Cross-Reference and Theme Analysis: Exodus (Full Book)
English → Bengali | OT Quotations, Allusions, Typology, and Cross-Curriculum Parallels
Curriculum: Exodus
Core passage: Exodus 12:1–14
Destination language: Bengali (বাংলা)
Governing authority: Extends analysis/07_semantic_analysis.md and analysis/08_core_glossary.md. Never contradicts the Romans baseline translation_memory.json / bible_term_registry.json.
Purpose and Method
This document maps every load-bearing Old Testament allusion, direct quotation (by the NT of Exodus), typological pattern, and cross-curriculum parallel across the entire book of Exodus (chapters 1–40). Each row records:
Passage — normalized citation, Book Chapter:Verse[-Verse] format (e.g., Exodus 12:1-14, Romans 9:17, 1 Corinthians 5:7). Never abbreviate book names in this document; Phase 2 output formatting is governed separately by 12_ai_translation_requirements.md’s citation rules.
Theme — the doctrinal thread being traced (one of the eight curriculum doctrines, or a supporting theme).
Related character — the human or divine figure(s) central to the passage.
OT/NT connection — the specific cross-reference: quotation, allusion, or typological fulfillment, with direction of dependency noted.
Translation sensitivity — risk notes tied to the Bengali renderings fixed in 08_core_glossary.md, flagging where consistency across this curriculum and the Romans curriculum is mandatory.
Citation normalization rule: All citations in this document and all downstream Phase 1/Phase 2 artifacts must use the pattern [English Book Name] [Chapter]:[Verse] with a hyphenated verse range where needed (e.g., Exodus 12:1-14, Galatians 2:16, Genesis 15:6). Bengali book-name conventions for in-translation citation display are governed separately by 12_ai_translation_requirements.md’s Cross-Reference Preservation Rules; this document’s citations are the English-normalized reference keys used for cross-file lookup.
PART A — Chapter-by-Chapter Cross-Reference Matrix
Chapter 1 — Bondage in Egypt
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 1:8-14
Deliverance from Bondage to Sin (literal type)
Israel, Pharaoh
Alluded to in Acts 7:17-19 (Stephen’s speech retells the oppression). Typological root of Paul’s “sold under sin” language in Romans 7:14.
দাসত্ব (bondage) — must stay literal here; do not pre-emptively theologize into “bondage to sin” at this early narrative point. Flag the literal→spiritual shift explicitly when cross-referencing Romans 6:16-20 (slaves of sin/slaves of righteousness) in teaching notes.
Exodus 1:15-21
Holiness and the Fear of the Lord (first occurrence)
Hebrew midwives (Shiphrah, Puah)
No direct NT quotation; conceptual parallel to Acts 5:29 (“we must obey God rather than men”), the pattern of covenant fear overriding tyrannical command.
সদাপ্রভুর ভয় / ঈশ্বর-ভয় — first instance of reverent allegiance, not terror; anchor point for the full doctrinal note developed at Exodus 20:20.
No new theological term; নাম যীশু-parallel not applicable here — proper names only (মোশি).
Exodus 2:11-15
Moses as Mediator (premature deliverance attempt)
Moses
Acts 7:23-29 (Stephen frames this as Moses’ rejected first attempt at deliverance, paralleling Israel’s rejection of Christ).
Typological point for teaching notes: a rejected deliverer prefigures the pattern fulfilled and reversed in Christ (Acts 7:35).
Exodus 2:23-25
Exodus as Redemption; Providence
God, Israel
”God remembered his covenant” — echoed in Luke 1:72 (Zechariah’s song, “to remember his holy covenant”).
নিয়ম (covenant) reused exactly per baseline; ঈশ্বরের পরিচালনা (providence) reused exactly per baseline.
Chapter 3 — The Burning Bush; the Name “I AM”
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 3:1-6
Holiness; God’s Presence
Moses, God
Acts 7:30-34 (Stephen quotes this passage directly, including “holy ground”); Mark 12:26 / Matthew 22:32 / Luke 20:37 (Jesus cites “I am the God of Abraham, Isaac, and Jacob” from this passage to argue for the resurrection of the dead).
পবিত্র (holy ground) reused exactly per baseline. The Synoptic citation of this passage for resurrection-of-the-dead argument should be flagged in teaching material as an important intertextual link, though it introduces no new Bengali term.
Exodus 3:13-15
Character and Name of God (I AM); YHWH
God, Moses
John 8:58 (“before Abraham was, I AM” — ἐγὼ εἰμί, a deliberate echo); John 18:5-6 (ἐγὼ εἰμί causing soldiers to fall back); Revelation 1:8 (“I am the Alpha and the Omega… who is and who was and who is to come”).
Critical, cross-curriculum load-bearing. আমি যে আছি সেই আমি (Exodus 3:14) and John’s ἐγὼ εἰμί sayings (rendered আমি সেই / আমি আছি in Bengali John translations) must be recognized in teaching notes as the same self-identification claim; a translator note should make this deliberate Johannine echo visible to Bengali readers, since Jesus’ “I AM” sayings function as implicit deity-claims built directly on Exodus 3.
Exodus 3:7-10
Exodus as Redemption
God, Moses
Acts 7:34 (direct quotation, “I have surely seen the affliction of my people”).
উদ্ধার (redemption) vocabulary anticipated; no new term yet.
Chapter 4 — Signs and the Hardening Motif Introduced
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 4:1-9
Signs authenticating the messenger
Moses, God
John 3:2 (Nicodemus: “no one can do these signs unless God is with him”) — conceptual parallel of sign-as-divine-authentication, not a direct quotation.
চিহ্ন (sign) reused; must read as divine authentication, not folk-magic (তাবিজ/মন্ত্র), per glossary note.
Exodus 4:21-23
Deliverance from Bondage; Firstborn typology
God, Pharaoh, Israel
Directly anticipates Exodus 12 (Passover firstborn judgment); “Israel is my firstborn son” echoed in Romans 8:29 (Christ as “firstborn among many brothers”) and Colossians 1:15,18 (Christ as “firstborn of all creation… firstborn from the dead”), and Hebrews 12:23 (“assembly of the firstborn”).
প্রথমজাত (firstborn) — Critical, cross-curriculum term. The corporate-Israel sense here (God’s firstborn nation) and the individual-Christ sense in Romans/Colossians/Hebrews are typologically related but categorically distinct; a translator note must distinguish “Israel as firstborn son” (national/covenantal) from “Christ as firstborn” (unique/preeminent) so the two are not flattened into an identical claim.
Exodus 4:21
Hardened heart — first statement of the motif
God, Pharaoh
Directly quoted/interpreted in Romans 9:17-18 (Paul’s extended argument on God’s sovereignty over Pharaoh). See full treatment at Exodus 9:16 below.
হৃদয় কঠিন করা — see Exodus 9 entry for the full Romans 9 cross-reference; flagged here as the motif’s introduction.
Chapter 5 — Bondage Intensified
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 5:1-21
Deliverance from Bondage to Sin (literal)
Moses, Pharaoh, Israelite foremen
No direct NT quotation; reinforces the literal bondage backdrop against which Romans 6:16-22’s “slaves of sin”/“slaves of righteousness” metaphor draws its force.
দাসত্ব reused; no new term. Chapter reviewed — no new cross-references beyond reinforcing Chapter 1’s bondage theme.
Chapter 6 — Redemption Promised; the Name Expanded
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 6:2-8
Character and Name of God; Exodus as Redemption
God, Moses
”I will redeem you with an outstretched arm” echoed in Luke 1:68 (“he has visited and redeemed his people”) and Titus 2:14 (“who gave himself for us to redeem us from all lawlessness”).
উদ্ধার (redeem) — Critical, cross-curriculum. Titus 2:14’s NT “redeem” (λυτρόω) is the direct theological heir of গা’al here; ensure Bengali NT-curriculum materials citing Titus 2:14 use vocabulary consistent with উদ্ধার rather than a discordant synonym, preserving the typological chain.
Exodus 6:3
Character and Name of God
God
2 Corinthians 6:18 (divine self-designation formula echoes covenant-naming pattern, not a direct quotation of El Shaddai).
সর্বশক্তিমান ঈশ্বর reused per glossary; low collision risk noted in glossary.
Chapters 7–11 — The Plague Cycle
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 9:16
Character and Name of God; Providence; Hardened heart
God, Pharaoh
Directly quoted in Romans 9:17: “For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’” This is the single most important direct OT-quotation link between Exodus and the Romans curriculum.
Critical, cross-curriculum consistency mandatory. The Bengali rendering of Romans 9:17 must draw on the same underlying vocabulary this glossary fixes: ঈশ্বরের সামর্থ্য (baseline’s fixed rendering of “power of God,” never শক্তি) for “my power,” and আমি সদাপ্রভু-adjacent “name proclaimed” language matching সদাপ্রভুর নাম (the name of the LORD) established in Exodus. Both curricula’s translation memories must be checked side-by-side before either is finalized to guarantee this quotation lands identically in Bengali.
Exodus 9:12; 10:20, 27; 11:10
Hardened heart; Providence
God, Pharaoh
Romans 9:18 (“he has mercy on whomever he wills, and he hardens whomever he wills”) is Paul’s direct theological summary drawing on this entire cycle.
হৃদয় কঠিন করা — teaching notes must connect every occurrence forward to Romans 9:18’s summary statement; avoid any Bengali phrasing across either curriculum that would suggest karmic/fatalistic determinism (see glossary caution).
Exodus 7:14-25; 8:1-32; 9:1-11; 10:1-20
Character and Name of God (judgment on Egypt’s gods)
God, Pharaoh, Egyptian magicians
Revelation 8:6-13; 9:1-21; 16:1-21 (the trumpet and bowl judgments deliberately echo the plague-forms: water to blood, hail, darkness, locusts) — an OT-to-NT typological/structural parallel rather than direct quotation.
আঘাত/মহামারী (plague) reused; teaching notes should flag the Revelation structural echo as advanced background material, not requiring new Bengali vocabulary.
Exodus 8:19; 9:11
Character and Name of God (magicians’ concession, “this is the finger of God”)
Egyptian magicians
Luke 11:20 (Jesus: “if it is by the finger of God that I cast out demons…”) — deliberate verbal echo.
No new term; ঈশ্বরের আঙুল (finger of God) is a minor idiom, low risk, flagged for awareness only.
Chapter 12 — Passover Instituted (Core Passage)
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 12:1-14
Passover and Substitutionary Atonement (core passage)
God, Moses, Aaron, every Israelite household
1 Corinthians 5:7 (“Christ, our Passover lamb, has been sacrificed”); John 1:29 (“Behold, the Lamb of God, who takes away the sin of the world!”); 1 Peter 1:18-19 (“with the precious blood of Christ, like that of a lamb without blemish or spot”).
Critical, the single most important typological chain in this curriculum. নিস্তারপর্ব (Passover), মেষশাবক (lamb), নির্দোষ/নিখুঁত (without blemish), and রক্ত (blood) must be rendered identically wherever these NT passages are treated in any Bengali curriculum, so a Bengali reader can trace the typology across Testaments without vocabulary drift.
Exodus 12:5
Passover and Substitutionary Atonement
the paschal lamb
1 Peter 1:19 (direct verbal echo, “without blemish or spot” — ἄμωμος καὶ ἄσπιλος).
নির্দোষ/নিখুঁত — see above; must match whatever Bengali rendering a 1 Peter curriculum eventually fixes for ἄμωμος. Flag for future cross-curriculum harmonization.
Exodus 12:13, 22-23
Substitutionary Atonement
God, Israelite households
Hebrews 11:28 (“By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them”).
চিহ্ন (sign), রক্ত (blood) reused; the “Destroyer” (מַשְׁחִית) is a minor proper-role term, render as ধ্বংসকারী (destroyer) — Low risk, no cross-curriculum collision.
Exodus 12:46
Passover typology, detail
the paschal lamb
Directly quoted in John 19:36 (“not one of his bones will be broken”), applied to Christ’s body on the cross.
Must be flagged as a precise, verbatim OT-to-NT quotation; ensure the Bengali rendering of “not a bone of it shall be broken” in Exodus 12:46 and in John 19:36 uses matching phrasing (হাড় ভাঙা যাবে না or equivalent) across both curricula.
Exodus 12:21-23
Blood as sign of substitution
Moses, Israel
Foundational background to Romans 3:25 (Christ “put forward as a propitiation by his blood”) and Romans 5:9 (“justified by his blood”).
রক্ত (blood) — see glossary note connecting to Romans’ blood-atonement vocabulary; also connects to the ἱλαστήριον (mercy seat, Exodus 25) typology at Romans 3:25.
Exodus 12:29-30
Judgment on Egypt’s firstborn
God, Egypt
Parallel judgment-language pattern echoed in Revelation’s plague-judgments (see Chapters 7–11 entry above).
No new term.
Exodus 12:37-42
Exodus as Redemption
Israel
Hebrews 11:27-29 summarizes this narrative arc as an act of faith.
উদ্ধার reused.
Chapter 13 — Consecration of the Firstborn; Presence-Symbols
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 13:2, 12-15
Sanctification; Firstborn typology
God, Israel
Directly quoted/applied in Luke 2:22-23 (“every male who first opens the womb shall be called holy to the Lord”), at Jesus’ presentation in the temple.
পবিত্র করা (consecrate) and প্রথমজাত (firstborn) — Critical, direct Gospel quotation. Ensure any Bengali Gospel-of-Luke curriculum’s rendering of Luke 2:23 matches this glossary’s fixed terms exactly; this is a verbatim OT citation inside the NT text.
Exodus 13:6-8
Passover; teaching the next generation
Israel
1 Corinthians 5:8 (“let us keep the festival… with the unleavened bread of sincerity and truth”) — Paul reapplies Passover-unleavened-bread imagery to Christian ethical purity.
খামিরবিহীন রুটি (unleavened bread) reused; flag the metaphorical extension in 1 Corinthians 5:6-8 (leaven = sin/malice) for teaching notes — same underlying Bengali term, expanded metaphorical use.
Exodus 13:21-22
Tabernacle and God’s Presence (anticipatory)
God, Israel
1 Corinthians 10:1-2 (“our fathers were all under the cloud… and were all baptized into Moses in the cloud and in the sea”).
মেঘস্তম্ভ ও আগুনস্তম্ভ (pillar of cloud/fire) reused; Paul’s “baptized into Moses” typology (10:2) requires a translator note connecting Moses-as-mediator/deliverer typology to Christian baptism without collapsing the two into identical rites.
Chapter 14 — The Red Sea Crossing
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 14:13-14
Exodus as Redemption; Salvation
Moses, Israel
1 Corinthians 10:1-2 (see above); Hebrews 11:29 (“By faith the people crossed the Red Sea as on dry land”).
পরিত্রাণ (salvation) — Critical, cross-curriculum anchor, per Section B analysis; this is the OT historical type underlying the Romans baseline’s entire soteriological vocabulary.
Exodus 14:19-20
God’s Presence; Providence
the angel of the LORD, the pillar of cloud
Background to later “angel of the LORD” Christophany discussions across the Pentateuch; no direct NT quotation in this specific verse.
No new term; flag only for advanced theological teaching material (Angel of the LORD Christology is outside this curriculum’s core scope but should not be contradicted).
Exodus 14:31
Fear of the Lord; Faith
Israel
Hebrews 11:29 (faith framing); conceptually parallel to Romans 10:9-10’s confession-and-belief pattern, though not a direct quotation.
সদাপ্রভুর ভয় reused; বিশ্বাস (faith, baseline term) may be cross-referenced here as Israel’s response to the deliverance, distinct from but preparatory to NT saving faith in Christ.
Chapter 15 — The Song of Moses
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 15:1-18
Exodus as Redemption; Kingdom of God (God’s reign)
Moses, Israel
Directly named in Revelation 15:3 (“they sing the song of Moses, the servant of God, and the song of the Lamb”), explicitly pairing this song with the Passover-Lamb typology.
উদ্ধার (redeemed, v.13) reused. Revelation 15:3’s direct naming of “the song of Moses… and the song of the Lamb” should be flagged in teaching notes as an explicit scriptural bridge between Moses-as-deliverer typology and Christ-as-Lamb typology — the clearest single verse tying together two of this curriculum’s eight doctrines (Moses as Mediator/Deliverer; Passover/Atonement).
Exodus 15:11
Character and Name of God
God
Conceptually echoed in Revelation 15:4 (“Who will not fear, O Lord, and glorify your name? For you alone are holy”), part of the same Revelation 15 song-complex.
মহিমা/পবিত্র reused; no new term.
Exodus 15:17-18
Tabernacle and God’s Presence (anticipatory); Kingdom of God
God, Israel
”The LORD will reign forever and ever” anticipates ঈশ্বরের রাজ্য (Romans baseline term, Kingdom of God) though the technical kingdom vocabulary is not yet fixed here.
Flag for consistency with the baseline’s ঈশ্বরের রাজ্য when kingdom-of-God teaching material references this verse.
Chapter 16 — Manna, Glory, and Sabbath
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 16:4, 15
Providence; Tabernacle/Presence (glory)
God, Israel
Quoted/expounded at length in John 6:31-35, 48-51 (Jesus’ “bread of life” discourse directly engages this passage, also citing Psalm 78:24); 1 Corinthians 10:3 (“all ate the same spiritual food”).
মান্না (manna) transliteration reused. John 6’s extended typological reinterpretation (manna → “true bread from heaven” → Christ himself) is a major cross-reference; teaching notes should preserve মান্না as the OT referent while noting Jesus’ contrast (“not as the fathers ate… and died”).
Exodus 16:18
Providence; Mutual Care
Israel
Directly quoted in 2 Corinthians 8:15 (“whoever gathered much had nothing left over, and whoever gathered little had no lack”), applied by Paul to the collection for the Jerusalem church.
No specialized theological term; flag as a precise verbatim OT quotation requiring matching Bengali phrasing across both curricula if 2 Corinthians is later translated under this pipeline.
Exodus 16:33-34
Tabernacle and God’s Presence
Aaron, Israel
Hebrews 9:4 (“the golden urn holding the manna”) — the manna’s preservation inside the Ark links Chapter 16 forward to Chapter 25’s Ark typology.
নিয়ম-সিন্দুক (Ark) anticipated; no new term.
Exodus 16:10
Glory of the LORD
God, Israel
John 1:14 (“we have seen his glory”) — thematic echo, not direct quotation; see fuller treatment at Exodus 40.
মহিমা reused per baseline.
Exodus 16:23-30
Sabbath
God, Israel
Colossians 2:16-17 (Sabbath as “a shadow of the things to come”); Hebrews 4:9-10 (a Sabbath rest remains for God’s people).
বিশ্রামবার reused; Hebrews 4’s typological reapplication (eschatological rest) should be flagged for teaching notes, not requiring new vocabulary.
Chapter 17 — Water from the Rock; Amalek
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 17:1-7
Providence; Testing
Moses, Israel, God
Directly typologized in 1 Corinthians 10:4 (“they drank from the spiritual Rock that followed them, and the Rock was Christ”).
New minor term: rock (Heb. צוּר/tsur), Bengali শৈল/পাথর. Risk: High — Paul’s identification of the rock with Christ (a retrospective typological claim) must be preserved in teaching notes as Paul’s theological reading, not a claim the Exodus text makes about itself; avoid implying Moses or Israel understood this explicitly.
Exodus 17:7 (Massah/Meribah)
Testing; Fear of the Lord (negative example)
Israel
Quoted in Hebrews 3:8-9 (via Psalm 95:8-9, “do not harden your hearts as at Meribah… where your fathers put me to the test”).
পরীক্ষা করা (test) reused; note the negative-example use in Hebrews 3-4 as a warning passage — same underlying vocabulary, cautionary application.
Chapter 18 — Jethro and the Appointment of Judges
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 18:13-26
Moses as Mediator and Deliverer (delegated mediation)
Moses, Jethro
Structural/conceptual parallel to Acts 6:1-6 (the apostles delegate table-service so as to devote themselves to prayer and the ministry of the word) — a pattern parallel, not a direct quotation.
বিচার করা / বিচারক reused; flag the Acts 6 structural parallel for teaching notes on delegated ministry, no new term required.
Chapter 19 — Covenant at Sinai; Holy Nation
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 19:5-6
Mosaic Covenant and Law; Holiness
God, Israel
Directly quoted/echoed in 1 Peter 2:9 (“you are a chosen race, a royal priesthood, a holy nation, a people for his own possession”); Revelation 1:6, 5:10 (“made us a kingdom, priests to his God”).
High, cross-curriculum term. পবিত্র জাতি (holy nation) and যাজকীয় রাজ্য (kingdom of priests) — 1 Peter 2:9 directly re-applies this Exodus language to the NT church. A Bengali 1 Peter curriculum must render 1 Peter 2:9 using vocabulary consistent with these glossary terms so the reader recognizes the deliberate OT citation. Also flag: baseline’s পরজাতি (gentiles) must never be confused with জাতি (nation, of Israel) here — see glossary note.
Exodus 19:16-19
Holiness and Fear of the Lord; God’s Presence
God, Israel
Contrasted directly in Hebrews 12:18-21 (“you have not come to what may be touched, a blazing fire…” vs. “you have come to Mount Zion”), an explicit Sinai-vs-Zion typological argument.
সদাপ্রভুর ভয় (fear of the LORD) reused; Hebrews 12’s contrast should be flagged as advanced typological teaching material — the terrifying Sinai theophany versus the access-through-Christ of the new covenant, sharpening rather than softening the Sinai fear-language.
Exodus 19:1-25
Mosaic Covenant
God, Moses, Israel
Acts 7:38 (Stephen: “this is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai”).
নিয়ম reused.
Chapter 20 — The Ten Commandments; Mediator; Jealous God
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 20:1-17
Mosaic Covenant and Law
God, Israel
Extensively quoted throughout the NT: Matthew 5:21-37 (Jesus’ antitheses build directly on the commandments against murder and adultery); Matthew 19:18-19 (rich young ruler, Jesus lists five commandments verbatim); Romans 13:9 (Paul lists four commandments and sums them in love); Ephesians 6:2-3 (direct quotation of the fifth commandment “Honor your father and mother,” explicitly noted by Paul as “the first commandment with a promise”); James 2:11 (citing both the adultery and murder commandments).
দশ আজ্ঞা / আজ্ঞা (commandment) — High, extensive cross-curriculum reuse expected. Any future Matthew, Romans, Ephesians, or James curriculum under this pipeline must reuse আজ্ঞা for individual commandments and must NOT substitute ব্যবস্থা (reserved for the Law as a corpus, per baseline). Ephesians 6:2-3’s verbatim quotation is especially load-bearing and must match this glossary’s phrasing precisely.
Exodus 20:5
Character and Name of God (jealousy)
God
Background to 1 Corinthians 10:22 (“Shall we provoke the Lord to jealousy?”) and James 4:5.
ঈর্ষাপরায়ণ (jealous) reused; flag 1 Corinthians 10:22 and James 4:5 for matching vocabulary if those books are later translated under this pipeline.
Exodus 20:18-21
Moses as Mediator and Deliverer
Moses, Israel
Directly informs the technical NT term μεσίτης applied to Moses in Galatians 3:19-20 (“the law… put in place through angels by an intermediary… an intermediary implies more than one, but God is one”) and to Christ in Hebrews 8:6, 9:15, 12:24 (“mediator of a new covenant”) and 1 Timothy 2:5 (“there is one mediator between God and men, the man Christ Jesus”).
Critical, cross-curriculum term. মধ্যস্থ (mediator) must be rendered identically wherever Galatians 3:19-20, Hebrews 8:6/9:15/12:24, and 1 Timothy 2:5 are eventually translated, since these NT passages build their entire argument on the Moses-mediator pattern established here. This is the single clearest doctrinal bridge between the Exodus and Romans/Pauline-epistles curricula for this specific doctrine.
Exodus 20:24-26
Passover and Substitutionary Atonement (altar instructions)
Israel
Hebrews 13:10 (“we have an altar from which those who serve the tent have no right to eat”) — typological reapplication.
বলিদানের বেদি (altar) reused.
Chapters 21–23 — The Book of the Covenant
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 21:23-25
Mosaic Covenant and Law (lex talionis)
Israel
Directly quoted and reinterpreted by Jesus in Matthew 5:38-39 (“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil…”).
বিধি (ordinance) reused. Jesus’ direct quotation-then-reinterpretation pattern must be flagged: the Bengali rendering of Exodus 21:24 and Matthew 5:38 should match verbatim so the reader can see Jesus quoting this specific law before reframing it — not merely alluding to a general principle.
Exodus 22:21-27; 23:9
Mosaic Covenant and Law (care for the sojourner/vulnerable)
Israel
Conceptual background to James 1:27 (pure religion: caring for orphans and widows) and Hebrews 13:2 (hospitality to strangers) — thematic parallel, not direct quotation.
প্রবাসী (sojourner) reused; no new term, flagged for thematic teaching material only.
Exodus 23:14-17
Passover/Feasts (Mosaic Covenant structure)
Israel
Background to Acts 2:1 (Pentecost/Feast of Weeks) and Acts 20:16 (Paul hastening to Jerusalem for Pentecost) — calendar-structure parallel.
পর্ব (feast) reused.
Exodus 23:20
Moses as Mediator; God’s Presence (the angel sent ahead)
God, Israel
Background discussion only (Angel of the LORD material); Malachi 3:1 later echoes “I send my messenger before me,” itself echoed in Mark 1:2/Matthew 11:10 regarding John the Baptist. Flag as advanced background, outside core curriculum scope.
No new term required for this curriculum’s core doctrines.
Chapter 24 — Covenant Ratified in Blood
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 24:3-8
Mosaic Covenant and Law; Passover/Atonement typology
Moses, Israel
Directly quoted in Hebrews 9:19-20 (“This is the blood of the covenant that God commanded for you”); directly echoed by Jesus himself at the Last Supper, Matthew 26:28 / Mark 14:24 / Luke 22:20 (“this is my blood of the covenant,” deliberately invoking this exact Exodus scene).
Critical, the single most important direct verbal quotation chain in the entire curriculum. নিয়মের রক্ত (blood of the covenant) must be rendered with the exact baseline-fixed lexemes নিয়ম + রক্ত, and this precise Bengali phrase must appear identically in Exodus 24:8, Hebrews 9:20, and all three Synoptic Last Supper accounts wherever they are translated under this pipeline. Any deviation would sever the Bengali reader’s ability to see Jesus deliberately quoting Moses at the Last Supper.
Exodus 24:9-11
God’s Presence
Moses, Aaron, elders of Israel
”They saw the God of Israel… and ate and drank” — background contrast to Exodus 33:20 (“no one shall see me and live”) and John 1:18 (“no one has ever seen God”). Flag as an internal Exodus tension requiring careful handling (see Exodus 33 entry).
ঈশ্বরের মুখ/উপস্থিতি anticipated; no new term at this point.
Exodus 24:12-18
Moses as Mediator
Moses, God
Background to the forty-day pattern echoed in Matthew 4:2 (Jesus’ forty-day fast) and Elijah’s forty days (1 Kings 19:8) — typological number pattern, thematic only.
No new term.
Chapter 25 — Tabernacle Pattern, Ark, Mercy Seat
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 25:8-9, 40
Tabernacle and God’s Presence
God, Moses
Directly quoted in Hebrews 8:5 (“See that you make everything according to the pattern shown you on the mountain”); Acts 7:44 (Stephen references the same instruction).
সমাগম তাম্বু (tabernacle) reused. Hebrews 8’s argument (earthly tabernacle as “a copy and shadow of the heavenly things”) is the central typological frame for the whole doctrine “The Tabernacle and God’s Presence” — must be preserved without softening the copy/shadow-versus-heavenly-reality contrast.
Exodus 25:17-22
Passover and Substitutionary Atonement; Tabernacle/Presence
God, Moses
The mercy seat (כַּפֹּרֶת/kapporet, LXX ἱλαστήριον) is the direct lexical link to Romans 3:25 (“whom God put forward as a propitiation [ἱλαστήριον] by his blood”). Also background to Hebrews 9:5 (“the cherubim of glory overshadowing the mercy seat”).
Critical, mandatory cross-curriculum harmonization. পাপাবরণ (mercy seat) is proposed in 08_core_glossary.md as the missing Bengali anchor for Romans 3:25’s ἱλαστήριον, which the Romans baseline flags for mandatory theologian review without itself supplying a fixed rendering. This document formally recommends: (1) পাপাবরণ be added to the Romans curriculum’s translation_memory.json as the fixed rendering wherever ἱλαστήριον appears, and (2) both curricula’s glossaries be updated in the same release cycle to prevent drift.
Exodus 25:10-16, 21-22
Tabernacle and God’s Presence
God, Moses
Hebrews 9:4 (“the ark of the covenant… in which was a golden urn holding the manna, and Aaron’s staff… and the tablets of the covenant”).
নিয়ম-সিন্দুক (Ark) reused.
Chapter 26 — Tabernacle Structure and the Veil
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 26:31-33
Tabernacle and God’s Presence; Holiness (separation)
Moses
Hebrews 9:3 (“behind the second curtain was a second section called the Most Holy Place”); directly typologized in Hebrews 10:19-20 (“by the new and living way that he opened for us through the curtain, that is, through his flesh”) and dramatized in Matthew 27:51 / Mark 15:38 / Luke 23:45 (“the curtain of the temple was torn in two”).
New minor term: পর্দা (curtain/veil). Risk: High — this is the physical barrier whose tearing at Christ’s death (Matthew 27:51) is one of the most theologically weighty single events in the Gospels; teaching notes must connect পর্দা here to the temple curtain torn at the crucifixion, and to Hebrews 10:20’s reinterpretation of the veil as “his flesh.” Do not treat this as mere furnishing detail.
Chapter 27 — Bronze Altar and Courtyard
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 27:1-8
Passover and Substitutionary Atonement
Moses
Reuses বলিদানের বেদি (altar); Hebrews 13:10 (see Chapter 20 entry). Chapter reviewed — no new theological vocabulary beyond established altar/courtyard terms.
No new term.
Chapter 28 — Priestly Garments
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 28:1-43
Tabernacle and God’s Presence; Moses as Mediator (priesthood as ongoing mediation)
Aaron, Aaron’s sons
Extensively background to Hebrews 5:1-4, 7:11-28, 9:6-7 (the whole Hebrews priesthood argument contrasting the Aaronic priesthood’s limitations with Christ’s permanent priesthood).
যাজক (priest) / মহাযাজক (high priest) — High, cross-curriculum term for any future Hebrews curriculum. Hebrews’ argument depends on the reader clearly understanding the Aaronic priestly office established here; ensure consistent rendering.
Exodus 28:36-38
Holiness
Aaron
”Holy to the LORD” engraved on the high priest’s turban — background to Zechariah 14:20-21’s eschatological extension of holiness to ordinary objects; thematic only.
পবিত্র reused.
Chapter 29 — Ordination and Sacrifice
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 29:1-37
Passover/Atonement; Moses as Mediator (Moses ordains Aaron)
Moses, Aaron
Hebrews 5:1-4 (every high priest “chosen from among men… to act on behalf of men in relation to God, to offer gifts and sacrifices for sins”); Hebrews 7:27, 9:11-14, 10:1-10 (contrast: Christ’s once-for-all sacrifice versus repeated Levitical sacrifices).
পাপার্থক বলি (sin offering), সম্পূর্ণ দগ্ধ বলি (burnt offering), অভিষেক করা (anoint) reused. Hebrews’ repeated-versus-once-for-all contrast (9:25-26; 10:1-4) is the key doctrinal payoff of this entire sacrificial-system vocabulary cluster and must be preserved precisely in any future Hebrews curriculum.
Luke 1:9-11 (Zechariah offering incense in the temple); Revelation 8:3-4 (“the smoke of the incense, with the prayers of the saints, rose before God”) — direct incense-as-prayer typology.
New minor term: ধূপ (incense). Risk: Medium — connect to baseline’s মধ্যস্থতা (intercession) conceptually; incense functions as a symbol of prayer ascending to God, useful teaching bridge to Romans 8:26-27’s Spirit-intercession doctrine.
Exodus 30:11-16
Passover/Atonement
Israel
”Atonement money” (כֹּפֶר/kopher) — conceptual background to Mark 10:45 (“give his life as a ransom [λύτρον] for many”) and 1 Timothy 2:6 (“gave himself as a ransom”).
New minor term: মুক্তিপণ (“ransom price”) — Risk: High — note this shares the মুক্তি root the baseline forbids for “salvation”/“redemption” as a full lexeme, but মুক্তিপণ is a distinct, narrower commercial-ransom compound with long-established Bengali Bible usage for Mark 10:45/1 Timothy 2:6. Flag for reviewer awareness; do not confuse with উদ্ধার (this curriculum’s fixed “redeem” rendering) — the two terms serve different, complementary theological images (rescue vs. ransom-price paid) and should not be merged.
Chapter 31 — Sabbath as Covenant Sign; Spirit-Filled Craftsmen
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 31:12-17
Holiness; Sabbath as covenant sign
God, Israel
Hebrews 4:9-10 (see Chapter 16 entry); Colossians 2:16-17.
বিশ্রামবার, চিহ্ন reused.
Exodus 31:1-6
Spiritual gifts (background type)
Bezalel, Oholiab
Conceptual parallel to 1 Corinthians 12:4-11 and Romans 12:6-8 (baseline’s আত্মিক বর doctrine) — the Spirit’s enabling of specific believers for specific service tasks within the covenant community.
ঈশ্বরের আত্মা (Spirit of God) reused per glossary note; flag as the OT background type for the baseline’s আত্মিক বর (spiritual gifts) doctrine — the underlying principle (Spirit-given, not merit-earned, skill for building God’s house) is identical across both Testaments.
Chapter 32 — The Golden Calf; Wrath and Intercession
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 32:1-6
Holiness (idolatry); Character of God
Aaron, Israel
Directly quoted in 1 Corinthians 10:7 (“Do not be idolaters as some of them were; as it is written, ‘The people sat down to eat and drink and rose up to play’”).
সোনার বাছুর / প্রতিমা reused; this is a verbatim OT quotation inside 1 Corinthians and must match wording if that epistle is later translated under this pipeline.
Exodus 32:7-14
Providence; Moses as Mediator/Intercessor
Moses, God
Conceptual parallel to Romans 9:1-3 (Paul’s own anguished, Moses-like willingness: “I could wish that I myself were accursed… for the sake of my brothers”).
মধ্যস্থতা reused per baseline; the Romans 9:3 parallel is thematic (Paul deliberately echoes Moses’ pattern of self-sacrificial intercession for his people) rather than a direct quotation, but should be flagged prominently for teaching material bridging the two curricula.
Exodus 32:30-32
Moses as Mediator; Substitutionary themes (rejected)
Moses, God
Background contrast to Hebrews 7:25 (“he always lives to make intercession”) and Romans 8:34 (Christ’s ongoing intercession) — Moses offers to be blotted out in Israel’s place and is refused; Christ’s intercession, by contrast, is accepted and effective.
মধ্যস্থতা reused; teaching notes should highlight the contrast (Moses’ offer refused vs. Christ’s mediation accepted) as a key typological “gap” that sharpens rather than diminishes Christ’s superiority.
Exodus 32:9-10
Wrath of God
God
Romans 1:18 (“the wrath of God is revealed from heaven”) — thematic parallel establishing the same category of righteous judicial anger.
ঈশ্বরের ক্রোধ reused; ensure consistent rendering if Romans 1:18 is cross-referenced in Exodus teaching material.
Chapter 33 — The Presence and Face of God
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 33:19
Character and Name of God; Election/Providence
God, Moses
Directly quoted in Romans 9:15 (“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion”), the pivot verse of Paul’s argument on divine sovereignty in election.
Critical, cross-curriculum mandatory match. The Bengali rendering of Exodus 33:19 and Romans 9:15 must be identical. Recommended: দয়া/করুণা vocabulary consistent with this glossary’s ch. 34 “compassionate and gracious” cluster (করুণাময়/কৃপাময়), while ensuring Romans’ baseline term ঈশ্বরের মনোনয়ন (election) frames the surrounding doctrinal argument without contradiction. This is a top-priority item for joint Exodus/Romans translation-memory harmonization.
Exodus 33:20
God’s Presence; Holiness
God, Moses
John 1:18 (“No one has ever seen God”); 1 Timothy 6:16 (“whom no one has ever seen or can see”) — both directly dependent on this Exodus statement.
ঈশ্বরের মুখ/উপস্থিতি reused; flag John 1:18’s resolution (“the only Son… has made him known”) as the NT answer to this Exodus tension — Christ makes visible/known the God no one can see and live, which any future Gospel of John curriculum should render consistently with this vocabulary cluster.
Exodus 33:14
God’s Presence; Providence
God, Moses
”My presence will go with you, and I will give you rest” — echoed conceptually in Matthew 28:20 (“I am with you always”) and Hebrews 4:8-10 (rest theme).
ঈশ্বরের উপস্থিতি reused.
Chapter 34 — Covenant Renewed; the Name Proclaimed; the Veil
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 34:6-7
Character and Name of God
God, Moses
The most frequently echoed self-revelation formula in the entire Old Testament: quoted or closely echoed in Numbers 14:18, Psalm 86:15, Psalm 103:8, Psalm 145:8, Joel 2:13, Jonah 4:2, Nehemiah 9:17. In the NT, John 1:14 (“full of grace and truth,” πλήρης χάριτος καὶ ἀληθείας) deliberately echoes the Hebrew pairing חֶסֶד וֶאֱמֶת (chesed we’emet, “steadfast love and faithfulness/truth”) from this verse.
Critical, high cross-curriculum weight. করুণাময় ও কৃপাময় (compassionate and gracious) and দয়া/নিয়মের বিশ্বস্ত প্রেম (steadfast love) — John 1:14’s “grace and truth” (অনুগ্রহ ও সত্যে পরিপূর্ণ in Bengali NT tradition) is a direct verbal echo of this Exodus formula. A translator note connecting John 1:14 back to Exodus 34:6 strengthens the doctrine “The Character and Name of God” across both Testaments and should be included in any future Gospel of John curriculum material.
Exodus 34:29-35
Moses as Mediator; the Veil
Moses
Extensively typologized in 2 Corinthians 3:7-18, Paul’s direct, sustained exposition contrasting the fading glory on Moses’ veiled face with the unveiled, ever-increasing glory believers behold in Christ.
Critical, direct sustained NT exposition. আচ্ছাদন (veil) must be rendered consistently with whatever term a future 2 Corinthians curriculum fixes for Paul’s extended veil-typology; this is one of the most theologically dense single typological arguments in the NT and depends entirely on the reader recognizing this exact Exodus scene.
Chapters 35–39 — Tabernacle Construction Fulfilled
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 35:30–36:1
Spiritual gifts (background type)
Bezalel, Oholiab
Reuses Chapter 31’s Spirit-filling vocabulary; see that entry for the 1 Corinthians 12 / Romans 12:6-8 parallel.
No new cross-reference beyond ch. 31.
Exodus 38:8
Tabernacle and God’s Presence (minor detail)
Israelite women, priests
The bronze basin (כִּיּוֹר/kiyor) — background echo to washing/purification imagery later developed in Ephesians 5:26 (“the washing of water with the word”) and Titus 3:5 (“washing of regeneration”); thematic only, no direct quotation.
ধোয়ার পাত্র (washing basin) — Low risk; flag as forward echo for future Ephesians/Titus curricula, not independently load-bearing within Exodus.
Exodus 39:32, 42-43
Mosaic Covenant obedience
Israel, Moses
”As the LORD had commanded Moses, so the people of Israel had done” (refrain) — background pattern echoed in obedience-refrains throughout the Gospels (e.g., Luke 2:39, Joseph and Mary “did everything required by the Law of the Lord”).
No new term; thematic parallel only.
Chapter 40 — The Glory Fills the Tabernacle
Passage
Theme
Related Character
OT/NT Connection
Translation Sensitivity
Exodus 40:34-35
Tabernacle and God’s Presence (climactic fulfillment)
God, Moses, Israel
The direct lexical and theological root of John 1:14 (“the Word became flesh and dwelt [ἐσκήνωσεν, lit. ‘tabernacled’] among us, and we have seen his glory”), which uses the same σκηνή root the LXX uses for “tabernacle” throughout Exodus 25–40, and the same δόξα/glory vocabulary as Exodus 40:34. Also anticipates Revelation 21:3 (“Behold, the dwelling place of God is with man… God himself will be with them”).
Critical, the capstone cross-reference of the entire book. মহিমা (glory) and সমাগম তাম্বু (tabernacle) converge here; John 1:14’s “tabernacled among us” is a deliberate Greek wordplay on this exact scene, and any future Gospel of John curriculum’s rendering of ἐσκήνωσεν should be accompanied by a translator note pointing back to এই Exodus 40 climax, since the wordplay itself may not survive translation into Bengali without an explanatory note (Bengali has no single verb “to tabernacle”; a descriptive phrase such as তাম্বুতে বাস করলেন-style rendering with an explicit footnote is recommended).
Exodus 40:36-38
Providence; God’s Presence (guidance)
God, Israel
Reuses মেঘস্তম্ভ (established ch. 13); background to Numbers 9:15-23’s expanded guidance narrative and, typologically, to the Spirit’s guidance of the church (Romans 8:14, “led by the Spirit of God”).
মেঘস্তম্ভ reused; flag Romans 8:14 parallel (guidance-by-God’s-manifest-presence, now internalized in the Spirit) for teaching notes bridging both curricula.
PART B — Messianic References and Major Typological Threads
Typological Thread
Exodus Root
NT Fulfillment/Development
Bengali Term Chain
Risk
The Passover Lamb
Exodus 12:1-14, 46
John 1:29; 1 Corinthians 5:7; 1 Peter 1:19; John 19:36
নিস্তারপর্ব → মেষশাবক → নির্দোষ/নিখুঁত → রক্ত
Critical
The Blood of the Covenant
Exodus 24:3-8
Matthew 26:28; Mark 14:24; Luke 22:20; Hebrews 9:19-20
Matthew 27:51; Hebrews 10:19-20; 2 Corinthians 3:7-18
পর্দা / আচ্ছাদন
High
Glory Tabernacling Among God’s People
Exodus 40:34-35
John 1:14; Revelation 21:3
মহিমা + সমাগম তাম্বু
Critical
Israel’s Firstborn Sonship
Exodus 4:22-23
Romans 8:29; Colossians 1:15,18; Hebrews 12:23
প্রথমজাত
Critical
Redemption by an Outstretched Arm
Exodus 6:6
Luke 1:68; Titus 2:14
উদ্ধার
Critical
Kingdom of Priests / Holy Nation
Exodus 19:5-6
1 Peter 2:9; Revelation 1:6, 5:10
পবিত্র জাতি / যাজকীয় রাজ্য
High
Divine Compassion Formula
Exodus 34:6-7
John 1:14; Numbers 14:18; Psalm 103:8
করুণাময় ও কৃপাময়
High
Divine Sovereignty over Pharaoh/Election
Exodus 9:16; 33:19
Romans 9:15, 17-18
সামর্থ্য + দয়া/করুণা + ঈশ্বরের মনোনয়ন
Critical
PART C — Parallels to the Romans Curriculum: Rendering-Consistency Rules
Because Romans is the doctrinal and lexical anchor of this pipeline’s Bengali Language Package, and because Romans 9 in particular argues its case directly from Exodus texts, the following consistency rules are mandatory for any Phase 2 translation work touching either curriculum:
Rule
Exodus Passage
Romans Passage
Consistency Requirement
1
Exodus 9:16
Romans 9:17
Both must render “power” as ঈশ্বরের সামর্থ্য (never শক্তি), per the baseline’s Critical forbidden-substitution rule, since Romans 9:17 is a direct quotation of Exodus 9:16.
2
Exodus 33:19
Romans 9:15
Both must render the mercy/compassion formula identically; recommended করুণা/দয়া vocabulary consistent across both curricula’s translation memories.
3
Exodus 25:17-22 (mercy seat)
Romans 3:25 (ἱλαστήριον)
Adopt পাপাবরণ as the shared fixed rendering in both curricula’s translation_memory.json files; currently undefined in the Romans baseline.
4
Exodus 24:3-8 (blood of the covenant)
(future) Matthew 26:28; Hebrews 9:20
Reuse নিয়ম + রক্ত exactly; do not introduce a synonym for either component term in either curriculum.
5
Exodus 6:6 (redeem)
Romans’s পরিত্রাণ (salvation) family
উদ্ধার (redeem) and পরিত্রাণ (salvation) are related but distinct: উদ্ধার emphasizes the rescuing act, পরিত্রাণ the resulting state of deliverance/reconciliation. Do not merge; use both together in teaching material describing the full Exodus-to-Romans redemption arc.
6
Exodus 20:18-21 (mediator)
Romans’s মধ্যস্থতা (intercession, baseline term)
মধ্যস্থ (mediator, new Exodus term) and মধ্যস্থতা (intercession, baseline term) share a root deliberately; this reinforces rather than duplicates the doctrine — Moses’ mediatorial office and the Spirit’s/Christ’s intercession (Romans 8:26-27, 34) are theologically continuous.
7
Exodus 19:5-6 (holy nation, kingdom of priests)
Romans’s পবিত্র লোক (saints, baseline term)
Keep distinct: পবিত্র জাতি names Israel corporately as a covenant nation; পবিত্র লোক (baseline) names NT believers individually-and-corporately as holy ones. Both derive from পবিত্র (holy) but must not be used interchangeably.
8
Exodus 3:13-15 (“I AM”)
Romans’s প্রভু (Lord, baseline Critical term)
সদাপ্রভু (YHWH) and প্রভু (Kyrios/Adonai, baseline) must remain visibly distinct terms; where NT authors apply Kyrios-language to Jesus in ways that deliberately invoke YHWH (e.g., Romans 10:9-13, quoting Joel 2:32’s YHWH-text and applying it to Jesus as Lord), a translator note should make the OT YHWH background visible without collapsing the two Bengali terms into one.
9
Exodus 32:1-6 (golden calf)
Romans’s idolatry background (Romans 1:23)
Both use প্রতিমা for idol-images; maintain this shared, unavoidable collision with Hindu deity-image vocabulary consistently rather than varying the term between curricula.
10
Exodus 34:6-7 (compassionate/gracious)
Romans’s অনুগ্রহ (grace, baseline Critical term)
Do NOT use কৃপাময়/করুণাময় (Exodus 34:6 character-description terms) as a substitute for অনুগ্রহ anywhere grace is the specific soteriological referent in Romans; the baseline’s boundary applies across curricula, not only within Romans.
PART D — Chapters Reviewed with No Additional New Cross-References
The following chapters were reviewed in full and found to reuse previously established vocabulary and cross-reference threads without introducing new doctrinally load-bearing OT-NT connections beyond what is recorded above: Exodus 5, 9 (narrative movement beyond 9:16), 10–11 (narrative movement beyond the plague-Revelation parallel already noted), 21–23 (beyond the specific rows given), 27, 35–39 (beyond the specific rows given). This is recorded explicitly per the full-book-coverage mandate; no chapter of Exodus is silently omitted from this analysis.
This document must be loaded alongside analysis/10_biblical_theme_map.md before Phase 1 Step 4 (doctrine risk registry extension) begins.
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