Cross-Reference Analysis
Cross-Reference and Theme Analysis — Jeremiah (Full Book) — English → Bengali
Curriculum: Jeremiah
Core passage: Jeremiah 31:31–34 (The New Covenant)
Doctrines in scope: The New Covenant; Judgment for Covenant Unfaithfulness and Idolatry; The Weeping Prophet and the Cost of Faithful Ministry; False Prophets versus True Prophecy; God’s Sovereign Plans for His People; Individual Responsibility; Hope of Restoration after Exile
Baseline authority: translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json (Romans, Bengali). This document extends, and never contradicts, that package, plus analysis/07_semantic_analysis.md and analysis/08_core_glossary.md for this curriculum.
Methodological Note
Jeremiah stands at a uniquely dense crossroads of the biblical canon: it reaches backward into the Torah and earlier prophets (covenant, exodus, Sinai, Deuteronomy’s blessing/curse structure), and it is quoted or echoed forward into the Gospels, Paul’s letters (especially Romans), and Hebrews more than almost any other Old Testament prophetic book. Because this language pair’s translation memory is currently anchored in a completed Romans package, and the curriculum tag set anticipates future work across the entire New Testament (Matthew through Revelation), this analysis has two jobs:
- Map every identifiable OT quotation/allusion within Jeremiah, and every NT quotation/allusion of Jeremiah, chapter by chapter, for full-book coverage.
- Establish rendering-consistency rules — binding constraints on how Phase 2 must translate shared quoted material — so that when the Romans curriculum (already built) and future NT curricula (not yet built) quote Jeremiah, and when Jeremiah’s own text echoes earlier Scripture, the Bengali wording matches across curricula rather than drifting into independent, inconsistent translations of the same underlying text.
Citation format: All citations are normalized as Book chapter:verse or Book chapter:verse-verse (e.g., Jeremiah 31:31, Hebrews 8:8-12), matching the house style already used in 12_ai_translation_requirements.md (Arabic numerals, English book-name citation convention pending final Bengali-numeral house-style confirmation with the reviewer).
Section A — Full Chapter-by-Chapter Cross-Reference Matrix
| Jeremiah Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Jeremiah 1:4-5 | Divine Calling / Election prior to birth | Jeremiah | OT: echoes Genesis 25:23 (Jacob/Esau chosen before birth); Judges 13:5 (Samson set apart from the womb). NT: Galatians 1:15 (Paul: “set me apart before I was born”); Luke 1:15 (John the Baptist filled with the Spirit from the womb); Romans 8:29-30 (foreknew/predestined) | পৃথক করেছি (“set apart”) must align with baseline doctrine ঈশ্বরের সেবার জন্য পৃথককৃত. Flag for future Galatians curriculum: Jer 1:5 and Galatians 1:15 should use parallel phrasing for “set apart…before birth.” |
| Jeremiah 1:6-8 | Reluctant prophet, divine enabling | Jeremiah, Moses (implicit parallel) | OT: Exodus 3:11-12; 4:10-12 (Moses’ “I am not eloquent” objection and God’s assurance); Judges 6:15 (Gideon’s objection) | Low risk; narrative parallel, no shared terminology requiring lock-step rendering. |
| Jeremiah 1:9-10 | Prophetic commissioning, word as sovereign instrument | Jeremiah | OT: Isaiah 6:6-7 (coal touches lips); Ezekiel 2:9-3:3 (eating the scroll) — parallel call-narrative form. NT: Revelation 10:9-10 (John eats the scroll) | Medium; call-narrative genre parallel, not verbal quotation. |
| Jeremiah 1:16 | Idolatry indictment (“works of their own hands”) | — | OT: Deuteronomy 4:28; Psalm 115:4 (idols as human handiwork) | Standard idol-polemic vocabulary; see প্রতিমা entry, Section C below. |
| Jeremiah 2:2 | Covenant as marriage; “devotion of your youth” | Israel (personified as bride) | OT: Hosea 2:14-15 (wilderness betrothal imagery); Ezekiel 16:8 (marriage covenant metaphor). NT: Ephesians 5:25-32 (Christ and the church as bridegroom/bride, in a future Ephesians curriculum) | High; marriage-covenant metaphor must retain its full theological force per the baseline’s rule against softening doctrinal claims. Flag for future Ephesians/Revelation (19:7-9, marriage of the Lamb) curriculum consistency. |
| Jeremiah 2:8, 23; 2:13 | Idolatry (Baal); apostasy from the “fountain of living water” | Priests, prophets, shepherds | OT: 1 Kings 18 (Baal cult confrontation); Deuteronomy 32:15-18 (Jeshurun’s apostasy). NT: John 4:10-14; John 7:37-38 (Jesus as the true fountain/living water) | Critical for the “fountain of living water” image: Bengali জীবন্ত জলের উৎস must be locked for cross-curriculum use with the future John curriculum, since the same phrase there names Christ himself, and here it names YHWH — theologically continuous, not competing, images. |
| Jeremiah 3:1 | Divorce law cited as legal precedent | — | OT: direct legal allusion to Deuteronomy 24:1-4 (law of divorce and remarriage) | Medium; legal-background allusion, not a quotation requiring verbatim matching. |
| Jeremiah 3:6-10 | Israel and Judah as two unfaithful sisters | Israel (Northern Kingdom), Judah | OT: parallels Ezekiel 23 (Oholah and Oholibah, the two sisters) | High; sexual-infidelity metaphor for covenant unfaithfulness — see ব্যভিচার entry, must retain full metaphorical force. |
| Jeremiah 3:12-14, 22 | Call to “return” (repentance) | — | OT: Hosea 14:1-2 (parallel call to return); Deuteronomy 30:1-3 (return and restoration after exile) | High; ফিরে আসা (return/repent) must not be flattened to mere remorse — see Section B, doctrine notes. |
| Jeremiah 4:4 | Circumcise your heart | — | OT: direct verbal echo of Deuteronomy 10:16 and 30:6 (“circumcise the foreskin of your heart”). NT: Romans 2:28-29 (“circumcision is of the heart, by the Spirit”); Colossians 2:11 (future Colossians curriculum) | Critical. This is a direct three-way chain: Deuteronomy 10:16/30:6 → Jeremiah 4:4 → Romans 2:28-29. Bengali হৃদয়ের ত্বকচ্ছেদ must be used identically at all three points once a Deuteronomy/Pentateuch curriculum and the Romans material are cross-checked; Romans 2:28-29 in the existing baseline package should be audited for consistency with this term when Phase 2 for Jeremiah begins. Never সুন্নত. |
| Jeremiah 5:1 | Seeking one righteous/just person in the city | — | NT: possible conceptual echo in Romans 3:10-12 (“none is righteous, no, not one,” quoting Psalm 14:1-3/Psalm 53:1-3) | High; reinforces baseline’s universal_human_accountability doctrine — must not soften “no one” language. |
| Jeremiah 5:22 | Sea bounded by sand — God’s sovereign ordering of nature | — | OT: Job 38:8-11; Psalm 104:9 (sea bounded); Proverbs 8:29 | Low; creation-order motif, not doctrinally load-bearing for this curriculum’s core doctrines. |
| Jeremiah 6:14 / 8:11 | ”Peace, peace,” when there is no peace | False prophets and priests | OT: identical formula in Ezekiel 13:10, 16 (false prophets “daub with whitewash,” proclaiming peace) | High. Must be rendered identically at both Jeremiah occurrences (6:14; 8:11) and, ideally, matched with Ezekiel 13:10 phrasing when an Ezekiel curriculum is built. See baseline caution on শান্তি — this ironic/condemned use must never be confused with পিস-উইথ-গড doctrinal শান্তি. |
| Jeremiah 7:4 | False confidence in “the temple of the LORD” | — | NT: conceptual parallel — false confidence in outward religious identity, cf. Romans 2:17-29 (Paul on false confidence in possessing the Law and circumcision) | High; both passages target confidence in religious possession/status divorced from heart-obedience — a strong thematic bridge to Romans worth flagging for teaching notes, not a verbal quotation requiring lock-step translation. |
| Jeremiah 7:9 | Baal worship condemned alongside theft, murder, adultery, false swearing | — | OT: echoes the Decalogue’s second table, Exodus 20:13-16 | Medium; standard ethical-list vocabulary already established (পাপ, চুরি, ব্যভিচার). |
| Jeremiah 7:11 | ”Den of robbers” | — | NT (direct quotation): Matthew 21:13; Mark 11:17; Luke 19:46 — Jesus quotes this phrase verbatim during the Temple cleansing | Critical rendering-consistency requirement. The Bengali phrase for “den of robbers” (ডাকাতদের গুহা, per 07_semantic_analysis.md) MUST be locked as the identical wording across Jeremiah 7:11 and all three Synoptic parallels once those curricula are built. This is one of the clearest verbatim-quotation chains in the entire book; any Phase 2 divergence between the OT and NT renderings would obscure a citation Jesus himself makes explicit. |
| Jeremiah 7:22-23 | Covenant formula: “I will be your God, and you will be my people” | — | OT: Exodus 19:5-6; Leviticus 26:12 (Sinai covenant formula, the same formula reprised at Jeremiah 31:33). NT: 2 Corinthians 6:16; Hebrews 8:10 (quoting Jer 31:33); Revelation 21:3 | Critical. This exact covenant formula recurs at Jeremiah 7:23; 11:4; 24:7; 30:22; 31:33; 32:38, and is quoted in Hebrews 8:10 and echoed in Revelation 21:3. The Bengali rendering (আমি তাদের ঈশ্বর হব, এবং তারা আমার প্রজা হবে) must be verbatim identical at every one of these Jeremiah occurrences, and must match whatever rendering a future Hebrews/Revelation curriculum adopts for the NT citations. This is the single most important internal-consistency rule in the book. |
| Jeremiah 8:22 | ”Balm in Gilead” — rhetorical question about healing | — | OT: Genesis 37:25 (Gilead as source of balm/spice trade); Genesis 43:11 | Low; cultural/geographic background allusion. |
| Jeremiah 9:12 | ”Who is wise enough to understand this?” | — | OT: wisdom-literature idiom, cf. Hosea 14:9 | Low. |
| Jeremiah 9:23-24 | True boasting: “let him who boasts boast in this, that he understands and knows me” | — | NT (direct quotation/echo): 1 Corinthians 1:31; 2 Corinthians 10:17 (Paul quotes this verse nearly verbatim: “Let the one who boasts, boast in the Lord”). Conceptual parallel: Romans 3:27; 4:2 (“boasting is excluded”) | Critical rendering-consistency requirement. Jer 9:23-24’s আমাকে জানা (“knowing me”) must use the same জানা (+ mandatory relational-knowing translator note) established for Jeremiah 31:34, since both verses ground true covenant standing in relationally knowing God rather than in human achievement (wisdom, might, riches). The Bengali rendering of “boast” (গর্ব করা / শ্লাঘা করা) must be locked identically across Jer 9:23-24, 1 Corinthians 1:31, and 2 Corinthians 10:17 once those curricula exist. |
| Jeremiah 9:25-26 | Circumcised in flesh but uncircumcised in heart | Egypt, Judah, Edom, Ammon, Moab | OT: reprises Jeremiah 4:4 and Deuteronomy 10:16; parallels Leviticus 26:41 (“uncircumcised heart”). NT: Romans 2:28-29; Acts 7:51 (Stephen: “uncircumcised in heart,” future Acts curriculum) | High; same হৃদয়ের ত্বকচ্ছেদ consistency chain as Jeremiah 4:4 above — extend the lock to Acts 7:51 when that curriculum is built. |
| Jeremiah 10:1-16 | Idol polemic vs. the living, sovereign Creator | — | OT: near-verbatim thematic and structural parallel to Isaiah 44:9-20 and Psalm 115:4-8 (idols have mouths but do not speak, eyes but do not see) | High; consistent idol-polemic vocabulary (প্রতিমা, অসার) should match a future Isaiah curriculum’s rendering of Isaiah 44 for pedagogical reinforcement. |
| Jeremiah 11:3-4 | Covenant curse formula: “cursed be the man who does not heed the words of this covenant” | — | OT: direct echo of Deuteronomy 27:26 (covenant curse formula), quoted by Paul at Galatians 3:10 | High; অভিশপ্ত (cursed) rendering should be checked for consistency with a future Galatians curriculum’s rendering of Galatians 3:10, since Paul’s argument there depends on the same Deuteronomic curse-formula Jeremiah invokes here. |
| Jeremiah 11:19 | ”Like a gentle lamb led to the slaughter” | Jeremiah (of himself) | OT: directly anticipates Isaiah 53:7 (“like a lamb led to the slaughter”). NT: Acts 8:32 (Isaiah 53:7 quoted); John 1:29 (“Lamb of God”) | High typological note. Jeremiah applies lamb-led-to-slaughter imagery to his own persecution, prefiguring the Suffering Servant of Isaiah 53 and ultimately Christ. Bengali মেষশাবক (lamb) should be reserved consistently for this christologically resonant image across curricula; flag for future Isaiah 53/John 1:29/Acts 8 consistency. |
| Jeremiah 12:1-3 | ”Why does the way of the wicked prosper?” | Jeremiah | OT: parallels Job 21:7; Psalm 73:2-3, 12 (the classic OT prosperity-of-the-wicked lament) | Medium; shared lament-genre vocabulary, no verbatim quotation. |
| Jeremiah 12:15-16 | Restoration extended even to surrounding nations who “learn the ways of my people” | — | NT: distant conceptual anticipation of Gentile inclusion, cf. Romans 11:11-24 (grafted-in wild olive branches) | Medium; thematic resonance only. |
| Jeremiah 13:11 | Israel as a “belt” bound close to God, “for praise and renown” | — | OT: echoes Deuteronomy 26:19 (Israel a people for God’s “praise, fame, and honor”) | Medium. |
| Jeremiah 14:14; 14:22 | False prophets prophesy “lies” / only the LORD sends rain | False prophets | OT: parallels 1 Kings 18 (Elijah vs. Baal prophets over rain); Deuteronomy 18:20-22 (test of a true prophet) | High; মিথ্যা (falsehood) paired with ভাববাণী — see baseline doctrine false_prophecy pairing rule. |
| Jeremiah 15:1 | ”Even if Moses and Samuel stood before me…” | Moses, Samuel | OT: direct reference to Exodus 32:11-14 (Moses’ intercession) and 1 Samuel 7:8-9; 12:19-23 (Samuel’s intercession) | High; establishes that even history’s greatest intercessors could not avert this judgment — reinforces the doctrine of individual/national accountability; no shared quotation-lock needed, but the intercessor motif connects to baseline intercession doctrine (মধ্যস্থতা). |
| Jeremiah 15:16 | ”Your words became to me a joy… for I am called by your name” | Jeremiah | NT: conceptual parallel, John 6:63 (“the words I have spoken to you are spirit and life”); Matthew 4:4 (quoting Deuteronomy 8:3, “man shall not live by bread alone”) | Medium; idiom, not verbatim quotation chain. |
| Jeremiah 16:14-15 / 23:7-8 | New exodus greater than the first | — | OT: reprised almost verbatim at Jeremiah 23:7-8; deliberately surpasses Exodus 20:2 (“who brought you out of Egypt”) as the primary confession formula | High; establishes an internal Jeremiah cross-reference (16:14-15 = 23:7-8) — Bengali rendering must be identical at both locations. Also thematically anticipates the New Covenant’s “greater than the first” pattern (31:31-32). |
| Jeremiah 17:5-8 | Cursed is the man who trusts in man; blessed is the man who trusts in the LORD | — | OT: near-total structural and thematic parallel to Psalm 1 (the two ways, tree by water) | High; নির্ভর করা / আস্থা রাখা (trust) vocabulary should match a future Psalms curriculum’s rendering of Psalm 1 for pedagogical reinforcement of this well-known parallel. |
| Jeremiah 17:9-10 | The deceitful heart; “I the LORD search the heart” | — | NT (direct quotation): Revelation 2:23 (“I am he who searches mind and heart”) echoes Jeremiah 17:10 nearly verbatim. Conceptual parallel: Mark 7:21-23 (evil proceeds from the heart) | Critical rendering-consistency requirement. হৃদয় অনুসন্ধান করা (“search the heart”) must be locked identically between Jeremiah 17:10 and a future Revelation curriculum’s rendering of Revelation 2:23. |
| Jeremiah 18:1-10 | The potter and the clay | — | NT (direct allusion): Romans 9:20-21 (Paul: “will what is molded say to its molder, ‘Why have you made me like this?’… has the potter no right over the clay?”). Related OT: Isaiah 29:16; 45:9; 64:8 | Critical rendering-consistency requirement, and the single most important Romans-parallel in the book. কুম্ভকার (potter) and মাটি/কাদা (clay) must be rendered identically between Jeremiah 18:1-6 and Romans 9:20-21 once Phase 2 processes both curricula; the existing Romans baseline package does not currently contain dedicated entries for “potter” or “clay” and should be updated to import these exact Jeremiah-package terms rather than generating independent renderings. Flag for human theologian review given the doctrine’s direct link to God’s Sovereign Plans and to Romans’ election/providence doctrines already Critical/High in the baseline. |
| Jeremiah 19:1-13 | Broken flask sign-act; Topheth | — | OT: parallels other prophetic sign-acts (Isaiah 20; Ezekiel 4-5) | Medium; genre parallel. |
| Jeremiah 20:7 | ”You have deceived me… and I was deceived” | Jeremiah | NT: conceptual echo of raw lament in Gethsemane, Matthew 26:38-39 (Jesus’ anguish); Hebrews 5:7 (“loud cries and tears”) | High; see 08_core_glossary.md note on preserving rawness; no verbatim quotation chain but a strong typological/devotional resonance worth flagging for teaching notes connecting Jeremiah’s suffering to Christ’s. |
| Jeremiah 20:14-18 | Jeremiah curses the day of his birth | Jeremiah | OT: near-verbatim parallel to Job 3:1-10 (Job curses the day of his birth) | Medium; shared lament-genre convention. |
| Jeremiah 21:8 | ”I set before you the way of life and the way of death” | — | OT: direct echo of Deuteronomy 30:15, 19 (“I have set before you life and death”). NT: conceptual parallel, Matthew 7:13-14 (narrow and wide gates/two ways) | High; জীবনের পথ / মৃত্যুর পথ (way of life/death) should match a future Deuteronomy curriculum’s rendering of 30:15-19 and, thematically, a future Matthew curriculum’s rendering of Matthew 7:13-14. |
| Jeremiah 22:24-30 | Judgment on Coniah (Jeconiah) — “write this man down as childless” | Coniah/Jeconiah | NT (genealogical connection): Matthew 1:11-12 lists Jeconiah in Christ’s legal genealogy through Joseph, a theological puzzle resolved by Christ’s virgin conception (Jeconiah’s curse passes through Joseph’s legal line, not Mary’s biological line) | High — a subtle but doctrinally important cross-reference for a future Matthew curriculum; recommend a translator note at Matthew 1:11-12 cross-referencing this Jeremiah judgment oracle, so the genealogy’s inclusion of a “cursed” king is not read as a contradiction but as underscoring the necessity of the virgin birth. |
| Jeremiah 23:1-4 | False shepherds scatter the flock; God will raise faithful shepherds | — | OT: parallels Ezekiel 34:1-10 extensively (nearly the same oracle). NT: John 10:1-18 (Jesus, the Good Shepherd, contrasted with hired hands/thieves) | High; পালকরা/মেষপালক (shepherds) vocabulary must be coordinated with a future Ezekiel 34 and John 10 curriculum for full pedagogical payoff — already flagged in 08_core_glossary.md. |
| Jeremiah 23:5-6 | The righteous Branch; “The LORD is our righteousness” | The coming Davidic King (Messiah) | OT: parallels Isaiah 11:1-5; Zechariah 3:8; 6:12-13 (the “Branch” title). NT (fulfillment): Luke 1:32-33 (throne of David); Romans 3:21-26 (righteousness apart from the law, now manifested); 1 Corinthians 1:30 (Christ “became to us… righteousness”); Philippians 3:9 (righteousness from God through faith) | Critical. This is the book’s central Messianic title and its most direct textual bridge to the baseline’s imputed_righteousness doctrine (আরোপিত ধার্মিকতা). সদাপ্রভু আমাদের ধার্মিকতা must be locked and never altered; flag for human theologian review at every occurrence (23:6; 33:16) and for coordination with any future Romans/1 Corinthians/Philippians righteousness-doctrine teaching. |
| Jeremiah 23:14 | Judah’s prophets “like Sodom… like Gomorrah” | — | OT: standard prophetic comparison, cf. Isaiah 1:9-10; Deuteronomy 29:23 | Low. |
| Jeremiah 23:16-22 | True vs. false prophecy test: “who has stood in the council of the LORD?” | — | OT: parallels Amos 3:7; 1 Kings 22:19-23 (heavenly council imagery) | High; central discernment passage for the False-Prophets-versus-True-Prophecy doctrine; স্বপ্ন/বচন (dream/word) contrast — see Section B of glossary. |
| Jeremiah 24:1-10 | Good figs / bad figs — exiles vs. those remaining or fleeing to Egypt | — | NT: distant thematic echo — Matthew 24:32-33 (fig tree as a sign, though the image function differs; note for teaching, not a quotation chain) | Medium; concrete sign-image, no verbatim NT quotation. |
| Jeremiah 25:11-12 | Seventy years of exile foretold | — | OT/NT fulfillment chain: 2 Chronicles 36:20-21 (explicit fulfillment note); Daniel 9:2 (Daniel reads and calculates “the number of years… must pass”); Ezra 1:1 (Cyrus’s decree “that the word of the LORD by the mouth of Jeremiah might be fulfilled”) | High — this is Scripture’s own internal cross-referencing of prophecy-and-fulfillment (Jeremiah → 2 Chronicles/Ezra/Daniel all cite each other explicitly). সাত্তর বছর (“seventy years”) must be rendered identically at all four locations once those curricula exist; strong anchor for the baseline’s fulfillment_of_prophecy doctrine. |
| Jeremiah 25:15-29 | Cup of God’s wrath given to all nations | — | OT: parallels Isaiah 51:17, 22; Psalm 75:8. NT: Revelation 14:10; 16:19 (the “cup of God’s wrath” poured on Babylon and the nations) | High; ক্রোধের পাত্র (cup of wrath) must be locked for consistency with a future Revelation curriculum, since Revelation’s Babylon imagery draws directly on this Jeremiah motif (see also Jeremiah 50-51 below). |
| Jeremiah 26:18 | Micah’s prophecy quoted verbatim as legal precedent | Micah (quoted by “certain elders”) | OT (direct quotation within Jeremiah): Micah 3:12 quoted word-for-word as a defense at Jeremiah’s trial | High — a rare case of one OT prophet quoting another verbatim, cited within the Jeremiah narrative itself. If a future Micah curriculum is built, Jeremiah 26:18 and Micah 3:12 must use identical Bengali wording, since the text explicitly presents them as the same statement. |
| Jeremiah 27:5-7 | God gives all nations, and Babylon’s yoke, into Nebuchadnezzar’s hand | Nebuchadnezzar | OT: parallels Daniel 2:37-38; 4:17 (God sovereignly grants and removes kingship over “the beasts of the field”) | High; reinforces God’s Sovereign Plans doctrine on the international stage — see যুগ (yoke) cross-reference note below. |
| Jeremiah 28:15-17 | Hananiah’s false prophecy of imminent deliverance, and his death within the year | Hananiah | OT: fulfills the Deuteronomy 18:20-22 test of a true prophet (a false prophet’s word fails); Jeremiah’s own words prove true within the narrative | High — direct narrative embodiment of the False-Prophets-versus-True-Prophecy doctrine’s discernment test; no verbal quotation chain, but doctrinally central. |
| Jeremiah 29:10-14 | Seventy years, then “I will fulfill my promise… plans for welfare, a future and a hope” | — | See Jeremiah 25:11-12 above for the seventy-years chain. NT: conceptual resonance, Romans 8:28 (“God works all things together for good… for those who are called according to his purpose”) | High. Jeremiah 29:11 is among the most frequently quoted verses in contemporary devotional use; পরিকল্পনা (plans) and আশা (hope) must be rendered with full doctrinal precision (not sentimentalized) and flagged for consistency with Romans 8:28’s ঈশ্বরের পরিচালনা (providence) — complementary but distinct doctrines, per 08_core_glossary.md. |
| Jeremiah 29:7 | ”Seek the welfare of the city” | — | NT: conceptual parallel, 1 Timothy 2:1-2 (pray for kings/those in authority, “that we may lead a peaceful and quiet life,” future 1 Timothy curriculum); Romans 13:1-7 (submission to governing authorities) | Medium; civic-engagement theme parallel, not a verbal quotation. |
| Jeremiah 30:9 | ”They shall serve the LORD their God and David their king” | David (typological, future Davidic ruler) | OT: parallels Ezekiel 34:23-24; 37:24-25 (David as future shepherd-king, typologically fulfilled in Christ). NT: Luke 1:32-33 | High; typological David-to-Christ chain — coordinate with the Branch prophecies (Jeremiah 23:5-6; 33:15) as part of the same Messianic-hope trajectory. |
| Jeremiah 30:7 | ”Time of Jacob’s trouble” | Jacob (=Israel) | OT: conceptual parallel, Daniel 12:1 (“a time of trouble such as never has been”). NT: Matthew 24:21 (Jesus’ Olivet Discourse, “great tribulation,” future Matthew curriculum) | Medium/High; tribulation-then-deliverance pattern; flag for future Daniel/Matthew 24/Revelation eschatology-curriculum consistency. |
| Jeremiah 31:9 | ”I am a father to Israel, and Ephraim is my firstborn” | Ephraim (=Israel) | OT: reprises Exodus 4:22 (“Israel is my firstborn son”). NT: conceptual resonance with baseline adoption doctrine (দত্তকপুত্রতা) and Romans 8:29 (“firstborn among many brothers”) | High; পিতা (Father) here is used of God toward corporate Israel — consistent with baseline reservation of পিতা for God, never human ancestors (see পূর্বপুরুষ distinction, 08_core_glossary.md). |
| Jeremiah 31:15 | ”A voice is heard in Ramah, Rachel weeping for her children” | Rachel | NT (direct quotation): Matthew 2:17-18, applied to Herod’s massacre of the infants at Bethlehem | Critical rendering-consistency requirement. রাহেল (Rachel) and রামা (Ramah) must be locked identically between Jeremiah 31:15 and a future Matthew curriculum’s rendering of Matthew 2:17-18, since Matthew explicitly identifies his quotation as “what was spoken by the prophet Jeremiah.” This is one of the clearest and most pastorally significant quotation chains in the entire book — the grief of exile becomes, in Matthew, the grief of the massacre of the innocents, and eventually finds its answer in the same chapter’s New Covenant hope (31:31-34). |
| Jeremiah 31:20 | ”Is Ephraim my dear son?… my heart yearns for him” | Ephraim | NT: conceptual parallel, Luke 15:20 (the father’s compassion for the prodigal son); Hosea 11:8-9 | Medium; thematic parallel to divine fatherly compassion, not a verbal quotation. |
| Jeremiah 31:31-34 | The New Covenant (core passage) | — | NT (extended direct quotation): Hebrews 8:8-12 (quotes the full passage from the LXX) and Hebrews 10:16-17 (quotes vv. 33-34 again). NT (direct institutional echo): Luke 22:20; 1 Corinthians 11:25 (“this cup is the new covenant in my blood”). NT (theological echo): 2 Corinthians 3:3, 6 (“not of the letter but of the Spirit… written not on tablets of stone but on tablets of human hearts”) | The single most important rendering-consistency requirement in the entire curriculum. See Section B below for the full treatment. Every element of this passage’s Bengali rendering (নতুন নিয়ম, হৃদয়, জানা, ক্ষমা করা, স্মরণ করা) must be established here first, in complete coordination with the baseline package, and then held fixed for Hebrews 8 and 10, Luke 22:20, 1 Corinthians 11:25, and 2 Corinthians 3 when those curricula are built. This is Critical risk requiring human theologian sign-off before Phase 2 processes any of these passages, in either curriculum. |
| Jeremiah 31:29-30 | ”Sour grapes” proverb repudiated; individual responsibility | — | OT: near-identical parallel argument in Ezekiel 18:1-4, 20 (same proverb quoted and refuted). NT: conceptual parallel, Romans 14:12 (“each of us will give an account of himself to God”); Galatians 6:5 (“each will have to bear his own load”) | Critical. প্রত্যেকে নিজ অপরাধে মরবে must be checked against a future Ezekiel 18 curriculum for identical phrasing, since both passages refute the exact same proverb with the exact same doctrinal point. |
| Jeremiah 32:6-15 | Purchase of the field at Anathoth; deed sealed and witnessed | Jeremiah, Hanamel | OT: enacts the kinsman-redemption law of Leviticus 25:25-28 and the legal-witness custom of Ruth 4:1-12 (Boaz’s redemption of Ruth/Naomi’s land, witnessed at the gate) | Critical — see 08_core_glossary.md’s mandatory translator note on উদ্ধারের অধিকার/মুক্তিস্বত্ব; flag Ruth 4 as the closest OT narrative parallel for teaching purposes, should a Ruth curriculum ever be built. |
| Jeremiah 32:17, 27 | ”Nothing is too hard for you” | — | OT: echoes Genesis 18:14 (“Is anything too hard for the LORD?”). NT: conceptual parallel, Luke 1:37; Matthew 19:26 | High; reinforces God’s Sovereign Plans doctrine with a classic, recognizable OT/NT refrain — recommend identical Bengali phrasing (কোনো কিছুই তোমার কাছে কঠিন নয়) wherever this refrain recurs across future curricula. |
| Jeremiah 33:14-16 | Reprise of the righteous Branch and “The LORD is our righteousness” | The coming Davidic King (Messiah) | Same chain as Jeremiah 23:5-6 above | Critical — inherited exactly; see Jeremiah 23:5-6 entry. |
| Jeremiah 33:20-21, 25-26 | Covenant with day and night as guarantee of the Davidic and Levitical covenants | David, Levi (priesthood) | OT: echoes the creation-covenant language of Genesis 8:22 (“day and night shall not cease”). NT: distant thematic connection to Hebrews 7 (Christ’s eternal priesthood superseding the Levitical order, future Hebrews curriculum) | Medium; establishes covenant-reliability imagery; flag যাজক (priests) for future Hebrews-curriculum consistency, per 08_core_glossary.md. |
| Jeremiah 34:14 | Manumission law cited: “at the end of seven years each of you must set free…” | — | OT: direct citation of Exodus 21:2 and Deuteronomy 15:12 (Hebrew slave-release law); also relates to the Jubilee law of Leviticus 25:10 | Critical — see 08_core_glossary.md’s mandatory translator note on স্বাধীনতা/মুক্তি; flag for a future Exodus/Deuteronomy/Leviticus curriculum’s identical rendering of the underlying legal texts. |
| Jeremiah 35:14-16 | Rechabites’ faithful obedience contrasted with Judah’s covenant-breaking | The Rechabites, Jonadab | NT: conceptual parallel, James 1:22-25 (doers of the word, not hearers only, future James curriculum) | Medium; obedience-versus-hearing theme parallel. |
| Jeremiah 36:23, 27-28 | Jehoiakim burns the scroll; God commands it rewritten “with many similar words added” | Jehoiakim, Baruch | NT: conceptual parallel, 2 Timothy 2:9 (“the word of God is not bound,” future 2 Timothy curriculum) | Medium; strong thematic connection to the doctrine of Scripture’s indestructible authority — recommend flagging for a future 2 Timothy curriculum’s teaching notes. |
| Jeremiah 37:15-16; 38:6 | Jeremiah imprisoned, lowered into a muddy cistern | Jeremiah, Ebed-melech | OT: echoes Joseph thrown into a pit by his brothers (Genesis 37:24). NT: typological resonance with Christ’s unjust suffering at the hands of religious/political authorities | High; strong typological teaching opportunity (the righteous sufferer rescued by an unlikely outsider — Ebed-melech, a Cushite/Ethiopian court official) — no verbatim quotation chain, but flag for the Cost-of-Faithful-Ministry doctrine’s typological depth. |
| Jeremiah 39:1-10 | Fall of Jerusalem narrated | Zedekiah, Nebuchadnezzar | OT: parallel historical narrative in 2 Kings 25:1-12 and 2 Chronicles 36:11-21 | Medium; historical-narrative parallel; no unique theological vocabulary beyond what is already established. |
| Jeremiah 40-41 | Gedaliah’s governorship and assassination | Gedaliah, Ishmael | OT: parallels 2 Kings 25:22-26 | Low; narrative parallel. |
| Jeremiah 44:15-19 | Continued Queen of Heaven worship in Egypt | The remnant in Egypt (including women) | Reprises Jeremiah 7:18 exactly | High; স্বর্গের রাণী must be rendered identically at both occurrences (7:18; 44:17-19, 25) — see 08_core_glossary.md. |
| Jeremiah 46-49 | Oracles against Egypt, Philistia, Moab, Ammon, Edom, Damascus, Kedar/Hazor, Elam | — | OT: parallel oracle collections in Isaiah 13-23; Ezekiel 25-32; Amos 1:3-2:3 (each targets an overlapping set of nations) | High for scope, Low for individual proper nouns; establishes God’s sovereignty as universal, not merely national — reinforces the doctrine of God’s Sovereign Plans on the widest possible canvas. Flag for future Isaiah/Ezekiel/Amos curricula’s identical proper-noun transliterations (see Section C, proper-noun table, in 08_core_glossary.md). |
| Jeremiah 50-51 | Oracle against Babylon; Babylon’s certain fall | Babylon | NT (extended thematic parallel): Revelation 18:1-24 draws extensively and almost line-by-line on Jeremiah 50-51’s Babylon oracle (compare Jeremiah 51:7-8 with Revelation 18:2-3; Jeremiah 51:9 with Revelation 18:5; Jeremiah 51:45 with Revelation 18:4) | High rendering-consistency requirement. ব্যাবিলন (Babylon) and the judgment vocabulary used here (ক্রোধের পাত্র, cup of wrath, from Jeremiah 25) should be coordinated closely with a future Revelation curriculum’s rendering of Revelation 18, since Revelation’s Babylon oracle is best understood by Bengali readers as a direct, recognizable echo of this Jeremiah text. |
| Jeremiah 52:1-30 | Historical appendix: fall of Jerusalem, exile totals, Zedekiah’s fate | Zedekiah, Nebuzaradan | OT: near-verbatim parallel to 2 Kings 24:18-25:21 | Low; confirms and closes the historical narrative; establishes the book’s own internal envelope structure (compare with the biographical material in chs. 37-39). |
| Jeremiah 52:31-34 | Jehoiachin released and honored in Babylonian exile — a final note of hope | Jehoiachin (=Coniah/Jeconiah) | OT: near-verbatim parallel to 2 Kings 25:27-30. NT: recall Jeremiah 22:24-30’s judgment on this same king — the closing note of the book shows mercy extended even to the “cursed” line, anticipating Matthew 1:11-12’s inclusion of Jeconiah in Christ’s genealogy | High — a deliberate, structurally significant closing cross-reference: the book that began with judgment oracles against the Davidic line ends with a note of grace toward that same line, directly setting up the New Covenant hope motif and the Messianic genealogy. Recommend a dedicated teaching note connecting Jeremiah 52:31-34, Jeremiah 22:24-30, and Matthew 1:11-12. |
Section B — Messianic References and Typology (Dedicated Treatment)
Jeremiah contains a compact but doctrinally dense cluster of direct Messianic prophecy, plus several typological patterns (a “type” being a real historical person/event/institution that God designed to prefigure a greater fulfillment in Christ). These require the highest rendering discipline in the curriculum.
B.1 Direct Messianic Prophecy
| Jeremiah Text | Messianic Content | NT Fulfillment | Rendering-Consistency Rule |
|---|---|---|---|
| Jeremiah 23:5-6 | The righteous Branch from David’s line; throne-name “The LORD is our righteousness” | Luke 1:32-33; Romans 3:21-26; 1 Corinthians 1:30; Philippians 3:9 | সদাপ্রভু আমাদের ধার্মিকতা locked exactly; Critical, theologian review every occurrence (per baseline imputed_righteousness link). |
| Jeremiah 33:14-16 | Reprise of 23:5-6, applied specifically to Jerusalem’s future safety | Same as above | Identical rendering to 23:5-6, no variation permitted. |
| Jeremiah 30:9, 21 | Future “David their king”; a ruler who will “approach me” in priestly-royal access | Hebrews 4:14-16 (Christ’s priestly access, future Hebrews curriculum); Luke 1:32-33 | Flag for typological coordination with the Branch prophecies — all point to the same davidic-messianic hope. |
| Jeremiah 31:31-34 | The New Covenant itself, inaugurated in the Messiah’s atoning work | Luke 22:20; 1 Corinthians 11:25; Hebrews 8:8-13; 9:15; 10:16-17; 12:24 | See Section A core-passage entry and Section D below; the single highest-priority consistency chain in the curriculum. |
B.2 Typological Patterns
| Type (in Jeremiah) | Antitype (in Christ) | Basis of the Typology | Translation Notes |
|---|---|---|---|
| Jeremiah as the rejected, weeping prophet, persecuted by his own people and city (chs. 20, 26, 37-38) | Christ, rejected by his own people, weeping over Jerusalem (Luke 19:41-44), and unjustly tried and condemned | Both are true messengers of God rejected by the very covenant community they were sent to save; both weep over the coming judgment on Jerusalem rather than desiring it | High; recommend a dedicated teaching note (not a lexical lock, since no shared vocabulary requires identical translation) connecting কাঁদা/বিলাপ করা (Jeremiah’s weeping, ch. 9) typologically to a future Luke curriculum’s rendering of Luke 19:41. |
| The broken, then divinely-restored covenant (chs. 11, 31) | The New Covenant ratified in Christ’s blood, which — unlike the first — cannot be broken by human unfaithfulness because it rests on God’s own unilateral action (31:33-34) | The contrast Jeremiah draws between “the covenant that they broke” (31:32) and the New Covenant God himself guarantees anticipates the NT’s contrast between law and grace (cf. baseline grace doctrine) | Critical; the সদাপ্রভু বলেন formula and নতুন নিয়ম phrase must both be locked per Section A/D. |
| The purchased field at Anathoth, bought in faith even as Jerusalem falls (ch. 32) | Christ’s purchase/redemption of his people, secured even in the darkest hour (his death) as a pledge of future restoration | Both are acts of costly, faith-filled redemption enacted at the point of apparent total loss | Critical — coordinate with the mandatory translator note distinguishing this legal-economic গ্রহণ from পরিত্রাণ; the typological pattern (redemption purchased in the darkest hour) may be taught without collapsing the two Bengali terms. |
| The potter’s sovereign right over the clay (ch. 18) | Paul’s application of the same image to God’s sovereign right over vessels of mercy and wrath, fulfilled in the mercy shown to believers in Christ (Romans 9:20-24) | Direct Pauline appropriation of the Jeremiah image | Critical; see Section A, Jeremiah 18:1-10 entry — কুম্ভকার/মাটি lock required. |
| Jeremiah’s suffering intercession for a people who reject him (chs. 14-15, 18:20) | Christ’s intercession for those who crucified him (Luke 23:34) and his ongoing heavenly intercession (Romans 8:34; Hebrews 7:25) | Both intercede for a covenant people under judgment | Medium; thematic resonance for teaching, no lexical lock required beyond baseline’s existing মধ্যস্থতা (intercession). |
Section C — Parallels to Romans: Rendering-Consistency Rules
Because the baseline translation_memory.json and bible_term_registry.json already govern the completed Romans curriculum, every point below is a binding constraint: where Jeremiah and Romans share doctrinal content or direct quotation, the Jeremiah curriculum’s new terms must be checked against, and where applicable imported into, the existing Romans-anchored translation memory — not developed independently.
| Shared Doctrine / Text | Jeremiah Anchor | Romans Anchor | Rendering-Consistency Rule |
|---|---|---|---|
| Imputed righteousness | Jeremiah 23:5-6; 33:15-16 (“The LORD is our righteousness”) | Romans 3:21-26; 4:1-8, 22-24 | সদাপ্রভু আমাদের ধার্মিকতা must combine সদাপ্রভু + ধার্মিকতা (baseline righteousness) without alteration; both curricula must present this as one continuous doctrine of righteousness credited, not achieved (baseline imputed_righteousness, আরোপিত ধার্মিকতা). |
| Circumcision of the heart | Jeremiah 4:4; 9:25-26 | Romans 2:28-29 | হৃদয়ের ত্বকচ্ছেদ must be identical in both curricula; Romans 2:28-29’s existing Bengali rendering (if already finalized in Phase 2 Romans output) must be audited against this Jeremiah term, and vice versa if Jeremiah is processed first. |
| The potter and the clay | Jeremiah 18:1-10 | Romans 9:19-24 | কুম্ভকার (potter) / মাটি or কাদা (clay) must be identical; this term is currently absent from the baseline package and should be added to translation memory as a new shared entry, sourced from this Jeremiah analysis, before Romans 9 or Jeremiah 18 is translated in Phase 2. |
| Individual accountability before God | Jeremiah 31:29-30 (repudiating “sour grapes”) | Romans 14:12 (“each of us will give an account of himself to God”) | Both must use consistent vocabulary for individual, non-transferable accountability (প্রত্যেকে নিজ… জন্য দায়ী/মরবে); this reinforces, rather than repeats, the baseline’s existing universal_human_accountability doctrine. |
| Grace/election prior to human merit | Jeremiah 1:5 (called before birth); implicit throughout the New Covenant’s unilateral divine initiative (31:31-34) | Romans 8:29-30 (foreknew, predestined, called, justified, glorified); Romans 9:11-12 (election before birth, of Jacob and Esau) | ঈশ্বরের মনোনয়ন (election, baseline) and আহুত/আহ্বান (called/calling, baseline) apply naturally to Jeremiah 1:5 and should be reused exactly rather than re-coined. |
| Boasting excluded; knowing God as the only ground of confidence | Jeremiah 9:23-24 | Romans 3:27; 4:2; cf. 1 Corinthians 1:31; 2 Corinthians 10:17 (direct quotations of Jer 9:23-24) | The verb জানা (+ relational-knowing note, established at Jeremiah 31:34) should also govern Jeremiah 9:24’s “knows me,” reinforcing a single, consistent Bengali treatment of covenantal “knowing” across the whole book and into 1-2 Corinthians. |
| The remnant of grace | Jeremiah 23:3; 24:1-10 (good figs) | Romans 11:1-6 (remnant “chosen by grace”) | No shared vocabulary lock required, but recommend a cross-curriculum teaching note: Jeremiah’s remnant theology (exiles marked for restoration) is the OT conceptual root of Paul’s remnant argument in Romans 9-11. |
| Universal scope / mission to the nations | Jeremiah 1:5 (“prophet to the nations,” פরজাতি) | Romans 1:5 (obedience of faith among all nations); Romans 15:8-12 | পরজাতি (Gentiles/nations) reused exactly from baseline; both curricula ground world mission in God’s own sovereign initiative, not human enterprise. |
| Assurance grounded in God’s unchanging character | Jeremiah 31:34 (“I will remember their sin no more”) | Romans 8:1 (“no condemnation”); Romans 8:38-39 (“nothing can separate”) | স্মরণ করব না (Critical, unqualified finality) and Romans’ নিন্দা/বিচ্ছিন্ন করা (condemnation/separation) vocabulary should be taught together as the OT and NT expressions of the same assurance_of_salvation doctrine already Critical/High in the baseline registry. |
Section D — Parallels to Other NT Curricula: Rendering-Consistency Rules
The following quotation chains involve books beyond Romans that are listed in the curriculum tag set (12_ai_translation_requirements.md frontmatter). These are recorded now, ahead of those curricula’s own Phase 1 work, so that Jeremiah’s Phase 2 translation locks the correct wording first wherever Jeremiah is the source text being quoted.
| Jeremiah Text | Quoting/Echoing NT Text | Nature of Connection | Rule |
|---|---|---|---|
| Jeremiah 31:31-34 | Hebrews 8:8-12; 10:16-17 | Extended direct quotation (LXX) | Highest priority. Jeremiah’s Phase 2 rendering of 31:31-34 is authoritative; Hebrews 8 and 10 must quote it verbatim in Bengali when that curriculum is built. Any future Hebrews Phase 1 analysis must import this Jeremiah rendering rather than re-translating from Greek independently. |
| Jeremiah 31:31-34 (concept) | Luke 22:20; 1 Corinthians 11:25 | Institutional echo (“new covenant in my blood”) | নতুন নিয়ম must be identical across Jeremiah, Luke, and 1 Corinthians. |
| Jeremiah 31:33 (concept, tablets of the heart) | 2 Corinthians 3:3, 6 | Theological echo, contrast of letter/Spirit | হৃদয় (heart) rendering and its accompanying translator note (will/conscience/mind, not mere emotion) must carry over identically. |
| Jeremiah 31:15 | Matthew 2:17-18 | Direct quotation, explicitly attributed to Jeremiah in the text itself | রাহেল/রামা locked; highest textual-attribution priority since Matthew names Jeremiah as his source. |
| Jeremiah 7:11 | Matthew 21:13; Mark 11:17; Luke 19:46 | Direct quotation (by Jesus) | ডাকাতদের গুহা locked across all four passages. |
| Jeremiah 9:23-24 | 1 Corinthians 1:31; 2 Corinthians 10:17 | Direct quotation/close paraphrase | Boasting/knowing vocabulary locked, per Section C. |
| Jeremiah 17:10 | Revelation 2:23 | Direct quotation | হৃদয় অনুসন্ধান করা (search the heart) locked. |
| Jeremiah 18:1-10 | Romans 9:20-21 | Direct allusion/image reuse | কুম্ভকার/মাটি locked (see Section C). |
| Jeremiah 25/50-51 (cup of wrath, Babylon’s fall) | Revelation 14:10; 16:19; 18:1-24 | Extended thematic/image reuse | ক্রোধের পাত্র and ব্যাবিলন vocabulary coordinated. |
| Jeremiah 4:4; 9:25-26 | Romans 2:28-29 | Direct conceptual quotation | হৃদয়ের ত্বকচ্ছেদ locked (see Section C). |
| Jeremiah 11:3-4 (covenant curse formula) | Galatians 3:10 | Shared Deuteronomic source (Deuteronomy 27:26), parallel application | অভিশপ্ত (cursed) rendering coordinated across Jeremiah and a future Galatians curriculum. |
| Jeremiah 22:24-30; 52:31-34 | Matthew 1:11-12 | Genealogical/narrative background | Recommend a translator note at Matthew 1:11-12 cross-referencing Jeremiah’s Jeconiah material. |
| Jeremiah 23:1-4 | John 10:1-18 | Thematic contrast (false shepherds vs. the Good Shepherd) | পালকরা/মেষপালক coordinated (see Section A, ch. 23 entry). |
Section E — Consolidated Rendering-Consistency Rules for Phase 2
- Jeremiah 31:31-34 must be translated first, with human theologian sign-off, and its exact Bengali wording treated as the authoritative source for any future Hebrews 8, Hebrews 10, Luke 22:20, and 1 Corinthians 11:25 translation.
- The covenant formula “I will be their God, and they will be my people” (Jeremiah 7:23; 11:4; 24:7; 30:22; 31:33; 32:38) must be rendered identically at every occurrence within Jeremiah itself, and must match any future Hebrews 8:10/2 Corinthians 6:16/Revelation 21:3 rendering.
- “Den of robbers” (Jeremiah 7:11) must be locked for identical use in the future Matthew 21:13, Mark 11:17, and Luke 19:46 translations.
- “A voice heard in Ramah” (Jeremiah 31:15) must be locked for identical use in the future Matthew 2:17-18 translation, since Matthew explicitly cites Jeremiah as his source.
- The potter/clay image (Jeremiah 18:1-10) must be added to translation memory now and reused identically when Romans 9:20-21 is processed; this term is currently missing from the baseline package.
- “The LORD our righteousness” (Jeremiah 23:6; 33:16) must combine সদাপ্রভু and ধার্মিকতা exactly as recorded in the baseline, with no variant spelling or word order across its two occurrences.
- “Peace, peace, when there is no peace” (Jeremiah 6:14; 8:11) must never be confused, in teaching materials or footnotes, with the baseline’s doctrinally positive শান্তি (peace with God); a translator note distinguishing the ironic/condemned sense from the doctrinal sense is mandatory at every occurrence.
- Circumcision of the heart (Jeremiah 4:4; 9:25-26) must use ত্বকচ্ছেদ exclusively (never সুন্নত) and must be checked for consistency against Romans 2:28-29 if that segment has already been processed under the baseline package, or flagged for the Romans reviewer to confirm consistency if Jeremiah is processed first.
- সদাপ্রভু (YHWH) must never be flattened to generic প্রভু or ঈশ্বর anywhere in Jeremiah; this is the book’s most pervasive Critical-risk term and governs correct rendering of the נְאֻם־יְהוָה formula recurring dozens of times throughout.
- All proper nouns for nations and individuals (Section C of
08_core_glossary.md) must be locked now for reuse in any future Isaiah, Ezekiel, Amos, Daniel, Matthew, or Revelation curricula that reference the same nations or persons.
This document extends analysis/07_semantic_analysis.md and analysis/08_core_glossary.md and must be read alongside them. It does not introduce new translation-memory terms beyond those already catalogued there; it records where those terms intersect with quoted or echoed material elsewhere in Scripture and binds Phase 2 to consistent rendering across those intersections.