Cross-Reference Analysis: Obadiah

Methodological Note

Obadiah is a single chapter of 21 verses. This analysis therefore covers the entire book, verse by verse where cross-references exist, rather than chapter-by-chapter as in longer books. Citations are normalized as Book Chapter:Verse (e.g., “Genesis 25:23”, “Romans 9:13”) to support automated lookup in Phase 2. Obadiah shares more verbatim and near-verbatim wording with other prophetic books (especially Jeremiah 49 and Joel 2–3) than almost any other Old Testament minor prophet; these parallels are marked explicitly because they carry a rendering-consistency obligation: if this Language Package family later produces Jeremiah, Joel, Amos, Psalms, or Isaiah curricula, the overlapping Hebrew phrases must be translated identically in Bengali. Because this language package’s authority document (the Romans baseline) already exists, every cross-reference into Romans is flagged with a specific rendering-consistency rule tying the Obadiah-specific glossary (08) to the Romans baseline translation_memory.json.

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PART 1 — CROSS-REFERENCE MATRIX (Obadiah 1:1–21, full book)

Obadiah Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Obadiah 1:1	Prophetic authority; oracle against a nation	Obadiah; Edom	Near-verbatim parallel oracle: Jeremiah 49:14-16. Both open “We have heard a report from the LORD, and a messenger has been sent among the nations.”	Medium — দর্শন (vision) and সংবাদ (report) must be locked now for reuse if a future Jeremiah curriculum is produced, so the shared oracle reads as recognizably the same divine message in both books.
Obadiah 1:1	Compound divine title	—	Genesis 15:2 (first biblical use of אֲדֹנָי יְהוִה, Adonai YHWH)	Critical — প্রভু সদাপ্রভু (see glossary term #2) must remain the fixed rendering of this compound title across all future OT curricula that open with the same formula (e.g., Ezekiel, which uses it dozens of times).
Obadiah 1:2-4	Judgment on Pride	Edom/Esau	Near-verbatim parallel: Jeremiah 49:14-16. Also Isaiah 14:13-15 (Babylon’s “I will ascend… I will make myself like the Most High” — the archetypal pride-before-judgment oracle); Genesis 27:39-40 (Isaac’s blessing of Esau: “by your sword you shall live,” foreshadowing Edom’s violent character)	High — হৃদয়ের অহংকার (pride of heart) is the doctrine-1 anchor term; must read consistently with any future Isaiah 14 rendering of pride/self-exaltation, though the Hebrew terms differ (זָדוֹן here vs. different roots in Isaiah), so identical wording is not required, only theological consistency in how “defiant self-exaltation against God” is conveyed.
Obadiah 1:3-4	False security in height/rock; eagle imagery	Edom	Jeremiah 49:16 (near-identical wording: “though you make your nest as high as the eagle’s, I will bring you down from there”); Numbers 24:21 (Balaam’s oracle: “your dwelling place is enduring, your nest is set in the rock” — a rare other biblical use of “nest in the rock” for the Kenites, showing the idiom’s currency)	Medium — সেলা/উচ্চে থাকা (rock/height) idiom should be checked against any future Jeremiah 49 rendering for verbal consistency.
Obadiah 1:5-6	Thoroughness of coming judgment (thieves leave something; Esau will be stripped bare)	Edom	Jeremiah 49:9-10 (near-identical: “if thieves came to you… would they not steal only enough for themselves? But I have stripped Esau bare”)	Low — চোর/রাতের ডাকাত (thief/night-robber) is standard vocabulary; verify identical rendering if Jeremiah 49 is later translated.
Obadiah 1:7	Betrayal by allies	Edom’s confederates	Psalm 41:9 (betrayal by a trusted ally/friend, “even my close friend… has lifted his heel against me” — a wisdom/psalmic parallel to betrayal-by-ally, later applied to Judas in John 13:18)	Medium — নিয়ম/মিত্র (covenant/ally) rendering must remain distinct from the baseline’s সহভাগিতা (fellowship, a positive term) to avoid conflating ironic false-alliance language with genuine Christian fellowship.
Obadiah 1:8	Removal of Edom’s proverbial wisdom	Edom, “wise men of Teman” (cf. Eliphaz the Temanite, Job 2:11)	Jeremiah 49:7 (“Is wisdom no more in Teman?”); Job 2:11 (Eliphaz the Temanite, associating Teman/Edom with proverbial wisdom in the wider canon); 1 Corinthians 1:19-20 (Paul, quoting Isaiah 29:14: “I will destroy the wisdom of the wise… where is the wise man?”)	High — প্রজ্ঞা (progya) must be used, never জ্ঞান. This is directly relevant to 1 Corinthians 1:19-20 if a Corinthians curriculum is later built in this language package: both texts describe God nullifying human wisdom that stands independent of him; ensure প্রজ্ঞা is the term used in both, since 1 Corinthians uses σοφία (sophia), semantically parallel to Hebrew חָכְמָה here.
Obadiah 1:9-10	Violence against a brother	Edom; “your brother Jacob”	Genesis 25:19-34 (birth and birthright of Jacob and Esau); Genesis 27 (Jacob’s stolen blessing); Genesis 32-33 (partial reconciliation of the brothers); Deuteronomy 23:7 (“You shall not abhor an Edomite, for he is your brother” — direct covenantal counter-expectation that Obadiah’s indictment presupposes and violates); Numbers 20:14-21 (Edom’s earlier refusal of Israel’s passage, an antecedent of the hostility); Amos 1:11-12 (“because he pursued his brother with the sword and cast off all pity… I will send a fire upon Teman”) — an almost identical oracle against Edom, independently confirming the same charge	Critical — ভাই (brother) must be rendered identically to how Genesis and Deuteronomy render “brother” for the Jacob-Esau/Israel-Edom relationship, so a Bengali reader can trace the covenant-kinship violation across the canon. This term also underlies Romans 9:10-13’s use of the same two patriarchs for the doctrine of election — see Part 3 below for the required rendering-consistency rule.
Obadiah 1:11-14	Complicity, gloating, and active violence on “the day of Jerusalem’s fall”	Edom; Jerusalem/Judah	Psalm 137:7 (“Remember, O LORD, against the Edomites the day of Jerusalem, how they said, ‘Lay it bare, lay it bare, down to its foundations!’”) — the single closest canonical parallel to Obadiah’s entire indictment section; Lamentations 4:21-22 (“Rejoice and be glad, O daughter of Edom… but to you also the cup shall pass; you shall become drunk and strip yourself bare” — directly anticipates Obadiah 1:16’s cup-of-judgment reversal); Ezekiel 25:12-14 and Ezekiel 35:1-15 (extended judgment oracles against Edom for the same “day of their calamity” violence)	Critical — the “day of calamity/distress” cluster (glossary #37) must remain visibly distinct from সদাপ্রভুর দিন (v.15), while the thematic link to Psalm 137:7 and Lamentations 4:21-22 should be preserved via a translator note, since all three texts describe the same historical event (Jerusalem’s fall, 586 BC) from different angles.
Obadiah 1:11	Casting lots over Jerusalem’s spoil	Foreign plunderers, Edom	Joel 3:3 (“they have cast lots for my people”); typological NT echo: Matthew 27:35, John 19:24 (soldiers casting lots for Christ’s garment, itself fulfilling Psalm 22:18)	Medium — গুলিবাঁট করা (casting lots) is the fixed Bengali Bible idiom already used for the Gospel garment-lot scene; reuse here is idiomatically correct but the events are historically unrelated — a translator note should clarify that the shared idiom reflects a shared ancient practice, not a claimed narrative connection.
Obadiah 1:15	The Day of the LORD as universal judgment	All nations, including Edom	Extremely close verbal parallels: Joel 1:15 (“the day of the LORD is near”); Joel 2:1; Joel 3:14 (“the day of the LORD is near in the valley of decision”); Isaiah 13:6, 9; Amos 5:18-20; Zephaniah 1:14-18; Zechariah 14:1; Malachi 4:5. NT: 1 Thessalonians 5:2 (“the day of the Lord will come like a thief in the night”); 2 Peter 3:10; Revelation 6:17 (“the great day of their wrath has come”); Revelation 16:14	Critical — সদাপ্রভুর দিন is the fixed rendering (glossary #3) and must be used verbatim in every future OT curriculum quoting this phrase (Joel, Amos, Zephaniah, Zechariah, Malachi). In the NT parallels (1 Thessalonians, 2 Peter, Revelation), the referent shifts to Christ’s return; those curricula must use প্রভুর দিন (the Lord’s day, referring to Christ, per the Romans baseline’s প্রভু) — NOT সদাপ্রভুর দিন — to preserve the OT/NT distinction already established in glossary term #3.
Obadiah 1:15b	Lex talionis / proportional divine repayment	Edom; “the nations”	Judges 1:6-7 (Adoni-Bezek: “As I have done, so God has repaid me”); Leviticus 24:19-20; Galatians 6:7 (“whatever a man sows, that he will also reap”)	Medium — প্রতিফল (recompense, glossary #22) should read consistently with any future Galatians curriculum’s rendering of “reap what you sow,” since both describe the same principle of proportional divine repayment, though the underlying Greek/Hebrew terms differ.
Obadiah 1:16	The cup of judgment / drinking wrath	”You” (Edom) and “all the nations”	Jeremiah 25:15-29 (the cup of God’s wrath given to all nations to drink, including explicitly “Edom,” 25:21); Isaiah 51:17, 22; Psalm 75:8; Habakkuk 2:16; Lamentations 4:21 (see above). NT: Matthew 26:39 (Christ’s cup of suffering); Revelation 14:10, 16:19 (the cup of God’s wrath)	Critical — পান করা (drink, glossary #23) preserves the literal cup-drinking metaphor. This is one of Scripture’s most cross-referenced judgment images; future curricula (Jeremiah, Isaiah, Revelation) must reuse পান করা for this specific “cup of wrath” sense, distinct from ordinary references to drinking.
Obadiah 1:17	Deliverance/remnant on Mount Zion; renewed holiness	House of Jacob	Near-verbatim parallel: Joel 2:32 (“in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls”); Isaiah 37:32 (“a remnant shall go out from Jerusalem”). NT: Romans 10:13 quotes Joel 2:32 (“everyone who calls on the name of the Lord will be saved”); Hebrews 12:22 (“you have come to Mount Zion… to the city of the living God”)	Critical — the single most important cross-curriculum link in this book. See Part 3 rendering-consistency rule below: Obadiah 1:17 and Joel 2:32 describe the same remnant using nearly identical Hebrew (פְלֵיטָה), and Joel 2:32 is the OT text Paul quotes verbatim in Romans 10:13 to ground the doctrine of universal salvation “for everyone who calls.”
Obadiah 1:17b	Restored territorial possession	House of Jacob	Genesis 28:13-15 (the land promise renewed to Jacob at Bethel); Deuteronomy 30:5 (restoration to the land after exile). NT: Matthew 5:5 (“the meek shall inherit the earth,” echoing Psalm 37:11); Romans 8:17 (believers as “heirs… fellow heirs with Christ”); Ephesians 1:11, 14 (the inheritance guaranteed by the Spirit)	High — অধিকার/উত্তরাধিকার (possession/inheritance, glossary #25) is territorial here; the baseline’s দত্তকপুত্রতা (adoption, filial inheritance) is a related but distinct referent. A translator note may cross-reference the theological continuity (territorial inheritance in Obadiah → spiritual/filial inheritance in Romans 8) without merging the terms.
Obadiah 1:18	Jacob/Joseph as fire, Esau as stubble; total judgment	House of Jacob, House of Joseph, House of Esau	Very close verbal echo: Isaiah 10:17 (“The light of Israel will become a fire, and his Holy One a flame, and it will burn and devour his thorns and briers in one day”); Zechariah 12:6 (“I will make the clans of Judah like a blazing pot in the wood… they shall devour”); Malachi 4:1 (“the day is coming, burning like an oven… they will be stubble”). NT: Matthew 3:12 (unquenchable fire, chaff); Hebrews 12:29 (“our God is a consuming fire”)	High — আগুন/শিখা (fire/flame) and নাড়া/শুকনো তুষ (stubble) should read consistently if Isaiah, Zechariah, or Malachi curricula are later produced, since all four texts share the same fire-versus-stubble judgment image.
Obadiah 1:18b	Certainty of prophecy: “the LORD has spoken”	—	Formulaic certification also found in Isaiah 1:20, 21:17, 22:25, 24:3; Joel 3:8	High — কারণ সদাপ্রভু এই কথা বলেছেন (glossary #28) is a recurring prophetic formula; lock this exact phrase for reuse across all future OT prophetic-book curricula.
Obadiah 1:19-20	Territorial restoration named place by place	Israel, Judah, Benjamin	Genesis 15:18-21 (the Abrahamic land-covenant boundaries); Joshua 13-19 (original tribal allotments, now reversed/restored). NT: Acts 1:6 (the disciples’ question, “will you at this time restore the kingdom to Israel?” — showing this restoration hope was still alive in the apostolic era)	Medium — proper names (glossary #40) must follow established Bengali Bible geographic forms exactly; low doctrinal risk but high consistency requirement, since these names will recur in Joshua/historical-books curricula.
Obadiah 1:21a	Human deliverers (“saviors”) on Mount Zion	Unnamed future deliverers	Judges 3:9 and Judges 3:15 (God “raised up a deliverer,” מוֹשִׁיעַ, for Israel — Othniel, Ehud — the same Hebrew root as this verse’s plural מוֹשִׁעִים); Nehemiah 9:27 (God “gave them saviors who saved them”); Isaiah 19:20 (“he will send them a savior and defender”)	Critical — see Part 2 (Messianic/Typological References) below. উদ্ধারকর্তাগণ (plural, glossary #11) must never drift toward the baseline’s singular Christological vocabulary.
Obadiah 1:21b	The kingdom belongs to the LORD	—	Psalm 22:28 (“kingship belongs to the LORD, and he rules over the nations”); Zechariah 14:9 (“the LORD will be king over all the earth; on that day the LORD will be one and his name one” — the closest single verbal-theological parallel in the entire OT); Daniel 2:44, Daniel 7:14, 27 (the everlasting kingdom given to “the saints of the Most High”). NT: Luke 1:33 (“of his kingdom there will be no end”); Revelation 11:15 (“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever” — the New Testament’s climactic echo of this exact verse); Revelation 19:6	Critical — the book’s climax and the doctrine-4 anchor. See Part 3 for the rendering-consistency rule connecting রাজ্য সদাপ্রভুর হবে to the baseline’s ঈশ্বরের রাজ্য (kingdom_of_god) pattern.

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PART 2 — MESSIANIC REFERENCES AND TYPOLOGY

Obadiah contains no direct messianic prediction naming an individual Anointed One (contrast Micah 5:2 or Isaiah 9:6). Its messianic significance is instead typological and canonical-trajectory, concentrated in three places:

1. The “saviors” (מוֹשִׁעִים / উদ্ধারকর্তাগণ) of Obadiah 1:21

• Type, not fulfillment. These plural, historically situated human deliverers stand in the same line as the judges of Israel (Judges 3:9, 15; Nehemiah 9:27) — raised up by God, temporary, partial in their victories.
• Shared root, distinct referent. The Hebrew root יָשַׁע (“to save/deliver”) underlies this word, the noun “salvation” (יְשׁוּעָה, cf. Bengali পরিত্রাণ), and the name Yeshua/Jesus (যীশু) itself. This etymological family resemblance is theologically significant for teaching purposes (it shows the whole Old Testament pattern of raised-up deliverers points toward one ultimate Deliverer) but must not be exegeted as if Obadiah 1:21 directly predicts Jesus by name. A translator/teacher note is required at this verse making the type/fulfillment distinction explicit, consistent with glossary term #11.
• NT parallel of function, not identity: 1 Corinthians 6:2-3 (“the saints will judge the world… we will judge angels”) describes the same delegated judicial-deliverer role given to God’s people in a New Testament / eschatological frame — a legitimate typological parallel, not a claim that Obadiah’s saviors ARE the NT saints, but that the pattern (God’s people exercising his delegated judgment) recurs.

2. Mount Zion as the locus of deliverance

• Obadiah 1:17, 21 locate both the escaped remnant and the coming deliverers on Mount Zion. This anticipates Hebrews 12:22-24’s “heavenly Mount Zion… to Jesus, the mediator of a new covenant,” where the OT geographic Zion becomes the NT’s spiritual/eschatological gathering place around Christ. This is a legitimate typological trajectory (geographic type → eschatological fulfillment in Christ) and should be flagged for teaching material, though সিয়োন পর্বত itself needs no different rendering in either testament.

3. The kingdom belonging to the LORD (Obadiah 1:21b)

• This is the book’s clearest trajectory toward New Testament Christology, via Revelation 11:15, where the kingdom “of the LORD” (YHWH, Obadiah’s সদাপ্রভু) becomes explicitly “the kingdom of our Lord and of his Christ.” Revelation completes the identification Obadiah leaves open: the LORD (YHWH) to whom the kingdom ultimately belongs is revealed in the New Testament to include the Lord Jesus Christ, sharing the divine throne. This is directly relevant to the Romans baseline’s Critical-risk doctrine of the Lordship of Christ (Romans 10:9, প্রভু), and a teaching note connecting Obadiah 1:21 forward to Revelation 11:15 is strongly recommended for curriculum material covering the doctrine “The Kingdom’s Ultimate Belonging to the Lord.”

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PART 3 — PARALLELS TO ROMANS AND RENDERING-CONSISTENCY RULES

Obadiah and Romans are both part of this destination-language Language Package and share three points of direct textual/theological contact. Each requires an explicit rendering-consistency rule so Phase 2 translators do not introduce unintended variation.

Rule 1 — Jacob and Esau (Obadiah 1:10, 12, 18 ↔ Romans 9:10-13)

Romans 9:10-13 uses the same two patriarchs — quoting Genesis 25:23 (“the older will serve the younger”) and Malachi 1:2-3 (“Jacob I loved, but Esau I hated”) — to argue for God’s sovereign, unconditional election (baseline term: ঈশ্বরের মনোনয়ন, election, High risk in the baseline doctrine registry).

• Consistency rule: Obadiah’s যাকোবের কুল/বংশ (house of Jacob) and এষৌর কুল/বংশ (house of Esau) (glossary #16-17) must use identical proper-name transliterations (যাকোব, এষৌ) as any future Genesis or Malachi curriculum, and as Romans 9 itself when a Romans Phase 2 pass revisits 9:10-13.
• Doctrinal note required: Obadiah judges Edom for a historical act of violent betrayal (a covenantal-ethical argument); Romans 9 uses the same two brothers to argue a soteriological point about God’s sovereign choice prior to any act, good or bad (“though they were not yet born and had done nothing either good or bad,” Romans 9:11). These are two distinct, non-contradictory theological uses of the same family history. A translator note flagging this distinction is required wherever both curricula might be taught in sequence, so students do not collapse Obadiah’s ethical-historical judgment into Romans’ predestinarian argument, or vice versa.

Rule 2 — “Calling on the name of the LORD” (Obadiah 1:17 ↔ Joel 2:32 ↔ Romans 10:13)

This is the most theologically weighty shared-quotation chain touching this curriculum.

• Obadiah 1:17’s פְלֵיטָה (deliverance/remnant, glossary #9, উদ্ধারপ্রাপ্ত দল) draws on the same prophetic remnant-on-Zion tradition as Joel 2:32, which states: “everyone who calls on the name of the LORD shall be saved.”
• Romans 10:13 quotes Joel 2:32 directly, applying “the name of the LORD” (YHWH in the Hebrew original) to Jesus — the same chapter’s confession is “Jesus is Lord” (যীশু প্রভু, Romans 10:9, Critical risk in the baseline).
• Consistency rule: When Joel 2:32 is quoted inside Romans 10:13, the Bengali rendering of “Lord” there MUST use প্রভু (the baseline’s Christological term), reflecting Paul’s deliberate application of a YHWH-text to Christ. When Obadiah 1:15-21 uses সদাপ্রভু for the same underlying Hebrew concept in its OT setting, that is correct and must NOT be altered to প্রভু. The terms are intentionally different in the two curricula because the referent has intentionally shifted from the Old Testament’s YHWH to the New Testament’s identification of Jesus as YHWH incarnate — this is itself a Critical-risk doctrinal point (the deity of Christ) and should be flagged with a translator note at both Obadiah 1:17 and Romans 10:13 explaining the connection rather than treating the differing Bengali terms as an inconsistency to “fix.”

Rule 3 — The kingdom belongs to the LORD (Obadiah 1:21 ↔ baseline kingdom_of_god pattern)

• The baseline’s kingdom_of_god entry renders “kingdom of God” as ঈশ্বরের রাজ্য (Ishshorer Rajyo), used throughout Romans for βασιλεία τοῦ θεοῦ.
• Obadiah’s climactic clause রাজ্য সদাপ্রভুর হবে (glossary #13) reuses the same noun রাজ্য (kingdom) but substitutes সদাপ্রভুর (the LORD’s/YHWH’s) for ঈশ্বরের (God’s), preserving the Hebrew text’s specific covenant-name emphasis (הַמְּלוּכָה לַיהוָה).
• Consistency rule: These are not competing renderings of the same phrase — they are the correct, deliberate renderings of two different Hebrew/Greek source phrases (הַמְּלוּכָה לַיהוָה vs. βασιλεία τοῦ θεοῦ) that happen to share the English gloss “the kingdom of/belongs to the LORD/God.” Phase 2 translators must not “harmonize” them into a single fixed phrase; both must remain in circulation, distinguished by which divine title the source text uses. A cross-curriculum footnote at Obadiah 1:21 pointing forward to Romans’ “kingdom of God” language, and further forward to Revelation 11:15’s “kingdom of our Lord and of his Christ,” is recommended to help students trace the trajectory from YHWH’s kingdom (OT) → God’s kingdom in Christ’s inaugurated reign (NT epistles) → the consummated kingdom shared by the Father and the Lamb (Revelation).

Rule 4 — “All the nations” (Obadiah 1:15-16 ↔ Romans’ Gentiles/nations language)

• As already established in glossary item #4, Obadiah’s גּוֹיִם (“nations,” including Edom, a kinsman-nation) is rendered জাতিসমূহ/সকল জাতি, deliberately NOT the baseline’s পরজাতি (reserved for Paul’s technical Jew/Gentile theological contrast).
• Consistency rule: Any teaching material connecting Obadiah’s “all the nations” (universal judgment) to Romans’ “no distinction… Jew and Greek” (universal salvation offer, Romans 10:12, doctrine: universal_scope_of_gospel) should note the inverse symmetry: Obadiah announces that God’s judgment falls impartially on every nation, including his own covenant people’s kin; Romans announces that God’s salvation is offered impartially to every nation, including those outside the covenant people. Both are expressions of the same divine impartiality (cf. Romans 2:11, “God shows no partiality”), but জাতিসমূহ (Obadiah, generic “nations”) and পরজাতি (Romans, “Gentiles” specifically) remain correctly distinct terms and must not be merged.

Rule 5 — Amos 9:11-12 → Acts 15:16-17: a redemptive-historical arc through “Edom”

• Amos 9:12 — an oracle delivered in the same era and about the same nation as Obadiah — promises that Israel will “possess the remnant of Edom.” The Septuagint’s rendering of this verse (broadened from “Edom” to “mankind” through a Hebrew/Greek textual variant) is quoted by James at the Jerusalem Council in Acts 15:16-17 to justify the inclusion of Gentile believers in the church without requiring circumcision.
• This produces a remarkable redemptive-historical arc directly relevant to this curriculum: a prophetic judgment oracle against Edom (Obadiah, Amos) becomes, generations later, part of the biblical argument for the full inclusion of the nations (Gentiles) in God’s people — the same doctrine documented as High-risk in the Romans baseline (unity_of_jews_and_gentiles).
• Consistency rule / teaching note: This arc should be explicitly taught alongside Obadiah 1:19-21 (Israel’s territorial “possession” of Edom’s territory) so students see that the final biblical trajectory of “possessing Edom” is not perpetual national hostility but the ingathering of all nations — including, by canonical implication, Edom’s own descendants — into the one people of God under Christ’s lordship. Use অধিকার করা (glossary #25) consistently if this Amos/Acts connection is developed in a future curriculum, while noting that Acts 15 concerns spiritual inclusion, not territorial possession, and the two senses of “possess” must not be conflated in translation.

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PART 4 — SUMMARY TABLE: SHARED QUOTATIONS REQUIRING LOCKED RENDERINGS

Shared Text	Obadiah Occurrence	Other Occurrence(s)	Locked Bengali Rendering	Risk
”The day of the LORD is near”	Obadiah 1:15	Joel 1:15; 2:1; 3:14; Isaiah 13:6, 9; Zephaniah 1:14	সদাপ্রভুর দিন নিকটবর্তী	Critical
”In Mount Zion… those who escape/deliverance”	Obadiah 1:17	Joel 2:32a	সিয়োনে… উদ্ধারপ্রাপ্ত দল	Critical
”Everyone who calls on the name of the LORD shall be saved”	(background to Obadiah 1:17)	Joel 2:32b; Romans 10:13 (referent shifted to Jesus)	সদাপ্রভুর নামে ডাকা (OT) vs. প্রভুর নামে ডাকা / যীশুর নামে ডাকা (NT, Romans 10:13) — deliberately different, see Rule 2	Critical
”The kingdom shall be the LORD’s” / “kingdom of God” / “kingdom of our Lord and of his Christ”	Obadiah 1:21	Romans (kingdom_of_god pattern); Revelation 11:15	রাজ্য সদাপ্রভুর হবে (Obadiah) / ঈশ্বরের রাজ্য (Romans) / আমাদের প্রভুর ও তাঁর খ্রীষ্টের রাজ্য (Revelation, new term to be coined in that curriculum) — see Rule 3	Critical
”Jacob I loved, Esau I hated” / Jacob and Esau chosen before birth	Obadiah 1:10-18 (historical-ethical use)	Malachi 1:2-3; Genesis 25:23; Romans 9:10-13 (soteriological use)	যাকোব / এষৌ (proper names identical); doctrinal distinction preserved via translator note, see Rule 1	Critical
Cup of God’s wrath given to the nations, including Edom	Obadiah 1:16	Jeremiah 25:15-29 (Edom named explicitly, 25:21); Lamentations 4:21; Revelation 14:10	পান করা (drink) fixed for this specific cup-of-wrath sense	High
”Is wisdom no more in Teman?” / destruction of human wisdom	Obadiah 1:8	Jeremiah 49:7; 1 Corinthians 1:19-20 (quoting Isaiah 29:14)	প্রজ্ঞা (never জ্ঞান)	High
Possessing the remnant of Edom → inclusion of the nations	Obadiah 1:19-21	Amos 9:12; Acts 15:16-17	অধিকার করা (territorial, Obadiah/Amos) vs. spiritual inclusion language (Acts, to be developed in that curriculum) — kept distinct, see Rule 5	High

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This document extends, and must be read alongside, analysis/07_semantic_analysis.md and analysis/08_core_glossary.md. All rendering-consistency rules above are binding on Phase 2 translation of Obadiah and on any future curriculum in this Language Package family that revisits the cited cross-references.