Doctrine Analysis
Doctrine Analysis — Luke (Lukáš), English → Czech
Purpose and Method
This document provides the full doctrine matrix for the Luke curriculum, spanning the entire Gospel (chapters 1–24), and a chapter-by-chapter walkthrough confirming full-book coverage. It is fully consistent with doctrine_risk_registry.json (Luke, v1): the same 32 doctrines, the same risk tiers, and the same review routing appear here. This document adds (a) explicit translation-risk reasoning per doctrine tied to specific Czech linguistic/cultural facts, and (b) a chapter-by-chapter confirmation that every chapter of Luke has been reviewed, including chapters that mainly reinforce doctrines already introduced elsewhere rather than contributing new terms.
Governing observation (carried from the baseline and the Luke glossary): for most doctrines in this Language Package, the dominant risk is the absence of a prior conceptual framework in a highly secular readership, not competition from a rival theological system. Luke, however, introduces three risk patterns not present in the Romans baseline: (1) genuine competing associations from residual Czech Catholic cultural memory (pokání/penance; blahoslavený/beatification); (2) a real-world secular-policy collision unique to recent Czech history (milostivé léto/Jubilee); and (3) a fully secularized calendar term with zero residual religious content (sobota/Sabbath). These three patterns are flagged explicitly below wherever they occur.
Full Doctrine Matrix
| # | Doctrine | Supporting Passages (Lukáš) | Risk | Translation Risk (grounded reason) | Review Routing |
|---|---|---|---|---|---|
| 1 | Jesus as Savior for All Nations and All People | 2:10-11; 2:30-32; 3:6; 4:18-19; 7:1-10; 10:25-37; 24:47 | Critical | ”Spasitel”/“spasení” parallel the baseline’s Critical finding on “spasení”: genuine Kralice-tradition vocabulary that now registers as archaic/liturgical to secular readers, with no live conceptual force. Must be explained narratively at every occurrence (from what, for whom, by what means), not merely announced as a title. | Human theologian |
| 2 | The Holy Spirit’s Work in Salvation History | 1:15; 1:35; 1:41; 1:67; 3:16; 3:22; 4:1; 4:14; 4:18; 11:13; 24:49 | Critical | Basic Trinitarian categories (the Spirit as a distinct, personal, divine agent, not an impersonal force) cannot be assumed as background; Luke’s dense concentration of Spirit-language in chs. 1, 3-4, 24 requires cumulative teaching across the whole Gospel. | Human theologian |
| 3 | Good News to the Poor and Marginalized | 1:52-53; 4:18; 6:20-21; 6:24-26; 7:22; 14:13; 14:21; 16:19-31 | High | ”Chudí” is an entirely ordinary secular word for economic poverty with no theological resonance; without active teaching, risks flattening to a purely socioeconomic-policy statement rather than God’s saving initiative privileging the powerless. | Human theologian |
| 4 | Repentance and Forgiveness of Sins | 3:3; 3:8; 5:20-24; 5:32; 15:7; 15:10; 15:18-21; 19:8; 24:47 | Critical | Unique to Luke among this pipeline’s risk patterns: “pokání” carries a genuine competing association with the Catholic sacrament of penance/confession for readers with residual Catholic cultural background, risking a ritual, priest-mediated transaction rather than Luke’s whole-life reorientation; compounded by the baseline’s documented colloquial weakening of “hřích” to “a shame/pity.” | Human theologian |
| 5 | Prayer and Dependence on God | 1:13; 3:21; 5:16; 6:12; 9:28-29; 11:1-13; 18:1-14; 22:39-46 | High | ”Modlitba” is lexically stable, but the posture Luke models — persistent, dependent address to a personal Father for daily needs — cannot be assumed as lived experience given low general religious practice; must be built as genuinely new content. | Human theologian |
| 6 | The Kingdom of God Present and Future | 4:43; 8:1; 8:10; 10:9; 11:20; 17:20-21; 19:11; 21:31; 22:16; 22:18 | High | ”Království” carries a strong fairy-tale/fantasy association in ordinary Czech usage; compounded by 17:21’s genuinely debated “entos hymon,” where an interior-psychological rendering risks importing a foreign self-help “kingdom is inside you” reading disconnected from Jesus’ own presence. | Human theologian |
| 7 | The Cost and Joy of Discipleship | 5:11; 5:28; 9:23-25; 9:57-62; 14:26-33; 18:28-30; 24:52 | High | ”Učedník’s” dominant secular sense (trade apprentice, generic student) lacks Luke’s total-life-commitment content; “kříž” risks flattening into the ordinary Czech idiom for the lower back or a generic “burden” metaphor, detached from Jesus’ own literal crucifixion narrated later in the same Gospel. | Human theologian |
| 8 | Jesus’ Compassion and Table Fellowship with Sinners | 5:29-32; 7:13; 7:36-50; 15:1-2; 15:20; 19:1-10 | High | Shared meals carry no equivalent social-boundary-crossing weight in ordinary contemporary Czech social life; must be actively taught rather than assumed to register. “Hříšník” also risks a casual, almost affectionate colloquial usage that trivializes the seriousness of the boundary being crossed. | Human theologian |
| 9 | Messianic Promise and Its Fulfillment | 1:32-33; 2:11; 2:26; 4:18-21; 9:20; 22:67; 24:26-27; 24:44-47 | Critical | The Gospel’s core passage (4:18-21) makes this the programmatic thesis of the entire book; the Greek etymological link between “anointing” and “Messiah/Christ” is invisible in Czech (“pomazání” and “Mesiáš/Kristus” share no root) and must be made explicit. The perfect tense of “naplnilo se” risks flattening into a mere past historical report rather than a fulfillment that stands accomplished with continuing force. | Human theologian |
| 10 | The Incarnation and Virgin Birth of Christ | 1:26-38; 2:1-20 | Critical | ”Panna” is stable and unambiguous, but the doctrinal weight of virgin conception by the Spirit’s direct agency needs foundational Trinitarian/Christological scaffolding that cannot be assumed as prior background. | Human theologian |
| 11 | Deity of Christ | 1:32; 1:35; 5:20-24; 9:35; 22:70 | Critical | Must not be softened to “a great moral teacher,” a common secular-humanist framing of Jesus in non-religious Czech culture. Jesus’ authority to forgive sins (5:20-24) and the divine voice at the Transfiguration (9:35) require the claim be made explicit, not left implicit in narrative details a secular reader may not recognize as doctrinally loaded. | Human theologian |
| 12 | Sonship of Christ | 1:32; 1:35; 3:22; 9:35; 10:22 | Critical | Eternal, unique Sonship, distinct from the adoptive sense applied to believers elsewhere in the curriculum; must be actively distinguished from the co-occurring “Son of Man” title, which emphasizes hidden authority within genuine humanity rather than eternal divine relation. | Human theologian |
| 13 | Son of Man | 5:24; 6:5; 6:22; 9:22; 9:58; 12:8; 17:22-30; 19:10; 22:69; 24:7 | Critical | A literal Czech rendering (“Syn člověka”) reads on its own merely as “a human being” in the generic sense, completely obscuring the Daniel 7 messianic-authority background; without an explanatory note at first use, readers miss that Jesus claims both true humanity and hidden divine authority in the same title. | Human theologian |
| 14 | Resurrection of Christ | 9:22; 18:33; 20:27-40; 24:1-53 | Critical | ”Vzkříšení” is recognized from Easter (Velikonoce), the Czech Republic’s most widely observed but now largely secularized holiday, whose popular association (pomlázka folk custom) is substantially detached from doctrinal content — recurring with full force across Luke’s extended chapter 24 narrative. | Human theologian |
| 15 | Lordship of Christ | 1:43; 2:11; 6:46; 19:31; 20:42-44 | Critical | ”Pán” is also the ordinary word for “Mister/Sir”; 20:42-44’s debate over David calling the Messiah “Lord” directly parallels the baseline’s Romans 10:9 concern, and capitalization alone remains an insufficient signal for this exclusive divine claim. | Human theologian |
| 16 | Fulfillment of Prophecy | 1:67-79; 2:36-38; 4:18-21; 24:25-27; 24:44 | High | Requires Old Testament narrative background (the whole Isaiah-to-Gospel storyline) that cannot be assumed for a general secular readership; compounded by the perfect-tense flattening risk already noted for “naplnilo se” in the core passage. | Human theologian |
| 17 | Universal Human Accountability (Sin and Judgment) | 3:7-14; 5:8; 13:1-5; 15:1-2; 15:7; 18:9-14 | High | Must be built up against the colloquially weakened, low-stakes everyday use of “hřích” as a mild idiom for “a shame/pity”; the Pharisee and tax collector parable (18:9-14) is a concrete pedagogical opportunity, since the tax collector’s self-description as a sinner needing mercy, not the Pharisee’s self-justification, is the model Luke commends. | Human theologian |
| 18 | Humanity of Christ | 1:26-38; 2:40; 2:52; 4:1-13; 22:44 | Medium | Real physical human nature and genuine human development; low doctrinal risk in itself, though should be taught alongside deity of Christ since basic two-natures Christology cannot be assumed as background. | Native speaker review |
| 19 | Mission to the Nations | 2:32; 9:1-6; 10:1-16; 24:47 | Medium | ”Misie” may carry a mild historical/colonial-era or NGO-humanitarian connotation in contemporary secular Czech usage rather than a specifically gospel-proclamation sense; the sending of the Twelve and the Seventy-Two should anchor the term concretely. | Native speaker review |
| 20 | Sabbath and the Law | 4:16; 4:31; 6:1-11; 13:10-17; 14:1-6; 23:54-56 | High | ”Sobota,” the ordinary Czech word for the Sabbath day, is simply the everyday name for Saturday — a fully secularized calendar term with zero residual religious content, unlike “neděle” (Sunday), which retains an etymological work-rest trace. Luke’s repeated Sabbath-controversy narratives require the covenantal rest-theology to be rebuilt from a completely secular base word each time. | Human theologian |
| 21 | The Beatitudes and the Reversal of Social Status | 1:46-55; 6:20-26 | High | In Czech Catholic tradition, “blahoslavený/blahoslavená” is the official ecclesiastical title for a beatified person, one step below sainthood; risks the Beatitudes being read as a list of formal church honors rather than Jesus’ own startling, present-tense pronouncement of favor on the poor and suffering. | Human theologian |
| 22 | The Acceptable Year of the Lord (Jubilee) | 4:18-19 | Critical | The traditional phrase “milostivé léto” is also the official name of a real 2021-2022 Czech government debt-forgiveness program, widely covered in national media; a contemporary reader is now more likely to associate the phrase with recent secular civic policy than with Jesus’ proclamation of eschatological restoration. | Human theologian |
| 23 | Eschatological Judgment and the Intermediate State | 12:4-5; 16:19-31; 21:25-36; 23:43 | Medium | ”Hádes” requires transliteration rather than the natural-sounding “podsvětí” (contemporary Czech media term for the criminal underworld); “ráj” (paradise, 23:43) risks being read as generic secular-marketing bliss imagery rather than Jesus’ specifically relational promise. | Native speaker review |
| 24 | The New Covenant and the Lord’s Supper | 22:14-20 | Critical | ”Smlouva” is the ordinary Czech word for any commercial or legal contract; the baseline’s caution against a purely transactional reading applies with even higher stakes here, since this passage institutes the meal practiced in ongoing Christian worship, and a merely contractual reading would strip it of relational, covenant-blood significance. | Human theologian |
| 25 | Divine Calling and Apostleship | 5:1-11; 6:12-16; 9:1-6; 10:1-20 | Medium | ”Povolání” overwhelmingly means one’s job or profession in ordinary Czech; the formal naming of the Twelve (6:13-16) and the sending of the Seventy-Two are concrete narrative opportunities to teach God’s sovereign summons as distinct from this dominant secular-vocational sense. | Native speaker review |
| 26 | Sanctification and Holiness | 1:35; 1:49; 1:70; 1:72; 2:23; 3:3; 3:16 | Medium | Limited direct development within the Gospel itself compared to Romans; “posvěcení” is otherwise mainly known in ordinary Czech as the ceremonial blessing of a building, a substantially narrower association than the Spirit’s ongoing transformative work. | Native speaker review |
| 27 | Peace with God | 1:79; 2:14; 2:29; 7:50; 19:42; 24:36 | Medium | Luke 19:42’s lament over Jerusalem’s failure to recognize “the things that make for peace” requires the relational, covenantal sense to be distinguished from the everyday sense of “pokoj” as mere quiet or absence of disturbance. | Native speaker review |
| 28 | God’s Providence and Care | 12:6-7; 12:22-31; 21:18 | Medium | Luke’s concrete imagery (sparrows, ravens, lilies) is vivid and low-risk in itself, but must be distinguished from the fatalistic, impersonal folk-secular framing of “osud” (fate) or “štěstí” (luck), the more common contemporary Czech way of describing unexplained provision or hardship. | Native speaker review |
| 29 | The Healing/Salvation Double Meaning | 7:50; 8:48; 17:19; 18:42 | High | Luke deliberately uses a single verb (sōzō) for both physical healing and spiritual salvation; Czech must choose between separate registers (“zachránit/uzdravit” vs. “spasit”) and risks prematurely collapsing Luke’s intentional double meaning into only one sense without an accompanying translator note at each occurrence. | Human theologian |
| 30 | Redemption and Liberation | 1:68; 2:38; 4:18 | High | ”Vykoupit” is in extremely common secular commercial use in Czech (redeeming a coupon, retrieving an item from a pawnshop); this risks flattening God’s costly liberating action into a trivial transactional image unless explicitly unpacked. | Human theologian |
| 31 | Apostleship | 6:13-16; 9:1-6; 10:1-20; 22:14 | Low | ”Apoštol” is stable and unambiguous. Risk is unfamiliarity with the New Testament narrative role, not mistranslation. | Automated review |
| 32 | Thanksgiving and Gratitude | 17:11-19; 18:11; 22:17; 22:19 | Low | Standard term with minimal risk. Luke 18:11’s Pharisee thanks God self-righteously, an ironic/negative use worth a brief translator note but not elevating overall risk. | Automated review |
Risk summary (identical to doctrine_risk_registry.json): Critical: 12; High: 11; Medium: 7; Low: 2. Total requiring human theologian review: 23. Total requiring native speaker review: 7. Total automated-only: 2.
Chapter-by-Chapter Coverage Walkthrough (Luke 1–24)
This section confirms full-book coverage. Each chapter lists the active doctrines from the matrix above (by number) and any chapter-specific notes. Chapters that do not introduce new terms or doctrines beyond what is already tracked are explicitly marked “reviewed — no new doctrinal content” rather than omitted.
Luke 1 — Doctrines: #2 (Spirit overshadowing Mary, filling Zechariah/Elizabeth/John), #9, #10, #11, #12, #16, #21 (Magnificat’s reversal-of-status theme), #26, #27, #30 (Zechariah’s “redeemed his people”), #25 (Zechariah/Mary’s callings foreshadowed). New terms: incarnation, Holy Spirit, Son of God, Most High, mercy, redemption. Introduces the Benedictus/Magnificat as the Gospel’s doctrinal overture.
Luke 2 — Doctrines: #1 (Savior, 2:11), #2, #9, #10, #16, #18, #23 (Anna/Simeon anticipate consolation), #30 (Anna’s redemption language, 2:38). New terms: Savior, glory, peace, redemption (reinforced). Presentation and boyhood narratives establish humanity of Christ alongside deity.
Luke 3 — Doctrines: #2 (Spirit descending at baptism), #4 (John’s baptism of repentance), #11/#12 (Father’s voice: “You are my beloved Son”), #16, #17, #20 (genealogy ties to law/covenant background), #26. New terms: repentance, baptism, forgiveness of sins (3:3). John’s preaching is the Gospel’s first sustained repentance-and-forgiveness passage.
Luke 4 — Doctrines: #1, #2, #3, #6, #9 (core passage, 4:16-21), #11, #16, #18 (temptation), #20 (Sabbath healings begin, 4:16, 31), #22 (Jubilee, 4:19). This is the curriculum’s core passage and the single highest doctrinal-density chapter in the book; every Critical-tier doctrine tied to 4:18-21 converges here.
Luke 5 — Doctrines: #4 (forgiveness of sins, paralytic), #7 (calling of the first disciples), #8 (calling of Levi, table fellowship), #11 (authority to forgive), #13 (first Son of Man use, 5:24), #25. New terms: disciple, sinner, tax collector, Son of Man.
Luke 6 — Doctrines: #3, #7 (cost of following), #20 (two Sabbath controversies), #21 (Beatitudes and woes), #25 (naming of the Twelve), #31. New terms: apostle (formal naming), blessed/beatitude, woe, neighbor (implicit in 6:27 love-command).
Luke 7 — Doctrines: #1 (centurion, a Gentile, 7:1-10), #8 (sinful woman), #16 (John the Baptist’s question about fulfillment), #17, #29 (7:50 “your faith has saved you”). New term active: compassion (7:13).
Luke 8 — Doctrines: #6 (kingdom parables), #29 (healing/saving double sense recurs, 8:48), #28 (implicit provision themes begin). No major new terms beyond glossary already established; reviewed — reinforces kingdom parable teaching and the healing/saving double meaning first flagged in ch. 7.
Luke 9 — Doctrines: #7 (cost of discipleship, 9:23-25, 57-62), #9 (Peter’s confession, 9:20), #11 (Transfiguration, 9:35), #13 (Son of Man passion predictions), #19 (sending of the Twelve). New term: cross (discipleship sense, 9:23).
Luke 10 — Doctrines: #3/#8 (Good Samaritan’s neighbor-redefinition), #19 (sending of the Seventy-Two), #2 (Spirit’s joy, 10:21). New term: neighbor (pointed redefinition, 10:27-37).
Luke 11 — Doctrines: #5 (Lord’s Prayer, 11:1-4), #2 (11:13, Spirit given to those who ask), #6, #21 (woes on Pharisees). New terms: prayer, daily bread.
Luke 12 — Doctrines: #7, #13, #28 (providence: sparrows, ravens, lilies). New term: providence (concrete imagery). Reviewed — no additional new terms beyond providence vocabulary.
Luke 13 — Doctrines: #4 (repent or perish), #6, #20 (Sabbath healing of the bent woman). Reviewed — reinforces repentance and Sabbath doctrines already introduced; no new terms.
Luke 14 — Doctrines: #3 (banquet invites the poor), #7 (cost of discipleship, hating family/cross), #8 (banquet table fellowship), #20 (Sabbath healing). Reinforcement chapter; no new terms beyond glossary already established.
Luke 15 — Doctrines: #4 (repentance, prodigal son), #8 (Pharisees’ complaint about table fellowship), #17. New terms: lost, joy (tied explicitly to repentance). The three parables (lost sheep, coin, son) are the Gospel’s central repentance-and-mercy teaching unit.
Luke 16 — Doctrines: #3 (rich man and Lazarus), #20 (law/prophets, 16:16-17), #23 (Hades). New term: mammon.
Luke 17 — Doctrines: #4 (forgiveness, 17:3-4), #6 (kingdom “among/within” you, 17:20-21), #29 (ten lepers, 17:19), #32 (thanksgiving, 17:16). New term: kingdom entos hymon (flagged translation choice).
Luke 18 — Doctrines: #5 (persistent widow, Pharisee and tax collector as models of prayer), #17 (18:9-14 is the key pedagogical text), #1/#29 (blind beggar, 18:35-43). Justification (Critical, baseline term) is textually embedded here (18:14) — reviewed and cross-referenced to the baseline registry’s “justification” entry.
Luke 19 — Doctrines: #1 (Zacchaeus, tax collector saved, 19:1-10), #27 (lament over Jerusalem, 19:42), #15 (acclamation at the entry, 19:38). New term reinforced: lost (19:10, “to seek and save the lost”).
Luke 20 — Doctrines: #11, #14 (resurrection debate with the Sadducees), #15 (David/Lord debate, 20:42-44), #20 (authority questioned). Reviewed — reinforces Deity/Lordship/Resurrection doctrines with no new terms.
Luke 21 — Doctrines: #6 (kingdom future dimension), #28 (widow’s offering as a provision/poverty text), #23 (eschatological signs). Reviewed — reinforces existing eschatological vocabulary; no new terms.
Luke 22 — Doctrines: #5 (Gethsemane prayer), #13, #18 (agony, 22:44), #24 (Last Supper, new covenant, 22:14-20). New/critical term: covenant (new covenant in Christ’s blood) — the single highest-stakes covenant occurrence in the curriculum.
Luke 23 — Doctrines: #15, #23 (paradise, 23:43), #20 (Sabbath rest before resurrection, 23:54-56). New rendering flagged: righteous/righteousness double sense in the centurion’s confession (23:47), cross-referenced to the baseline’s Critical “righteousness” entry.
Luke 24 — Doctrines: #2 (power from on high, 24:49), #9, #14 (extended resurrection narrative), #16 (24:25-27, 44-47). Closing chapter: the Gospel’s fulfillment and mission themes converge; “forgiveness of sins to all nations” (24:47) directly reprises doctrines #1, #4, #9, and #16 together.
Coverage confirmed: all 24 chapters of Luke reviewed. This document must be loaded alongside 08_core_glossary.md, doctrine_risk_registry.json, and the Romans baseline translation_memory.json / bible_term_registry.json before any Phase 2 translation of Luke curriculum material begins.
Critical Risk Doctrines
Jesus as Savior for All Nations and All People
Czech name: Ježíš jako Spasitel všech národů a všech lidí
Key terms: savior, salvation, gentiles, neighbor
Review routing: Human theologian
‘Spasitel’ and ‘spasení’ both parallel the baseline’s Critical finding: genuine Kralice-tradition terms that now register to most secular readers as archaic, quasi-liturgical vocabulary with no live conceptual content, rather than as a claim with real content; must be explained narratively (savior from what, for whom, by what means) at every occurrence, not merely announced as titles.
The Holy Spirit’s Work in Salvation History
Czech name: dílo Ducha svatého v dějinách spasení
Key terms: holy_spirit, anointed, power_of_god
Review routing: Human theologian
Basic Trinitarian categories (the Spirit as a distinct, personal, divine agent rather than an impersonal force) cannot be assumed as background for a secular Czech readership; Luke’s dense concentration of Spirit-language in chapters 1, 3-4, and 24 requires this doctrine be built cumulatively across the whole Gospel, not introduced once and assumed to stick.
Repentance and Forgiveness of Sins
Czech name: pokání a odpuštění hříchů
Key terms: repentance, forgiveness_of_sins, sin, sinner
Review routing: Human theologian
CRITICAL for a reason specific to Czech religious history rather than the baseline’s general secular-literacy pattern: ‘pokání’ carries a genuine competing association with the Catholic sacrament of penance/confession for readers with residual Catholic cultural background, risking a ritual, priest-mediated transaction rather than Luke’s whole-life reorientation; compounded by ‘hřích’s’ baseline-documented colloquial weakening to ‘a shame/pity.‘
Messianic Promise and Its Fulfillment
Czech name: mesiášské zaslíbení a jeho naplnění
Key terms: messiah, anointed, fulfilled, prophecy
Review routing: Human theologian
Reused Critical designation from the Romans baseline; Luke’s core passage (4:18-21) makes this the Gospel’s programmatic thesis, but the etymological link between ‘pomazání’ (anointing) and ‘Mesiáš/Kristus,’ self-evident in Greek, is invisible in Czech and must be made explicit; likewise the perfect tense of ‘naplnilo se’ risks flattening into a mere past historical report rather than a fulfillment that stands accomplished with continuing force.
The Incarnation and Virgin Birth of Christ
Czech name: vtělení a narození z panny
Key terms: incarnation, virgin, son_of_god, holy_spirit
Review routing: Human theologian
‘Panna’ is a stable, unambiguous Czech word, but the doctrinal weight of a virgin conception by the Holy Spirit’s direct agency needs foundational Trinitarian and Christological scaffolding that cannot be assumed as prior background for a general secular readership.
Deity of Christ
Czech name: božství Kristovo
Key terms: son_of_god, lord, authority
Review routing: Human theologian
Must not be softened to ‘a great moral teacher,’ a common secular-humanist framing of Jesus in non-religious Czech culture; Jesus’ authority to forgive sins (5:20-24) and the divine voice at the Transfiguration (9:35) are key texts requiring this claim be made explicit, not left implicit in narrative details a secular reader may not recognize as doctrinally loaded.
Sonship of Christ
Czech name: synovství Kristovo
Key terms: son_of_god, father, holy_spirit
Review routing: Human theologian
Eternal, unique Sonship, not the adoptive sense believers receive; must be actively distinguished from the Son of Man title, which emphasizes Jesus’ humanity and hidden authority rather than his eternal divine relation to the Father, since both titles co-occur throughout Luke and could otherwise be conflated by an unprepared reader.
Son of Man
Czech name: Syn člověka
Key terms: son_of_man
Review routing: Human theologian
A literal Czech rendering (‘Syn člověka’) reads on its own merely as ‘a human being’ in the generic sense, completely obscuring the Daniel 7 messianic-authority background; without an explanatory note at first use, readers will miss that Jesus is claiming both true humanity and hidden divine authority in the very same title.
Resurrection of Christ
Czech name: vzkříšení Kristovo
Key terms: resurrection
Review routing: Human theologian
Reused Critical designation from the baseline; the term ‘vzkříšení’ is recognized from Easter (Velikonoce), the Czech Republic’s most widely observed but now largely secularized holiday, whose popular association (pomlázka folk custom) is substantially detached from doctrinal content — a risk that recurs with full force across Luke’s extended chapter 24 resurrection narrative.
Lordship of Christ
Czech name: Kristovo panství
Key terms: lord
Review routing: Human theologian
‘Pán’ is also the ordinary word for ‘Mister/Sir’; Luke 20:42-44’s debate over David calling the Messiah ‘Lord’ is a direct Lukan parallel to the baseline’s Romans 10:9 concern, and capitalization alone remains an insufficient signal for this exclusive divine claim in translated teaching material.
The Acceptable Year of the Lord (Jubilee)
Czech name: milostivé léto Páně
Key terms: jubilee_year, release_captives, anointed
Review routing: Human theologian
CRITICAL, with an unusually precise and specific grounded reason: the traditional Czech Jubilee phrase ‘milostivé léto’ is also the official name of a real 2021-2022 Czech government debt-forgiveness program, widely covered in national media; a contemporary reader is now more likely to associate this phrase with recent secular civic policy than with Jesus’ proclamation of eschatological restoration, and the term must be explicitly reclaimed for its far larger cosmic meaning.
The New Covenant and the Lord’s Supper
Czech name: nová smlouva a Večeře Páně
Key terms: covenant
Review routing: Human theologian
‘Smlouva’ is the ordinary Czech word for any commercial or legal contract; the baseline’s caution against a purely transactional reading applies with even higher stakes here, since this passage institutes the specific meal practiced in ongoing Christian worship, and a merely contractual reading would strip the meal of its relational, covenant-blood significance.
High Risk Doctrines
Good News to the Poor and Marginalized
Czech name: dobrá zpráva pro chudé a vyloučené
Key terms: poor, blessed_beatitude, tax_collector, woe, oppressed
Review routing: Human theologian
‘Chudí’ is an entirely ordinary secular Czech word for economic poverty carrying no theological resonance; without active teaching, this doctrine risks being read purely as a social-policy statement about poverty rather than God’s saving initiative deliberately privileging the powerless.
Prayer and Dependence on God
Czech name: modlitba a závislost na Bohu
Key terms: prayer, daily_bread, father, most_high
Review routing: Human theologian
The vocabulary itself (‘modlitba’) is entirely stable and unambiguous, but the underlying posture Luke models — persistent, dependent address to a personal Father for daily, ordinary needs — cannot be assumed as lived background given very low general religious practice; must be built as genuinely new content, exactly as the baseline instructs for faith and grace.
The Kingdom of God Present and Future
Czech name: Boží království přítomné a budoucí
Key terms: kingdom_of_god, kingdom_among_you, fulfilled
Review routing: Human theologian
‘Království’ carries a strong fairy-tale/fantasy association in ordinary Czech usage (children’s stories, fantasy literature), risking a distant storybook reading; compounded by 17:21’s genuinely debated ‘entos hymon,’ where an interior-psychological rendering risks importing a foreign self-help ‘the kingdom is inside you’ reading disconnected from Jesus’ own presence.
The Cost and Joy of Discipleship
Czech name: cena a radost učednictví
Key terms: disciple, cross_discipleship, joy
Review routing: Human theologian
‘Učedník’s’ dominant secular sense (trade apprentice, generic student) lacks Luke’s total-life-commitment content, and ‘kříž’ risks being flattened into the ordinary Czech idiom for the lower back or a generic ‘burden’ metaphor, detached from Jesus’ own literal crucifixion narrated later in the same Gospel.
Jesus’ Compassion and Table Fellowship with Sinners
Czech name: Ježíšovo slitování a společenství u stolu s hříšníky
Key terms: compassion, table_fellowship, sinner, tax_collector
Review routing: Human theologian
Shared meals carry no equivalent social-boundary-crossing weight in ordinary contemporary Czech social life, so the deliberate provocation of Jesus eating with despised tax collectors must be actively taught rather than assumed to register; ‘hříšník’ also risks a casual, almost affectionate colloquial usage that would trivialize the seriousness of the boundary being crossed.
Fulfillment of Prophecy
Czech name: naplnění proroctví
Key terms: prophecy, prophet, fulfilled, law
Review routing: Human theologian
Requires Old Testament narrative background (the whole Isaiah-to-Gospel storyline) that cannot be assumed for a general secular readership; compounded by the perfect-tense flattening risk already noted for ‘naplnilo se’ in the core passage.
Universal Human Accountability (Sin and Judgment)
Czech name: všeobecná odpovědnost člověka
Key terms: sin, sinner, wrath
Review routing: Human theologian
Must be built up against the colloquially weakened, low-stakes everyday use of ‘hřích’ as a mild idiom for ‘a shame/pity’; the Pharisee and tax collector parable (18:9-14) offers a concrete pedagogical opportunity to teach the seriousness Luke intends, since the tax collector’s self-description as a sinner needing mercy, not the Pharisee’s self-justification, is the model Luke commends.
Sabbath and the Law
Czech name: sobota a Zákon
Key terms: sabbath, law
Review routing: Human theologian
The ordinary modern Czech word for the Sabbath day, ‘sobota,’ is simply the everyday name for Saturday — a fully secularized calendar term with zero residual religious content, unlike ‘neděle’ (Sunday), which retains an etymological work-rest trace; Luke’s repeated Sabbath-controversy narratives require the covenantal rest-theology content to be rebuilt from a completely secular base word each time.
The Beatitudes and the Reversal of Social Status
Czech name: blahoslavenství a obrácení společenského řádu
Key terms: blessed_beatitude, woe, poor
Review routing: Human theologian
In Czech Catholic tradition, ‘blahoslavený/blahoslavená’ is the official ecclesiastical title for a beatified person, one step below sainthood; this risks the Beatitudes being read as a list of formal church honors rather than Jesus’ own startling, present-tense pronouncement of favor on the poor and suffering, and must be explicitly distinguished.
The Healing/Salvation Double Meaning
Czech name: dvojí význam uzdravení a spasení
Key terms: healing_saving_double_sense, faith
Review routing: Human theologian
Luke deliberately uses a single verb (sōzō) for both physical healing and spiritual salvation; Czech must choose between separate registers (‘zachránit/uzdravit’ versus ‘spasit’) and risks prematurely collapsing Luke’s intentional double meaning into only one sense without an accompanying translator note at each occurrence.
Redemption and Liberation
Czech name: vykoupení a osvobození
Key terms: redemption, release_captives
Review routing: Human theologian
‘Vykoupit’ is in extremely common secular commercial use in Czech (redeeming a coupon, retrieving an item from a pawnshop); this risks flattening God’s costly liberating action into a trivial transactional image unless explicitly unpacked, paralleling the baseline’s treatment of grace and justification.
Medium Risk Doctrines
Humanity of Christ
Czech name: lidství Kristovo
Key terms: virgin, temptation, son_of_man
Review routing: Native speaker review
Real physical human nature and genuine human development (growing in wisdom, facing real temptation, real anguish in Gethsemane); low doctrinal risk in itself, though should be taught alongside deity of Christ since basic two-natures Christology cannot be assumed as background.
Mission to the Nations
Czech name: misie k národům
Key terms: mission, gentiles, apostle
Review routing: Native speaker review
‘Misie’ may carry a mild historical/colonial-era or NGO-humanitarian connotation in contemporary secular Czech usage rather than a specifically gospel-proclamation sense; the sending of the Twelve and the Seventy-Two are Luke’s paradigmatic mission narratives and should anchor the term concretely.
Eschatological Judgment and the Intermediate State
Czech name: eschatologický soud a mezistav
Key terms: hades, paradise
Review routing: Native speaker review
The Rich Man and Lazarus parable’s ‘Hádes’ requires a transliterated rendering rather than the natural-sounding ‘podsvětí,’ which in contemporary Czech media usage denotes the criminal underworld (organized crime); ‘ráj’ (paradise, 23:43) is likewise at risk of being read as generic secular-marketing bliss imagery rather than Jesus’ specifically relational promise.
Divine Calling and Apostleship
Czech name: Boží povolání a apoštolství
Key terms: called, calling, apostle, disciple
Review routing: Native speaker review
‘Povolání’ overwhelmingly means one’s job or profession in ordinary Czech; the formal naming of the Twelve (6:13-16) and the sending of the Seventy-Two are concrete narrative opportunities to teach God’s sovereign summons as distinct from this dominant secular-vocational sense.
Sanctification and Holiness
Czech name: posvěcení a svatost
Key terms: holy, saints, sanctification, baptism
Review routing: Native speaker review
Limited direct development within the Gospel itself compared to Romans; ‘posvěcení’ is otherwise mainly known in ordinary Czech as the ceremonial blessing of a building, a substantially narrower association than the Spirit’s ongoing transformative work.
Peace with God
Czech name: pokoj s Bohem
Key terms: peace
Review routing: Native speaker review
Reused from the baseline; Luke 19:42’s lament over Jerusalem’s failure to recognize ‘the things that make for peace’ is a new, poignant context requiring the relational, covenantal sense to be distinguished from the everyday sense of ‘pokoj’ as mere quiet or absence of disturbance.
God’s Providence and Care
Czech name: Boží prozřetelnost a péče
Key terms: providence, power_of_god
Review routing: Native speaker review
Luke’s concrete imagery (sparrows, ravens, lilies) is vivid and low-risk in itself, but must still be actively distinguished from the fatalistic, impersonal folk-secular framing of ‘osud’ (fate) or ‘štěstí’ (luck), the more common contemporary Czech way of describing unexplained provision or hardship.
Low Risk Doctrines
Apostleship
Czech name: apoštolství
Key terms: apostle
Review routing: Automated review
Reused from the baseline; ‘apoštol’ is stable and unambiguous. Risk is unfamiliarity with the New Testament narrative role, not mistranslation.
Thanksgiving and Gratitude
Czech name: díkůvzdání a vděčnost
Key terms: thanksgiving
Review routing: Automated review
Reused from the baseline; standard term with minimal risk. Luke 18:11’s Pharisee thanks God self-righteously, an ironic/negative use worth a brief translator note but not elevating overall risk.
Referenced passages