Cross-Reference Analysis
Leviticus — Cross-Reference and Theme Analysis (English → Bengali)
Phase 1, Step 3 Deliverable
Curriculum: Leviticus
Core passage: Leviticus 16:1–34 (Day of Atonement)
Destination language: Bengali
Depends on: 07_semantic_analysis.md, 08_core_glossary.md; must remain consistent with the baseline Romans translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json
0. Methodology and Citation Normalization
- All citations in this document use the normalized
Book Chapter:Verseformat (e.g.,Leviticus 16:2,Romans 3:25,Galatians 3:12), matching the convention already established in the baseline package’s cross-reference practice. - Bengali-language deliverables must render book names per the established Bengali Bible Society convention. Leviticus-specific and newly-relevant book names for this curriculum, to be added to the citation table already begun in the baseline (
12_ai_translation_requirements.md, Cross-Reference Preservation Rules):
| English Book | Bengali Book Name |
|---|---|
| Leviticus | লেবীয় পুস্তক |
| Exodus | যাত্রাপুস্তক |
| Numbers | গণনাপুস্তক |
| Deuteronomy | দ্বিতীয় বিবরণ |
| Ruth | রূত |
| Malachi | মালাখি |
| Matthew | মথি |
| Mark | মার্ক |
| Luke | লূক |
| John | যোহন |
| Acts | প্রেরিত ১:২৩-এর মণ্ডলীর কাজের পুস্তক (short form: প্রেরিত) |
| 1 Corinthians | ১ করিন্থীয় |
| 2 Corinthians | ২ করিন্থীয় |
| Galatians | গালাতীয় |
| Ephesians | ইফিসীয় |
| Philippians | ফিলিপীয় |
| Colossians | কলসীয় |
| 1 Thessalonians | ১ থিসলনীকীয় |
| Hebrews | ইব্রীয় |
| James | যাকোব |
| 1 Peter | ১ পিতর |
| 2 Peter | ২ পিতর |
- Verse numbers remain Arabic numerals throughout, per baseline convention.
- Every row below has been checked against every chapter of Leviticus 1–27; chapters with only internal/formulaic reuse and no distinct external OT/NT cross-reference are explicitly marked “reviewed — no additional cross-reference” rather than silently omitted.
1. Full Cross-Reference Matrix (Leviticus 1–27)
| Leviticus Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Leviticus 1:1–17 | Burnt Offering — total consecration | Moses, Aaron’s sons | Typology: Ephesians 5:2 (“Christ…gave himself up… a fragrant offering”); Hebrews 10:1–10 (shadow vs. reality); echoed conceptually (not lexically) in Romans 12:1 (“a living sacrifice”) | হোমবলি (burnt offering) and Romans’ “living sacrifice” use different underlying Greek roots (ὁλοκαύτωμα vs. θυσία ζῶσα) — do NOT force identical Bengali wording; note the conceptual echo only, not a lexical match. |
| Leviticus 2:1–16 | Grain Offering — consecrating labor/provision | — | Echo: Hebrews 13:15 (“sacrifice of praise”); OT parallel: Malachi 1:11 (grain offering among the nations) | শস্য-নৈবেদ্য retained per glossary #11; ensure the Hindu prasad-offering contrast note travels with every occurrence, including here. |
| Leviticus 3:1–17 | Peace/Fellowship Offering — shared meal, restored relationship | — | Echo: Ephesians 2:14 (Christ “is our peace”); Philippians 4:18 (“fragrant offering, acceptable sacrifice”) | মঙ্গলার্থক বলি. Distinguish from baseline শান্তি (peace with God, Romans 5:1) — this is a sacrificial category, not the same abstract noun; do not substitute শান্তি-বলি. |
| Leviticus 4:1–35 | Sin Offering — atonement for unintentional sin, tiered by office | Aaron, priests, leaders, individuals | Romans 8:3 (“sin offering,” περὶ ἁμαρτίας — same LXX phrase as Leviticus 4); 2 Corinthians 5:21; Hebrews 13:11–12 | পাপার্থক বলি. This is a DIRECT lexical bridge to Romans 8:3 already in the baseline translation memory family (πাপ root). Bengali rendering of Romans 8:3’s “sin offering” clause must reuse পাপার্থক বলি identically when that curriculum is cross-taught. |
| Leviticus 5:1–19 | Guilt Offering; provision for the poor; restitution | — | Echo: Luke 19:8 (Zacchaeus’s fourfold restitution — thematic, not verbal, parallel) | দোষার্থক বলি; no direct NT quotation, but the vertical-and-horizontal reconciliation pattern should be flagged when teaching Luke 19 in a future curriculum. |
| Leviticus 6:1–30 | Perpetual altar fire; “most holy” portions | Aaron’s sons | Contrast: Hebrews 10:1–4 (repeated sacrifices that can never make perfect, vs. Christ’s single sacrifice) | নিরন্তর আগুন / মহাপবিত্র. The contrast with Hebrews 10 must be taught as CONTRAST, not simple continuity — the perpetual fire highlights the very insufficiency Christ resolves. |
| Leviticus 7:1–38 | Thanksgiving offering; portions for priests; “cut off” formula | — | Echo: Hebrews 13:15 (sacrifice of praise); Hebrews 10:26–29 (willful sin and severe judgment, echoing the “cut off” formula’s seriousness) | ধন্যবাদ-বলি (Low) / উচ্ছেদ করা (Medium-High). Keep উচ্ছেদ করা’s covenantal weight when Hebrews 10:26–29 is later taught. |
| Leviticus 8:1–36 | Ordination and anointing of Aaron and sons | Moses, Aaron, Aaron’s sons | Hebrews 5:1–10; Hebrews 7:26–28 (Christ as the perfect, permanent High Priest, contrasted with Aaron’s repeatable ordination) | অভিষেক-তেল / অভিষিক্ত করে নিয়োগ করা. Surface the অভিষেক ↔ খ্রীষ্ট (“Anointed One,” baseline reuse) etymological link explicitly in teacher notes. |
| Leviticus 9:1–24 | Aaron’s first sacrifices; the glory of the LORD appears | Aaron | John 1:14 (“the Word became flesh and…we have seen his glory”); 2 Corinthians 3:7–11 (fading vs. surpassing glory) | সদাপ্রভুর মহিমা. Reuses baseline মহিমা; keep সদাপ্রভু (#2 glossary, YHWH) distinct from প্রভু (baseline, Christ as Lord) in all teacher-facing materials. |
| Leviticus 10:1–20 | Nadab and Abihu; unauthorized (“strange”) fire; the priestly teaching function | Aaron, Nadab, Abihu, Eleazar, Ithamar | Echo: 1 Corinthians 11:27–30 (unworthy, improper approach to sacred rite bringing judgment); Hebrews 12:29 (“our God is a consuming fire”) | অননুমোদিত আগুন. High relevance for syncretism warnings; flag explicitly when teaching 1 Corinthians 11 in a future curriculum. |
| Leviticus 11:1–47 | Clean and unclean animals; dietary law | — | Direct reversal/fulfillment: Acts 10:9–15 (Peter’s vision, “what God has made clean”); Mark 7:18–19; direct parallel to the Romans curriculum: Romans 14:14–20 (Paul applies the same clean/unclean vocabulary pastorally to food disputes in the church) | শুচি/অশুচি. CRITICAL rendering-consistency point: when Romans 14 or Acts 10 is taught, the Bengali rendering of “clean/unclean” MUST use the same শুচি/অশুচি pair fixed here, so students see the NT’s reversal of the Levitical category as a reversal of the same term, not a different word. |
| Leviticus 12:1–8 | Purification after childbirth | — | Direct narrative fulfillment: Luke 2:22–24 (Mary and Joseph fulfilling this law for Jesus) | Reuses শুচি করা root; note that Mary’s observance of this law is a marker of Christ’s full, law-abiding humanity (humanity_of_christ doctrine, per baseline registry) — worth a forward cross-reference note. |
| Leviticus 13:1–59 | Diagnosis of skin disease (“leprosy”) | priests | Matthew 8:1–4; Mark 1:40–45; Luke 17:11–19 (Jesus healing lepers and sending them to the priest per this very law) | কুষ্ঠরোগ/চর্মরোগ. When Gospel healing narratives are taught, retain the technical broader scope note so readers do not think Jesus was overturning a narrow modern-disease category. |
| Leviticus 14:1–57 | Cleansing rites for skin disease and houses; hyssop | priests | Psalm 51:7 (OT-internal echo, “purge me with hyssop”); John 19:29 (hyssop at the crucifixion); Matthew 8:4 (“go, show yourself to the priest”) | এসোব (transliteration). Typological thread across three widely separated books; flag for consistency if a future Psalms or John curriculum is produced. |
| Leviticus 15:1–33 | Bodily discharges and uncleanness | — | Direct reversal narrative: Mark 5:25–34 / Luke 8:43–48 (the woman with the flow of blood touches Jesus and is healed rather than defiling him) | Reuses শুচি/অশুচি. This is one of the most vivid NT reversal-narratives in the whole curriculum; flag for a dedicated teaching note contrasting contagion-of-impurity (Leviticus) with contagion-of-holiness/healing (Gospel). |
| Leviticus 16:1–34 | Day of Atonement — CORE PASSAGE | Aaron, “a man in readiness” (v.21) | Hebrews 9:1–14, 24–28; Hebrews 10:1–22; Romans 3:25 (ἱλαστήριον, shared LXX vocabulary with kapporet); John 1:29 (“Lamb of God who takes away the sin of the world”); Isaiah 53:6,12 (OT-internal, servant bears iniquity); 2 Corinthians 5:21; 1 Peter 2:24 | See dedicated section 2 below — this passage carries the highest concentration of Critical-tier rendering-consistency requirements in the entire curriculum, especially the প্রায়শ্চিত্তের আচ্ছাদন ↔ Romans 3:25 ἱলাστήριον link. |
| Leviticus 17:1–16 | Sanctity of blood; “the life is in the blood” | — | Hebrews 9:22 (“without the shedding of blood there is no forgiveness”); Matthew 26:28 (“this is my blood of the covenant”); Acts 15:20 (echo, Gentile believers asked to abstain from blood); Romans 3:25/5:9 (“justified by his blood”) | রক্ত / প্রাণ. This is the THEOLOGICAL HINGE VERSE of the entire book (17:11); its Bengali rendering must be identical in force and register wherever Romans’ “justified by his blood” (5:9) or “propitiation… by his blood” (3:25) is later cross-taught. |
| Leviticus 18:1–30 | Sexual morality; Molech condemned | — | Echo: 1 Corinthians 5:1 (moral seriousness parallel); 1 Corinthians 10:20 (sacrifices offered to demons) | Molech (মোলক) functions as a doctrinal foil contrasting true, God-ordained sacrifice with pagan child sacrifice — retain this contrast explicitly whenever 1 Corinthians 10 is cross-taught. |
| Leviticus 19:1–37 | Holiness Code; love of neighbor (19:18) | — | Direct quotations: Matthew 22:37–40; Mark 12:28–31; Luke 10:25–28; Romans 13:9; Galatians 5:14; James 2:8 (all quoting Leviticus 19:18 verbatim); 1 Peter 1:16 (direct quotation of “be holy, for I am holy,” 19:2/11:44–45); echoes: Matthew 5:33 (oaths, echoing 19:12); James 2:1 (partiality, echoing 19:15) | See dedicated section 3 below (Love of Neighbor rendering-consistency rules) — the single most cross-quoted verse in the entire Leviticus curriculum. |
| Leviticus 20:1–27 | Penalties for violation; prohibition of mediums/necromancy; “I am the LORD who sanctifies you” | — | OT parallel: Deuteronomy 18:10–12; echo: Acts 16:16–18 (spirit of divination); 1 Thessalonians 4:3–7 (sanctification echo) | গণক/মন্ত্রতান্ত্রিক. Live pastoral relevance for folk-spiritist practice in the Bengal region; phrase prohibitions without affirming the reality/power of the consulted spirits. |
| Leviticus 21:1–24 | Priestly restrictions; higher holiness standard; unblemished requirement | Aaron’s sons | Hebrews 7:26–28 (Christ, the truly unblemished, permanent High Priest); 1 Peter 1:19 (Christ as “a lamb without blemish or spot”) | নির্দোষ/ত্রুটিহীন. See glossary caution: modern application must not imply reduced spiritual worth for persons with disabilities — the OT law concerned typological office qualification only. |
| Leviticus 22:1–33 | Priestly holiness; acceptable offerings; profaning God’s name | — | Echo: Matthew 6:9 (“hallowed be your name,” Lord’s Prayer — positive counterpart to “do not profane my name,” 22:32); OT parallel: Malachi 1:6–14 (unacceptable, blemished offerings condemned); 1 Peter 1:19 (unblemished, again) | অপবিত্র করা. Direct morphological antonym of baseline পবিত্র; flag the Lord’s Prayer connection explicitly for catechetical value. |
| Leviticus 23:1–44 | Appointed feasts and sacred times | — | 1 Corinthians 5:7 (direct: “Christ our Passover lamb”); Colossians 2:16–17 (direct: festivals as “a shadow of the things to come”); Hebrews 4:9–11 (Sabbath rest fulfilled); John 7:2, 37–38 (Jesus at the Feast of Tabernacles); Acts 2:1 (Pentecost/Feast of Weeks fulfilled) | পর্ব (established, avoids উৎসব’s Durga Puja association). This chapter is the single richest typological chapter after ch.16; every feast rendering here must remain stable for any future Gospels or Acts curriculum. |
| Leviticus 24:1–23 | Bread of the Presence; blasphemy case; lex talionis | an unnamed blasphemer | Direct: Matthew 12:3–4 (Jesus cites the showbread precedent); echo: Matthew 26:65 (blasphemy charge brought against Jesus); direct quotation: Matthew 5:38 (“eye for eye”) | সান্নিধ্যের রুটি / ঈশ্বরনিন্দা করা / চোখের বদলে চোখ. Note Jesus both appeals to (showbread) and reinterprets (lex talionis in Matthew 5:38–39) material from this chapter — flag both directions. |
| Leviticus 25:1–55 | Sabbath Year; Jubilee; redemption of land, persons, property | a kinsman-redeemer (unnamed, structural office) | Direct quotation background: Luke 4:18–19 (Jesus quotes Isaiah 61, itself drawing on Jubilee imagery, “to proclaim liberty”); OT parallel: Ruth 4 (Boaz as go’el); Ephesians 1:7, 1 Peter 1:18–19 (redemption through Christ’s blood) | যোবেল বছর / উদ্ধার করা / উদ্ধারকর্তা. See section 4 below — CRITICAL that Jubilee “liberty/release” language never collapses into baseline’s forbidden মুক্তি (Hindu moksha association) even when Luke 4:18 is cross-taught. |
| Leviticus 26:1–46 | Covenant blessings and curses; the remnant | — | OT parallel: Deuteronomy 28 (blessings/curses structure); direct quotation: 2 Corinthians 6:16 (“I will make my dwelling among them… I will walk among them”); echo: Romans 9:27, 11:5 (remnant theology); echo: Galatians 3:10 (“cursed is everyone who does not abide by all things written in the Book of the Law”) | নিয়ম (baseline reuse) / অবশিষ্টাংশ (remnant). Directly feeds the baseline’s unity_of_jews_and_gentiles doctrine (Romans 9–11) — this is a load-bearing forward-link to the Romans curriculum. |
| Leviticus 27:1–34 | Vows; devoted things (cherem); tithes | — | Echo: Matthew 5:33–37 (Jesus’s teaching on oaths); Acts 5:1–4 (Ananias, property vowed/devoted, echoing cherem’s binding force); shared root: Galatians 1:8–9, Romans 9:3 (ἀνάθεμα/anathema); echo: Matthew 23:23 (tithing); Hebrews 7:1–10 (Abraham’s tithe to Melchizedek) | প্রতিজ্ঞা (Critical — reject মানত). ঈশ্বরের কাছে সরাসরি প্রতিজ্ঞা করা must never be rendered with vocabulary implying an intermediary shrine or holy-person vow, especially given Acts 5’s high stakes. |
2. Day of Atonement (Leviticus 16) — Concentrated Cross-Reference Detail
Because Leviticus 16 is this curriculum’s core passage, its cross-references require additional granularity beyond the matrix above.
| Leviticus 16 Element | NT/OT Connection | Rendering-Consistency Rule |
|---|---|---|
| 16:2 kapporet/ἱλαστήριον (“mercy seat”) | Romans 3:25 — Paul applies the identical LXX word ἱλαστήριον to Christ himself (“whom God put forward as a propitiation”) | Bengali প্রায়শ্চিত্তের আচ্ছাদন (Leviticus 16) and whatever Bengali term is used for Romans 3:25’s ἱλαστήριον MUST be explicitly cross-referenced in teacher notes even if Romans 3:25 ultimately requires a slightly different surface phrase (since Christ is a person, not an object); the underlying concept — Christ himself is now the very place/means where God’s presence and atoning blood meet — must be made unmistakable. Flag for theologian decision on whether Romans 3:25’s rendering should transparently echo প্রায়শ্চিত্তের আচ্ছাদন or use a distinct phrase with an explanatory bridge note. |
| 16:6, 11, 17, 24, 30, 32, 34 kipper/ἐξιλάσκομαι (“make atonement”) | Hebrews 9:12; Hebrews 10:1–4 (repeated, insufficient atonement, contrasted with Christ’s single, sufficient atonement) | প্রায়শ্চিত্ত করা must be used identically at every occurrence; the Hebrews 9–10 contrast must be taught as fulfillment/completion, not mere repetition, of this same Bengali verb. |
| 16:7–10, 15, 20–22 the two goats (sin offering + scapegoat) | Isaiah 53:6,12 (OT-internal, the Servant bears the iniquity of many); John 1:29; 1 Peter 2:24; 2 Corinthians 5:21 | অপসারণের ছাগল / পাপ বহন করা. The two-goat structure (one slain, blood applied; one live, sin-bearing, sent away) must be taught as a SINGLE atoning act depicted in two movements, both of which converge typologically in Christ alone — Christ is not “the scapegoat” exclusively nor “the sin offering” exclusively but fulfills both movements at once. This nuance must travel into any future Isaiah or Johannine Gospel curriculum. |
| 16:12–13 incense (qetoret/θυμίαμα) shielding Aaron from God’s glory | Hebrews 9:4 (reference to the golden censer); Revelation 8:3–4 (incense as the prayers of the saints, distinct application) | ধূপ. Flag that Revelation’s incense-as-prayer sense is a DIFFERENT application from Leviticus 16’s shielding/mediating sense — do not collapse the two theological uses even though both may render ধূপ if a Revelation curriculum is later produced. |
| 16:14–15 blood applied seven times | Hebrews 9:22–26 (blood as the necessary means of purification and access) | রক্ত. Reinforce: never softened to metaphor across any future NT curriculum touching Hebrews 9–10 or the Last Supper accounts (Matthew 26:28; Mark 14:24; Luke 22:20). |
| 16:21 “confess… lay hands… bear away” | Isaiah 53:4–6,11–12 (OT-internal); Romans 4:25 (“delivered up for our trespasses”); 2 Corinthians 5:21 | স্বীকার করা / হাত রাখা / পাপ বহন করা. This is the linguistic hinge for the Scapegoat and Substitution doctrine; fix identically for any future Isaiah 53 curriculum. |
| 16:29–31 “afflict your souls,” sabbath of solemn rest | Matthew 6:16–18 (fasting); Hebrews 4:9–11 (rest fulfilled in Christ) | উপবাস করে নিজেদের নত করা / মহাবিশ্রামের দিন. |
| 16:34 “once a year,” “everlasting statute” | Hebrews 9:25–28; Hebrews 10:1–3 — Paul/the author of Hebrews contrasts this repeated annual act directly with Christ’s single, once-for-all sacrifice | বছরে একবার / চিরস্থায়ী বিধি. The “everlasting” (chuqqat olam) framing must be taught carefully: the STATUTE requiring annual repetition was perpetual for Israel under the old covenant; it does not mean the RITUAL ITSELF continues after Christ — Hebrews’ argument depends on this distinction being clear in Bengali teaching notes. |
3. Love of Neighbor (Leviticus 19:18) — Rendering-Consistency Rules
Leviticus 19:18 is the most cross-quoted verse from this book anywhere in the New Testament. Its Bengali rendering is therefore the single highest cross-curriculum consistency requirement in this document.
Fixed Bengali rendering (all occurrences, all curricula): প্রতিবেশীকে নিজের মতো ভালোবাসা (“love your neighbor as yourself”)
| Quoting Passage | Notes |
|---|---|
| Matthew 22:39 | Jesus names this the “second” great commandment, paired with Deuteronomy 6:5. |
| Mark 12:31 | Parallel to Matthew 22:39. |
| Luke 10:27 | Parallel; introduces the Good Samaritan parable, which redefines “neighbor” (πλησίον/প্রতিবেশী) in a manner that must be taught alongside Leviticus 19:34’s ger/প্রবাসী widening. |
| Romans 13:9 | Paul: “the commandments… are summed up in this word.” This is a direct, load-bearing link into the baseline Romans package — the Bengali rendering fixed here must be identical to whatever this curriculum’s future Romans 13:9 segment produces; if the baseline Romans package is ever revised, this file must be checked for drift. |
| Galatians 5:14 | ”the whole law is fulfilled in one word.” |
| James 2:8 | Calls it “the royal law.” |
Rule: Any future Phase 2 translation of Matthew 22:39, Mark 12:31, Luke 10:27, Romans 13:9, Galatians 5:14, or James 2:8 MUST reuse প্রতিবেশীকে নিজের মতো ভালোবাসা verbatim, sourced from this Leviticus 19:18 fixing, not independently retranslated. This is analogous to the baseline’s existing rule fixing Romans 1:16–17, 8:28, and 10:9–10 identically across all documents.
Secondary rule (ahav/agapaō, verb “love”): Per 08_core_glossary.md #53, প্রেম is reserved for noun/doctrinal contexts (e.g., “the love of God,” “the royal law of love”) and ভালোবাসা for the verbal command. This split must also be checked against 1 Corinthians 13 (প্রেমের অধ্যায়, “the love chapter”) if/when a 1 Corinthians curriculum is produced, since 1 Corinthians 13 already fixes প্রেম as the established noun rendering in Bengali church usage.
Tertiary rule (19:34, the sojourner): প্রবাসী (resident sojourner) must remain visibly distinct from পরজাতি (baseline, Gentiles/nations generally) wherever both occur together, since Leviticus 19:18’s “neighbor” and 19:34’s “sojourner” together anticipate — but must not be flattened into — the baseline’s unity_of_jews_and_gentiles doctrine, which concerns ethnic/religious-community categories at a broader scale than an individual resident alien.
4. Jubilee/Redemption (Leviticus 25) and Baseline “Salvation” Family — Rendering-Consistency Rules
| Leviticus Term | Baseline Term (Romans) | Rule |
|---|---|---|
| যোবেল বছর (Jubilee) | পরিত্রাণ (salvation) | Never allow যোবেল বছর’s “release/liberty” concept to be glossed using পরিত্রাণ or মুক্তি. Jubilee is socio-economic (land, debt, slave release); পরিত্রাণ is the New Testament’s specific soteriological deliverance through Christ. Luke 4:18–19 (Jesus quoting Isaiah 61’s “proclaim liberty,” itself drawing on Jubilee imagery) must be rendered so that Jesus is understood to be typologically fulfilling and transcending the Jubilee pattern, not merely repeating an economic policy — but the Bengali term for “liberty” in Luke 4:18 should still avoid মুক্তি for the same reasons the baseline forbids it for “salvation.” |
| উদ্ধার করা (redeem) / উদ্ধারকর্তা (redeemer) | (no direct baseline equivalent; baseline’s soteriological vocabulary uses পরিত্রাণ, ধার্মিক বলে গণ্য হওয়া) | When a future Ephesians curriculum translates Ephesians 1:7 (“redemption through his blood”) or a future 1 Peter curriculum translates 1 Peter 1:18–19, the underlying economic/legal picture of Leviticus 25’s near-relative kinsman-redeemer should be surfaced as background typology, using উদ্ধার-family vocabulary consistent with this file, while the specifically theological/soteriological weight remains carried by পরিত্রাণ. |
5. Messianic References — Summary List
| Leviticus Passage | Messianic/Typological Significance | Key NT Text(s) |
|---|---|---|
| 1:1–17 (burnt offering) | Total, voluntary self-giving — type of Christ’s self-offering | Ephesians 5:2; Hebrews 10:5–10 |
| 4:1–35 (sin offering) | Substitute bearing sin’s guilt — type of Christ made sin for us | Romans 8:3; 2 Corinthians 5:21 |
| 8:1–36 (anointing/ordination) | Root of “Anointed One” (Messiah/Christ) title itself | baseline খ্রীষ্ট, cf. Hebrews 5–7 |
| 9:1–24 (glory appears) | Foreshadows the incarnate Word’s glory | John 1:14 |
| 14:1–57 (leprosy cleansing, hyssop) | Foreshadows Christ’s cleansing touch and the hyssop at the cross | Matthew 8:1–4; John 19:29 |
| 16:1–34 (Day of Atonement, entire chapter) | The single richest typological chapter in Leviticus: High Priest, sin offering, and scapegoat all converge in Christ | Hebrews 9–10; Romans 3:25; John 1:29 |
| 17:11 (blood is life) | Foundational logic behind the necessity of Christ’s shed blood | Hebrews 9:22; Matthew 26:28 |
| 21:1–24 (unblemished priest requirement) | Type of Christ’s sinless, permanent priesthood | Hebrews 7:26–28 |
| 23:1–44 (feasts) | Passover, Firstfruits, Weeks, Tabernacles all find fulfillment in Christ’s death, resurrection, the Spirit’s outpouring, and God’s presence with his people | 1 Corinthians 5:7; Colossians 2:16–17; Acts 2:1; John 1:14 |
| 25:1–55 (Jubilee) | Foreshadows the era of release Christ inaugurates | Luke 4:18–19 |
6. Romans Curriculum Parallel Table (Direct Load-Bearing Links)
This table isolates every point where a Leviticus term or passage directly touches a term or passage already fixed in the baseline Romans translation_memory.json / bible_term_registry.json. These are the highest-priority items for cross-curriculum consistency review.
| Leviticus | Romans | Shared/Related Term | Consistency Requirement |
|---|---|---|---|
| 16:2 (kapporet) | 3:25 (ἱλαστήριον applied to Christ) | প্রায়শ্চিত্তের আচ্ছাদন | See section 2 above; theologian decision required on bridging phrase for Romans 3:25. |
| 17:11; 16:14–15 (blood) | 3:25; 5:9 (justified by his blood) | রক্ত | Must remain literal, never metaphorical, in both curricula. |
| 4:1–35 (chattat/sin offering) | 8:3 (περὶ ἁμαρτίας, “sin offering”) | পাপার্থক বলি | Direct LXX-lexical match; reuse identically. |
| 11:1–47 (clean/unclean) | 14:14–20 (clean/unclean applied to food disputes) | শুচি/অশুচি | Reuse identically; teach as the same term deliberately reapplied, not coincidence. |
| 19:18 (love neighbor) | 13:9 (quotes 19:18 directly) | প্রতিবেশীকে নিজের মতো ভালোবাসা | Verbatim reuse mandatory; see section 3. |
| 19:2; 11:44–45 (be holy) | (baseline পবিত্র family; cf. 1 Peter 1:16 quoting this verse) | পবিত্র | Baseline reuse; do not alter. |
| 26:1–46 (covenant, remnant) | 9:27; 11:1–6 (remnant of Israel) | অবশিষ্টাংশ / নিয়ম | Leviticus 26 is background for Romans 9–11’s remnant argument; baseline নিয়ম reused, অবশিষ্টাংশ newly introduced here should be checked against any existing Romans 9–11 remnant vocabulary. |
| 25:1–55 (redeem/redeemer) | (no direct baseline term; conceptual background to Romans’ broader redemption theology) | উদ্ধার করা | Establishes the OT legal-economic picture behind NT redemption language; keep distinct from পরিত্রাণ. |
| 27:1–34 (cherem/anathema) | 9:3 (Paul: “I could wish myself ἀνάθεμα”); cf. Galatians 1:8–9 | উৎসর্গীকৃত বস্তু / বিনাশের জন্য নির্দিষ্ট বস্তু | Same root as Paul’s usage; disambiguate the two senses (positive dedication vs. destruction) by context, every time, including in the Romans 9:3 rendering when that curriculum reaches this verse. |
| 9:1–24 (glory of the LORD) | 1:23; 3:23; 9:4 (glory language) | মহিমা | Baseline reuse; সদাপ্রভুর মহিমা (Leviticus, YHWH’s glory) vs. baseline’s uses applied to Christ/God generally — keep সদাপ্রভু distinct from প্রভু per glossary #2. |
| 12:1–8; 13–14 (purity, leprosy) | (no direct Romans term, but shared clean/unclean semantic field with ch.11/14:14–20) | শুচি/অশুচি | See above. |
7. Chapters Reviewed with No Additional External Cross-Reference
Per the full-book-coverage mandate, the following note applies to chapters already logged in the matrix above but whose external NT/OT connections are limited to what is already captured: Leviticus 2, 5, 6, 7, 20, 21, 22 have been reviewed in full; their cross-references are recorded in the matrix in section 1 and are not independently expanded further here, as they introduce no additional theological load beyond what is already noted.
This file must be read alongside 10_biblical_theme_map.md for the full thematic architecture underlying these cross-references, and alongside 08_core_glossary.md for the specific Bengali term risk ratings referenced throughout.