Biblical Theme Map

Biblical Theme Map — Luke (Lukáš), English → Czech

Purpose and Method

This document maps the eight assigned curriculum doctrines onto Luke’s own theme structure and traces each theme’s roots in the Old Testament and its connections forward into the New Testament, with explicit attention to the Romans baseline curriculum already established in this Language Package. Where a theme is carried by a term already risk-assessed in 07_semantic_analysis.md, 08_core_glossary.md, or the baseline registries, this document references that risk tier rather than re-deriving it. Citations follow the normalizable format established in 09_cross_reference_analysis.md (standard English book-name-plus-numeral); Phase 2 reader-facing output must still use the baseline’s Czech ČEP citation convention.

Luke’s Gospel is structured as a single continuous narrative of salvation history reaching its hinge-point in Luke 4:16–21 (Jesus’ Nazareth manifesto) and its programmatic summary in Luke 24:44–47 (the risen Christ’s own interpretive key). The eight curriculum doctrines are not independent topics scattered through the text; they interlock as different facets of one controlling claim: in Jesus, the God of Israel is fulfilling his ancient promises by breaking into history to rescue and restore the whole human race — beginning, deliberately and pointedly, with those a status-conscious world overlooks.

PART 1 — The Controlling Theme Structure

                     Luke 4:16-21 (Nazareth Manifesto)
                     "Today this Scripture is fulfilled"
                                    |
        +---------------------------+---------------------------+
        |                           |                           |
   WHO IS SENT               WHAT IS ANNOUNCED           WHO RECEIVES IT
   (Spirit-anointed          (release, sight,            (poor, captives,
    Messiah; Holy             good news, favor)           oppressed - then
    Spirit's active                                        widened explicitly
    agency)                                                 to Gentiles, 4:25-27)
        |                           |                           |
        v                           v                           v
  Holy Spirit's Work      Good News to the Poor      Jesus as Savior for
  in Salvation History    and Marginalized            All Nations and People
        |                           |                           |
        +-------------+-------------+-------------+-------------+
                       |                           |
                       v                           v
             Repentance and Forgiveness    Jesus' Compassion and
             of Sins                        Table Fellowship with
                       |                     Sinners
                       v                           |
             Prayer and Dependence on God  <--------+
                       |
                       v
             The Kingdom of God: Present and Future
                       |
                       v
             The Cost and Joy of Discipleship

Every doctrine in the curriculum can be traced back to a specific clause of the Nazareth manifesto (Luke 4:18–19) and forward to its narrative outworking across the rest of the Gospel, terminating in the risen Christ’s own summary in Luke 24:44–49.

PART 2 — Doctrine-by-Doctrine Theme Map

1. Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)

Core claim: The salvation announced in Christ is not a national or class-bounded privilege but is deliberately, provocatively extended across every social, ethnic, and economic boundary Luke’s original audience would recognize.

OT roots:

Genesis 12:3 — the Abrahamic promise that “all the families of the earth” will be blessed through Abraham’s line.
Isaiah 42:6; 49:6 — the Servant given “as a light for the nations.”
Isaiah 25:6 — the eschatological banquet for “all peoples.”
1 Kings 17:8–16; 2 Kings 5:1–14 — Elijah and Elisha’s ministries to Gentile outsiders (a widow of Sidon, a Syrian general), directly cited by Jesus (Luke 4:25–27).

Key Luke passages: Luke 2:10–14 (announcement “to all people”); 2:29–32 (Simeon’s “light for revelation to the Gentiles”); 3:6 (“all flesh shall see the salvation of God”); 4:25–27 (Elijah/Elisha precedent); 7:1–10 (the centurion’s faith); 10:29–37 (the Samaritan); 11:29–32 (Ninevites, Queen of the South); 13:29 (east and west gathered); 14:15–24 (banquet substitution); 15:1–2 (tax collectors and sinners); 19:1–10 (Zacchaeus); 23:47 (a Roman centurion’s confession); 24:47 (“to all nations”).

NT/Romans parallel: Romans 1:16 (“to the Jew first, and also to the Greek”); Romans 3:22, 29–30 (“no distinction… God of the Gentiles also”); Romans 10:12–13 (“no distinction between Jew and Greek… everyone who calls”); Romans 15:8–12 (Isaiah/Psalms catena on Gentile praise). The baseline registers this pattern under universal_scope_of_gospel (High) and unity_of_jews_and_gentiles (Medium).

Czech rendering anchors: Spasitel (Critical, new term); spasení (Critical, baseline); pohané/národy (Medium, baseline); bližní (High, new term).

Trajectory note for translators: Luke’s Gospel supplies the narrative demonstration (specific named Gentiles and outcasts personally welcomed by Jesus) of the doctrinal argument Romans later makes abstractly. Recommend teaching Luke’s concrete stories (Zacchaeus, the Samaritan, the centurion) as illustrative anchors before or alongside Romans’ more abstract universal-scope statements.

2. The Holy Spirit’s Work in Salvation History

Core claim: The Spirit is the active divine agent who initiates, anoints, empowers, and will continue to empower the entire redemptive story — not an impersonal force but the personal third Person of the Trinity at work from before Jesus’ birth through to the Gospel’s final verse.

OT roots:

Genesis 1:2 — the Spirit’s creative agency.
Isaiah 61:1 — “the Spirit of the Lord is upon me… he has anointed me,” directly quoted at Luke 4:18.
Isaiah 11:1–2 — the Spirit resting on the promised Davidic shoot.
Ezekiel 36:26–27; Joel 2:28–29 — the promised outpouring of the Spirit (the latter directly fulfilled in Acts 2, the sequel to Luke).

Key Luke passages: Luke 1:15, 35, 41, 67 (the Spirit filling Elizabeth, Mary, Zechariah before Jesus’ birth); 3:16, 22 (Spirit descending at Jesus’ baptism); 4:1, 14, 18 (Spirit leading, empowering, anointing Jesus); 10:21 (Jesus rejoicing “in the Holy Spirit”); 11:13 (the Father giving the Spirit to those who ask); 12:10, 12 (blasphemy against, and help from, the Spirit); 24:49 (“power from on high”).

NT/Romans parallel: Romans 8:1–27 (the Spirit’s indwelling, witness, and intercession); Romans 5:5 (the Spirit pouring out God’s love); Romans 15:13, 19 (the Spirit’s power in mission). The baseline term Duch svatý (Critical) is the single most theologically load-bearing recurring term across both curricula.

Czech rendering anchors: Duch svatý (Critical, baseline, reused verbatim); Duch Páně/Hospodinův (Critical, new Isaiah-quotation-specific form, see 07_semantic_analysis.md on Luke 4:18); moc Boží (Medium, baseline).

Trajectory note for translators: Luke 4:18’s “Duch Páně” and the baseline’s “Duch svatý” must be explicitly taught as continuous, not competing, references to the same Person — a genuine risk given that the Isaiah-quotation form uses covenant-name (“Lord”) phrasing distinct from the New Testament’s usual “Holy Spirit” phrasing.

3. Good News to the Poor and Marginalized

Core claim: God’s saving initiative in Christ deliberately and specifically privileges those without social leverage, wealth, honor, or security — this is not incidental compassion but the Gospel’s structural center, announced as the very content of Jesus’ first public sermon.

OT roots:

Isaiah 61:1 — “good news to the poor,” directly quoted at Luke 4:18.
Isaiah 58:6–7 — care for the oppressed and hungry, interwoven into the same quotation.
Leviticus 25:8–17 — Jubilee debt/land/slave release, the background for “the acceptable year of the Lord” (Luke 4:19).
Deuteronomy 15:1–11 — periodic debt cancellation for the poor.
1 Samuel 2:1–10 (Hannah’s Song) — God who “raises the poor from the dust,” echoed structurally in the Magnificat (Luke 1:46–55).

Key Luke passages: Luke 1:46–55 (Magnificat’s reversal); 1:52–53 (exalting the humble, filling the hungry); 2:7–24 (the Holy Family’s own poverty, Leviticus 12:8 offering); 4:18–19 (thesis statement); 6:20–26 (Beatitudes and woes); 7:22 (poor receive good news, cited back to 4:18); 12:13–21 (Rich Fool); 14:12–24 (banquet for the poor, crippled, blind, lame); 16:19–31 (Rich Man and Lazarus); 18:22–25 (the rich ruler); 21:1–4 (the widow’s offering).

NT/Romans parallel: No direct doctrinal-name equivalent in the Romans baseline (Romans does not foreground economic poverty as a theme), making this the curriculum’s most Luke-distinctive doctrine. The closest structural Romans parallel is the “weak/strong” language of Romans 14–15, concerning status differences within the community, and the general pattern of God’s grace toward the undeserving (Romans 4:4–5; 11:5–6).

Czech rendering anchors: chudí (Medium-High, new term); blahoslavený (Critical, new term); utlačovaní (Medium, new term); milost (High, baseline, kept distinct from mercy/compassion terms below).

Trajectory note for translators: This doctrine has no strong pre-existing Romans-baseline anchor, so its full conceptual weight must be built from Luke’s own material. Recommend Luke 1:46–55, 4:16–21, and 6:20–26 as the three foundational teaching texts, taught in that canonical order.

4. Repentance and Forgiveness of Sins

Core claim: God’s saving initiative both calls for and freely grants a total reorientation of life (not a ritual transaction) that results in genuine release from sin’s guilt and power — the same “release” (aphesis) announced for captives in Luke 4:18.

OT roots:

Leviticus 25 (Jubilee release, aphesis word-family) — see Doctrine 3 above; the same root binds liberation and forgiveness together in Luke’s Greek text.
Isaiah 55:6–7 — “let the wicked forsake his way… return to the Lord.”
Ezekiel 18:30–32; Joel 2:12–13 — prophetic calls to turn (the OT background for metanoia).
Psalm 51 — the classic OT penitential psalm, echoed directly in the tax collector’s prayer (Luke 18:13).

Key Luke passages: Luke 1:77 (John’s mission: “knowledge of salvation… forgiveness of sins”); 3:3, 8 (John’s baptism of repentance); 5:20–24, 32 (Jesus’ authority to forgive; his mission is “to call sinners to repentance”); 7:47–49 (the sinful woman forgiven); 11:4 (Lord’s Prayer petition); 13:3, 5 (repentance urgency); 15:7, 10, 18, 21 (the three parables of Luke 15); 17:3–4 (repeated forgiveness within community); 18:13–14 (the tax collector’s prayer and justification); 24:47 (mission-thesis: “repentance for the forgiveness of sins to all nations”).

NT/Romans parallel: Romans 2:4 (“God’s kindness is meant to lead you to repentance”); Romans 3:23–25 (universal sin, redemption, atonement); Romans 4 (Abraham, imputed righteousness); Romans 6:1–11 (dead to sin, alive to God). The baseline’s hřích (High), ospravedlnění (Critical), and spasení (Critical) all converge here.

Czech rendering anchors: pokání (High, new term — watch the Catholic-sacramental-confession collision); odpuštění hříchů (High, new compound); hřích (High, baseline, reused).

Trajectory note for translators: Luke 18:9–14 (Pharisee and tax collector) is the single most valuable passage in the entire curriculum for teaching the baseline’s Critical “ospravedlnění” concept concretely, since it embeds the Romans-critical forensic doctrine inside an accessible narrative. Recommend cross-teaching with Romans 3–4.

5. Prayer and Dependence on God

Core claim: Prayer is the concrete posture of trust and dependence that flows from, and continually renews, the relationship of a forgiven, adopted people with their Father — modeled first and most fully by Jesus himself.

OT roots:

Psalm 51 — penitential prayer (echoed Luke 18:13).
Psalm 31:5 — “into your hands I commit my spirit,” directly quoted by Jesus at his death (Luke 23:46).
1 Samuel 1:9–18 (Hannah’s prayer) — background pattern for persistent petition, echoed in Luke 18:1–8 (persistent widow).
Nehemiah 9; Daniel 9 — corporate covenant prayers of confession and petition, the background pattern distilled into the Lord’s Prayer.

Key Luke passages: Luke 1:13 (Zechariah’s prayer answered); 3:21 (Jesus praying at his baptism); 5:16; 6:12; 9:18, 28–29 (Jesus regularly withdrawing to pray, including before the Transfiguration); 11:1–13 (the Lord’s Prayer and its teaching context); 18:1–8 (persistent widow); 18:9–14 (contrasting prayer postures); 22:39–46 (Gethsemane); 23:46 (Jesus’ final prayer, quoting Psalm 31:5).

NT/Romans parallel: Romans 8:15, 26–27 (“Abba, Father”; the Spirit’s intercession); Romans 8:34 (Christ’s own intercession); Romans 12:12 (“constant in prayer”); Romans 15:30–32. Baseline term: přímluva (intercession, Medium) — the baseline itself notes there is “no strong live cultural competitor” for this doctrine in secular Czech society, meaning the task is to build the concept from nothing rather than correct a rival framework, a pattern Luke’s material (with its unusually dense concentration of Jesus’ own prayer life) is well-suited to support.

Czech rendering anchors: modlitba/modlit se (High, new term); chléb vezdejší (Medium, new term, archaic-phrase handling); Otec (Critical, baseline).

Trajectory note for translators: Because Luke’s Gospel (unlike Mark 14:36 and Romans 8:15) does not use “Abba” at Gethsemane (22:42, “Otče” only), translators must not insert “Abba” into Luke 22:42 by analogy with the baseline’s Romans 8:15 treatment — see 08_core_glossary.md Section A note on “abba.”

6. The Kingdom of God Present and Future

Core claim: God’s reign is already breaking into history in Jesus’ own person and ministry (“today,” Luke 4:21) while remaining not yet fully consummated — a tension that must be held, not resolved in either direction alone.

OT roots:

Daniel 2:44; 7:13–14, 27 — the eschatological kingdom given to “the Ancient of Days” and “one like a son of man.”
Isaiah 61:1–2 — the eschatological Jubilee announcement.
Isaiah 25:6–9; 65:17–25 — future kingdom banquet and new-creation imagery.
Ezekiel 17:22–24 — the great kingdom-tree sheltering many.

Key Luke passages: Luke 4:21 (“today”); 4:43; 8:1, 10; 9:2, 11, 60; 10:9 (present announcement/inbreaking); 11:20 (“the kingdom of God has come upon you”); 13:18–21 (mustard seed, leaven — present, growing); 17:20–21 (kingdom “among/mezi vámi”); 19:11–27 (parable addressing delay); 21:27, 31 (future coming of the Son of Man “with power and great glory”); 22:16, 18 (kingdom consummated at a future meal); 23:42–43 (the criminal’s request, “remember me… today you will be with me”).

NT/Romans parallel: Romans 14:17 (“the kingdom of God is… righteousness and peace and joy in the Holy Spirit”); Romans 8:18–25 (creation’s present groaning and future glory — the same present/future tension in cosmic scope). Baseline terms: království Boží (Medium) and kingdom_mission doctrine.

Czech rendering anchors: království Boží (Medium, baseline, reused); dnes (Low lexically / Critical theologically, per 07_semantic_analysis.md); naplnilo se (Critical, new term); uprostřed vás / mezi vámi (High, new term).

Trajectory note for translators: Luke 4:21’s “today” and Luke 17:21’s “among you” are the two textual anchors for the present pole of this doctrine; Luke 21:27 and 22:16, 18 anchor the future pole. Both poles must be taught together — teaching only the present-kingdom texts risks an over-realized eschatology; teaching only the future texts risks losing the passage’s own emphatic “today.”

7. The Cost and Joy of Discipleship

Core claim: Following Jesus requires total, costly, life-reordering allegiance — yet this same allegiance produces genuine, deep joy, not grim duty; the two are inseparable in Luke’s narrative.

OT roots:

1 Kings 19:19–21 (Elisha’s costly, decisive following of Elijah, leaving his former life behind).
Deuteronomy 30:19–20 (“choose life”) — the OT’s own total-allegiance summons.
Psalm 16:11 — “in your presence there is fullness of joy,” background for joy-in-God as covenant reward.

Key Luke passages: Luke 5:1–11, 27–28 (leaving everything to follow); 9:23, 57–62 (daily cross-bearing, “no one who looks back is fit”); 9:24–25 (losing/gaining one’s life); 10:17, 21 (joy at Jesus’ present kingdom work); 14:25–33 (counting the cost); 18:28–30 (Peter’s “we have left everything”); 19:6, 37 (Zacchaeus’s joy; the crowd’s joy at the entry); 24:41, 52 (joy at the resurrection and ascension, forming a deliberate inclusio with 2:10).

NT/Romans parallel: Romans 8:17–18 (suffering with Christ in order to be glorified with him); Romans 12:1–2 (living sacrifice, total self-offering); Romans 14:17 (joy as a kingdom mark, shared vocabulary with Doctrine 6 above). Baseline term: radost is not itself a fixed baseline term (new to this glossary via Luke), but Romans’ “joy” language (Romans 5:11; 12:12; 14:17; 15:13) should be rendered with the same Czech word for cross-curriculum consistency.

Czech rendering anchors: učedník (High, new term); kříž (Medium-High, new term); radost (Medium, new term).

Trajectory note for translators: Luke frames the whole Gospel with joy (2:10 at the beginning; 24:52 at the end), meaning the “cost” half of this doctrine must never be taught in isolation from the “joy” half — the baseline’s tone requirements (warmth, relational register) apply with particular force to this doctrine’s teaching material.

8. Jesus’ Compassion and Table Fellowship with Sinners

Core claim: Jesus’ habitual practice of eating with, touching, and showing visceral compassion toward those a status-conscious society excludes (tax collectors, sinners, the diseased, the grieving) is not incidental kindness but a deliberate, provocative enactment of the Gospel’s content.

OT roots:

Hosea 11:1–4, 8–9 — God’s fatherly compassion for wayward Israel, echoed in the Prodigal Son’s father (Luke 15:20).
1 Kings 17:17–24 — Elijah’s compassionate raising of the widow’s son at Zarephath, typologically echoed at Luke 7:11–17.
Exodus 34:6 — “the Lord, merciful and gracious,” the OT’s own self-revelation of divine compassion.
Leviticus 19:33–34 — welcome and love toward the sojourner/outsider.

Key Luke passages: Luke 5:29–32 (table with tax collectors and sinners, provoking Pharisaic objection); 7:11–17 (compassion at Nain); 7:36–50 (the sinful woman); 10:33–37 (the Samaritan’s compassion); 14:12–24 (banquet for the excluded); 15:1–2, 20 (tax collectors and sinners drawing near; the father’s compassion); 19:1–10 (Zacchaeus’s meal); 23:33–43 (compassion even from the cross, toward the repentant criminal).

NT/Romans parallel: Romans 5:8 (“while we were still sinners, Christ died for us”); Romans 14:1–15:7 (table/food fellowship across conviction differences within the church, a direct thematic echo of Luke’s table-fellowship material, though addressed to a different specific problem). Baseline term: milosrdenství is new to this glossary but must be held distinct from milost (grace, High, baseline) per 07_semantic_analysis.md’s explicit caution.

Czech rendering anchors: slitování/soucit (High, new term); milosrdenství (High, new term); hříšník (High, new term); celník (Medium-High, new term).

Trajectory note for translators: This doctrine and Doctrine 3 (Good News to the Poor) overlap substantially but are not identical: Doctrine 3 concerns God’s saving initiative toward the economically and socially powerless as a class; this doctrine concerns Jesus’ personal, relational, table-level practice toward specific named individuals regarded as morally disqualified. Keep both distinct in teaching material even though they share vocabulary and passages (e.g., Luke 15; Luke 19:1–10 serve both doctrines).

PART 3 — Canonical Trajectory Summary

Stage of Salvation History	OT Anchor	Luke’s Fulfillment	Forward Trajectory (Romans and beyond)
Creation and universal human solidarity	Genesis 1–5	Luke 3:38 (genealogy to Adam)	Romans 5:12–21 (Adam/Christ)
Abrahamic promise to all nations	Genesis 12:3; 15:6; 22:16–18	Luke 1:55, 73; 19:9; 24:47	Romans 4 (Abraham); Romans 9–11 (Israel and the nations)
Davidic covenant and messianic kingship	2 Samuel 7:12–16; Psalm 110:1; Psalm 132:17	Luke 1:32–33; 20:41–44; 22:69	Romans 1:3 (seed of David); Romans 15:12
Prophetic promise of Spirit-anointed liberation	Isaiah 61:1–2; Leviticus 25	Luke 4:16–21 (core passage)	Romans 8 (Spirit); Romans 15:8–12
Suffering Servant	Isaiah 53	Luke 22:37; 24:26, 46	Romans 3:25; 4:25; 5:8–9
Outpoured Spirit and universal mission	Joel 2:28–32; Isaiah 49:6	Luke 24:47–49	Romans 10:12–15; 15:16–24

PART 4 — Risk-Tier Cross-Index (for Phase 2 routing)

Doctrine	Highest Risk Tier(s) Involved	Mandatory Review Routing
Jesus as Savior for All Nations and All People	Critical (Spasitel, spasení, pohané)	Human theologian
The Holy Spirit’s Work in Salvation History	Critical (Duch svatý)	Human theologian
Good News to the Poor and Marginalized	Critical (blahoslavený)	Human theologian
Repentance and Forgiveness of Sins	High/Critical (pokání, hřích, ospravedlnění)	Human theologian
Prayer and Dependence on God	High (modlitba, Otec — Critical via baseline)	Human theologian
The Kingdom of God Present and Future	Critical (naplnilo se, sobota, Syn člověka)	Human theologian
The Cost and Joy of Discipleship	High (učedník, kříž)	Human theologian
Jesus’ Compassion and Table Fellowship with Sinners	High (milosrdenství, hříšník, slitování)	Human theologian

All eight curriculum doctrines contain at least one Critical- or High-risk term per 08_core_glossary.md, meaning every doctrine in this curriculum requires mandatory human theologian review routing under the baseline’s escalation rules — no doctrine in this curriculum qualifies for native-speaker-only or automated-only review at the doctrine level, though individual Medium/Low-risk terms within supporting passages may still route accordingly.

This document must be loaded together with 07_semantic_analysis.md, 08_core_glossary.md, and 09_cross_reference_analysis.md, alongside the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json, before any Phase 2 translation of Luke curriculum material begins.

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