Cross-Reference Analysis
Cross-Reference and Theme Analysis — Luke (Thai Language Package)
Purpose and Method
This document maps every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every parallel to the baseline Romans/Galatians curricula found across all 24 chapters of Luke. It exists to (1) give Phase 2 translators a verse-level map of where doctrinal risk concentrates, (2) enforce rendering consistency for quotations shared across curricula, and (3) flag culture-specific translation sensitivities tied to each connection, consistent with the risk tiers already established in doctrine_risk_registry.json.
Citation format: All references use the normalizable English convention (Book Chapter:Verse, e.g., Luke 4:18, Isaiah 61:1, Genesis 15:6), matching the citation conventions already used in the baseline package’s own registries. In Phase 2 output, these map to Thai Bible Society book-name conventions per 12_ai_translation_requirements.md (โรม, ปฐมกาล, อิสยาห์, etc.); a Luke-specific book-name mapping table is provided at the end of this document.
Coverage rule: Every chapter of Luke is addressed. Chapters with no direct OT quotation still receive an entry noting internal NT (Luke-Acts) connections or an explicit “reviewed, no load-bearing OT connection” note, per the full-book-coverage mandate.
Part 1 — Chapter-by-Chapter Cross-Reference Matrix
Luke 1 — Annunciations, Magnificat, Benedictus
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 1:32-33 | Kingdom of God Present and Future; Messianic Promise | Gabriel, Mary | 2 Samuel 7:12-16 (Davidic covenant: “throne of his father David… kingdom will have no end”) | High. Reuses baseline davidic_covenant and kingdom_of_god terms. Requires OT covenant background note per baseline’s own flag that Thai has no analogous royal-line covenant concept, though the culturally familiar idea of a divinely sanctioned royal line can serve cautiously as a teaching bridge. |
| Luke 1:46-55 (Magnificat) | Good News to the Poor and Marginalized; Jesus’ Compassion | Mary | 1 Samuel 2:1-10 (Song of Hannah, structural and thematic parallel); Genesis 17:7, 22:16-18 (Abrahamic oath, echoed at 1:55) | High. The reversal language (“exalted the humble… rich sent away empty,” 1:52-53) must retain the doctrine’s material/social force; must not be softened toward a spiritualized “humility of heart” reading only, paralleling the caution already given for Luke 6:20-26. |
| Luke 1:68-79 (Benedictus) | The Holy Spirit’s Work in Salvation History; Messianic Promise | Zechariah | Malachi 3:1, 4:5-6 (forerunner/Elijah figure, 1:76); Isaiah 9:2 (light to those in darkness, 1:79); Genesis 22:16-18 / Exodus 2:24 (covenant oath to Abraham, 1:72-73) | High. “Redemption” (λύτρωσις, 1:68) reuses the Critical-risk baseline term ทรงไถ่; must never shift toward ปลดเปลื้องกรรม. The Abrahamic-oath language anticipates Galatians’ extensive Abraham typology (see Part 3). |
| Luke 1:15, 35, 41, 67 | The Holy Spirit’s Work in Salvation History | Gabriel, Elizabeth, Zechariah, John (in utero) | Genesis 1:2 (Spirit hovering, distant typological echo); Judges 13:5 (Nazirite/Spirit-filled forerunner pattern, distant parallel to John) | Medium. [BASELINE REUSE: holy_spirit, Critical]. No direct quotation; typological resonance only. |
Luke 2 — Nativity, Presentation, Simeon and Anna
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 2:21-24 | Repentance and Forgiveness of Sins (covenant background) | Joseph, Mary, infant Jesus | Genesis 17:12 / Leviticus 12:3 (circumcision on the eighth day); Leviticus 12:6-8 (purification offering); Exodus 13:2, 12 (consecration of the firstborn) | Medium. [BASELINE REUSE: circumcision, Medium]. Requires the same short explanatory note on OT covenantal meaning already flagged in the Galatians baseline, since circumcision has no Thai cultural equivalent. |
| Luke 2:29-32 (Nunc Dimittis) | Jesus as Savior for All Nations and All People | Simeon | Isaiah 42:6, 49:6 (“a light for revelation to the Gentiles”); Isaiah 52:10 (salvation to the ends of the earth) | Critical. Direct thematic anchor for the curriculum’s first doctrine. Must render “light… to the Gentiles” with the baseline’s exact คนต่างชาติ and reinforce, per the baseline’s universal_scope_of_gospel doctrine, that no ethnic/religious barrier limits this light — a claim with live sensitivity given Thai national-Buddhist identity. |
| Luke 2:34-35 | The Cost and Joy of Discipleship (foreshadowed) | Simeon, Mary | Isaiah 8:14-15 (a stone of stumbling, distant typological echo, developed explicitly later at Luke 20:17-18/Psalm 118:22) | Medium. Figurative “sword” language; do not render as a literal weapon-prophecy. |
| Luke 2:9, 14 | Deity of Christ; Jesus as Savior | Angels, shepherds | Isaiah 6:3 (glory language, distant echo); Isaiah 9:6 (Prince of Peace, thematic) | High. [BASELINE REUSE: glory (พระสิริ), peace (สันติสุข)]. |
Luke 3 — John the Baptist’s Preaching, Genealogy
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 3:4-6 | Jesus as Savior for All Nations and All People | John the Baptist | Isaiah 40:3-5 (direct quotation, LXX form, extended by Luke through v. 5’s “all flesh shall see the salvation of God”) | Critical. Luke deliberately extends the Isaiah 40 quotation further than Matthew/Mark specifically to reach the universal “all flesh” clause — this is a deliberate editorial choice reinforcing universal_scope_of_gospel. Thai rendering must preserve the full extended quotation, not truncate it to match the shorter Synoptic parallels. |
| Luke 3:8 | Repentance and Forgiveness of Sins | John the Baptist | Genesis 17:7-8 (Abrahamic descent, “we have Abraham as our father”) | High. John’s warning that physical descent from Abraham is no substitute for repentance directly anticipates Galatians 3’s argument that true “sons of Abraham” are those who believe, not those with biological descent — a key cross-curriculum theological parallel (see Part 3). |
| Luke 3:22 | Deity of Christ; Sonship of Christ | The Holy Spirit, voice from heaven | Psalm 2:7 (“You are my Son”); Isaiah 42:1 (“my chosen, in whom my soul delights” — combined allusion) | Critical. [BASELINE REUSE: son_of_god, Critical]. The Psalm 2/Isaiah 42 combination must be recognized by translators as intentional; Phase 2 QA should verify the Thai rendering of the baptismal voice matches its recurrence at the Transfiguration (Luke 9:35). |
| Luke 3:23-38 | Humanity of Christ; Universal Human Accountability | Jesus, Adam | Genesis 5 (genealogical form); Genesis 2:7, 5:1-3 (“son of Adam, son of God”) | High. Luke’s genealogy is unique in tracing to Adam rather than stopping at Abraham (contrast Matthew 1). This directly parallels Romans 5:12-21’s Adam-Christ typology (baseline doctrine universal_human_accountability); Phase 2 should cross-reference this passage whenever Romans 5 material is taught alongside Luke. |
Luke 4 — Temptation and Nazareth Sermon (Core Passage)
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 4:4 | Prayer and Dependence on God | Jesus, Satan | Deuteronomy 8:3 (direct quotation: “man shall not live by bread alone”) | High. First of three Deuteronomy citations in the temptation narrative; establishes Jesus’ own submission to Scripture’s authority as the pattern for Prayer and Dependence on God. |
| Luke 4:8 | Deity of Christ (implicit); Kingdom of God | Jesus, Satan | Deuteronomy 6:13 / 10:20 (direct quotation: “worship the Lord your God and serve only him”) | High. Reinforces exclusive worship of God alone against the temptation of political/territorial kingdom-power — connects to the baseline’s caution against reading kingdom_of_god as a political, territorial kingdom. |
| Luke 4:10-11 / 4:12 | Prayer and Dependence on God | Jesus, Satan | Psalm 91:11-12 (quoted by Satan, misapplied); Deuteronomy 6:16 (direct quotation by Jesus in response: “you shall not put the Lord your God to the test”) | Critical. This is Scripture quoted by Satan and countered by Scripture rightly applied by Jesus — teaching notes must make explicit that correct handling of Scripture, not mere citation, is what is authoritative; a subtlety that must not be lost in a flattened Thai rendering that fails to distinguish the misuse from the correct use. |
| Luke 4:18-19 (CORE) | Jesus as Savior; Good News to the Poor and Marginalized; Repentance and Forgiveness of Sins; Kingdom of God Present and Future | Jesus, Isaiah | Isaiah 61:1-2 (direct quotation); allusion to Isaiah 58:6 (“to let the oppressed go free,” inserted into the Isaiah 61 quotation) | CRITICAL. See 07_semantic_analysis.md Part 1 for full verse-by-verse treatment. This is the single most important cross-reference in the curriculum: Jesus explicitly identifies himself as the fulfillment of Isaiah’s Spirit-anointed servant figure. Every occurrence of Isaiah 61:1-2 language elsewhere in Luke (7:22; see below) MUST use identical Thai vocabulary to this anchor rendering. |
| Luke 4:21 | Kingdom of God Present and Future; Fulfillment of Prophecy | Jesus | (Self-referential fulfillment declaration of the Isaiah 61 quotation just given) | High. See semantic analysis’s “today” (วันนี้) cross-document consistency requirement — tracked at Luke 2:11, 4:21, 19:9, 23:43. |
| Luke 4:25-27 | Jesus as Savior for All Nations and All People | Jesus; Elijah, the widow of Zarephath; Elisha, Naaman | 1 Kings 17:8-16 (Elijah and the widow of Zarephath — a Gentile); 2 Kings 5:1-14 (Elisha and Naaman the Syrian — a Gentile) | CRITICAL. This is Luke’s own explicit typological argument for Gentile inclusion, placed immediately after the core passage and provoking the synagogue’s murderous rejection (4:28-29). Must be rendered with full force; this is Luke’s clearest OT-typology proof-text for the curriculum’s first doctrine and should be taught paired with the core passage, not separately. |
Luke 5 — Calling Sinners, Healing, New Wineskins
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 5:12-14 | Jesus’ Compassion and Table Fellowship with Sinners | Jesus, a leper | Leviticus 13-14 (ceremonial purity law background for leprosy and cleansing) | Medium. Requires a background note that the leper’s uncleanness was a covenant-community exclusion, not a moral judgment, so that Jesus’ touch/healing is read as social-religious restoration, not merely physical cure. |
| Luke 5:21-24 | Deity of Christ (baseline) | Jesus, scribes and Pharisees | (Implicit OT background: only God forgives sin, e.g., Exodus 34:6-7, Psalm 103:3 — not directly quoted but presupposed by the scribes’ objection) | Critical. [Reuse of ἄφεσις-family, Critical]. The scribes’ unstated premise (“who can forgive sins but God alone,” 5:21) is itself a load-bearing OT-theological assumption; translators must not lose the force of this implicit citation of God’s exclusive prerogative. |
| Luke 5:33-39 | Kingdom of God Present and Future | Jesus, Pharisees | (No direct OT quotation; new-wine/new-wineskin imagery draws on general agrarian idiom, not a specific OT text) | Low. Chapter reviewed; the new-wine metaphor requires no additional cross-reference beyond general kingdom-newness themes already treated at 4:18-21. |
Luke 6 — Sermon on the Plain
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 6:3-4 | Deity of Christ; Kingdom of God Present and Future | Jesus, Pharisees, David | 1 Samuel 21:1-6 (direct quotation/reference: David and his men eating the consecrated bread) | High. Jesus’ argument from David’s precedent to his own authority (“Son of Man is lord of the Sabbath,” 6:5) directly ties Sabbath-authority to Davidic/messianic authority; must retain this typological logic in translation, not flatten it into a general “compassion overrides rules” moral. |
| Luke 6:20-26 | Good News to the Poor and Marginalized | Jesus | Isaiah 61:1-2 (thematic echo, poor/mourning reversal, not a direct quotation here); Psalm 1 (blessed/wicked contrast structure, distant parallel) | High. See 08_core_glossary.md entry #19 (μακάριος/οὐαί). Cross-reference this passage explicitly to the core passage (4:18) in teaching materials, since both name “the poor” as direct addressees of God’s favor. |
| Luke 6:27-36 | Jesus’ Compassion and Table Fellowship with Sinners (ethical extension) | Jesus | Leviticus 19:18 (love your neighbor, echoed thematically; directly quoted later at 10:27) | Medium. No direct quotation in this chapter; anticipates the fuller citation at Luke 10:27. |
Luke 7 — Centurion’s Faith, Widow of Nain, Sinful Woman
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 7:11-17 | Jesus’ Compassion; Jesus as Savior | Jesus, the widow of Nain | 1 Kings 17:17-24 (Elijah raises the widow’s son at Zarephath); 2 Kings 4:32-37 (Elisha raises the Shunammite’s son) | High. Strong prophetic typology: the crowd’s own response (“a great prophet has arisen among us,” 7:16) explicitly invokes this Elijah/Elisha pattern. Must be flagged for teaching notes drawing the parallel explicitly, since a Thai reader unfamiliar with these OT narratives will miss the force of the crowd’s acclamation. |
| Luke 7:22 | Good News to the Poor and Marginalized; Kingdom of God Present and Future | Jesus, John’s disciples | Isaiah 61:1 / Isaiah 35:5-6 (direct echo/summary of the same Isaiah material quoted in full at 4:18-19) | CRITICAL. This is Luke’s own internal cross-reference back to the core passage — Jesus answers John’s question about his identity by restating the Isaiah 61/35 content. Rendering-consistency rule: the Thai phrases for “the poor have good news preached to them,” “the blind see,” “the lame walk” here MUST match the exact wording established at 4:18-19. |
| Luke 7:27 | Messianic Promise; Fulfillment of Prophecy | Jesus, John the Baptist | Malachi 3:1 (direct quotation: “I send my messenger before your face”) | High. [BASELINE REUSE: fulfillment_of_prophecy, High]. |
| Luke 7:36-50 | Jesus’ Compassion and Table Fellowship with Sinners; Repentance and Forgiveness of Sins | Jesus, a sinful woman, Simon the Pharisee | (No direct OT quotation; the woman’s act of anointing recalls prophetic anointing symbolism generally, e.g. 1 Samuel 10:1, 16:13, without being a citation) | High. [Reuse of ἄφεσις-family and πίστις/σωζω wordplay, Critical]. Table-fellowship scandal (a “sinner” touching Jesus at a Pharisee’s table) is a load-bearing enactment of the curriculum’s namesake doctrine. |
Luke 8 — Parables of the Kingdom, Legion, Woman with the Flow of Blood
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 8:22-25 (calming the storm) | Deity of Christ; Kingdom of God Present and Future | Jesus, disciples | Psalm 107:23-30 (typological echo: the Lord stills the storm for those who cry to him; not a direct quotation) | Medium. The disciples’ question (“who then is this…?”) functions as an implicit claim to divine prerogative over creation (cf. Job 38:8-11; Psalm 89:9) — worth a teaching note connecting to deity_of_christ, though no verse is directly quoted. |
| Luke 8:4-15 (Parable of the Sower) | The Holy Spirit’s Work in Salvation History; Inspiration of Scripture | Jesus | (No direct OT quotation; the sown-word imagery has general OT background, e.g. Isaiah 55:10-11, without being a citation) | Low-Medium. [BASELINE REUSE: ho logos tou theou concept]. |
| Luke 8:26-39 (Legion) | The Holy Spirit’s Work in Salvation History (contrast: kingdom advance against hostile powers) | Jesus, the demon-possessed man | (No direct OT quotation) | High. See 07_semantic_analysis.md ch. 4 entry on ผีโสโครก/มาร — the sharpest Thai folk-religion collision point in the Gospel; no OT citation risk, but significant doctrinal-vocabulary risk. |
Luke 9 — Transfiguration, Feeding of the 5000, Cost of Discipleship
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 9:28-36 (Transfiguration) | Deity of Christ; Fulfillment of Prophecy | Jesus, Moses, Elijah, Peter, James, John | Exodus 24:15-18, 34:29-35 (Moses, the mountain, the cloud, radiant glory); Malachi 4:5-6 (Elijah’s eschatological return) | Critical. Moses and Elijah — representing the Law and the Prophets — appear “speaking of his departure” (9:31), a direct visual claim that Jesus fulfills and surpasses both. The voice’s words (9:35) repeat the Psalm 2:7/Isaiah 42:1 combination from 3:22 — rendering-consistency rule: identical Thai wording required at both occurrences. |
| Luke 9:12-17 (Feeding of the 5000) | Jesus as Savior; Kingdom of God Present and Future | Jesus | 2 Kings 4:42-44 (Elisha multiplies loaves for 100 men); Exodus 16 (manna in the wilderness, typological background) | High. Elisha typology here parallels the Elijah/Elisha typology already established at 4:25-27 and 7:11-17 — Jesus is shown repeatedly as the one who fulfills and exceeds the prophetic pattern. Teaching notes should link all three Elijah/Elisha typology passages together. |
| Luke 9:22-27 | The Cost and Joy of Discipleship | Jesus | Daniel 7:13-14 (Son of Man, background for the title used at 9:22, 26) | Critical. [Reuse of Son of Man entry, Critical]. |
Luke 10 — Sending of the Seventy, Good Samaritan, Mary and Martha
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 10:1 | The Holy Spirit’s Work in Salvation History; Mission | Jesus | Numbers 11:16-25 (the seventy elders given the Spirit; typological background for the number seventy/seventy-two) | Medium. Requires a brief note on the Numbers 11 background for the significance of the number, without which the sending of “the seventy” reads as an arbitrary figure to a Thai reader. |
| Luke 10:27 | Jesus’ Compassion and Table Fellowship with Sinners (extended to neighbor-love ethic) | Jesus, a lawyer | Deuteronomy 6:5 (direct quotation: “love the Lord your God with all your heart…”); Leviticus 19:18 (direct quotation: “and your neighbor as yourself”) | High. This double-citation is the OT legal basis for the Good Samaritan parable that follows; the Thai rendering of Deuteronomy 6:5 here should match the standard THSV rendering used elsewhere in Thai Bible translation for the Shema, for cross-document consistency. |
| Luke 10:25 | Kingdom of God Present and Future | A lawyer, Jesus | (No direct OT quotation for “eternal life” itself; the lawyer’s framing draws on general Second Temple Jewish eschatological hope) | High. [New Luke term: ζωὴ αἰώνιος, High]. |
Luke 11 — The Lord’s Prayer, Beelzebul Controversy, Woes on Pharisees
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 11:2-4 (Lord’s Prayer) | Prayer and Dependence on God; Kingdom of God Present and Future | Jesus | (No single direct OT quotation; the prayer’s petitions — name, kingdom, daily bread, forgiveness — draw broadly on covenant prayer patterns, e.g. Psalm 145, Proverbs 30:8) | High. [Reuse of ἄφεσις for “forgive us our sins,” Critical]. The kingdom-petition (“your kingdom come”) must align with the same Thai kingdom vocabulary (แผ่นดินของพระเจ้า) used throughout, tracked for cross-document consistency alongside Luke 10:9, 17:21. |
| Luke 11:20 | Kingdom of God Present and Future | Jesus | Exodus 8:19 (“the finger of God,” direct echo of the plague narrative’s phrase) | High. The Exodus allusion casts Jesus’ exorcisms as a new exodus-scale demonstration of God’s power breaking a hostile power’s grip — a typological point worth surfacing in teaching notes; connects thematically to baseline power_of_god. |
| Luke 11:29-32 | Jesus as Savior for All Nations and All People; Repentance and Forgiveness of Sins | Jesus, the Ninevites, the Queen of the South | Jonah 1-4 (Jonah and Nineveh’s repentance — a Gentile city); 1 Kings 10:1-10 (the Queen of Sheba/the South — a Gentile ruler) | Critical. A second explicit Gentile-inclusion typology (after 4:25-27), doubly significant because both Gentile examples are commended as models of response Israel itself fails to match — must be rendered with full force, not softened to avoid implying an unfavorable comparison. |
Luke 12 — Anxiety, Rich Fool, Readiness, Division
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 12:6-7, 22-31 | Prayer and Dependence on God | Jesus | Psalm 147:9, Job 38:41 (God provides for ravens, thematic echo, not a direct quotation) | Medium. No direct citation; general providence theme, consistent with baseline providence doctrine. |
| Luke 12:16-21 (Rich Fool) | Good News to the Poor and Marginalized (inverse warning) | Jesus | Ecclesiastes 2:18-23 (thematic background on the futility of accumulated wealth, not a direct quotation) | Medium. No citation-level risk; doctrinal risk concerns not converting “store up treasure” language into merit-transaction vocabulary (see 07_semantic_analysis.md). |
| Luke 12:49-53 | The Cost and Joy of Discipleship | Jesus | Micah 7:6 (echoed at 12:53: household division, “son against father,” near-verbatim thematic parallel) | Medium. Worth flagging as an allusion, though not a formal citation-formula quotation. |
Luke 13 — Call to Repentance, Healing on the Sabbath, Kingdom Parables, Lament over Jerusalem
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 13:1-5 | Repentance and Forgiveness of Sins; Universal Human Accountability (baseline) | Jesus | (No direct OT quotation; Jesus explicitly rejects a retribution-theology inference regarding the Siloam victims) | High. Directly counters a karma-retribution reading of suffering; must be flagged for teachers as an explicit biblical rebuttal of the “your suffering proves your greater sin/bad karma” inference common in Thai folk religious reasoning. |
| Luke 13:19, 20-21 | Kingdom of God Present and Future | Jesus | (Mustard seed and leaven parables; no direct OT quotation, though mustard-seed imagery echoes the great-tree imagery of Ezekiel 17:22-24 and Daniel 4:10-12 typologically) | Medium. Typological echo only; teaching note optional. |
| Luke 13:29 | Jesus as Savior for All Nations and All People | Jesus | Isaiah 49:12, Psalm 107:3, Malachi 1:11 (“from east and west,” thematic echo of Gentile ingathering) | High. [BASELINE REUSE: universal_scope_of_gospel, High]. |
| Luke 13:34-35 | Jesus as Savior; The Cost and Joy of Discipleship (foreshadowed rejection) | Jesus, Jerusalem | Psalm 118:26 (direct quotation: “Blessed is he who comes in the name of the Lord”) | Critical. Rendering-consistency rule: this identical Psalm 118:26 quotation recurs at Luke 19:38 (Triumphal Entry) and is thematically related to the “cornerstone” citation of the same psalm at Luke 20:17 — all three occurrences of Psalm 118 material must use one single, consistent Thai rendering of the psalm. The acclamation “Blessed is he who comes in the name of the Lord” carries messianic-royal force; must not be flattened into an ordinary courteous greeting, and must be distinguished from Thai royal-honorific register per the baseline’s Lordship-of-Christ caution. |
Luke 14 — Banquet Parables, Cost of Discipleship, Salt
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 14:15-24 (Great Banquet) | Good News to the Poor and Marginalized; Kingdom of God Present and Future | Jesus | Isaiah 25:6 (the eschatological banquet on God’s mountain, thematic echo) | High. The invitation reaching “the poor, the crippled, the blind, and the lame” (14:21, echoing 4:18) after the invited guests refuse extends the core passage’s addressee-list directly into the kingdom-banquet image; cross-reference explicitly to 4:18 and 6:20 in teaching. |
| Luke 14:26-33 | The Cost and Joy of Discipleship | Jesus | (No direct OT citation; the “hate father and mother” idiom is a Semitic relative-priority construction, cf. Deuteronomy 21:15-17’s “hated wife” for the same idiomatic pattern) | High. See 07_semantic_analysis.md/08_core_glossary.md entry #31; requires mandatory translator note given the collision with Thai filial-piety values (กตัญญู). |
Luke 15 — Lost Sheep, Lost Coin, Prodigal Son
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 15:3-7 (Lost Sheep) | Repentance and Forgiveness of Sins; Jesus’ Compassion | Jesus | Ezekiel 34:11-16 (God himself as the shepherd who seeks the lost, direct typological source); Psalm 23 (shepherd imagery, thematic background) | Critical. Ezekiel 34 explicitly promises that God himself — not merely a human under-shepherd — will search for the lost sheep; Jesus enacting this role is an implicit deity claim and must be taught as such, not merely as a generic pastoral illustration. |
| Luke 15:11-32 (Prodigal Son) | Jesus’ Compassion; Repentance and Forgiveness of Sins | The father, the younger son, the older son | Hosea 11:1-4, 8-9 (God as compassionate father toward wayward Israel, thematic background); Deuteronomy 21:18-21 (background law on a rebellious son, providing the cultural-legal shock value of the father’s response) | High. The father’s compassionate response reverses the expected legal response of Deuteronomy 21; a background note on this legal expectation heightens the parable’s force for a Thai audience unfamiliar with the OT legal context. |
Luke 16 — Unjust Steward, Rich Man and Lazarus
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 16:19-31 | Good News to the Poor and Marginalized; Universal Human Accountability (baseline) | The rich man, Lazarus, Abraham | Deuteronomy 15:7-11 (covenant obligation to the poor, background); “Moses and the Prophets” (16:29, 31 — a summary reference to the whole OT canon’s authority) | High. The rich man’s request for a sign is refused because “they have Moses and the Prophets” — a direct statement of Inspiration of Scripture’s sufficiency doctrine; must not be softened to suggest Scripture needs supplementary confirmation through visions or wonders. |
| Luke 16:22-23 | Kingdom of God Present and Future (intermediate state) | Lazarus, the rich man, Abraham | Genesis 25:8 and related patriarchal narratives (Abraham’s “bosom”/company as a place of blessing, thematic background) | High. [New term: Hades/bosom of Abraham, High — see 07_semantic_analysis.md]. |
Luke 17 — Forgiveness, Faith, the Kingdom Within, Ten Lepers
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 17:26-27 | The Cost and Joy of Discipleship; Kingdom of God Present and Future | Jesus, Noah | Genesis 6-7 (the days of Noah, direct typological reference) | Medium. Judgment typology; standard vocabulary, low collision risk. |
| Luke 17:28-32 | The Cost and Joy of Discipleship | Jesus, Lot, Lot’s wife | Genesis 19:1-26 (the days of Lot; direct quotation-level reference at 17:32: “Remember Lot’s wife,” alluding to Genesis 19:26) | Medium-High. Requires brief OT background note on Sodom’s judgment and Lot’s wife’s fate for full narrative force, an OT-literacy gap analogous to those already flagged for the Davidic covenant and Samaritan enmity. |
| Luke 17:21 | Kingdom of God Present and Future | Jesus, Pharisees | (No direct OT citation; the phrase itself is the highest cross-reference risk point in the chapter — see 07_semantic_analysis.md for full CRITICAL treatment) | CRITICAL. See core glossary entry #36. |
Luke 18 — Persistent Widow, Pharisee and Tax Collector, Rich Young Ruler
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 18:13 | Repentance and Forgiveness of Sins; Jesus’ Compassion and Table Fellowship with Sinners | The tax collector | Psalm 51:1 (“God, be merciful to me, a sinner” — close thematic/verbal echo of Psalm 51’s penitential opening, not a formal citation-formula quotation) | Critical. [Reuse of justification, ἄφεσις-family, Critical]. The tax collector’s prayer is Luke’s clearest single-verse enactment of justification_by_faith (a doctrine shared verbatim with the Galatians baseline); teaching notes should draw the explicit Psalm 51 parallel. |
| Luke 18:18-23 | Grace (baseline); Good News to the Poor and Marginalized | Jesus, the rich young ruler | Exodus 20:12-16 / Deuteronomy 5:16-20 (direct quotation of several of the Ten Commandments) | High. [BASELINE REUSE: law, ธรรมบัญญัติ, High]. The commandments quoted must use the same Thai wording as any Decalogue citation elsewhere in the pipeline for cross-document consistency. |
| Luke 18:38-39 | Messianic Promise (baseline) | A blind beggar | 2 Samuel 7:12-16 (Davidic covenant background for the title “Son of David”) | Critical. “Son of David” is a direct messianic title-claim voiced by one of the Gospel’s most marginal figures (a blind beggar) — reinforces the intersection of Good News to the Poor with Messianic Promise; must retain full messianic force in translation, not soften to a mere ancestral note. |
Luke 19 — Zacchaeus, Parable of the Minas, Triumphal Entry, Temple
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 19:9-10 | Jesus as Savior for All Nations and All People | Jesus, Zacchaeus | Ezekiel 34:16 (God’s own promise to “seek the lost,” direct typological fulfillment, same source text underlying the Lost Sheep parable at 15:3-7) | CRITICAL. See 07_semantic_analysis.md/08_core_glossary.md entry #40. This is the Gospel’s programmatic mission-summary verse; cross-reference explicitly to Ezekiel 34 and to Luke 15:3-7 in teaching materials. |
| Luke 19:38 | Jesus as Savior; Messianic Promise | The crowd, Jesus | Psalm 118:26 (direct quotation: “Blessed is the King who comes in the name of the Lord”) | Critical. Same rendering-consistency rule as Luke 13:35 above: identical Thai wording required. Additionally echoes Zechariah 9:9 (the king entering on a donkey) by narrative allusion, though Luke does not directly quote Zechariah 9:9 as Matthew 21:5 and John 12:15 do — flag for teachers that the allusion is present even without a formal citation formula. |
| Luke 19:46 | Repentance and Forgiveness of Sins (temple cleansing as prophetic sign-act) | Jesus | Isaiah 56:7 (direct quotation: “my house shall be a house of prayer”); Jeremiah 7:11 (direct quotation: “a den of robbers”) | High. Two distinct OT books quoted in a single verse; both citations must retain their separate, recognizable force in Thai (a prayer-house ideal contrasted with a den-of-robbers indictment), not merged into a single vague rebuke. |
Luke 20 — Authority Questioned, Parable of the Tenants, Resurrection Debate
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 20:9-16 (Parable of the Tenants) | Jesus as Savior; Universal Human Accountability | Jesus | Isaiah 5:1-7 (the Song of the Vineyard, direct typological source) | High. Israel’s religious leadership is cast as the unfaithful tenants of Isaiah’s vineyard song; requires OT background note for the parable’s full indictment force to register with a Thai reader. |
| Luke 20:17-18 | Messianic Promise; The Cost and Joy of Discipleship (rejection motif) | Jesus | Psalm 118:22 (direct quotation: “the stone that the builders rejected has become the cornerstone”); Isaiah 8:14-15 / Daniel 2:34-35 (stone-of-judgment imagery, thematic) | Critical. Rendering-consistency rule: this is the third occurrence of Psalm 118 material in Luke (with 13:35 and 19:38); the Thai rendering of “the Lord”/“cornerstone” vocabulary across all three must be checked for consistency. Connects directly to messianic_promise (baseline Critical doctrine). |
| Luke 20:37-38 | Resurrection of Christ (baseline, extended to general resurrection) | Jesus, Sadducees | Exodus 3:6 (direct quotation: “I am the God of Abraham, and the God of Isaac, and the God of Jacob”) | Critical. [BASELINE REUSE: resurrection, การเป็นขึ้นจากตาย, Critical]. Jesus’ argument from God’s self-identification to the patriarchs’ ongoing life is a direct scriptural proof of bodily resurrection; must retain the argument’s logical force (God is God of the living, not the dead) rather than flattening it into a general statement about an afterlife. |
| Luke 20:41-44 | Lordship of Christ (baseline); Messianic Promise | Jesus | Psalm 110:1 (direct quotation: “The Lord said to my Lord, sit at my right hand…”) | CRITICAL. This is the single most important cross-curriculum link in Luke to the baseline Romans doctrine of Lordship of Christ (Romans 10:9), since both ultimately rest on the same OT category of divine “Lord” language applied to the Messiah. Jesus’ own argument here (how can David’s son also be David’s Lord?) is a direct scriptural claim to his own transcendent, pre-existent Lordship — must be rendered with the baseline’s exact องค์พระผู้เป็นเจ้า and flagged for mandatory theologian review, parallel to Romans 10:9’s own escalation rule. |
Luke 21 — Olivet Discourse
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 21:27 | Kingdom of God Present and Future; The Holy Spirit’s Work in Salvation History | Jesus | Daniel 7:13-14 (direct allusion: the Son of Man coming “in a cloud with power and great glory”) | Critical. [Reuse of Son of Man entry, Critical]. Same Danielic background as 9:22, 26; must retain consistent Thai vocabulary (บุตรมนุษย์) across all occurrences. |
| Luke 21:25-26 | Kingdom of God Present and Future | Jesus | Isaiah 13:10, 34:4 (cosmic judgment imagery — sun, moon, stars — thematic allusion, not direct quotation) | Medium. Apocalyptic imagery; standard, low Thai-specific collision risk beyond general eschatological-vocabulary consistency. |
| Luke 21:1-4 (Widow’s Mite, positioned immediately before the discourse) | Good News to the Poor and Marginalized | Jesus, a poor widow | (No direct OT quotation; the widow figure echoes the general OT concern for widows, e.g. Deuteronomy 10:18, Deuteronomy 24:19-21) | Medium. [Reuse of πτωχός/widow vocabulary, High]. |
Luke 22 — Last Supper, Gethsemane, Betrayal, Trial
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 22:19-20 | Jesus as Savior; Repentance and Forgiveness of Sins | Jesus | Exodus 12 (Passover typology, structural background for the whole meal); Exodus 24:8 (blood of the covenant, direct echo); Jeremiah 31:31-34 (new covenant, direct echo: “this cup… is the new covenant in my blood”) | CRITICAL. [New term: new covenant, พันธสัญญาใหม่, Critical]. This is the climactic covenant-fulfillment moment of the Gospel; the Jeremiah 31 allusion must be surfaced explicitly in teaching notes, and Passover typology (Christ as the true Passover lamb) should be cross-referenced for teachers even though Luke does not use “lamb” language directly at this point (contrast John 1:29; 1 Corinthians 5:7, outside this curriculum’s direct scope). |
| Luke 22:37 | Messianic Promise; Repentance and Forgiveness of Sins | Jesus | Isaiah 53:12 (direct quotation: “he was numbered with the transgressors”) | Critical. First of two Isaiah 53 (Servant Song) connections in the Passion narrative (see also 23:34, 23:47 below); must be flagged for teachers as identifying Jesus explicitly with Isaiah’s Suffering Servant, the theological substructure beneath both Luke’s and Romans/Galatians’ doctrines of the cross, even though Romans/Galatians themselves do not directly quote Isaiah 53 in the baseline curricula. |
| Luke 22:42 | Prayer and Dependence on God | Jesus | Psalm 40:8 (thematic echo: submission to God’s will, not a direct quotation) | Medium-High. See semantic analysis for the emotional-weight translation note. |
| Luke 22:69 | Lordship of Christ (baseline) | Jesus | Psalm 110:1 (direct allusion: “the Son of Man will be seated at the right hand of the power of God”) | Critical. Second occurrence of Psalm 110:1 material (cf. Luke 20:42-43); rendering-consistency rule applies. |
Luke 23 — Crucifixion
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 23:34 | Repentance and Forgiveness of Sins | Jesus | Isaiah 53:12 (direct thematic fulfillment: the Servant “makes intercession for the transgressors”) | Critical. [Reuse of ἄφεσις-family, Critical]. Second Isaiah 53 connection in the Passion narrative; the ultimate demonstration of the doctrine’s costliness. |
| Luke 23:46 | Prayer and Dependence on God; Deity/Humanity of Christ (baseline) | Jesus | Psalm 31:5 (direct quotation: “into your hands I commit my spirit”) | Critical. Jesus’ final words are a direct quotation of a psalm of trust; must retain the quotation’s character as an act of faith-filled prayer, not merely a report of expiring breath — connects directly to the doctrine Prayer and Dependence on God at its most extreme test. |
| Luke 23:47 | Jesus as Savior for All Nations and All People | The centurion | (No direct OT quotation; the centurion’s confession, “certainly this man was innocent,” functions as a Gentile witness to Jesus’ righteousness, echoing the pattern of Gentile faith already seen at 7:1-10) | High. [BASELINE REUSE: righteousness family, δίκαιος, High]. |
Luke 24 — Resurrection, Emmaus Road, Ascension
| Luke Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Luke 24:27 | Fulfillment of Prophecy (baseline); Inspiration of Scripture (baseline) | Jesus, the Emmaus disciples | ”Moses and all the Prophets” (a comprehensive self-reference to the entire OT canon as testifying to Christ) | Critical. This verse is the Gospel’s own hermeneutical key, claiming that the whole OT — not isolated proof-texts — points to Christ’s suffering and glory; teaching notes should state this explicitly as the theological warrant for every typological connection catalogued in this document. |
| Luke 24:44 | Inspiration of Scripture (baseline); Fulfillment of Prophecy | Jesus | ”the Law of Moses, and the Prophets, and the Psalms” (the threefold traditional division of the Hebrew canon) | Critical. Parallel/paired verse to 24:27; must retain the threefold canonical division explicitly, since it names the Psalms as a distinct fulfilled-prophecy category — directly relevant to this document’s many Psalm citations (Psalm 2, 22, 31, 51, 91, 110, 118). |
| Luke 24:46-47 | Repentance and Forgiveness of Sins; Jesus as Savior for All Nations and All People | The risen Jesus | (Summary restatement combining the Isaiah/Servant suffering-and-glory pattern with the universal-nations mandate) | CRITICAL. [New term: forgiveness of sins to all nations, Critical — see 08_core_glossary.md entry #41]. This is the Gospel’s capstone verse, joining every strand of OT fulfillment traced through this document to the Great Commission-equivalent mandate; mandatory theologian review, parallel priority to Luke 4:18-19 and 19:10. |
| Luke 24:49 | The Holy Spirit’s Work in Salvation History | The risen Jesus | Isaiah 32:15, Joel 2:28-29 (the promised outpouring of the Spirit “from on high,” thematic background continued directly into Acts 2) | High. [BASELINE REUSE: power_of_god, ฤทธิ์เดชของพระเจ้า, High]. Bridges the Gospel’s conclusion to Acts (outside this curriculum’s scope but relevant for teacher background). |
Part 2 — Messianic References and Typological Patterns (Summary)
| Typological Pattern | Key Luke Passages | OT Source | Doctrine(s) Served | Notes |
|---|---|---|---|---|
| Anointed Servant of Isaiah | 4:18-19, 7:22 | Isaiah 61:1-2; Isaiah 58:6 | Jesus as Savior; Good News to the Poor; Kingdom Present/Future | The curriculum’s central typology. All occurrences must render consistently (see Part 1, 7:22 note). |
| Davidic royal son | 1:32-33; 3:31; 18:38-39; 20:41-44 | 2 Samuel 7:12-16; Psalm 110:1 | Messianic Promise; Lordship of Christ | Culminates in 20:41-44’s Psalm 110:1 argument — the single strongest Lordship-of-Christ cross-reference in Luke, paralleling Romans 10:9. |
| Elijah/Elisha prophetic wonder-worker | 4:25-27; 7:11-17; 9:12-17 | 1 Kings 17; 2 Kings 4-5 | Jesus as Savior for All Nations; Good News to the Poor | A three-part typological escalation: Jesus does what Elijah/Elisha did, for both Israelites and (explicitly, at 4:25-27) Gentiles. |
| New Moses / greater than Moses | 9:28-36 (Transfiguration); 24:27, 44 | Exodus 24, 34; Deuteronomy 18:15 (implicit, prophet like Moses) | Fulfillment of Prophecy; Inspiration of Scripture | Moses appears in person at the Transfiguration, then is named as testifying to Christ at 24:27. |
| Suffering Servant | 22:37; 23:34; 23:47 (implicit) | Isaiah 52:13-53:12 | Repentance and Forgiveness of Sins; Jesus as Savior | Underlies the theology of the cross shared substructurally with Romans/Galatians, though those curricula do not directly cite Isaiah 53. |
| Son of Man (Danielic) | 9:22, 26, 44, 58; 21:27; 22:69 | Daniel 7:13-14 | Humanity and Deity of Christ (baseline) | Distinct from, and complementary to, “Son of God” — see 08_core_glossary.md entry #24. |
| Shepherd who seeks the lost | 15:3-7; 19:9-10 | Ezekiel 34:11-16 | Jesus as Savior; Jesus’ Compassion; Repentance and Forgiveness of Sins | Jesus enacting a role Ezekiel 34 reserves for God himself — an implicit deity claim. |
| Adam / Second Adam (typology, seed) | 3:23-38 | Genesis 5 | Universal Human Accountability (baseline) | Parallels Romans 5:12-21’s Adam-Christ argument; a valuable explicit cross-curriculum teaching link. |
Part 3 — Parallels to the Baseline Romans/Galatians Curricula
3.1 Shared or Closely-Related OT Citations
| OT Text | Romans/Galatians Usage | Luke Usage | Rendering-Consistency Rule |
|---|---|---|---|
| Genesis 15:6 | Romans 4:3; Galatians 3:6 (imputed righteousness, direct quotation) | Not directly quoted in Luke, but Abraham’s faith/covenant status is presupposed throughout (Luke 1:55, 1:73, 3:8, 13:16, 16:22-31, 19:9, 20:37) | The Thai rendering of “Abraham” (อับราฮัม) and of covenant/promise vocabulary (พันธสัญญา, พระสัญญา) must be identical to the baseline wherever Luke references Abraham, even without a formal citation-formula quotation of Genesis 15:6 itself. |
| Genesis 22:16-18 (Abrahamic oath) | Underlies Galatians 3:8, 16’s “seed of Abraham” argument (not directly quoted in the baseline package but presupposed) | Directly echoed at Luke 1:72-73 | Use the baseline’s seed_of_abraham construction (เชื้อสาย) if Luke’s “oath sworn to Abraham” language is expanded pedagogically to include seed/offspring language; otherwise render Luke 1:72-73 with พระสัญญา (“promise/oath”) consistent with the baseline term. |
| Psalm 2:7 | Not directly quoted in the Romans/Galatians baseline, but underlies the shared son_of_god/sonship_of_christ doctrine | Directly quoted at Luke 3:22 and echoed at Luke 9:35 | Both Luke occurrences must use identical Thai wording; if this verse is ever taught alongside Romans, use the same พระบุตรของพระเจ้า framing already established as Critical in the baseline. |
| Psalm 110:1 | Thematically underlies Romans 8:34 (“at the right hand of God,” allusion, not direct quotation in the baseline package) | Directly quoted at Luke 20:42-43; echoed at Luke 22:69 | All three occurrences (Luke 20:42-43; 22:69; the underlying Romans 8:34 allusion) must use the baseline’s exact องค์พระผู้เป็นเจ้า for “Lord,” reinforcing a single consistent Lordship-of-Christ vocabulary across both curricula. |
| Habakkuk 2:4 | Romans 1:17 (direct quotation, “the righteous shall live by faith” — the Romans thesis verse); Galatians 3:11 (direct quotation) | Not directly quoted in Luke, but the sōzō/faith-healing pericopae (7:50; 8:48; 17:19; 18:42, “your faith has saved/made you well”) enact the same faith-life connection narratively rather than by citation | Where Luke’s faith-healing formula is taught alongside Romans 1:17, use identical ความเชื่อ (faith) vocabulary; do not introduce a separate Thai term for “faith” in Luke’s healing narratives. |
| Deuteronomy (multiple texts: 6:5, 6:13, 6:16, 8:3, per Luke 4 and 10:27) | Galatians 3:10 quotes Deuteronomy 27:26 (a different Deuteronomy text, on the law’s curse) | Directly quoted at Luke 4:4, 8, 12; 10:27 | While these are different specific verses, both curricula draw repeatedly on Deuteronomy as authoritative covenant Scripture; use a single consistent Thai book-name and citation format for “Deuteronomy” (เฉลยธรรมบัญญัติ) across Luke and Galatians materials. |
| Genesis 5 / Adam typology | Romans 5:12-21 (Adam-Christ contrast, extensively developed, though not itself built on a single OT quotation) | Luke 3:23-38 (genealogy to Adam) | No shared quotation, but a shared typological structure; cross-reference explicitly in any combined Luke/Romans teaching material. |
3.2 Shared Theological Vocabulary Requiring Identical Rendering
| Term | Baseline Rendering (Romans/Galatians) | Luke Usage | Rule |
|---|---|---|---|
| Redeem / Redemption | ทรงไถ่ (Critical) | Luke 1:68; 2:38; 21:28; 24:21 | MUST reuse exactly; never ปลดเปลื้องกรรม. |
| Freedom / Release | เสรีภาพ (Galatians, Critical) | Conceptually parallel to Luke’s ἄφεσις (การปลดปล่อย) at 4:18 | Related but not identical Greek roots; do NOT collapse the two Thai terms into one another, but both share the identical forbidden-substitution rule (never หลุดพ้น or วิมุตติ). Teach as a linked pair of Critical terms. |
| Justification | การถูกนับว่าเป็นผู้ชอบธรรม (Critical) | Luke 18:14 (tax collector “went down… justified”) | MUST reuse exactly; this is one of Luke’s clearest direct enactments of the baseline’s justification_by_faith doctrine. |
| Son of God | พระบุตรของพระเจ้า (Critical) | Luke 1:32, 35; 3:22, 38; 4:3, 9, 41; 8:28; 9:35; 22:70 | MUST reuse exactly; distinguish from Son of Man (บุตรมนุษย์) per 08_core_glossary.md entry #24. |
| Lord (of Christ) | องค์พระผู้เป็นเจ้า (Critical) | Luke 2:11; 20:42-44; 22:69; throughout | MUST reuse exactly; Luke 20:41-44’s Psalm 110:1 argument is the strongest single cross-curriculum reinforcement of this term in the entire Gospel. |
| Repentance | การกลับใจใหม่ (High, new Luke term consistent with baseline pattern) | Luke 3:3, 8; 5:32; 13:3, 5; 15:7, 10; 24:47 | Consistent Thai rendering across every occurrence within Luke itself, and consistent in register with the baseline’s treatment of sin (บาป) as an offense against a personal God. |
| Covenant / New Covenant | พันธสัญญา / พันธสัญญาใหม่ (High/Critical) | Luke 1:72; 22:20 | Luke 22:20 extends the baseline covenant term with ใหม่ (“new”); must build on, not replace, the established baseline rendering. |
| Gentiles / Nations | คนต่างชาติ (Medium) | Luke 2:32; 21:24; 24:47 | MUST reuse exactly across both curricula for full consistency of the unity_of_jews_and_gentiles and universal_scope_of_gospel doctrines. |
3.3 Rendering-Consistency Rules (Consolidated)
- Psalm 118 material (Luke 13:35; 19:38; 20:17) must use one single consistent Thai rendering across all three occurrences within Luke.
- Psalm 2:7 / Isaiah 42:1 combination (Luke 3:22; 9:35) must be word-for-word identical.
- Psalm 110:1 (Luke 20:42-43; 22:69) must be word-for-word identical, and must use the baseline’s exact องค์พระผู้เป็นเจ้า for “Lord.”
- Isaiah 61:1-2 core-passage quotation (Luke 4:18-19) and its self-echo (Luke 7:22) must use identical Thai vocabulary for every phrase (“good news to the poor,” “release to the captives,” “recovery of sight to the blind,” “set at liberty the oppressed”).
- The Lukan “today” (วันนี้) motif (2:11; 4:21; 19:9; 23:43) must use วันนี้ consistently and never a synonym, to preserve the traceable literary pattern.
- Any term already fixed in the baseline
translation_memory.json(redeem, justification, son of god, lord, covenant, gentiles, faith, grace, salvation, resurrection, holy spirit, etc.) MUST be reused exactly when it recurs in Luke; Luke introduces no license to re-derive baseline terms. - Where Luke and Galatians share a forbidden-substitution class (ἄφεσις/freedom vs. หลุดพ้น/วิมุตติ), maintain the two Thai target terms (การปลดปล่อย for Luke’s captivity-release sense; เสรีภาพ for Galatians’ freedom sense) as a linked pair in translator training material, never merged into one term.
- Deuteronomy, Isaiah, and Psalms citations shared in spirit (though not verse-identical) across Luke and the baseline curricula must use one consistent Thai book-name and citation format throughout (see Luke book-name table below).
Part 4 — Book-Name Mapping for Luke-Specific Citations
Extending the baseline’s book-name table (12_ai_translation_requirements.md) with books newly cited in Luke’s cross-reference set:
| English Book Name | Thai Bible Society Rendering |
|---|---|
| Luke | ลูกา |
| 1 Samuel | 1 ซามูเอล |
| 2 Samuel | 2 ซามูเอล |
| 1 Kings | 1 พงศ์กษัตริย์ |
| 2 Kings | 2 พงศ์กษัตริย์ |
| Ezekiel | เอเสเคียล |
| Daniel | ดาเนียล |
| Hosea | โฮเชยา |
| Micah | มีคาห์ |
| Malachi | มาลาคี |
| Jonah | โยนาห์ |
| Jeremiah | เยเรมีย์ |
| Deuteronomy | เฉลยธรรมบัญญัติ |
| Exodus | อพยพ |
| Leviticus | เลวีนิติ |
| Numbers | กันดารวิถี |
| Ecclesiastes | ปัญญาจารย์ |
| Proverbs | สุภาษิต |
(Genesis, Psalms, Isaiah, Habakkuk, Joel already established in the baseline package.)
This document must be loaded alongside 07_semantic_analysis.md and 08_core_glossary.md and cross-checked against the baseline bible_term_registry.json/doctrine_risk_registry.json before Phase 2 processing begins. All Critical-risk cross-references flagged above require mandatory human theologian review, consistent with the escalation rules in 12_ai_translation_requirements.md.