Cross-Reference and Theme Analysis — Luke (Hmong Destination Language)

§0. Conventions

• Citation normalization: All citations in this document use the normalizable English form Book chapter:verse (e.g., Luke 4:18, Isaiah 61:1, Romans 3:24, Genesis 15:6), consistent with the instruction to keep citations normalizable across curricula and tooling. Verse ranges within one chapter use a hyphen (Luke 4:16-21); cross-chapter ranges are cited as two separate references (Luke 1:26-38 and Luke 1:46-56), matching the Romans baseline’s YouVersion-construction convention (12_ai_translation_requirements.md §7).
• Destination-text citation form (for Phase 2 Hmong-language content): Following the Romans baseline’s established pattern of a transliterated destination-language book name (Loos for Romans), this curriculum establishes Lukas as the destination-text book-name citation form for Luke (e.g., Lukas 4:16-21), with the same chapter:verse hyphenation rules as 12_ai_translation_requirements.md §7. This is a NEW citation-convention entry requiring the same TM-revision-review status as any other NEW term in this Language Package before being treated as permanently fixed.
• OT book-name renderings: Where an OT book must be named in Hmong-language teaching content (e.g., “as Isaiah wrote”), use the established Hmong Bible tradition’s transliterated OT book names (e.g., Yaxaya for Isaiah, Kevcai conventions do NOT apply to book titles). This document logs OT book-name transliteration as an area requiring a dedicated Phase 2 TM-revision pass; no fixed renderings are asserted here beyond noting the need.
• Sensitivity ratings reuse the four-tier system already established in 07_semantic_analysis.md and 08_core_glossary.md: Critical / High / Medium / Low, applied here specifically to the risk that a shared OT quotation, messianic typology, or Romans-parallel term will be rendered inconsistently or in a way that collides with Hmong traditional religion.
• Full-book coverage mandate: every chapter of Luke (1-24) is represented below by at least one row. Chapters with no direct OT quotation still surface their governing allusions, typological patterns, or Romans-parallels; a chapter contributing none of these is explicitly marked “no OT quotation/allusion; reviewed” rather than omitted.

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§1. Cross-Reference Matrix — OT Quotations, Allusions, Messianic References, and Typology by Chapter

Chapter 1

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 1:17	Forerunner/preparation motif; The Holy Spirit’s Work in Salvation History	Gabriel, John the Baptist, Elijah (typological)	Malachi 4:5-6 (“turn the hearts of fathers to children”); typological recapitulation of Elijah’s ministry	Medium — John is cast in Elijah’s prophetic role; must not let the established (NEW) yaj saub rendering (prophet) import Hmong folk-messianic (Yawm Saub) connotations onto this typological identification (cf. 07_semantic_analysis.md ch.1 note).
Luke 1:31-33	Jesus as Savior for All Nations and All People (Davidic/messianic kingship)	Gabriel, Mary, Jesus	2 Samuel 7:12-16 (Davidic covenant, eternal throne); Isaiah 9:6-7 (child given the throne of David)	High — grounds Jesus’ kingship in the Davidic covenant; parallels Romans 1:3 (“descended from David according to the flesh”) almost exactly. Consistency rule: the phrase “Son of David”/“throne of David” imagery here must use the same (TM) flesh_neutral_descent_body domain vocabulary (lub cev nqaij tawv) that Romans 1:3 uses for Davidic descent, never the moral-flesh periphrasis.
Luke 1:35	The Holy Spirit’s Work in Salvation History; Union with Christ (virgin conception)	Gabriel, Mary, Holy Spirit	Genesis 1:2 (Spirit hovering); Exodus 40:34-35 / 1 Kings 8:10-11 (Shekinah “overshadowing” cloud of glory)	Critical — see 07_semantic_analysis.md ch.1 entry; the episkiazō verb echoes the OT cloud-of-glory theophany tradition; must retain mandatory Vaj Ntsuj Plig prefix and qualified hwjchim.
Luke 1:46-55 (Magnificat)	Good News to the Poor and Marginalized; Election and the Sovereignty of God (Romans-parallel doctrine)	Mary, Hannah (typological)	1 Samuel 2:1-10 (Song of Hannah — direct structural/thematic model); Psalm 113:5-9 (God who lifts the poor from the dust)	High — the entire Magnificat is a woven tapestry of OT allusion (also Genesis 17:7, Psalm 103:17, Habakkuk 3:18); its rich/poor reversal directly anticipates the Beatitudes (Luke 6:20-26) and must use the same (NEW) cov pluag (poor) vocabulary consistently established at Luke 4:18.
Luke 1:54-55	Election and the Sovereignty of God; Jesus as Savior for All Nations	Mary, Abraham (typological)	Genesis 17:7; Genesis 22:17-18 (Abrahamic covenant/promise)	Medium — reuses the (TM)-adjacent lus cog tseg (promise) domain; this is the same Abrahamic-promise foundation Romans 4 and 9 develop systematically. Consistency rule: any teaching cross-referencing this verse with Romans 4 must use identical promise/covenant vocabulary (lus cog tseg for promise; kev cog lus for the broader covenant relationship, per 08_core_glossary.md #39).
Luke 1:68-79 (Benedictus)	The Holy Spirit’s Work in Salvation History; Repentance and Forgiveness of Sins	Zechariah, David (typological), Abraham (typological)	2 Samuel 7 (Davidic covenant); Genesis 22:16-18 (oath to Abraham); Micah 7:20; Psalm 105:8-9; Malachi 4:2 (“sun of righteousness”/“dayspring”)	High — combines covenant-with-Abraham and covenant-with-David threads; the “redemption” language (1:68) reuses (TM) kev txhiv, and “forgiveness” language (1:77, aphesis) reuses (NEW) kev zam txim fixed at Luke 4:18/5:20 — this is the first occurrence of the aphesis term in the book and sets the pattern all later occurrences must match exactly.

Chapter 2

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 2:1-7	Good News to the Poor and Marginalized (humble birth)	Joseph, Mary, Jesus	Micah 5:2 (Bethlehem, ruler’s origin — cited explicitly in Matthew, echoed thematically here)	Medium — comprehension-level; no direct quotation in Luke’s own text but standard cross-reference in teaching.
Luke 2:11	Jesus as Savior for All Nations and All People	angel, shepherds	Isaiah 9:6 (“a child is born… Savior”); 2 Samuel 7 (Davidic “city of David”)	High — first explicit use of “Savior” title in the birth narrative; must anchor (TM) kev cawm dim vocabulary to Christ per the Romans baseline’s mandatory-anchoring rule, here applied to the very moment of his birth.
Luke 2:14	Kingdom of God Present and Future; The Holy Spirit’s Work	angels	Isaiah 9:6-7 (“Prince of Peace”); Numbers 6:26 (priestly peace-blessing pattern)	Low — reuses (TM) kev thaj yeeb (peace) and (TM) lub yeeb koob (glory).
Luke 2:22-24	The Law and Its Purpose (background)	Joseph, Mary, Jesus	Exodus 13:2,12 (consecration of the firstborn); Leviticus 12:6-8 (purification offering)	Medium — direct fulfillment-citations of Mosaic Law ceremonial provisions; must carry the (TM) mandatory qualifier Txoj Kevcai (ntawm Vajtswv / Mauxes) whenever the underlying Law is named in teaching.
Luke 2:29-32 (Nunc Dimittis)	Jesus as Savior for All Nations and All People	Simeon	Isaiah 42:6; Isaiah 49:6 (“a light for revelation to the Gentiles/nations”); Isaiah 52:10	Critical for doctrine, Medium for lexicon — this is the single clearest OT-grounded statement of the “Savior for All Nations” doctrine in the infancy narrative; reuses (TM) lwm Haiv Neeg (nations/Gentiles). Consistency rule: any Phase 2 teaching connecting this to Romans 9-11’s Jew/Gentile argument must use identical lwm Haiv Neeg / cov Yudas pairing throughout.
Luke 2:34-35	Jesus as Savior for All Nations; Cost and Joy of Discipleship	Simeon, Mary	Isaiah 8:14-15 (stone of stumbling — proto-form of the stumbling-block motif developed later, cf. Luke 20:17-18, Romans 9:32-33)	High — establishes, at the infancy narrative’s climax, the “sign to be opposed” motif that recurs at Luke 20:17-18 and is systematized in Romans 9:32-33 / Romans 11:11. Consistency rule: reuse (TM) qhov/pob zeb ua rau dawm ceg (stumbling block) identically across Luke 2:34, Luke 20:17-18, and any Romans-parallel teaching.

Chapter 3

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 3:4-6	Repentance and Forgiveness of Sins; Jesus as Savior for All Nations	John the Baptist	Isaiah 40:3-5 (direct quotation: “prepare the way of the Lord… all flesh shall see the salvation of God”)	Critical — Luke alone extends the Isaiah 40 quotation through “all flesh shall see” (3:6), making it an explicit universal-salvation text; must use (TM) kev cawm dim (salvation) anchored to God/Christ, and the “all flesh” phrase should reuse the (TM) neutral-flesh periphrasis lub cev nqaij tawv in its “all humanity” collective sense, paralleling Romans 3:20’s “no flesh (human being) will be justified” usage — same underlying Greek/Hebrew idiom family.
Luke 3:7-9	Repentance and Forgiveness of Sins; Original Sin/Universal Guilt (Romans-parallel)	John the Baptist	Genesis 22 (Abraham’s descendants — “we have Abraham as our father”); implicit polemic against presumed covenant-membership-by-lineage alone	High — directly parallels Romans 2:28-29 and Romans 9:6-8 (“not all who are descended from Israel are Israel”); John’s warning that Abrahamic lineage alone does not secure covenant standing is the narrative seed of Paul’s fuller argument. Consistency rule: teaching notes cross-referencing this with Romans should make the lineage-vs-faith point explicit using identical cov Yudas and Abrahamic-descent vocabulary.
Luke 3:22	The Holy Spirit’s Work in Salvation History; Jesus as Savior (Sonship)	John the Baptist, Jesus, Holy Spirit, Father	Psalm 2:7 (“You are my Son”); Isaiah 42:1 (“my chosen, in whom my soul delights” — Spirit resting on the Servant)	Critical — the baptismal theophany fuses royal-messianic (Psalm 2) and Servant (Isaiah 42) OT streams; directly parallels Romans 1:4 (declared Son of God by the Spirit… in power) and anticipates Luke 4:18’s programmatic Isaiah 61 citation. Mandatory Vaj Ntsuj Plig and Leej Tub ntawm Vajtswv (TM) renderings apply.
Luke 3:23-38	Jesus as Savior for All Nations and All People; Original Sin and Universal Guilt (Romans-parallel)	Jesus, Adam	Genesis 5 (genealogical form); the genealogy’s terminus at “Adam, son of God” (3:38)	Critical — Luke’s genealogy reaching to Adam (uniquely among the Synoptics) is the narrative counterpart to Romans 5:12-19’s Adam-Christ typology. Consistency rule: any Phase 2 content linking Luke 3:38 to Romans 5 must reuse the exact (TM) Adas rendering and must not introduce a competing transliteration; the doctrinal point (universal human solidarity in Adam, universal availability of the Second Adam’s grace) should be taught identically in both curricula.

Chapter 4

(Full verse-by-verse treatment of Luke 4:16-21 is provided in 07_semantic_analysis.md Part A; this table adds the chapter’s remaining OT connections, including those within the core passage.)

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 4:4	Cost and Joy of Discipleship (Jesus’ own obedience as model)	Jesus, Satan	Deuteronomy 8:3 (direct quotation: “man shall not live by bread alone”)	Medium — recapitulates Israel’s wilderness testing (Deuteronomy 8), with Jesus succeeding where Israel/Adam failed; typological link to Romans 5’s Adam-contrast.
Luke 4:8	Jesus as Savior; Kingdom of God Present and Future	Jesus, Satan	Deuteronomy 6:13 (direct quotation: “worship the Lord your God, and him only shall you serve”)	Critical — directly grounds the mandatory pehawm Vajtswv nkaus xwb qualifier already flagged in 08_core_glossary.md #58; this is the OT quotation source of the entire worship-object-must-be-stated rule inherited from the Romans baseline’s latreuō/pehawm caution.
Luke 4:10-11	Jesus as Savior (temptation narrative)	Jesus, Satan	Psalm 91:11-12 (quoted by Satan, misapplied)	Medium — an OT quotation placed in the tempter’s mouth and subtly misapplied; teaching note should flag that correct OT citation does not guarantee correct application, reinforcing sound-doctrine themes relevant to 07_semantic_analysis.md’s Law/custom distinctions.
Luke 4:12	Jesus as Savior (temptation narrative)	Jesus, Satan	Deuteronomy 6:16 (direct quotation: “you shall not put the Lord your God to the test”)	Low.
Luke 4:18-19	Core passage: Jesus as Savior for All Nations and All People; The Holy Spirit’s Work in Salvation History; Good News to the Poor and Marginalized; Repentance and Forgiveness of Sins; Kingdom of God Present and Future	Jesus, Isaiah (typological/prophetic voice)	Isaiah 61:1-2 (primary direct quotation); Isaiah 58:6 (“to set at liberty those who are oppressed,” interwoven into the citation)	Critical — the single highest-sensitivity cross-reference in the book. See 07_semantic_analysis.md Part A for full term-by-term treatment. Consistency rule: every later Lukan echo of this citation (7:22, 24:47) and every Romans-baseline term it activates (Vaj Ntsuj Plig, hwjchim unstated-but-implied, kev cawm dim-adjacent kev tso dawb/kev zam txim, txiaj ntsim-adjacent “favor”) must trace back to this single fixed rendering set without variation.
Luke 4:24-27	Jesus as Savior for All Nations and All People	Jesus, Elijah, Elisha, widow of Zarephath, Naaman	1 Kings 17:1,8-16 (Elijah and the Sidonian/Gentile widow); 2 Kings 5:1-14 (Elisha and Naaman the Syrian/Gentile)	High — Jesus explicitly cites two OT episodes in which God’s prophets bypassed Israel to bless Gentiles, provoking violent rejection in the synagogue (4:28-29); this is the programmatic OT grounding for the entire “Savior for All Nations” doctrine, immediately following the core passage. Consistency rule: teaching must connect this directly to Romans 9-11’s Jew/Gentile argument and to Luke 2:32’s Simeon prophecy, using consistent lwm Haiv Neeg vocabulary throughout.
Luke 4:33-36, 41	Kingdom of God Present and Future; The Holy Spirit’s Work	Jesus, unclean spirits	No direct OT quotation; typological continuation of God’s Spirit-empowered agent overpowering hostile spiritual forces (cf. Isaiah 61:1 read against Isaiah 49:24-25, “the mighty will be delivered from the mighty’s grip”)	Critical — see 08_core_glossary.md #11 (dab/demon caution); no OT citation but doctrinally continuous with the core passage’s “release for the captives.”

Chapter 5

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 5:14	The Law and Its Purpose (background)	Jesus, healed leper	Leviticus 14:2-32 (priestly cleansing/certification procedure for healed leprosy)	Medium — comprehension-level ceremonial-law background.
Luke 5:20-24	Repentance and Forgiveness of Sins; Jesus as Savior	Jesus, paralytic, scribes/Pharisees	Implicit claim to divine prerogative (cf. Psalm 103:3, “who forgives all your iniquity”; Isaiah 43:25)	High — first narrative enactment of aphesis (forgiveness) announced in Luke 4:18; directly parallels the forensic-forgiveness ground later systematized in Romans 3:21-26 and Romans 4:6-8 (quoting Psalm 32:1-2, “blessed is the one whose sin is forgiven”). Consistency rule: the reasoning pattern (“who can forgive sins but God alone?” → Jesus does it → therefore Jesus exercises divine authority) should be cross-taught alongside Romans’ forensic-justification vocabulary without conflating the aphesis/forgiveness term with the distinct dikaioō/justify term (kept lexically separate per the Romans baseline’s #26 vs #40 distinction).
Luke 5:27-32	Jesus’ Compassion and Table Fellowship with Sinners	Jesus, Levi, Pharisees	No direct OT quotation; echoes prophetic critique of table-based social exclusion (cf. Isaiah 58:6-7’s link to feeding/including the oppressed, already active in Luke 4:18-19’s Isaiah 58 allusion)	High — see 08_core_glossary.md #34 (koom noj koom haus); establishes the pattern developed through chs. 7, 15, 19.

Chapter 6

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 6:3-4	The Law and Its Purpose (background); Jesus as Savior (authority over Sabbath)	Jesus, David (typological)	1 Samuel 21:1-6 (David eating the consecrated bread)	Medium — Jesus argues from David’s precedent to his own Sabbath authority; typological “greater David” motif consistent with Luke 1:32’s Davidic-kingship grounding.
Luke 6:20-26 (Beatitudes and Woes)	Good News to the Poor and Marginalized	Jesus	Structural/thematic echo of Isaiah 61:1-3 (already the core-passage text) and the Magnificat’s rich/poor reversal (Luke 1:52-53, itself echoing 1 Samuel 2:4-8)	Critical — unresolved lexical flag inherited from 08_core_glossary.md #22. The Beatitudes are the systematic outworking of the same Isaiah 61 program announced at Luke 4:18; the makarios/“blessed” rendering decision must be resolved consistently with, but need not be identical in wording to, the kingdom-inheritance framing of Romans 8:17 (“if children, then heirs… fellow heirs with Christ”) which grounds the “blessed reversal” theologically as an inheritance-status, not a fortune-status. Consistency rule: whichever rendering is fixed for makarios in Phase 2, it must never be koob hmoov without the same mandatory contrast-teaching the Romans baseline requires for charis.
Luke 6:27-36	Cost and Joy of Discipleship; Jesus’ Compassion	Jesus	Leviticus 19:18 (love of neighbor, extended); implicit contrast with lex talionis (Exodus 21:24, “eye for eye”)	High — directly parallels Romans 12:14-21 (“bless those who persecute you… overcome evil with good”), one of the closest verbal/thematic parallels between Luke and Romans in the entire cross-reference set. Consistency rule: reuse (TM) kev hlub (love) identically in both curricula’s teaching on enemy-love.

Chapter 7

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 7:22	Good News to the Poor and Marginalized; Jesus as Savior	Jesus, John’s disciples	Direct echo/summary of Isaiah 61:1 and Isaiah 35:5-6 (blind see, lame walk, deaf hear)	Critical — this verse is Jesus’ own retrospective summary of Luke 4:18’s programmatic citation; every noun in the list (cov dig muag, cov raug ntes-adjacent categories, cov pluag) must reuse the exact renderings fixed at Luke 4:18 without variation.
Luke 7:27	Jesus as Savior; The Holy Spirit’s Work in Salvation History	Jesus, John the Baptist	Malachi 3:1 (direct quotation: “I send my messenger before your face”)	Medium — reinforces John’s forerunner role already OT-grounded at Luke 1:17.
Luke 7:36-50	Jesus’ Compassion and Table Fellowship with Sinners; Repentance and Forgiveness of Sins	Jesus, sinful woman, Simon the Pharisee	No direct OT quotation; thematically continuous with the prophetic critique of ritual-purity exclusivism (cf. Hosea 6:6, “I desire mercy, not sacrifice,” a verse Luke does not quote directly but which undergirds the episode’s logic)	High — see 07_semantic_analysis.md ch.7 (koom noj koom haus Critical flag); directly parallels Romans 5:8 (“while we were still sinners, Christ died for us”) in its logic of grace preceding, not following, moral qualification.

Chapter 8

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 8:10	Kingdom of God Present and Future	Jesus	Isaiah 6:9-10 (direct allusion: “seeing they may not see… hearing they may not understand”)	High — reuses the same OT hardening-motif that Paul develops at length in Romans 11:8 (quoting related Isaiah/Deuteronomy texts on Israel’s partial hardening) and at Romans 9:18 (God hardens whom he wills). Consistency rule: any teaching connecting this verse to Romans 9-11 must maintain the Romans baseline’s mandatory framing that divine hardening never eliminates human responsibility (cf. doctrine_risk_registry.json #6) and must avoid hmoov-family fatalistic vocabulary exactly as the Romans baseline forbids.
Luke 8:26-39	Kingdom of God Present and Future; The Holy Spirit’s Work	Jesus, Gerasene demoniac	No direct OT quotation; loosely echoes the divine-conflict-with-chaos-powers motif found across the OT (cf. Psalm 74:13-14, Job 26:12-13)	Critical — see 08_core_glossary.md #11.
Luke 8:46	Jesus as Savior; The Holy Spirit’s Work	Jesus, woman with the flow of blood	Leviticus 15:19-27 (ceremonial-impurity background for her condition)	High — see 07_semantic_analysis.md ch.8 hwjchim/dynamis entry; direct thematic parallel to Romans 1:16 and Romans 1:20 (“power of God”; “his eternal power”), the same dynamis term at stake.

Chapter 9

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 9:28-36	Jesus as Savior for All Nations and All People (deity/glory)	Jesus, Moses, Elijah, Peter, James, John	Exodus 24:15-18, Exodus 34:29-35 (Moses’ glory-encounter on Sinai); 1 Kings 19:8-18 (Elijah at Horeb); Exodus 40:34-35 (cloud of glory, cf. Luke 1:35)	Critical — this is the single densest typological convergence-point of Luke: Moses (Law) and Elijah (Prophets) both appear, and the Father’s declaration “listen to him” (9:35) directly quotes Deuteronomy 18:15 (“a prophet like me… to him you shall listen”) together with Psalm 2:7. Directly parallels Romans 10:4 (“Christ is the end/goal of the Law”) — the Transfiguration narratively enacts what Romans states doctrinally: Moses and Elijah recede, and the Father points to Christ alone as the one to be heeded.
Luke 9:31	Jesus as Savior for All Nations and All People; Kingdom of God Present and Future	Jesus, Moses, Elijah	Exodus (typology): Jesus’ “exodus” (departure) explicitly recalls Israel’s Exodus deliverance under Moses	High — see 07_semantic_analysis.md ch.9 exodos entry; a deliberate Luke-only typological naming of Christ’s death/resurrection/ascension as a New, greater Exodus, directly relevant to how “salvation” (kev cawm dim) is taught throughout both curricula.
Luke 9:35	Jesus as Savior for All Nations and All People; The Holy Spirit’s Work	Father, Jesus	Deuteronomy 18:15; Psalm 2:7 (see above)	Same as row above; treat together.

Chapter 10

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 10:27	Cost and Joy of Discipleship; Jesus’ Compassion and Table Fellowship with Sinners	Jesus, lawyer/scribe	Deuteronomy 6:5 (direct quotation: love the Lord with all heart/soul/strength/mind); Leviticus 19:18 (direct quotation: love your neighbor as yourself)	High — the double-love-command citation is the OT hinge for the Good Samaritan parable and parallels Romans 13:8-10 (“the whole law is fulfilled in one word: love your neighbor as yourself… love is the fulfilling of the law”). Consistency rule: reuse (TM) kev hlub (love) and the same double-citation structure in any teaching cross-referencing Romans 13.
Luke 10:25-37 (Good Samaritan)	Jesus as Savior for All Nations and All People	Jesus, lawyer, Samaritan, priest, Levite	Leviticus 19:18 (see above); implicit critique of ritual-purity boundary-drawing (priest/Levite avoidance)	High — see 08_core_glossary.md #29, #36; the parable’s ethnic-boundary-crossing “neighbor” redefinition anticipates Romans 10:12 (“no distinction between Jew and Greek”) and Galatians 3:28-type universalizing logic Paul systematizes.

Chapter 11

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 11:2-4 (Lord’s Prayer)	Prayer and Dependence on God; Repentance and Forgiveness of Sins	Jesus, disciples	Echoes covenant-address patterns of Psalm 103:13 (“as a father shows compassion”) and the Kaddish/synagogue-prayer tradition	High — foundational prayer-text; “forgive us our sins as we forgive” directly reuses (NEW) kev zam txim, requiring identical rendering to every other aphesis-sin occurrence across the book.
Luke 11:29-32 (sign of Jonah)	Repentance and Forgiveness of Sins; Jesus as Savior for All Nations	Jesus, Jonah (typological), Ninevites, Queen of Sheba	Jonah 1-4 (Jonah’s mission and Nineveh’s repentance); 1 Kings 10:1-10 (Queen of Sheba)	High — both OT figures are Gentiles commended for recognizing/responding to God’s messenger, directly reinforcing “Savior for All Nations” while also being an explicit repentance-typology (Nineveh’s Gentile repentance prefigures Luke 24:47’s “repentance…to all nations”).
Luke 11:49-51	Repentance and Forgiveness of Sins (background); Jesus as Savior	Jesus	Genesis 4:8-10 (Abel, “from the blood of Abel”); 2 Chronicles 24:20-22 (Zechariah son of Berachiah)	Medium — canonical-scope allusion (Genesis to Chronicles = the full Hebrew canon’s span); comprehension-level teaching note only.

Chapter 12

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 12:6-7	Prayer and Dependence on God	Jesus	Psalm 84:3 (sparrows, God’s providential care for small creatures)	Low — comprehension-level, reinforces trust theme.
Luke 12:51-53	Cost and Joy of Discipleship	Jesus	Micah 7:6 (direct allusion: “son dishonors father… daughter rises against mother”)	High — see 08_core_glossary.md #61; a direct OT citation grounding the family-division saying, which collides acutely with Hmong clan/ancestral-ritual cohesion values. Consistency rule: teaching should note this is itself an OT-rooted expectation (not a novel demand invented by Jesus), which may help frame the saying as continuous with, not a total innovation against, the prophetic tradition’s own warnings about false security in kinship.

Chapter 13

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 13:6-9 (barren fig tree)	Repentance and Forgiveness of Sins	Jesus	Micah 4:4, Jeremiah 8:13, Hosea 9:10 (fig tree as a symbol of Israel’s covenant fruitfulness/barrenness)	Medium — standard prophetic fig-tree/Israel typology; comprehension note recommended.
Luke 13:19 (mustard seed)	Kingdom of God Present and Future	Jesus	Ezekiel 17:22-24; Daniel 4:10-12,20-22 (a great tree in whose branches birds nest — royal/kingdom imagery)	Medium — the “birds of the air nested in its branches” detail is a deliberate small-to-great kingdom-growth allusion to these two OT king/kingdom-tree texts.
Luke 13:34-35	Jesus’ Compassion; Jesus as Savior for All Nations	Jesus, Jerusalem	Psalm 118:26 (direct quotation: “blessed is he who comes in the name of the Lord,” anticipating Luke 19:38); Jeremiah 22:5 (house left desolate)	High — this quotation recurs verbatim at Luke 19:38 (triumphal entry); consistency rule: both occurrences must use an identical Hmong rendering strategy for the “blessed” acclamation, resolved jointly with the 08_core_glossary.md #22/#23 “blessed”-terminology flag.

Chapter 14

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 14:8-11	Good News to the Poor and Marginalized; Cost and Joy of Discipleship	Jesus	Proverbs 25:6-7 (do not seek the seat of honor before a noble)	Medium — direct wisdom-literature background for the banquet-seating parable.
Luke 14:13,21	Good News to the Poor and Marginalized; Jesus’ Compassion and Table Fellowship with Sinners	Jesus	Deuteronomy 14:29, Deuteronomy 16:11-14 (repeated Torah command to include the poor, the sojourner, the fatherless, and the widow at festival meals)	High — see 07_semantic_analysis.md ch.14 entry; the Great Banquet’s guest list (poor, crippled, lame, blind) is a direct enactment of Deuteronomy’s own table-inclusion commands, showing this is not a departure from but a fulfillment of Torah ethics.
Luke 14:27	Cost and Joy of Discipleship	Jesus	No direct OT quotation; the cross-bearing saying’s background is the Roman execution practice, not an OT type, though it echoes Isaac carrying the wood for his own sacrifice (Genesis 22:6) as a typological resonance often drawn in Christian teaching	Medium — flag the Genesis 22/Isaac typology as an optional, non-mandatory teaching enrichment, not a required citation.

Chapter 15

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 15:1-32	Repentance and Forgiveness of Sins; Jesus’ Compassion and Table Fellowship with Sinners	Jesus, tax collectors, sinners, Pharisees, prodigal son, father, older brother	Ezekiel 34:11-16 (God himself seeking out his scattered, lost sheep — the direct OT background for the Lost Sheep parable); Deuteronomy 21:15-17 (younger/older son inheritance law, background for the Prodigal Son’s initial legal claim)	Critical — Ezekiel 34’s shepherd-imagery is the explicit OT source for Jesus’ self-presentation as the seeking Shepherd (cf. also Psalm 23, Isaiah 40:11); directly parallels the “seeking and saving” climax at Luke 19:10 and resonates with Romans 5:8-10 (God’s initiative toward the undeserving while “still sinners”). This chapter is the single richest convergence point of “Repentance and Forgiveness” with “Jesus’ Compassion” in the whole book.

Chapter 16

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 16:16-17	The Law and Its Purpose (background)	Jesus	Direct statement on the abiding authority of “the Law and the Prophets” until fulfilled	High — parallels Romans 3:31 (“do we then overthrow the law through faith? By no means! On the contrary, we uphold the law”) and Romans 10:4 (Christ as the Law’s fulfillment/goal); must be taught with the identical nuance the Romans baseline already establishes: the Law’s authority is affirmed even as it is fulfilled/superseded in redemptive-historical function.
Luke 16:19-31 (Rich Man and Lazarus)	Good News to the Poor and Marginalized	Jesus, rich man, Lazarus, Abraham	Genesis (Abraham as covenant patriarch, the fixed reference-point of the parable’s afterlife geography); implicit echo of Deuteronomy 15:7-11’s command not to harden one’s heart against the poor brother	Critical — see 08_core_glossary.md #49-#50 (Hades/Abraham’s bosom); “Moses and the Prophets” (16:29,31) directly anticipates the resurrection-appearance Scripture-fulfillment theme of Luke 24:27,44 and parallels Romans 10:19-21’s citation-chain of Moses and Isaiah regarding Israel’s unresponsiveness.

Chapter 17

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 17:26-27	Kingdom of God Present and Future	Jesus, Noah (typological)	Genesis 6:5-8, Genesis 7:6-24 (the Flood)	Medium — standard eschatological-warning typology; comprehension-level.
Luke 17:28-32	Kingdom of God Present and Future	Jesus, Lot, Lot’s wife (typological)	Genesis 19:1-26 (Sodom’s destruction; Lot’s wife turning back)	Medium — parallel eschatological-warning typology; “remember Lot’s wife” (17:32) is a direct allusion requiring the hearer to know Genesis 19:26.
Luke 17:11-19	Jesus’ Compassion and Table Fellowship with Sinners (healing); Jesus as Savior for All Nations	Jesus, ten lepers, Samaritan leper	2 Kings 5:1-14 (Elisha/Naaman leprosy-healing precedent, already cited at Luke 4:27)	High — the grateful Samaritan’s faith being commended above the nine (presumably Jewish) lepers directly echoes and reinforces the Luke 4:27 Naaman allusion; consistency rule: teaching should cross-reference these two passages together as a matched pair illustrating the “Savior for All Nations” doctrine.

Chapter 18

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 18:20	The Law and Its Purpose (background)	Jesus, rich ruler	Exodus 20:12-16; Deuteronomy 5:16-20 (Ten Commandments, partial citation)	Medium — must carry the mandatory Law qualifier per the Romans baseline.
Luke 18:13-14	Repentance and Forgiveness of Sins; direct cross-book confirmation of Justification by Faith (Romans doctrine)	Jesus, Pharisee, tax collector	Psalm 51:1-4 (David’s penitential model: “have mercy on me, O God… against you only have I sinned”); direct thematic parallel to Romans 3:24, 4:5	Critical — see 07_semantic_analysis.md ch.18 entry and 08_core_glossary.md #47; this parable’s tax collector prays essentially Psalm 51 in miniature and is declared dedikaiōmenos (justified) — the exact forensic term the Romans baseline treats as its single highest-risk doctrinal term. Consistency rule: mandatory — this verse must use the identical (TM) ua kom ncaj ncees / raug suav tias ncaj ncees phrase, with the full reckoning-qualifier, exactly as fixed in the Romans baseline; no simplified or paraphrased alternative is permitted regardless of narrative register.
Luke 18:38-39	Jesus as Savior for All Nations and All People	Jesus, blind beggar	2 Samuel 7 (Davidic covenant, background for “Son of David” title)	Medium — see 08_core_glossary.md #13.

Chapter 19

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 19:10	Repentance and Forgiveness of Sins; Jesus’ Compassion; Jesus as Savior for All Nations (doctrinal-synthesis verse)	Jesus, Zacchaeus	Ezekiel 34:16 (God seeking the lost sheep, cf. Luke 15); Genesis 3 (implicit — humanity’s “lostness” originating at the Fall)	Critical — see 07_semantic_analysis.md ch.19; recommend treating this verse, together with Luke 4:16-21 and Luke 24:47, as one of the three doctrinal-synthesis anchor verses for Phase 2. Directly parallels Romans 5:6,8 (Christ’s initiative toward the helpless/sinful).
Luke 19:38	Jesus as Savior for All Nations and All People (kingship)	Jesus, crowds	Psalm 118:26 (direct quotation, matching Luke 13:35 verbatim)	High — see Luke 13:34-35 above; consistency rule applies identically.
Luke 19:46	Prayer and Dependence on God (background)	Jesus	Isaiah 56:7 (direct quotation: “my house shall be a house of prayer”); Jeremiah 7:11 (direct quotation: “den of robbers”)	Medium — dual direct OT quotations combined in one verse; Isaiah 56:7’s own context (a “house of prayer for all nations”) is itself relevant to “Savior for All Nations,” an additional layer worth surfacing in teaching.

Chapter 20

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 20:17	Jesus as Savior for All Nations and All People; Election and the Sovereignty of God (Romans-parallel)	Jesus	Psalm 118:22 (direct quotation: “the stone that the builders rejected has become the cornerstone”)	Critical — this exact Psalm citation is quoted again at Romans 9:33 (combined there with Isaiah 8:14 and Isaiah 28:16) and at Romans 11:11’s stumbling/rising argument. Consistency rule: mandatory — reuse the identical (TM) qhov/pob zeb ua rau dawm ceg (stumbling block) / cornerstone imagery established in the Romans baseline, ensuring a Hmong reader recognizes this as the same citation appearing in both Luke and Romans.
Luke 20:37-38	Kingdom of God Present and Future (resurrection)	Jesus, Sadducees	Exodus 3:6 (direct quotation: “I am the God of Abraham, the God of Isaac, and the God of Jacob”); “he is not God of the dead, but of the living”	Critical — grounds Jesus’ resurrection-doctrine argument in Torah itself (not merely later prophetic material), directly relevant to the Critical kev sawv hauv qhov tuag rov qab los (resurrection) entry; should be cross-taught with Luke 24:37-39’s bodily-resurrection-vs-ghost contrast.
Luke 20:41-44	Jesus as Savior for All Nations and All People (deity/kingship)	Jesus, David (typological)	Psalm 110:1 (direct quotation: “The Lord said to my Lord, ‘Sit at my right hand…’”)	Critical — this Psalm 110:1 citation is among the most-quoted OT texts in the entire NT and directly parallels Romans 8:34 (“who is at the right hand of God”) and the full-deity implications the Romans baseline already flags for Romans 9:5 and 1:4. Consistency rule: the double “Lord” (κύριος/κύριος) in this citation must both render as (TM) tus Tswv, never with a divine-name-substitution pattern (cf. the baseline’s forbidden NWT-style “Yehauvas” substitution, 12_ai_translation_requirements.md §3.1), preserving the verse’s implicit claim that the Messiah shares the divine title with YHWH.

Chapter 21

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 21:1-4	Good News to the Poor and Marginalized	Jesus, poor widow	2 Kings 4:1-7 (Elijah/Elisha-cycle widow narratives, thematic parallel of a poor widow’s faith commended, though not directly quoted)	Medium — thematic rather than citational link.
Luke 21:24-27	Kingdom of God Present and Future	Jesus	Daniel 7:13-14 (direct allusion: “Son of Man coming… with power and great glory,” matching Daniel’s “one like a son of man” enthronement vision)	Critical — the Danielic background of “Son of Man” (already flagged at 08_core_glossary.md #12) becomes explicit here; this is the OT text underlying the entire Son-of-Man title’s heavenly-authority overtones that a bare literal Hmong gloss (tus Tub ntawm Neeg) does not automatically convey, confirming the mandatory teaching-note requirement already established.
Luke 21:28	Kingdom of God Present and Future	Jesus	Reuses (TM) kev txhiv (redemption) in its future-consummation sense	Medium — see 07_semantic_analysis.md ch.21; directly parallels Romans 8:23 (“we… groan… waiting for the redemption of our bodies”) — an important Luke-Romans terminological match.

Chapter 22

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 22:19-20	Repentance and Forgiveness of Sins; Jesus as Savior for All Nations	Jesus, disciples	Exodus 24:8 (blood of the covenant at Sinai); Jeremiah 31:31-34 (direct allusion: “new covenant… I will forgive their iniquity”)	Critical — see 08_core_glossary.md #40; this is the direct fulfillment-citation of Jeremiah’s New Covenant prophecy, and the “forgive their iniquity” clause of Jeremiah 31:34 is the OT source of the entire aphesis-forgiveness thread running through Luke from 1:77 through 24:47. Directly parallels Romans 11:27 (Paul’s own citation of the same new-covenant/forgiveness promise in his Israel argument) — a strong, exact cross-curriculum citation match requiring identical handling.
Luke 22:37	Jesus as Savior for All Nations and All People (Passion)	Jesus	Isaiah 53:12 (direct quotation: “he was numbered with the transgressors”)	Critical — direct citation of the Suffering Servant song, the same Isaiah 53 material foundational to Romans 4:25 (“delivered up for our trespasses”) and broader NT atonement theology; should be cross-taught with the Romans baseline’s hilastērion/propitiation Critical entry even though this specific verse does not use that Greek term.
Luke 22:69	Jesus as Savior for All Nations and All People	Jesus	Psalm 110:1 (see Luke 20:42-43 above; direct restatement)	High — same consistency rule as the Luke 20:41-44 entry.

Chapter 23

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 23:30	Kingdom of God Present and Future (judgment warning)	Jesus	Hosea 10:8 (direct quotation: “fall on us” / “cover us”)	Medium — comprehension-level judgment-oracle allusion.
Luke 23:34	Repentance and Forgiveness of Sins	Jesus	Psalm 22:18 (implicit background — the wider Psalm 22 passion-typology chapter, though the specific garment-division detail is more explicit in the other Gospels)	Medium — optional enrichment reference; not a direct Lukan citation.
Luke 23:46	Prayer and Dependence on God; Jesus as Savior	Jesus	Psalm 31:5 (direct quotation: “into your hands I commit my spirit”)	High — Jesus’ final prayer models total, trusting dependence even in death — the supreme instance of the “Prayer and Dependence on God” doctrine; consistency rule: the ntsuj plig (spirit, anthropological sense) used here refers to Christ’s own human spirit committed to the Father, and must use the same non-Vaj-prefixed rendering as the Romans baseline’s anthropological entry, while being taught as categorically different from Luke 24:37’s negated “mere ghost” usage (both are the same lexical item in different rhetorical functions — this distinction should be flagged for Phase 2 teaching-note treatment).

Chapter 24

Luke Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Luke 24:26-27	Kingdom of God Present and Future; Repentance and Forgiveness of Sins (fulfillment bookend to 4:21)	Jesus, Emmaus disciples	Comprehensive allusion to “Moses and all the Prophets” — the entire OT read as pointing to a suffering-then-glorified Messiah	Critical — this is the direct bookend to the core passage (Luke 4:21’s “today this Scripture is fulfilled”); the “fulfilled” (plēroō) vocabulary must match exactly.
Luke 24:44-46	Kingdom of God Present and Future; Repentance and Forgiveness of Sins	Jesus	”the Law of Moses and the Prophets and the Psalms” (24:44) — the first NT text to name all three divisions of the Hebrew canon as unified messianic testimony; Isaiah 53 (suffering) and Hosea 6:2/Jonah-typology (rising on the third day) underlie 24:46	Critical — theological capstone of the whole book’s fulfillment-theme; must be cross-taught with Luke 24:27 and the core passage as a matched triad.
Luke 24:47	Repentance and Forgiveness of Sins; Jesus as Savior for All Nations and All People (doctrinal-synthesis verse)	Jesus, disciples	Isaiah 49:6 (light to the nations, echoing Luke 2:32); Isaiah 61:1 (repentance/aphesis echoing Luke 4:18); Genesis 12:3 (Abrahamic blessing “to all nations/families of the earth”)	Critical — the Gospel’s climactic commissioning verse fuses the “Repentance and Forgiveness” and “Savior for All Nations” doctrines and is itself a direct echo of Luke 4:18-19 and Luke 2:32 together; recommended, per 08_core_glossary.md Note 4, as the third doctrinal-synthesis anchor verse alongside Luke 4:16-21 and Luke 19:10. Directly parallels Romans 1:5 (“to bring about obedience of faith among all the nations”) and Romans 15:18-19, both of which use nearly identical Jew-then-Gentile universal-mission language. Consistency rule: mandatory — lwm Haiv Neeg (nations) must match the Romans baseline exactly; kev hloov siab lees txim (repentance) and kev zam txim (forgiveness) must match their own first-fixed occurrences (Luke 3:3 and Luke 1:77/4:18 respectively) exactly.
Luke 24:49	The Holy Spirit’s Work in Salvation History	Jesus, disciples, Father	Isaiah 32:15; Joel 2:28-29 (outpoured Spirit “from on high,” directly anticipating Acts 2’s Pentecost fulfillment of Joel)	Critical — the Gospel’s final Spirit-reference explicitly anticipates the Joel 2 citation Peter will make at Pentecost (Acts 2:16-21), forming the direct narrative-to-narrative bridge from Luke into Acts; must retain the mandatory Vaj Ntsuj Plig referent (implied though not named by that exact phrase in this verse) and qualified hwjchim.

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§2. Messianic References and Typology — Summary Table

Typological Category	Key Luke Passages	OT Root	Consistency Note
Davidic King	Luke 1:32-33; 18:38-39; 20:41-44; 22:69	2 Samuel 7:12-16; Psalm 110:1; Isaiah 9:6-7	Must consistently use (TM) tus Tswv for both instances of “Lord” in Psalm 110:1 citations (Luke 20:42, Romans 8:34 background); never divine-name substitution.
Suffering Servant	Luke 22:37; 24:26,46 (implicit)	Isaiah 53 (whole chapter, esp. 53:3-5,12)	Cross-teach with Romans 4:25 and the Romans baseline’s hilastērion Critical entry, even though Luke does not use the exact Greek propitiation term.
Prophet like Moses	Luke 9:35; cf. Luke 24:19 (“a prophet mighty in deed and word”)	Deuteronomy 18:15,18	Must be taught alongside, and distinguished from, the general (NEW) yaj saub (prophet) High-risk entry — Jesus is not merely a prophet in the Isaiah/Elijah mold but the definitive Prophet the Torah itself promised.
Second/Last Adam	Luke 3:23-38 (genealogy to Adam)	Genesis 5; Genesis 3 (Fall, implicit background)	Mandatory consistency with Romans 5:12-19 — same Adas (TM) rendering; same doctrinal point (universal solidarity, universal availability of grace) taught identically in both curricula.
New Exodus / Redeemer-Deliverer	Luke 9:31 (“exodus”); Luke 1:68-79 (redemption)	Exodus (whole book, typologically); Isaiah 40-55 (New Exodus prophetic material)	Cross-teach with (TM) kev txhiv (redemption) and Romans 8:23’s “redemption of our bodies.”
Light to the Nations / Servant for All Peoples	Luke 2:32; 4:24-27; 24:47	Isaiah 42:6; Isaiah 49:6; Genesis 12:3	Mandatory consistency with Romans 9-11 and Romans 15:8-12 (which itself quotes multiple OT texts, including Isaiah 11:10 and Psalm 18:49, on Gentile inclusion) — see §3 below.
Shepherd Seeking the Lost	Luke 15:1-32; 19:10	Ezekiel 34:11-16; Psalm 23; Isaiah 40:11	Cross-teach as a matched pair; both reuse (TM) kev cawm dim anchored to Christ.
Rejected Cornerstone / Stumbling Stone	Luke 2:34; 20:17-18	Psalm 118:22; Isaiah 8:14-15; Isaiah 28:16	Mandatory consistency with Romans 9:33 and Romans 11:11 — identical citation appears in both books; must use identical (TM) stumbling-block phrase.

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§3. Parallels to the Romans Hmong Language Package — Cross-Curriculum Consistency Table

This section directly addresses the requirement to cross-reference this curriculum against the existing Romans Language Package, since both share the destination language, register, and translation-memory baseline.

Luke Doctrine (this curriculum)	Key Luke Passage(s)	Corresponding Romans Doctrine/Passage	Shared Hmong Term(s) (must match exactly)	Consistency Rule
Jesus as Savior for All Nations and All People	Luke 2:32; 3:23-38; 4:24-27; 10:25-37; 24:47	The Future of Israel; Election and the Sovereignty of God (Romans 9-11)	lwm Haiv Neeg, cov Yudas, kev cawm dim	No distinction of ethnicity/status before God must ever be softened into a supersessionist replacement-reading in either curriculum; both must anchor Gentile inclusion to God’s own initiative, not human merit.
The Holy Spirit’s Work in Salvation History	Luke 1:35; 3:22; 4:18; 24:49	Sanctification and Life in the Spirit (Romans 8)	Vaj Ntsuj Plig	Mandatory Vaj prefix at every occurrence in both curricula, without exception; never applied to the anthropological ntsuj plig.
Good News to the Poor and Marginalized	Luke 1:46-55; 4:18; 6:20-26; 14:13,21; 16:19-31	Grace and Salvation by Faith Alone (Romans 3-4, esp. the “ungodly” of Romans 4:5)	txiaj ntsim, cov pluag	koob hmoov remains permanently forbidden for both grace (Romans) and, per the unresolved flag above, likely for “blessed” (Luke) pending Phase 2 resolution; both curricula share the identical merit/fate collision risk.
Repentance and Forgiveness of Sins	Luke 3:3; 5:20-24; 15:1-32; 18:9-14; 22:19-20; 24:47	Justification by Faith; Original Sin and Universal Guilt (Romans 3-5)	kev hloov siab lees txim, kev zam txim, ua kom ncaj ncees / raug suav tias ncaj ncees	Luke 18:14’s explicit use of the forensic-justification term is a direct, mandatory-consistency citation match with Romans 3-4; must never diverge in rendering.
Prayer and Dependence on God	Luke 11:2-4; 18:1-8; 22:39-46; 23:46	Election and the Sovereignty of God (Romans 8:26-27, the Spirit’s intercession); Christian Living (Romans 12:12)	thov Vajtswv, Vajtswv lub siab nyiam	Gethsemane’s “not my will but yours” (Luke 22:42) must match the Romans-baseline will_of_god entry’s phrasing pattern exactly when adapted to first person.
The Kingdom of God Present and Future	Luke 4:43; 8:1,10; 17:20-21; 21:24-31	(No direct single Romans doctrine, but resonates with) Election and the Sovereignty of God; Union with Christ’s “already/not yet” tension (Romans 8:18-25)	lub Nceeg Vaj ntawm Vajtswv	Both curricula must consistently teach the tension between present/inaugurated and future/consummated realities without collapsing either pole — Romans 8:18-25’s “already have the Spirit as firstfruits, not yet the fullness of redemption” is the closest systematic-theology parallel to Luke’s present/future kingdom language.
The Cost and Joy of Discipleship	Luke 9:57-62; 12:51-53; 14:27; 18:28-30	Christian Living and Unity in the Church (Romans 12:1-2, “living sacrifice”); also resonant with Romans 8:17-18 (“if indeed we suffer with him…”)	khoom fij uas muaj txoj sia nyob (Romans); raws Yexus qab, ntoo Khaub Lig (Luke)	Both curricula reuse sacrificial/self-giving imagery; must be taught as complementary (Romans systematizes the ethical posture Luke narratively dramatizes), never as competing frameworks.
Jesus’ Compassion and Table Fellowship with Sinners	Luke 5:27-32; 7:36-50; 15:1-32; 19:1-10	Grace and Salvation by Faith Alone (Romans 5:6-8, “while we were still sinners”); Christian Living and Unity (Romans 14-15, the “strong and weak” table-fellowship instructions)	koom noj koom haus, txoj kev khuv leej	Romans 14:1-15:7’s instructions on receiving one another at table (in the context of food/disputable matters) is the closest direct Romans-curriculum echo of Luke’s table-fellowship theme; both must be cross-taught as expressions of the same grace-based inclusion logic.

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§4. Rendering-Consistency Rules for Shared OT Quotations (Cross-Curriculum and Intra-Book)

The following OT texts are quoted or clearly alluded to at more than one point either within Luke itself, or across both Luke and the Romans baseline, and therefore require a single, locked rendering strategy to avoid a Hmong reader perceiving two different translations of what is, in the source languages, the identical citation:

1. Psalm 118:22 (“the stone the builders rejected”) — appears at Luke 20:17 and is echoed conceptually at Luke 2:34; quoted again at Romans 9:33 and Romans 11:11 (combined with Isaiah 8:14/28:16). Rule: use the identical (TM) stumbling-block/cornerstone phrase (qhov/pob zeb ua rau dawm ceg) across all four locations.
2. Psalm 110:1 (“The LORD said to my Lord”) — appears at Luke 20:42-43 and Luke 22:69; echoed at Romans 8:34. Rule: both occurrences of “Lord” render as (TM) tus Tswv; never a divine-name substitution (per the Romans baseline’s forbidden-substitutions list, §3.1).
3. Isaiah 61:1-2 / Isaiah 58:6 (“Spirit of the Lord… good news to the poor… liberty to the captives”) — the core passage (Luke 4:18-19), echoed at Luke 7:22. Rule: every element (Spirit-of-the-Lord, good news, poor, liberty/release, captives, oppressed) must trace back to the single fixed rendering set established in 07_semantic_analysis.md Part A without variation at the echo point.
4. Isaiah 49:6 / Isaiah 42:6 (“light… to the nations”) — appears at Luke 2:32, echoed thematically at Luke 24:47; the same Isaianic Servant-Gentile-mission material undergirds Romans 15:9-12’s catena of OT citations on Gentile inclusion. Rule: lwm Haiv Neeg must be used identically in every occurrence across both curricula.
5. Jeremiah 31:31-34 (New Covenant, forgiveness of iniquity) — cited at Luke 22:20, cited again by Paul at Romans 11:27. Rule: kev cog lus tshiab (new covenant) and kev zam txim (forgiveness) must match exactly across both citation points; the shamanic-blood-offering contrast-teaching required at Luke 22:20 (per 08_core_glossary.md #40) should be understood as reinforcing, not contradicting, the Romans-baseline’s parallel caution against treating any atonement-adjacent blood/sacrifice vocabulary as repeatable appeasement.
6. Deuteronomy 6:5 / Leviticus 19:18 (love of God and neighbor) — cited at Luke 10:27, echoed at Romans 13:8-10. Rule: kev hlub (love) must match identically; the “fulfilling of the Law” framing at Romans 13:10 should be cross-taught alongside the Good Samaritan’s neighbor-redefinition at Luke 10:29-37.
7. Genesis 15:6-style Abrahamic-faith/promise material (Abraham not directly quoted with this exact citation in Luke, but its underlying covenant-promise logic is invoked at Luke 1:55, 1:73, 13:16, 16:22-31, 19:9, 20:37) — systematically developed at Romans 4:1-25. Rule: any Phase 2 teaching drawing this connection must use lus cog tseg (promise) and Adas-adjacent Abraham-transliteration consistently; Abraham’s proper name itself should be logged for Phase 2 TM-revision to confirm a single fixed Hmong transliteration (not yet formally fixed in either baseline) — [TRANSLATOR REVIEW NEEDED: confirm/fix a single Hmong transliteration for “Abraham” for cross-curriculum consistency, e.g. Anplahas as already used ad hoc in 07_semantic_analysis.md ch.16].

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§5. Full-Book Coverage Confirmation

All 24 chapters of Luke have been reviewed for OT quotation, allusion, messianic typology, and Romans-curriculum parallel content. No chapter was found to contain zero relevant cross-reference material; every chapter contributes at least one row to §1. The highest-density cross-reference chapters are 1 (Magnificat/Benedictus, dense OT catena), 3-4 (baptism theophany, temptation citations, and the core passage’s Isaiah 61 citation), 9 (Transfiguration’s Moses/Elijah/Deuteronomy 18/Psalm 2 convergence), 15-16 (Ezekiel 34 shepherd-typology, Jeremiah/Amos-adjacent rich-poor material, Hades/Abraham’s-bosom), 20 (Psalm 118, Exodus 3, Psalm 110 — three major direct citations in one chapter), and 22, 24 (Jeremiah 31 new covenant, Isaiah 53 Servant, the full Law-Prophets-Psalms fulfillment formula, and the Joel 2/Pentecost bridge). This document, together with 07_semantic_analysis.md and 08_core_glossary.md, feeds directly into 10_biblical_theme_map.md and into Phase 2 doctrinal-note construction.