Cross-Reference Analysis
Cross-Reference and Theme Analysis — 2 Peter — English → Assamese
Methodology
This document executes PRD Phase 1 Step 3. It catalogs every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every significant parallel to the Romans curriculum (already translated into Assamese under the baseline Language Package) found across the entire book of 2 Peter (chapters 1–3). Citations are given in normalizable form throughout this analysis document (Book Chapter:Verse, e.g. “Genesis 15:6”, “Romans 8:21”) for cross-system compatibility; this is distinct from the Assamese-script citation convention (ৰোমীয়া 3:23 style) mandated for the actual translated curriculum text by the baseline 12_ai_translation_requirements.md.
2 Peter is not a heavily citation-dense letter in the manner of Romans; most of its scriptural connections are allusion and typology rather than formal “as it is written” quotation. Only Proverbs 26:11 (2 Peter 2:22) and Psalm 90:4 (2 Peter 3:8) rise to the level of direct quotation/paraphrase; Isaiah 65:17/66:22 (2 Peter 3:13) and Numbers 24:17 (2 Peter 1:19) are close verbal echoes. All are cataloged below with equal rigor, since even loose allusions carry doctrinal and translation weight.
Four sections follow:
- A. Chapter-by-chapter cross-reference matrix (Passage / Theme / Related Character / OT–NT Connection / Translation Sensitivity)
- B. Messianic references and typology
- C. Parallels to the Romans curriculum, with rendering-consistency rules
- D. Citation normalization notes
A. Chapter-by-Chapter Cross-Reference Matrix
Chapter 1 (including the core passage, 2 Peter 1:16–21)
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 2 Peter 1:1 | Apostolic authority; universal scope of the gospel | Peter (author), Paul (implicit pattern) | Romans 1:1 (Paul, servant/apostle); Acts 15:9 (Peter: God “made no distinction” between Jew and Gentile in giving faith) | High. “Faith of equal standing” (ἰσότιμος) directly echoes Peter’s own words at the Jerusalem Council (Acts 15:9) and Paul’s “no distinction” language (Romans 3:22, 10:12). In Assam’s caste- and ethnicity-stratified religious landscape this must retain full, unqualified equality — no believer’s faith is “lesser” than another’s. |
| 2 Peter 1:2 | Grace and peace greeting | — | Romans 1:7; 1 Corinthians 1:3; 1 Peter 1:2 | Medium. Standard apostolic greeting-pair; render identically to the established Romans greeting formula (see Section C). |
| 2 Peter 1:3–4 | Divine power; partaking of the divine nature; escaping corruption | — (creation allusion to Adam) | Genesis 1:26–27 (image of God); Romans 8:29 (conformed to the image of his Son); 2 Corinthians 3:18 (being transformed into his likeness); 1 John 3:2 | Critical. See doc 07/08 note on ঈশ্বৰীয় স্বভাৱ. The “image of God” background (Genesis 1:26–27) supplies the correct frame — humanity created for relational likeness to God, not ontological identity with him — and should anchor any translator note distinguishing this from Advaita atman–Brahman merger. |
| 2 Peter 1:4 | Escaping corruption caused by desire | — | Romans 8:21 (“creation… set free from its bondage to corruption,” same Greek root φθορά) | High. Direct lexical link to Romans 8:21. Recommend harmonization check: confirm the Assamese Romans translation renders φθορά with the same root as this document’s ভ্ৰষ্টতা; if a different term was used in Romans 8:21, flag for reconciliation so a learner moving between curricula does not encounter two different words for the same Greek concept. |
| 2 Peter 1:5–7 | Growing in Christian virtue (the virtue chain) | — | Galatians 5:22–23 (fruit of the Spirit); Romans 5:3–5 (suffering→endurance→character→hope chain); James 1:2–4 | Medium. Preserve the chain/list rhetorical structure (each virtue “added” to the last) as Paul does in Romans 5:3–5; do not flatten into an unordered list. |
| 2 Peter 1:9 | Forgetting cleansing from past sins | — | Romans 6:1–4 (baptized into Christ’s death, newness of life); 1 Corinthians 6:11 (“washed… sanctified… justified”); Hebrews 10:22 | Medium. Keep শুচি হোৱা (cleansed) distinct from ধাৰ্মিক বুলি গণ্য কৰা (justified) — two different forensic/moral categories, both established in the baseline. |
| 2 Peter 1:10 | Calling and election; assurance | — | Romans 8:28–30; Romans 9:11–12; Romans 11:29 (“the calling of God is irrevocable”) | Critical. Highest cross-curriculum consistency priority in the letter. Must use মতনি and ঈশ্বৰৰ মনোনয়ন exactly as fixed in the Romans baseline; Romans 11:29’s assurance-of-irrevocable-calling logic is the same logic 2 Peter 1:10 deploys pastorally (“be all the more diligent to confirm your calling”). |
| 2 Peter 1:11 | Eternal kingdom of Christ | Jesus Christ; David (typological background) | 2 Samuel 7:12–16 (Davidic covenant, eternal throne); Luke 1:32–33 (“his kingdom will have no end”); Romans 14:17 (kingdom as righteousness, peace, joy) | Medium. The “eternal kingdom” fulfills the Davidic covenant promise already flagged as High-risk in the Romans baseline (davidic_covenant); reuse ঈশ্বৰৰ ৰাজ্য exactly, distinguished from any Ahom-era political kingdom association. |
| 2 Peter 1:12–15 | Peter’s approaching death (the “tent”/departure) | Peter; Jesus Christ | 2 Corinthians 5:1–4 (the body as an earthly tent); John 21:18–19 (Jesus foretells Peter’s death) | Low–Medium. A single, decisive, once-for-all departure to be with Christ — never framed as a transition into a next bodily existence. |
| 2 Peter 1:16 | Eyewitness testimony as evidentiary ground for apostolic proclamation | Peter, James, John (Transfiguration witnesses) | Deuteronomy 17:6; 19:15 (legal principle of multiple witnesses); 1 John 1:1–3 (“what we have heard, seen, looked upon, touched”); 2 Corinthians 13:1 (Paul invokes the same Deuteronomic witness principle) | High. Frames apostolic testimony in the OT’s own legal-evidentiary category (multiple eyewitnesses establish a matter), not mystical vision; this legal frame should inform প্ৰত্যক্ষদৰ্শী’s rendering register. |
| 2 Peter 1:16–18 | The Transfiguration; Christ’s Sonship and majesty | Jesus, Moses, Elijah, Peter, James, John | Matthew 17:1–8; Mark 9:2–8; Luke 9:28–36 (Synoptic accounts); Exodus 24:15–18; 34:29–35 (Moses’ glory on the mountain — typological background); Psalm 2:7 (“You are my Son”); Isaiah 42:1 (the Servant, God’s chosen, in whom he delights) | Critical. See Section B below for full messianic/typological treatment. |
| 2 Peter 1:19 | The prophetic word confirmed; the “morning star” | Balaam (background, ironically — see 2:15–16 below) | Numbers 24:17 (“a star shall come out of Jacob,” Balaam’s own oracle); Malachi 4:2 (“the sun of righteousness”); Luke 1:78 (“the sunrise from on high”); Revelation 22:16 (Jesus: “I am… the bright morning star”) | Critical. See Section B — this creates a striking literary inclusio with 2:15–16, where the same figure (Balaam) who uttered a true messianic oracle later becomes the paradigm of a corrupt false teacher. |
| 2 Peter 1:20–21 | Inspiration and origin of prophecy | — | 2 Timothy 3:16 (“All Scripture is breathed out by God”); 2 Samuel 23:2 (David: “the Spirit of the LORD spoke by me”); Jeremiah 1:9 (God puts his words in Jeremiah’s mouth); Hebrews 1:1 | Critical. Doctrinal anchor of the core passage; see full treatment in docs 07/08. |
Chapter 2 — False Teachers and Their Judgment
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 2 Peter 2:1 | Rise of false teachers, paralleling OT false prophets | Unnamed OT false prophets; false teachers | Deuteronomy 13:1–5; 18:20–22 (tests for a false prophet); Jeremiah 23:16–32 (condemnation of false prophets); Matthew 24:24; 1 John 4:1 | High. Establishes the doctrinal category (denial of Christ, destructive teaching) as continuous with the OT’s own category of false prophecy — not merely “a different tradition’s teacher.” |
| 2 Peter 2:1 | ”Denying the Master who bought them” | Jesus Christ (the Master) | Exodus 15:16 (God’s people as his own purchased possession); 1 Corinthians 6:20; 7:23 (“bought with a price”); Titus 2:14 (“to redeem us… and purify for himself a people”) | High. Redemption-by-purchase imagery shared thematically with Romans 3:24’s ransom/redemption logic, though Romans does not use this exact δεσπότης-purchase construction; keep স্বামী + কিনি লওয়া tied strictly to Christ’s atoning blood. |
| 2 Peter 2:4 | Judgment of the angels who sinned; Tartarus | Fallen angels | Genesis 6:1–4 (background, “sons of God”); Jude 6 (near-verbatim literary parallel); Isaiah 24:21–22 (the host of heaven “shut up in prison”); Revelation 20:1–3 | Critical. See Section B; never নৰক. |
| 2 Peter 2:5 | The Flood as a judgment-and-preservation type | Noah | Genesis 6–8; Matthew 24:37–39 (the days of Noah as a type of the Son of Man’s coming); Hebrews 11:7; 1 Peter 3:20 (the author’s own earlier letter — internal cross-reference within Peter’s corpus) | High. Typological hinge for chapter 3’s fire-judgment; brief explanatory gloss on Noah recommended given low OT narrative literacy. |
| 2 Peter 2:6 | Sodom and Gomorrah as an example of judgment | Sodom and Gomorrah (inhabitants) | Genesis 19:1–29; Deuteronomy 29:23; Isaiah 1:9–10; Jude 7; Luke 17:28–29 (Jesus cites “the days of Lot” as a type of the Son of Man’s day) | High. A second concrete historical judgment precedent, reinforcing (with the Flood) the certainty of the final fire-judgment of ch. 3. |
| 2 Peter 2:7–8 | Lot preserved as righteous | Lot | Genesis 19:15–16, 29 | Medium. “Righteous” here (ধাৰ্মিক) must reuse the Critical-tier baseline root ধাৰ্মিকতা; Lot, like Noah, models a person preserved by God’s initiative amid pervasive judgment, not a self-achieved moral status. |
| 2 Peter 2:15–16 | Balaam as the paradigm of a greedy false teacher | Balaam, Balak, Balaam’s donkey | Numbers 22–24; Numbers 31:16; Deuteronomy 23:4–5; Joshua 24:9–10; Micah 6:5; Jude 11; Revelation 2:14 | Critical. See Section B — direct literary inclusio with 1:19. |
| 2 Peter 2:19 | False promise of freedom; slavery to corruption | — | Romans 6:16–22 (slaves of sin vs. slaves of righteousness); John 8:34; Galatians 5:1 | High. See Section C — never মুক্তি for the false teachers’ counterfeit “freedom.” |
| 2 Peter 2:22 | Proverb: dog returns to its vomit | — | Proverbs 26:11 — direct quotation, the clearest formal OT citation in the letter | Medium. Should be marked in translator apparatus as a direct proverbial quotation, not a loose allusion; the animal imagery (dog, and the added sow/mire image) transfers naturally into Assamese cultural register. |
Chapter 3 — The Day of the Lord, Final Judgment, and Divine Patience
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 2 Peter 3:2 | Authority of prophetic word and apostolic commandment | Holy prophets; apostles | Continuous with 1:19–21; Jude 17 | Medium. Reinforces Scripture’s dual OT-prophetic/NT-apostolic authority base already established in ch. 1. |
| 2 Peter 3:3–4 | Scoffers deny the certainty of the Parousia | Scoffers | Isaiah 5:19 (“let him hasten his work, that we may see it”); Jeremiah 17:15; Malachi 2:17; Ezekiel 12:22; Matthew 24:48 (“my master is delayed”) | High. The scoffers’ argument (uniformitarian “all things continue as they were”) is itself an OT-attested skeptical posture toward prophetic warning, not a modern scientific objection alone. |
| 2 Peter 3:5–6 | Creation by the word of God; the Flood as prior world-judgment | Noah (implicit) | Genesis 1:6–9 (waters separated by God’s word); Psalm 33:6 (“By the word of the LORD the heavens were made”); Genesis 7:11–24; Hebrews 11:3 | High. Establishes creation-by-word and judgment-by-water as the pattern for the coming judgment-by-fire; the “word” that created is the same personal, purposive divine word that will judge — not an impersonal cosmic mechanism. |
| 2 Peter 3:7 | Heavens and earth reserved for fire, kept for the day of judgment | — | Isaiah 66:15–16; Malachi 4:1; Zephaniah 1:18; Nahum 1:6; Deuteronomy 32:22 | Critical. See Section B and doc 07/08’s extended note on cosmic dissolution vs. Pralaya. |
| 2 Peter 3:8 | With the Lord, a day is as a thousand years | — | Psalm 90:4 — direct quotation/paraphrase | High. Psalm 90:4 concerns God’s personal, purposive transcendence of human time-perception (an argument for his sovereign freedom in timing judgment) — it must not be read or footnoted as endorsing any correspondence with Puranic cosmological time-units (e.g., a “day of Brahma,” kalpa durations). This is a live misreading risk given the audience’s Puranic cosmological literacy. |
| 2 Peter 3:9 | The Lord’s patience; God’s desire that none perish | — | Ezekiel 18:23; 33:11 (“I have no pleasure in the death of the wicked… turn back and live”); 1 Timothy 2:3–4; John 3:16–17; Romans 9:22 (same Greek term μακροθυμία, “patience,” used of God enduring “vessels of wrath”); Habakkuk 2:3 (LXX: “it will not delay/tarry” — same βραδύνω root as 2 Peter 3:9’s “the Lord is not slow”) | Critical. Direct lexical overlap with Romans 9:22 (μακροθυμία) and Habakkuk 2:3 (βραδύνω/delay). See Section C for the mandatory harmonization rule. |
| 2 Peter 3:10 | The Day of the Lord comes like a thief | — | Matthew 24:43–44; Luke 12:39–40; 1 Thessalonians 5:2, 4; Revelation 3:3; 16:15 | High. The “thief” idiom must not be translated with a term implying moral approval of thievery; find the natural Assamese idiom for sudden, unannounced arrival while preserving the doctrinal point (unpredictable timing, certain occurrence). |
| 2 Peter 3:13 | New heavens and a new earth | — | Isaiah 65:17; 66:22 — near-direct quotation/allusion; Revelation 21:1–5; Romans 8:19–21 (creation’s future liberation from bondage to corruption) | Critical. See Section B and Section C; direct thematic bridge to Romans 8:19–21’s hope of creation’s liberation — both curricula describe one linear, final, morally purposive renewal, never a repeating cycle. |
| 2 Peter 3:15–16 | Paul’s letters affirmed as Scripture; some things “hard to understand” | Paul | Direct reference to the Pauline corpus, including Romans itself; likely referents include Romans 6:1–2, 15 (grace abused as license — cf. 2 Peter 2:19’s false “freedom”) and Romans 9–11 (election/predestination material) | Critical / High. See Section C — the single most direct explicit link between 2 Peter and the Romans curriculum. |
| 2 Peter 3:18 | Closing exhortation and doxology | — | Romans 11:36 (“to him be glory forever”); Romans 16:27 (closing doxology); Jude 24–25 (near-parallel doxology in a closely related letter) | Medium. Preserve doxological cadence consistent with the Romans curriculum’s closing doxologies (see Section C). |
B. Messianic References and Typology
| Passage | Type / Messianic Element | OT Root | NT Fulfillment / Parallel | Notes |
|---|---|---|---|---|
| 2 Peter 1:17 | Transfiguration Sonship declaration | Psalm 2:7 (“You are my Son”); Isaiah 42:1 (the chosen Servant, “in whom my soul delights”) | Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35 | Confirms the same eternal Sonship already declared at Christ’s baptism; ties directly to the baseline’s Critical sonship_of_christ and deity_of_christ doctrines. Must render as the eternal, unique Son, never an honorary or elevated-devotee sonship. |
| 2 Peter 1:16–18 | Moses and Elijah at the Transfiguration | Exodus 24:15–18; 34:29–35 (Moses’ shining face after meeting God on the mountain); 1 Kings 19; 2 Kings 2:11 (Elijah) | Matthew 17:3 (Moses and Elijah appear with Jesus) | Moses (the Law) and Elijah (the Prophets) flank Christ, visually attesting that he fulfills, and is greater than, both; the “holy mountain” (2 Peter 1:18) echoes Sinai’s mountain-of-revelation typology without being identical to it — a distinct historical event. |
| 2 Peter 1:19 | The “morning star” — messianic star imagery | Numbers 24:17 — Balaam’s oracle: “a star shall come out of Jacob” (widely read messianically in Second Temple and NT usage) | Revelation 22:16 — Jesus self-identifies as “the bright morning star” | Creates a striking literary inclusio with 2:15–16 below: the very oracle-giver (Balaam) whose true messianic prophecy is echoed approvingly in 1:19 becomes, later in the same letter, the paradigm example of a corrupt, money-loving false prophet. Translators should preserve both occurrences distinctly and may note the connection in commentary apparatus without collapsing the two senses. |
| 2 Peter 1:11; 3:13 | Eternal kingdom / new heavens and new earth | 2 Samuel 7:12–16 (Davidic covenant: an eternal throne and kingdom); Isaiah 65:17; 66:22 (new heavens and new earth) | Luke 1:32–33 (“the Lord God will give him the throne of his father David… his kingdom will have no end”); Revelation 21:1–5; 22:5 | Christ’s “eternal kingdom” (1:11) and the “new heavens and new earth” (3:13) are two aspects of a single messianic hope: the Davidic promise of an everlasting reign finds its cosmic completion in a permanently renewed creation. Both must be marked as linear and final. |
| 2 Peter 2:4–9 | Flood / Sodom-Gomorrah judgment typology | Genesis 6–8; Genesis 19 | Matthew 24:37–39; Luke 17:26–30; 1 Peter 3:20–21 (the Flood as a type anticipating baptism) | Two historical judgments (water, and fire from heaven on Sodom) together typologically anticipate the final judgment by fire in ch. 3 — establishing a three-stage progression: word-creation (3:5) → water-judgment (2:5; 3:6) → fire-judgment (3:7, 10). |
| 2 Peter 2:15–16 | Balaam as a type of the greedy false teacher | Numbers 22–24; Numbers 31:16 | Jude 11; Revelation 2:14 | Direct paired reference (with 1:19) — the same historical figure supplies both a genuine messianic oracle and the paradigm of corrupt false prophecy, illustrating that giftedness/prophetic accuracy does not guarantee a prophet’s own righteousness. |
| 2 Peter 3:5–7 | Word-creation → water-judgment → fire-judgment progression | Genesis 1:6–9; Genesis 7; Isaiah 66:15–16 | Revelation 20:11–15; 21:1 | The typological logic of the whole letter’s eschatology: as God’s word once created and once judged by water, so it will once (finally) judge by fire and then create anew — a single unrepeated redemptive-historical arc, not a cyclical pattern. |
C. Parallels to the Romans Curriculum and Rendering-Consistency Rules
The following terms and passages appear in both the Romans and 2 Peter curricula (or are close lexical/thematic parallels) and require identical or carefully coordinated Assamese rendering to preserve learner-facing consistency across the two curricula, per the baseline’s “Theological Consistency Rules Across Documents.”
| Shared Term / Phrase | Romans Citation(s) | 2 Peter Citation(s) | Assamese Rendering | Consistency Rule |
|---|---|---|---|---|
| Grace and peace (greeting) | Romans 1:7 | 2 Peter 1:2 | অনুগ্ৰহ আৰু শান্তি | Render the greeting-pair identically in structure and word order across both curricula. |
| Righteousness | Romans 1:17; 3:21–22; 4:3–5; 5:1 etc. | 2 Peter 1:1; 2:5; 2:7–8; 2:21; 3:13 | ধাৰ্মিকতা | Critical. Never ধৰ্ম, in either curriculum, without exception. |
| Faith | Romans 3:22–28; 4:1–25; 10:9–17 | 2 Peter 1:1, 5 | বিশ্বাস | High. Never ভক্তি/শ্ৰদ্ধা in either curriculum. |
| Calling and election | Romans 8:28–30; 9:11–12; 11:29 | 2 Peter 1:10 | মতনি / ঈশ্বৰৰ মনোনয়ন | Critical. Exact term reuse; Romans 11:29’s “irrevocable calling” logic underlies 2 Peter 1:10’s pastoral exhortation to “confirm” one’s calling — the two passages should be cross-taught with identical vocabulary. |
| Slavery to sin/corruption vs. freedom | Romans 6:16–22; 8:21 | 2 Peter 1:4; 2:19 | দাস (slave) / স্বাধীনতা (freedom) / ভ্ৰষ্টতা (corruption) | High. Never মুক্তি in either curriculum; in 2 Peter 2:19 mark explicitly that the false teachers’ promised “freedom” is a counterfeit, contrasted with the true freedom Romans 6 and 8 describe in Christ. |
| God’s patience (μακροθυμία) | Romans 9:22 | 2 Peter 3:9, 15 | ধৈৰ্য্য | Critical — mandatory harmonization check. Both passages use the identical Greek term for God’s forbearance toward those under judgment. Confirm the Assamese Romans translation of Romans 9:22 uses ধৈৰ্য্য (or reconcile to a single shared term) so that a learner encountering both texts recognizes the same divine attribute — personal, purposive forbearance, never impersonal cosmic delay or Yuga-cycle inevitability. |
| Delay (βραδύνω) | (thematically, Romans 2:4’s “God’s kindness” argument, though a different Greek term, χρηστότης) | 2 Peter 3:9 (βραδύνει); cf. Habakkuk 2:3 LXX | পলম | Medium. Note the shared theme (God’s forbearance is purposeful, not indifference) even though Romans 2:4 and 2 Peter 3:9 use different Greek head-terms (χρηστότης “kindness” vs. μακροθυμία “patience”); do not merge them into one Assamese word, but flag the thematic bridge for teaching material. |
| Kingdom of God | Romans 14:17 | 2 Peter 1:11 (as “eternal kingdom”) | ঈশ্বৰৰ ৰাজ্য | Medium. Reuse exactly; 2 Peter adds নিত্য (eternal) as a qualifier. Distinguish from Ahom-era political-kingdom associations in both curricula. |
| Closing doxology (“to him be glory…”) | Romans 11:36; 16:27 | 2 Peter 3:18 | মহিমা | Medium. Preserve a consistent doxological cadence (”…তেওঁৰ মহিমা…চিৰকাল হৈ থাকক” pattern) across both curricula’s closing doxologies. |
| Redemption by purchase | Romans 3:24 (redemption/ransom logic, general) | 2 Peter 2:1 (“the Master who bought them”) | কিনি লওয়া (bought) + স্বামী (Master/Owner, used only for δεσπότης, never for κύριος/প্ৰভু) | High. Keep স্বামী strictly distinct from প্ৰভু (reserved exactly for κύριος per baseline); anchor “bought” to Christ’s atoning blood in both curricula, never to a ritual/merit transaction. |
| Paul (the apostle, author of Romans) | Author of Romans throughout | 2 Peter 3:15–16 | পৌল | Critical/High — the single most direct explicit textual bridge between the two curricula. 2 Peter 3:15–16 commends Paul’s letters as Scripture while warning that “some things” in them are hard to understand and are twisted by the unstable. The likely referents (Romans 6:1–2, 15’s grace/license discussion; Romans 9–11’s election material) are themselves Romans-curriculum passages already flagged High/Critical in the baseline. Maintain exact terminological continuity (পৌল, অনুগ্ৰহ, ঈশ্বৰৰ মনোনয়ন) so that a learner who studies both curricula recognizes 2 Peter is referring to the very passages already studied, not introducing new vocabulary. |
| New creation / creation’s liberation | Romans 8:19–23 | 2 Peter 3:13 | সৃষ্টি (creation, standard term); নতুন আকাশ আৰু নতুন পৃথিৱী | Critical. Both passages describe creation’s future, final, linear liberation/renewal — never a recurring cosmic cycle. Recommend the two passages be cross-referenced in teaching notes as complementary halves of one hope (Romans: creation’s present groaning and future liberation; 2 Peter: the decisive event of that liberation). |
| Resurrection (background doctrine) | Romans 1:4; 4:25; 6:4–5; 8:11 | Not directly stated in 2 Peter, but presupposed as the ground of Christ’s Lordship and coming glory (implicit behind 1:16–18; 3:18) | পুনৰুত্থান | Critical (reserved). Though 2 Peter does not use the term directly, translators/teachers should note that the confirmed Sonship and majesty of 1:17 and the certainty of the Parousia in ch. 3 both presuppose the same historical resurrection already established in the Romans curriculum; never introduce পুনৰ্জন্ম language anywhere in either curriculum. |
| Prophecy / prophets | Romans 1:2 (“promised beforehand through his prophets in the holy scriptures”) | 2 Peter 1:19–21; 3:2 | ভাববাণী / ভাববাদী | High (elevated from baseline Low). Romans 1:2 is the closest single-verse Romans parallel to 2 Peter’s doctrine of Scripture; both should be taught together, with identical vocabulary, as complementary statements of the same doctrine of inspired, historically-fulfilled prophecy. |
| Lord (κύριος) and the compound “Lord and Savior” | Romans 10:9 (“Jesus is Lord”) | 2 Peter 1:2, 8, 11, 14, 16; 2:20; 3:2, 8–10, 15, 18 | প্ৰভু; compound: “আমাৰ প্ৰভু আৰু পৰিত্ৰাণকৰ্তা যীচু খ্ৰীষ্ট” | Critical. প্ৰভু reused exactly. The compound title “Lord and Savior,” unique to 2 Peter within this pairing of curricula, must be rendered identically at every occurrence (nine times across the letter) — do not vary the word order or drop either half of the title. |
| Sin | Romans 3:23; 6:1–2 | 2 Peter 1:9; 2:4, 14 | পাপ | High. Reuse exactly. |
D. Citation Normalization Notes
- All citations in this document use the normalizable form
Book Chapter:Versewith full English book names (e.g., “Genesis 15:6,” “2 Peter 1:16,” “Romans 8:21”) for cross-system compatibility with the wider TRI pipeline. - Verse ranges use a hyphen without spaces (e.g., “Genesis 19:1-29”).
- This citation form is distinct from — and must not be confused with — the Assamese-script Bible citation convention (
ৰোমীয়া 3:23book-name style, Arabic numerals) mandated for the translated curriculum text itself in the baseline12_ai_translation_requirements.md. The Assamese Bible Society book-name form for 2 Peter is ২ পিতৰ; this should be adopted as the standard citation form for the translated 2 Peter curriculum, paralleling ৰোমীয়া for Romans. - Where a single English term corresponds to Greek terms shared across both Testaments (e.g., δικαιοσύνη in both Romans and 2 Peter), the citation entries above are cross-linked in Section C to flag mandatory rendering harmonization.
This document, together with 07_semantic_analysis.md and 08_core_glossary.md, feeds forward into the doctrine risk registry update and translation memory update for 2 Peter. The Section C consistency rules are binding: any Assamese rendering decision for a shared term must match the Romans baseline unless an explicit, documented reason for divergence is recorded.