 106:10; Malachi 4:2 (allusion)	救贖 (redemption, New Critical) and 罪得赦免 (forgiveness of sins) both introduced here for the first time in Luke — establish rendering before core passage’s ἄφεσις occurs at 4:18.
6	Luke 2:23	Consecration of the firstborn	Jesus, Mary, Joseph	Exodus 13:2,12 (direct quotation)	獻上 (consecrate/present) — low risk, standard Torah-ritual background; brief OT gloss needed given low OT narrative literacy assumption.
7	Luke 2:24	Poverty of the Holy Family	Mary, Joseph	Leviticus 12:8 (direct quotation — turtledoves permitted for those who cannot afford a lamb)	Directly embeds “Good News to the Poor” doctrine into the infancy narrative itself: the Messiah’s own family belongs among 貧窮人; do not let the ritual detail read as incidental.
8	Luke 2:30-32	Light to the Gentiles; universal salvation	Simeon, Jesus	Isaiah 42:6; Isaiah 49:6 (direct allusion)	Foundational text for “Jesus as Savior for All Nations,” paralleling Romans 3:29-30 / 10:12 (unity_of_jews_and_gentiles, baseline High). Keep 外邦人 (reused) fully universal, never insider/outsider-qualified.
9	Luke 3:4-6	Prepare the way of the Lord	John the Baptist	Isaiah 40:3-5 (direct quotation)	“All flesh shall see” — retain full universal scope; do not localize to a Cantonese in-group.
10	Luke 3:22	Divine sonship declared at baptism	Jesus; Holy Spirit; voice from heaven	Psalm 2:7 + Isaiah 42:1 (hybrid allusion)	Grounds baseline son_of_god (神嘅兒子, Critical) and Spirit-anointing motif that recurs at 4:18; keep 聖靈 (reused) descending “in bodily form as a dove” distinct from any folk-omen bird symbolism.
11	Luke 3:38	Universal human descent from Adam, “son of God”	Adam	Genesis 5 (genealogical pattern)	This “son of God” (by creation) must be visibly distinguished in translation from Christ’s unique divine Sonship (神嘅兒子, Critical) — flag for theologian review to prevent conflation.
12	Luke 4:4	Scripture as final authority over the tempter	Jesus, Satan	Deuteronomy 8:3 (direct quotation)	聖經 (Scripture, baseline High) — the Word’s authority resists temptation; not a talisman-like recitation.
13	Luke 4:8	Exclusive worship of God	Jesus, Satan	Deuteronomy 6:13 (direct quotation)	Directly relevant to guarding against any syncretistic reading of 神 (God, baseline Critical) alongside folk deities.
14	Luke 4:10-11	Satan misquotes Scripture	Satan	Psalm 91:11-12 (direct quotation, misapplied)	Teaching note: Scripture can be twisted; translators must render the misquotation accurately without softening its manipulative use.
15	Luke 4:12	Do not test God	Jesus, Satan	Deuteronomy 6:16 (direct quotation)	試探 (temptation, New Medium) — distinguish from gambling “testing luck” idiom, per glossary #60.
16	Luke 4:18-19	Messianic anointing and mission — CORE PASSAGE	Jesus; Isaiah	Isaiah 61:1-2 (direct quotation) + Isaiah 58:6 (embedded allusion, “let the oppressed go free”)	The single most theologically load-bearing OT quotation in the curriculum. Anchors 膏/膏立 (anoint), 貧窮人 (poor), 赦免/釋放 (ἄφεσις split-term), 蒙恩嘅禧年 (acceptable year). Parallels Romans 1:16-17 as this curriculum’s thesis-statement text — apply the baseline’s “same rendering across all documents” consistency rule to Luke 4:18-21 exactly as it applies to Romans 1:16-17.
17	Luke 4:25-26	Elijah and the Gentile widow — typology of Gentile inclusion	Elijah, widow of Zarephath	1 Kings 17:1,8-16 (direct allusion)	Foreshadows the mission to Gentiles; must not obscure that Jesus deliberately cites this as precedent for extending grace beyond ethnic Israel — ties to “Jesus as Savior for All Nations.”
18	Luke 4:27	Elisha and the Gentile leper — typology of Gentile inclusion	Elisha, Naaman	2 Kings 5:1-14 (direct allusion)	Same doctrinal function as #17; note the synagogue congregation’s violent reaction (4:28-29) as the narrative cost of proclaiming an unqualified gospel.
19	Luke 5:14	Levitical cleansing procedure fulfilled/enacted	Jesus, healed leper	Leviticus 14:2-32 (direct allusion)	痳瘋病人 (leper, New Medium) — ritual-purity background, not folk contagion-taboo; see glossary #61.
20	Luke 6:3-4	David’s precedent over ceremonial law	Jesus, David	1 Samuel 21:1-6 (direct allusion)	Establishes principle that mercy/human need takes priority over rigid ceremonial application of 律法 (Law, baseline High) — relevant to Sabbath controversies throughout ch. 6, 13, 14.
21	Luke 6:20-26	Beatitudes and Woes — kingdom status-reversal	Jesus, disciples, crowd	Isaiah 61:1-3 (thematic echo back to core passage); Psalm 1 (contrast pattern)	有福 (blessed, New Medium) — the acute 福-root collision with 恭喜發財 prosperity culture (already flagged in glossary #62) is most concentrated in this passage; render alongside a clarifying teaching note in every instance.
22	Luke 7:22	Messianic signs confirm identity	Jesus, John’s disciples	Isaiah 35:5-6; Isaiah 61:1 (echo)	Direct thematic loop back to core passage; keep 重見光明 (recovery of sight) and 貧窮人 (poor) renderings identical to their core-passage forms.
23	Luke 7:27	Messenger prophecy fulfilled in John the Baptist	John the Baptist	Malachi 3:1 (direct quotation)	Second explicit fulfillment-of-prophecy statement after 4:21; keep 應驗 (fulfilled, baseline High) consistent.
24	Luke 7:11-17	Widow of Nain — typological echo	Jesus; widow; Elijah (typological parallel)	1 Kings 17:17-24 (typological allusion, not quotation)	使…從死人中起身 (temporary raising, New High) — must be kept distinct from 復活 (final resurrection, baseline Critical); flag per glossary #65.
25	Luke 8:10	Parable of the Sower — hardened perception	Jesus, crowds	Isaiah 6:9-10 (direct quotation)	神嘅道 (Word of God) received or rejected; do not soften the judicial edge of the quotation into mere “misunderstanding.”
26	Luke 9:30-31	Transfiguration — glory revealed with Moses and Elijah	Jesus, Moses, Elijah, Peter, James, John	Exodus 24, 34 (typological allusion — mountain, cloud, glory); Malachi 4:5 (Elijah)	變像 (Transfiguration, New Critical) — never 化身/羽化成仙; the cloud and glory (榮耀, reused) evoke Exodus theophany, not a cultivator’s ascension experience.
27	Luke 9:35	”Listen to him” — prophet like Moses	Voice from heaven; Jesus	Deuteronomy 18:15 (direct allusion)	Establishes Jesus as the definitive prophetic voice superseding even Moses and Elijah in authority; 先知 (prophet, baseline Low) rendering must not flatten this unique climactic authority.
28	Luke 9:54	Disciples’ mistaken zeal echoing Elijah	James, John; Elijah (contrast)	2 Kings 1:10 (allusion, rejected as a model)	Jesus explicitly rejects the Elijah-fire precedent here — a rare instance where an OT typological pattern is invoked and then overturned; translators must preserve the correction, not the emulation.
29	Luke 10:27	The great commandment — shared quotation with Romans	Jesus, lawyer	Deuteronomy 6:5 + Leviticus 19:18 (direct quotation) — directly parallels Romans 13:9’s quotation of Leviticus 19:18	See §D Rule 1 below: the Cantonese rendering of “love your neighbor as yourself” (愛人如己) must be verbatim identical to any rendering used in the Romans curriculum materials referencing Romans 13:9.
30	Luke 10:30-37	Good Samaritan — redefining “neighbor”	The Samaritan; the wounded man; priest; Levite	(No direct OT quotation; extends Leviticus 19:18 above)	鄰舍 (neighbor, New Medium) and 撒馬利亞人 (Samaritan, New Medium) — both directly relevant to “Unity of Jews and Gentiles,” a baseline High-risk doctrine reused conceptually from Romans.
31	Luke 11:29-32	Sign of Jonah; greater than Solomon	Jonah; Queen of the South (Sheba); Solomon	Jonah 1-4 (typological allusion); 1 Kings 10:1-10 (direct allusion)	Jonah typology anticipates death-and-emergence pattern fulfilled in Christ’s resurrection (復活, baseline Critical) — do not conflate with the temporary ἐγείρω raisings; this is the first indirect resurrection-typology reference in Luke.
32	Luke 11:51	Prophetic martyrdom pattern	Abel; Zechariah (son of Berechiah)	Genesis 4:8-10; 2 Chronicles 24:20-22 (direct allusion)	Establishes the “rejected prophet” pattern that Jesus himself will fulfill in his passion (cf. Luke 13:33-34; 24:19-20).
33	Luke 12:53	Family division as sign of the age	—	Micah 7:6 (direct allusion)	No major term risk; keep the eschatological gravity of the saying, not a generic complaint about family conflict.
34	Luke 13:19	Mustard seed — kingdom growth imagery	—	Daniel 4:10-12 / Ezekiel 17:23 (allusion, great-tree imagery)	神嘅國 (kingdom of God, reused Medium) — keep the organic-growth sense; avoid any political-dynasty resonance per baseline’s HK political-sensitivity note.
35	Luke 13:34-35	Lament over Jerusalem	Jesus; Jerusalem	Psalm 118:26 (direct quotation, anticipates 19:38)	First occurrence of this quotation in Luke; ensure identical rendering at its reprise in Luke 19:38 (see #39 below).
36	Luke 14:8-10	Banquet humility	—	Proverbs 25:6-7 (allusion)	謙卑 (humble, New Medium) — virtuous self-lowering rewarded by God, not shame-based social humiliation.
37	Luke 15:1-32	Lost sheep, lost coin, lost son	The father; the shepherd; the woman; the sinners and Pharisees	Ezekiel 34:11-16 (thematic background allusion — God himself seeking his scattered sheep)	No direct quotation, but the shepherd-seeking-the-lost motif is a deliberate echo of Ezekiel’s shepherd oracle; reinforces that God, not a human agent, is the one actively seeking (失喪, New High).
38	Luke 16:19-31	Rich Man and Lazarus; “Moses and the Prophets”	Rich man; Lazarus; Abraham; Moses (referenced)	Summary reference to the whole Law and Prophets (no single citation)	陰間 (Hades, New Critical) — see glossary #81; the appeal to “Moses and the Prophets” (16:29,31) reinforces that Scripture, not a sign from the dead, is sufficient testimony — relevant to inspiration_of_scripture-type doctrine carried from the core passage.
39	Luke 18:20	Ten Commandments cited to the rich ruler	Jesus, rich young ruler	Exodus 20:12-16 / Deuteronomy 5:16-20 (direct quotation, selected commandments)	律法 (Law, baseline High) — keep as the Mosaic moral law, never reduced to 規矩 general custom.
40	Luke 18:9-14	Pharisee and tax collector — justification by grace	Pharisee; tax collector	(No direct OT quotation; illustrates the doctrine underlying Romans 3:20-28, Romans 4)	Direct narrative parallel to Romans 4 justification-by-faith teaching; 稱義 (justification, baseline Critical) rendering must be identical to the Romans curriculum’s usage — see §D Rule 2.
41	Luke 19:38	Triumphal Entry acclamation	Crowds; Jesus	Psalm 118:26 (direct quotation, reprised from 13:35)	Ensure identical Cantonese rendering to Luke 13:35’s use of the same verse.
42	Luke 19:46	Temple cleansing	Jesus	Isaiah 56:7 + Jeremiah 7:11 (direct quotation, combined)	聖殿 (temple, New Medium) — never 廟; the “house of prayer for all nations” clause (from Isaiah 56:7, present in Mark’s fuller parallel and implied here) reinforces universal-scope doctrine.
43	Luke 20:17	The rejected stone	Jesus; builders (leaders)	Psalm 118:22 (direct quotation)	Messianic rejection-and-vindication motif; keep continuous with the resurrection/vindication doctrine cluster.
44	Luke 20:28	Levirate marriage law cited by Sadducees	Sadducees	Deuteronomy 25:5 (direct quotation)	Background legal citation; low direct doctrinal risk but requires brief OT-law gloss for readers with low OT literacy.
45	Luke 20:37	God of the living — resurrection argument	Jesus; Sadducees; Abraham, Isaac, Jacob	Exodus 3:6 (direct quotation)	Supports 復活 (resurrection, baseline Critical) doctrine with a direct OT argument; do not let this be read as ancestor-veneration language (拜祖先) — God’s ongoing relation to the patriarchs is about resurrection hope, not ancestral ritual.
46	Luke 20:42-43	Messiah greater than David	Jesus; David	Psalm 110:1 (direct quotation)	Central messianic-kingship proof text; keep 主 (Lord, baseline Critical) consistent — this is the same verse structurally underlying the exalted-Christ language echoed at Luke 22:69.
47	Luke 21:24-26	Jerusalem’s judgment; cosmic signs	—	Zechariah 12 (allusion); Isaiah 13:10; Joel 2:30-31 (allusion)	Eschatological judgment imagery; keep doctrinal, not tied to any specific contemporary geopolitical reading, per baseline’s political-neutrality principle.
48	Luke 22:20	Institution of the New Covenant	Jesus; the Twelve	Jeremiah 31:31-34 + Exodus 24:8 (direct allusion)	新約 (new covenant, New Critical) built on reused 約; never 合約 or 還神還願 framing — see §D Rule 6.
49	Luke 22:37	Numbered among the transgressors	Jesus	Isaiah 53:12 (direct quotation)	Direct Suffering-Servant citation; parallels Romans 4:25’s allusion to the same Servant Song — see §D Rule 5.
50	Luke 22:69	Son of Man exalted at God’s right hand	Jesus	Psalm 110:1 + Daniel 7:13 (hybrid allusion)	人子 (Son of Man, New Critical) combined with the Psalm 110:1 exaltation motif already used at 20:42-43 — keep both terms distinct and consistent.
51	Luke 23:30	Judgment lament	—	Hosea 10:8 (direct allusion)	Solemn judgment imagery on the road to the cross; keep register grave, not melodramatic.
52	Luke 23:34	Dividing Jesus’ garments	Roman soldiers	Psalm 22:18 (allusion)	Passion-narrative fulfillment detail; low direct term risk, high narrative-typological weight.
53	Luke 23:46	Jesus’ final words from the cross	Jesus	Psalm 31:5 (direct quotation)	Models “Prayer and Dependence on God” doctrine even in death; 父 (Father, baseline High) reused.
54	Luke 24:26-27, 44-47	Programmatic fulfillment summary — “Moses, the Prophets, and the Psalms”	Risen Jesus; the disciples	Broad summary allusion to Isaiah 53; Psalm 16:10; Hosea 6:2; Psalm 110:1	This is Luke’s climactic, Gospel-summarizing fulfillment statement, structurally parallel to how Romans 1:2-4 opens by grounding the gospel in prior Scripture. Keep 應驗 (fulfilled, baseline High) and 聖經 (Scripture, baseline High) fully consistent with their core-passage renderings.
55	Luke 24:49	Promise of the Spirit “from on high”	Jesus; the disciples	Isaiah 32:15 / Joel 2:28-29 (allusion; forward-pointing to Acts 2, outside this curriculum’s scope but relevant background)	神嘅大能 (power of God, reused High) — this closing promise directly continues the Spirit-empowerment doctrine opened at Luke 4:18 (πνεῦμα Κυρίου).

Chapters reviewed with no direct OT quotation, extending only prior allusions or introducing no citation: Luke 8 (beyond v.10), 9 (beyond vv.30-35,54), 12 (beyond v.53), 14 (beyond vv.8-10), 15 (thematic-only), 16 (summary reference only), 17, 21 (beyond vv.24-26). Each is confirmed reviewed for full-book coverage; no additional OT citation requiring translation-sensitivity flagging was found beyond what is logged above.

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PART B — Messianic References Summary

Messianic Theme	Key Luke Passages	OT Ground	Notes
Davidic royal Messiah	Luke 1:32-33, 69; 3:31; 18:38-39; 20:41-44	2 Samuel 7:12-16; Psalm 110:1	Reuses baseline davidic_covenant and seed_of_david.
Anointed Spirit-bearer / Isaianic Servant	Luke 3:22; 4:18-21; 7:22; 22:37; 24:26	Isaiah 42:1; 61:1-2; 53:12	Core passage is the programmatic center; the Servant-Song thread runs from baptism to passion to resurrection.
Prophet like Moses	Luke 9:35; 24:19, 27	Deuteronomy 18:15	Jesus surpasses, not merely repeats, Moses’ prophetic office.
Suffering and rejected prophet	Luke 11:47-51; 13:33-34; 20:9-18	Genesis 4; 2 Chronicles 24:20-22; Psalm 118:22	The rejected-prophet/rejected-stone pattern culminates in the crucifixion.
Son of Man with Danielic authority	Luke 5:24; 9:22, 26; 12:8, 40; 17:22-30; 21:27; 22:69	Daniel 7:13-14	人子, New Critical — never flatten to a generic human designation.
Exalted Lord at God’s right hand	Luke 20:42-43; 22:69	Psalm 110:1	Directly underlies baseline lordship_of_christ, Critical.
Light and salvation for the nations	Luke 2:30-32; 4:25-27; 24:47	Isaiah 42:6; 49:6	Anchors “Jesus as Savior for All Nations and All People.”

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PART C — Typological Patterns

Type (OT Figure/Institution)	Luke Fulfillment/Echo	Theological Point	Translation Sensitivity
Elijah (forerunner and miracle-worker)	Luke 1:17 (John as forerunner); 4:25-26; 7:11-17; 9:8, 19, 30, 54	John the Baptist’s ministry pattern echoes Elijah; Jesus’ compassion-miracles echo and exceed Elijah’s; the Transfiguration places Elijah alongside Moses as OT witness to Christ.	Never render forerunner language as reincarnation (投胎轉世 forbidden per baseline); this is typological correspondence, not a recurring spirit.
Elisha	Luke 4:27; (implicitly) healing narratives ch.5-9	Gentile-inclusion precedent (Naaman) fulfilled in Jesus’ own ministry to outsiders.	Reinforce “Jesus as Savior for All Nations.”
Moses (lawgiver, mediator, prophet)	Luke 9:30-35; 16:29-31; 18:20; 24:27, 44	Jesus fulfills and surpasses the Mosaic office as mediator of a New Covenant and definitive prophetic voice.	Do not let 律法 (Law) collapse Moses’ mediatorial role into mere rule-giving (規矩) — the typology is of covenant mediation.
Jonah	Luke 11:29-32	Death-like burial and emergence prefigures the Resurrection sign to “this generation.”	First indirect anticipation of 復活 outside the explicit resurrection passages; do not conflate with folk near-death or spirit-return motifs.
Jubilee (Leviticus 25)	Luke 4:19 (“acceptable year of the Lord”)	The core passage explicitly invokes Jubilee-shaped release from debt/bondage as the shape of Christ’s grace-saturated era.	蒙恩嘅禧年 (New High) — never an almanac auspicious-year framing; ties directly to baseline grace, Critical.
Passover / Exodus deliverance	Luke 22:7-20	The Last Supper is explicitly set at Passover and reinterprets its elements around Christ’s own sacrificial death, instituting the New Covenant.	新約 (New Critical) — keep blood-covenant, once-for-all sacrificial framing; never a commercial or vow-exchange framing.
Shepherd seeking the lost (Ezekiel 34)	Luke 15:1-7	God himself, not merely a human agent, actively seeks the lost — fulfilled in Christ’s own seeking ministry (cf. Luke 19:10).	失喪 (New High) — reinforce that this is God’s initiative, not the sinner’s self-rescue.

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PART D — Parallels to the Romans Curriculum and Rendering-Consistency Rules

Because Luke and Romans share this same Cantonese language package, the following specific overlaps require verbatim or structurally identical rendering across both curricula’s Phase 2 output. These rules extend the baseline’s “Theological Consistency Rules Across Documents” table.

1. Leviticus 19:18, “love your neighbor as yourself” — quoted directly in both Luke 10:27 and Romans 13:9. The Cantonese rendering of this clause (愛人如己) must be identical in both curricula’s translated text. Any Phase 2 worker translating either passage must check the other curriculum’s translation memory before finalizing.

2. Justification by grace through faith, illustrated narratively — Luke 18:9-14 (Pharisee and tax collector) is the Gospel’s narrative enactment of the doctrine stated propositionally in Romans 3:20-28 and Romans 4. 稱義 (justification) and 義 (righteousness) must retain the baseline’s Critical-risk forensic sense in both curricula; Luke 18:14’s “this man went down to his house justified” must use 稱義, not a process-verb implying gradual self-improvement.

3. Davidic covenant / “seed of David” — Luke 1:32-33, 69; 3:31; 18:38-39; 20:41-44 parallel Romans 1:3’s 大衛嘅後裔. Keep 大衛 and the “seed/throne of David” phrasing consistent with the Romans baseline’s davidic_covenant and seed_of_david entries.

4. Isaianic “good news” vocabulary — Isaiah 61:1 (Luke 4:18, core passage) and Isaiah 52:7 (quoted at Romans 10:15, “how beautiful are the feet of those who bring good news”) both underlie 福音/傳福音. Reinforce, in both curricula’s teaching notes, that this is an authoritative saving announcement, never assimilated to the prosperity resonance of 恭喜發財.

5. Isaiah 53, the Suffering Servant — allusion at Romans 4:25 (“delivered up for our trespasses”) and direct quotation/allusion at Luke 22:37 and Luke 24:26. Both curricula must render the Servant’s vicarious suffering with the same theological weight; do not let Luke’s narrative framing soften the atonement emphasis already Critical in the Romans baseline’s imputed_righteousness and salvation entries.

6. Covenant vocabulary (約/新約) — Romans uses 約 (baseline High) primarily for the Abrahamic/Davidic covenant promises; Luke 22:20 introduces 新約 (New Covenant, New Critical) built on the same root. Both must avoid 合約 (commercial contract) and 還神還願 (temple vow-exchange) per the baseline’s existing covenant note — extend that same forbidden-substitution rule to 新約 without exception.

7. Sonship of Christ / Son of God — Romans 1:4 and Luke 1:32, 35; 3:22, 38; 9:35; 22:69-70 must render 神嘅兒子 identically; Luke 3:38’s Adam-as-”son of God” (by creation) must be visibly distinguished in surrounding teaching text from Christ’s unique Sonship, to avoid readers importing the weaker sense back into Romans 1:4 or vice versa.

8. Resurrection vocabulary discipline — Romans uses 復活 exclusively and Critically for bodily, historical, once-for-all resurrection. Luke introduces a second, lower-risk category — temporary resuscitation (Luke 7:11-17’s ἐγείρω; Luke 8:49-56’s Jairus’ daughter) — which must use a distinct phrase (使…從死人中起身) and never 復活. Any cross-curriculum glossary consolidation must preserve this distinction, since Romans has no equivalent “temporary raising” category.

9. Universal scope of the gospel / unity of Jew and Gentile — Romans 3:29-30; 10:12 and Luke 2:32; 4:25-27; 10:25-37 (Samaritan); 24:47 must retain identical unqualified-universality framing. 外邦人 (reused) must never be rendered with any insider/outsider or clan-based qualifier in either curriculum.

10. Kingdom of God / political neutrality — the baseline’s caution for Romans 13 and kingdom-of-God passages extends directly to Luke 4:43; 17:20-21; 19:11-40 (Triumphal Entry); 20:20-26 (Caesar’s coin); 23:2-3, 35-38 (King of the Jews). All must be rendered and taught as exclusively spiritual/messianic kingship claims, never as commentary on contemporary Hong Kong sovereignty questions.

11. Power of God (δύναμις θεοῦ) — Romans 1:16 and Luke 4:14; 4:18 (implicit, via 聖靈); 24:49 must use 神嘅大能 (reused High) consistently; never 法力 or feng shui attribution in either curriculum.

12. Faith as the instrument of salvation, illustrated narratively — Luke 7:50; 8:48; 17:19; 18:42 (“your faith has saved/healed you”) narratively illustrate the doctrine of Romans 1:17; 3:22-28; 10:9-10. The σῴζω dual-sense entry (救/醫好, New Critical) must be applied with the same discipline the baseline applies to 信心 (faith, High) — the object of faith must always be recoverable as Christ specifically, not generic confidence.

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PART E — Citation Normalization Conventions

Following and extending the baseline’s Cross-Reference Preservation Rules:

• All Scripture references in destination-language output use the standard Cantonese Bible citation format: 路加福音4:18 (not “Luke 4:18”).
• Book name for this curriculum: Luke = 路加福音.
• Additional Old Testament book names required for this curriculum’s citations, following Traditional-character convention (extending the baseline’s partial list):
  • Exodus = 出埃及記
  • Leviticus = 利未記
  • Deuteronomy = 申命記
  • 1 Samuel / 2 Samuel = 撒母耳記上 / 撒母耳記下
  • 1 Kings / 2 Kings = 列王紀上 / 列王紀下
  • 1 Chronicles / 2 Chronicles = 歷代志上 / 歷代志下
  • Proverbs = 箴言
  • Isaiah = 以賽亞書 (already established in baseline)
  • Jeremiah = 耶利米書
  • Hosea = 何西阿書
  • Micah = 彌迦書
  • Zechariah = 撒迦利亞書
  • Malachi = 瑪拉基書
  • Daniel = 但以理書
  • Joel = 約珥書 (already established in baseline)
  • Habakkuk = 哈巴谷書 (already established in baseline)
• English-normalized citation form (Book chapter:verse) is retained in all Phase 1 working documents (this file, the semantic analysis, and the glossary) for cross-referencing with the Romans baseline artifacts; only the final destination-language Phase 2 output uses the Cantonese book-name convention.
• Verse numbers remain Arabic numerals in both citation systems, per the baseline’s YouVersion-alignment rule.

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This document extends translation_memory.json and bible_term_registry.json conceptually; no new terms are introduced here beyond what is already logged in 07_semantic_analysis.md and 08_core_glossary.md. Its purpose is to fix cross-reference and consistency obligations ahead of the Phase 1 doctrine-risk-registry update and Phase 2 translation.