Biblical Theme Map

Colossians Biblical Theme Map

Purpose

This document establishes how Colossians’ eight curriculum doctrines are structured internally, how they connect to the wider canon of Scripture, and how they bridge to the already-completed Romans language package. It is the companion document to analysis/09_cross_reference_analysis.md and should be read alongside it: the cross-reference document supplies the verse-level connections; this document supplies the theme-level architecture that organizes them.

Part 1 — The Eight Curriculum Doctrines: Canonical Roots and Colossians’ Distinctive Contribution

1. The Supremacy and Sufficiency of Christ over Creation

OT root: Genesis 1 (God as sole Creator, speaking all things into being); Proverbs 8:22-31 (Wisdom present with God before creation, active in creation’s ordering); Psalm 33:6, 9 (creation by the word of the LORD); Psalm 89:27 (the “firstborn” as a rank-and-inheritance designation, not birth-order).
NT development: John 1:1-3 (the Word as agent of creation); Hebrews 1:2-3 (the Son as heir of all things, upholding the universe); 1 Corinthians 8:6 (“one Lord, Jesus Christ, through whom are all things”).
Colossians’ distinctive contribution: Colossians 1:15-17 is the New Testament’s most concentrated single statement of this doctrine, fusing Wisdom-Christology (Proverbs 8) with the “firstborn” rank language of the Davidic covenant (Psalm 89:27) into a single Christological claim: Christ is simultaneously the Image (ontological representation), the Firstborn (supreme rank), the Agent (in/through/for whom all things exist), and the Sustainer (in whom all things hold together) of the entire created order — visible and invisible, earthly and cosmic.
Romans bridge: Romans does not contain an equivalent creation-Christology hymn; its treatment of “power of God” (Romans 1:16, baseline term ဘုရားသခင်၏တန်ခိုးတော်) and providence (Romans 8:28-30, baseline term ဘုရားသခင်၏ကြည့်ရှုစောင့်ရှောက်မှု) are the closest parallels — both name God’s personal, purposive power over creation and events, as against impersonal karma. Colossians extends this into full cosmic-Christological scope naming Christ himself, not only “God,” as the one in/through/for whom all things exist.
Burmese collision surface: This doctrine directly confronts the Burmese folk-cosmological hierarchy of nats, planetary/astrological powers, and the impersonal causation (paticcasamuppada) framework of Buddhist cosmology — see doctrine #4 below, since this theme and the syncretism warning are functionally inseparable in Colossians.

2. Christ as Head of the Church

OT root: No direct OT head/body image exists, but the corporate-solidarity concept (Israel as one people bound to its head/king, e.g., 1 Samuel 8-12; the covenant community as a single body under God’s kingship) prepares the conceptual ground.
NT development: 1 Corinthians 12:12-27 (body-of-Christ imagery, distributed membership); Ephesians 1:22-23, 4:15-16, 5:23 (head/body ecclesiology in near-identical language to Colossians).
Colossians’ distinctive contribution: Colossians 1:18 and 2:19 uniquely combine the body metaphor’s organic life-sharing sense with κεφαλή’s ruling-authority sense into a single term, making explicit what Romans 12:4-5’s “one body” leaves largely implicit: Christ is not merely the church’s most prominent member but its ruling, life-giving Head, from whom the whole body grows (2:19).
Romans bridge: Romans 12:4-5 (christian_identity_in_christ, church_as_gods_people doctrines) establishes the “one body, many members” image but does not name Christ as its Head; Colossians completes this picture.
Burmese collision surface: Must not be flattened into a merely administrative “chief/leader” (ဆရာကြီး-style headship), which would lose the organic union half of the metaphor; nor into pure biological metaphor losing the authority half.

3. Reconciliation through the Cross

OT root: The sacrificial system and Day of Atonement (Leviticus 16); Isaiah 53 (the Suffering Servant, “with his wounds we are healed,” “the punishment that brought us peace”); Isaiah 1:18 (a personal God’s initiative in restoring an estranged relationship).
NT development: Romans 5:10-11 (reconciled to God through Christ’s death, while we were enemies); 2 Corinthians 5:18-20 (God reconciling the world to himself, not counting their trespasses); Ephesians 2:14-16 (Christ making peace, breaking down the dividing wall).
Colossians’ distinctive contribution: Colossians 1:20 gives reconciliation its widest possible scope in the NT — not merely humanity, but “all things, whether on earth or in heaven,” explicitly including the cosmic powers named in 1:16. Reconciliation in Colossians is thus the resolution of a universe-wide estrangement, culminating in Christ’s public triumph over hostile powers (2:15) as the completion of the peace made at the cross (1:20).
Romans bridge: Romans 5:10-11 is the direct doctrinal parallel and shares identical vocabulary at the Greek level (καταλλάσσω/ἀποκαταλλάσσω); per analysis/09’s Part G rule 5, Colossians’ rendering (ပြန်လည်ရင်ကြားစေ့ခြင်း) should become the authoritative language-package-wide standard for this whole concept-family, since the Romans baseline package as supplied does not fix one.
Burmese collision surface: Must be taught as God’s own initiative restoring a personally hostile relationship, not a mutually negotiated settlement between equal parties, and not an impersonal restoration of cosmic/social “harmony” (a resonance with Burmese social-harmony concepts that lacks the personal-hostility-to-personal-favor structure this term requires).

4. Warning against False Teaching and Syncretism

OT root: Deuteronomy 4:19; 32:16-17 (Israel warned against worshiping created powers — sun, moon, stars, “demons” — instead of the Creator); 2 Kings 17:33-41 (syncretistic worship condemned); Isaiah 47:12-15 (astrologers and enchanters powerless to save).
NT development: Galatians 4:3, 9 (the “elemental spirits” language, shared vocabulary with Colossians 2:8, 20); 1 Timothy 4:1-3 (false asceticism); 1 John 4:1-3 (testing teachings against the truth about Christ).
Colossians’ distinctive contribution: Colossians 2 is the single most concentrated NT polemic against a specific syncretistic system combining Jewish ritual observance, cosmic-power speculation, angel veneration, and self-devised asceticism — all answered not with a list of counter-rules but with the sufficiency of Christ himself (2:9-10, “and you have been filled in him”). The doctrinal strategy is Christ’s fullness displacing the felt need for any supplementary mediating system, rather than merely prohibiting specific practices.
Romans bridge: Romans addresses false confidence in law-observance and ethnic privilege (Romans 2-3, 9-11) but does not confront cosmic-power syncretism directly; Colossians extends the baseline’s grace-vs-merit logic (Romans’ central concern) into a new domain — self-devised religious practice and cosmic-intermediary devotion — rather than merit-based salvation per se.
Burmese collision surface: This is the single highest-density collision zone in the entire curriculum: στοιχεῖα τοῦ κόσμου (elemental spirits) parallels nats/astrology; θρησκεία τῶν ἀγγέλων (worship of angels) parallels nat veneration; ἐθελοθρησκία (self-made religion) and ἀφειδία σώματος (asceticism) parallel Buddhist merit-generating ascetic practice; φιλοσοφία and παράδοσις τῶν ἀνθρώπων both risk being redirected, if handled carelessly, toward Buddhist philosophical and customary tradition generally rather than the specific Colossian error. See analysis/08_core_glossary Chapter 2 entries for full rendering notes.

5. Union with Christ (Died and Raised With Him)

OT root: No direct OT antecedent for union-with-a-person theology; the closest conceptual root is corporate solidarity in a covenant head (Adam’s sin affecting all humanity, Genesis 3; Israel’s fate bound to its king, 2 Samuel 7).
NT development: Romans 6:1-11 (the definitive NT statement — died to sin, raised to new life, through union with Christ’s death and resurrection, sealed in baptism); Galatians 2:20 (“I have been crucified with Christ”).
Colossians’ distinctive contribution: Colossians 2:12 and 2:20 and 3:1, 3 apply Romans 6’s baptismal union-with-Christ theology directly to the practical problem of chapter 2 (why submit to elemental-spirit regulations, when you have already died with Christ to exactly that order of existence?) and to chapter 3’s ethical instruction (seek things above, because you have already been raised with Christ). Union with Christ functions in Colossians as the ground that makes both false-teaching resistance (ch. 2) and holy living (ch. 3) intelligible and possible.
Romans bridge: Direct, verbatim-level parallel. Colossians 2:12 and Romans 6:3-4 must render “buried with… raised with” identically — see analysis/09 Part G rule 1. This is the tightest cross-curriculum rendering-consistency requirement in the whole package.
Burmese collision surface: ထမြောક္ခြင်း (resurrection, baseline critical term) must never drift toward ပဋိသန္ဓေတည်ခြင်း (rebirth) even embedded in the compound “raised with” — the union is with Christ’s own one-time historical resurrection, not entry into a new personal life-cycle.

6. Putting Off the Old Self and Putting On the New

OT root: Genesis 1:26-27 (the original creation in God’s image); Ezekiel 36:26 (“a new heart… a new spirit”); Jeremiah 31:31-33 (the new covenant, an internal transformation).
NT development: Romans 5:12-21 (Adam/Christ typology — the old humanity in Adam, the new humanity in Christ); Romans 6:6 (“our old self was crucified with him”); Ephesians 4:22-24 (near-verbatim parallel to Colossians 3:9-10); 2 Corinthians 5:17 (“the new creation”).
Colossians’ distinctive contribution: Colossians 3:9-10 explicitly ties the “new self” to renewal “after the image of its creator” — deliberately recalling 1:15’s εἰκών, so that the believer’s ongoing moral renewal is explained as being progressively conformed to the very Image that Christ himself supremely is. This links the cosmic Christology of chapter 1 directly to the ethical instruction of chapter 3 through a single repeated term.
Romans bridge: Romans 5:12-21 supplies the Adam-Christ typological architecture; Romans 6:6 supplies the “old self crucified” language. Colossians 3:9-10 is the natural continuation and ethical outworking of both.
Burmese collision surface: Must not be flattened into gradual moral self-improvement paralleling a Buddhist path of progressive character-purification across a lifetime (or across lives); this is a decisive, already-accomplished identity change (aorist “have put off/put on”) that is then progressively lived out, not the mechanism that produces the change.

7. Household Codes

OT root: Exodus 20:12 (honor father and mother); Exodus 21:1-11 (regulation, not abolition, of servitude in Israelite law); Proverbs 31 (household order and the virtuous household).
NT development: Ephesians 5:22-6:9 (near-identical structure and content to Colossians 3:18-4:1); 1 Peter 2:18-3:7 (parallel household instruction, addressed to a socially vulnerable audience under Roman authority).
Colossians’ distinctive contribution: Colossians 3:18-4:1 re-anchors every household relationship — wife/husband, child/parent, slave/master — in explicit Christ-centered qualification (“as is fitting in the Lord,” “for this pleases the Lord,” “fearing the Lord,” remembering “you also have a Master in heaven”). Every party in every relationship, including those holding social authority, stands under the higher lordship of Christ; submission language is never presented as freestanding but is bound to reciprocal obligation.
Romans bridge: Romans 13:1-7 (submission to governing authority) is the closest structural parallel — both passages call for submission to an authority structure while relativizing that structure under God’s ultimate authority.
Burmese collision surface: Must not reinforce, in a culture with strong existing hierarchical family/social norms (reinforced by both custom and Buddhist filial/marital ethics), an unqualified one-directional hierarchy detached from the mutual, Christ-shaped obligations Colossians itself supplies to those in authority. The δοῦλος/κύριος wordplay (3:22-4:1) — the same word for “master” and “Lord” — requires explicit translator handling given Myanmar’s own history with servitude/bonded-labor social structures.

8. Fullness of Deity in Christ Bodily

OT root: Exodus 40:34-35 (the glory of the LORD filling the tabernacle); 1 Kings 8:10-11 (the glory filling the temple, so the priests could not stand to minister); Isaiah 6:1-3 (the whole earth full of God’s glory).
NT development: John 1:14 (“the Word became flesh… we have seen his glory”); John 1:16 (“of his fullness we have all received”); Philippians 2:6-7 (the pattern of full deity taking on full humanity).
Colossians’ distinctive contribution: Colossians 2:9 is the single most direct, unqualified NT statement of this doctrine: “in him all the fullness of deity dwells bodily.” Colossians 1:19 anticipates it (“in him all the fullness was pleased to dwell”) and 2:9 completes it by naming the fullness explicitly as θεότης (deity itself, not a portion or emanation of it) and locating it σωματικῶς (bodily, genuinely physically) — directly countering any docetic reading, whether Gnostic-influenced in the original context or, in the Burmese context, any drift toward a “mind-only”/apparition-style Christology.
Romans bridge: Romans’ baseline doctrines of Deity of Christ and Sonship of Christ (Romans 1:4, 9:5) are the direct doctrinal ancestors; Colossians 2:9 is their fullest positive statement, using the same doctrine-name (ဘုရားဇာတိ) established in the Romans baseline for consistency.
Burmese collision surface: The OT temple-dwelling background (Exodus 40, 1 Kings 8) supplies the most theologically rich and culturally resonant teaching path: Christ’s body, not any pagoda or shrine, is where the fullness of the true God’s presence permanently dwells. This must be taught with care, given the density of temple/pagoda-centered devotional practice in Burmese religious life, as a positive fulfillment claim (God’s presence now permanently located in a person, freely accessible, not confined to a sacred site) rather than as a dismissive comparison.

Part 2 — Thematic Flow Through Colossians (Chapter by Chapter)

CHAPTER 1: WHO CHRIST IS (Foundation — Supremacy & Sufficiency)
  1:1-14   Greeting, thanksgiving, prayer — gospel already bearing fruit;
           rescue from darkness's dominion into the Son's kingdom (redemption, forgiveness)
  1:15-20  THE CHRIST-HYMN (core passage): Image, Firstborn, Creator-Agent,
           Sustainer, Head, Firstborn-from-the-dead, Fullness, Reconciler
  1:21-23  Applied to the readers: once hostile, now reconciled, if you continue in the faith
  1:24-29  Paul's ministry of the mystery now revealed: Christ in you, the hope of glory

CHAPTER 2: WHY NOTHING NEEDS TO BE ADDED TO CHRIST (Sufficiency vs. Syncretism)
  2:1-5    Paul's concern: that none be deluded by plausible-sounding arguments
  2:6-7    The positive charge: as you received Christ, walk in him, rooted and built up
  2:8-15   THE POLEMIC: philosophy, human tradition, elemental spirits — all answered by
           Christ's fullness (2:9-10), by union with his death/burial/resurrection (2:11-13),
           by the canceled debt (2:14), and by his public triumph over hostile powers (2:15)
  2:16-23  Applied prohibitions: do not submit again to regulations (festivals, food,
           ascetic practice, angel-worship) that are mere shadow, empty, and powerless
           against the flesh — because you have already died and been raised with Christ

CHAPTER 3: WHO YOU NOW ARE (Union with Christ → New Identity → New Behavior)
  3:1-4    Because raised with Christ: seek things above; your life is hidden with Christ,
           to be revealed in glory at his appearing
  3:5-11   Put off the old self and its practices (vice list; ethnic/social categories
           dissolved — Christ is all, and in all)
  3:12-17  Put on the new self and its practices (virtue list; the peace of Christ;
           the word of Christ dwelling richly; thankfulness)
  3:18-4:1 THE HOUSEHOLD CODE: wives/husbands, children/parents, servants/masters —
           every relationship re-anchored "in the Lord"

CHAPTER 4: HOW THE MYSTERY SPREADS (Mission, Prayer, Fellowship)
  4:2-6    Prayer, watchfulness, wisdom in speech toward outsiders, an open door for
           the word (the mystery of Christ, resuming ch.1's theme)
  4:7-18   Personal greetings, co-workers, instructions for circulating the letter —
           the mystery lived out in a concrete, named, interconnected community

Structural observation for translators: The letter’s argument moves from cosmic Christology (ch. 1) → polemical application against a specific false teaching (ch. 2) → personal/ethical application (ch. 3) → communal/missional application (ch. 4). Every later chapter’s imperatives are grounded in, and should be taught as flowing from, the indicative theological claims of 1:15-20 and the union-with-Christ statements of 2:11-13, 20 and 3:1, 3. Colossians resists being taught as a list of independent moral instructions; its ethics are the entailment of its Christology.

Part 3 — Canonical Theme Connections

Creation theology

Genesis 1 → Psalm 33 / Proverbs 8 (Wisdom at creation) → Colossians 1:15-17 (Christ as Creator-agent and sustainer) → Revelation 21-22 (new creation, the goal toward which reconciled “all things,” 1:20, is moving). Colossians sits at the canonical midpoint where creation’s original agent is revealed to be the same person who will bring about its final restoration.

Wisdom theology

Proverbs 8:22-31; Job 28 (wisdom hidden, of surpassing value) → Colossians 1:9, 1:28, 2:3, 3:16 (wisdom now located in and given through Christ, not achieved through speculative human systems) → James 1:5; James 3:13-17 (wisdom from above vs. earthly wisdom). Colossians 2 directly confronts a rival “wisdom” claim (2:23, “have an appearance of wisdom”) with the true wisdom hidden in Christ (2:3).

Covenant theology

Genesis 17 (Abrahamic covenant sign, circumcision) → Deuteronomy 30:6 (circumcision of the heart promised) → Jeremiah 31:31-33 (new covenant) → Colossians 2:11-13 (the true, spiritual circumcision accomplished in union with Christ) → Romans 2:28-29; 4:11 (parallel new-covenant fulfillment language). Colossians presents the sign without the substance (physical circumcision alone) as insufficient and superseded by the substance itself (union with Christ).

Temple theology

Exodus 40 / 1 Kings 8 (glory filling the tabernacle/temple) → John 1:14; 2:19-21 (Christ’s body as the true temple) → Colossians 1:19; 2:9 (the fullness of deity dwelling in Christ bodily) → 1 Corinthians 3:16; 6:19 (believers, united to Christ, now also God’s temple) → Revelation 21:22 (the eschatological temple is God and the Lamb themselves). This is one of the richest available teaching bridges for a Burmese context saturated with temple/pagoda-centered devotional geography.

New-humanity / Adam theology

Genesis 1:26-27 (image at creation) → Genesis 3 (the fall, image marred) → Romans 5:12-21 (Adam/Christ typology) → 1 Corinthians 15:22, 45-49 (first Adam/last Adam) → Colossians 1:15 (Christ as the true Image) and 3:9-11 (the “new self,” renewed after the Creator’s image, in whom all old dividing categories dissolve) → Ephesians 4:22-24 (parallel). Colossians uniquely closes the loop: the Image that was the goal of humanity’s original creation (Genesis 1:26-27) is now revealed to be a Person (Colossians 1:15), and believers are being remade after that very Person (Colossians 3:10).

Kingdom theology

2 Samuel 7 (Davidic kingdom promise) → Daniel 2, 7 (an everlasting kingdom given to “one like a son of man”) → Romans 14:17 (the kingdom of God as righteousness, peace, and joy in the Holy Spirit) → Colossians 1:13 (transfer into “the kingdom of his beloved Son”) and 4:11 (kingdom of God, in the context of gospel co-laborers). Colossians locates present kingdom-citizenship specifically in the Son, integrating kingdom theology with its Christological center.

Reconciliation / peace theology

Leviticus 16 (Day of Atonement) → Isaiah 53 (the Suffering Servant, “the punishment that brought us peace”) → Romans 5:1, 10-11 (peace with God, reconciliation through Christ’s death) → Colossians 1:20-22 (cosmic-scope reconciliation, “whether on earth or in heaven,” through the blood of the cross) → Ephesians 2:14-17 (Christ himself is our peace). Colossians extends peace-with-God theology to its widest possible cosmic scope in the canon.

Part 4 — Cross-Curriculum Theme Bridges (Colossians ↔ Romans)

Theme Cluster	Romans Emphasis	Colossians Emphasis	Combined Pedagogical Value
Christ’s person	Son of God, Lord, raised from the dead (Romans 1:3-4) — establishing identity	Image of God, fullness of deity bodily, firstborn over creation (Colossians 1:15-20; 2:9) — establishing supremacy and sufficiency	Romans establishes WHO Christ is in relation to salvation history (Davidic Son, raised Lord); Colossians establishes WHO Christ is in relation to the entire cosmos (Creator, Sustainer, fullness of God). Teaching both together gives the fullest NT Christology available in a single two-curriculum sequence.
Grace vs. merit	Grace as unearned favor, contrasted with law-works and Jewish covenant privilege (Romans 3-4, 11:5-6)	Christ’s sufficiency contrasted with self-devised ascetic/ritual religious achievement (Colossians 2:16-23)	Romans addresses merit in its salvation-standing form (justification); Colossians addresses merit in its ongoing-sanctification/religious-practice form (self-made religion). Together they close the two main doors through which a Burmese Buddhist-background reader’s instinct toward merit-accumulation could otherwise re-enter Christian practice.
Union with Christ	Died and raised with Christ in baptism, definitive break with sin’s mastery (Romans 6:1-11)	Buried and raised with Christ, definitive break with elemental-power bondage; ongoing outworking in “old self/new self” (Colossians 2:12, 20; 3:1-10)	Romans establishes the doctrine; Colossians is its direct continuation and practical application. Rendering must be identical at the shared verses (see analysis/09 Part G rule 1).
Cosmic/spiritual powers	Not directly addressed (closest: Romans 8:38-39’s “nor rulers… nor powers” in the assurance passage)	Central concern — thrones, dominions, rulers, authorities; elemental spirits; angel worship (Colossians 1:16; 2:8-15, 18, 20)	Colossians supplies the fuller treatment Romans only gestures toward in 8:38-39; teach Romans 8:38-39 and Colossians 1:16/2:15 together as a single “nothing can separate you, because Christ has already defeated every hostile power” unit.
Church	One body, many members, no single head named (Romans 12:4-5)	Christ explicitly named as Head of the body (Colossians 1:18; 2:19)	Colossians completes the ecclesiology Romans leaves partially implicit.
Universal scope	No distinction, Jew and Greek, in justification and in the call to faith (Romans 3:22-23; 10:12-13)	No distinction, Greek and Jew, in the new humanity — “Christ is all, and in all” (Colossians 3:11)	Same formula, applied first to how one is saved (Romans) and then to who one now is (Colossians); render identically per analysis/09 Part G rule 3.
Ethical transformation	Renewal of the mind, living sacrifice, transformed not conformed (Romans 12:1-2)	Old self put off, new self put on, renewed after the Creator’s image (Colossians 3:1-17)	Complementary vocabularies for the same underlying reality; Colossians’ “old self/new self” language gives Romans 12’s “transformation” a sharper before/after, decisive-break framing.

Part 5 — Burmese Cultural-Theological Bridge Map

Curriculum Doctrine	Primary Burmese Collision Point	Bridging Teaching Strategy
Supremacy of Christ over Creation	37-nat hierarchy; astrological/planetary powers (ဗေဒင်)	Teach Colossians 1:16 as naming and subordinating the very category of ranked spirit-powers a Burmese audience already recognizes — Christ is not one more power to add to the hierarchy but its Creator and King.
Christ as Head of the Church	None significant (Burmese kinship/hierarchy concepts are compatible with organic-headship teaching)	Use Colossians 2:19’s “grows” language with existing Burmese family/household imagery of a household drawing life and direction from its head.
Reconciliation through the Cross	Impersonal restoration of social/cosmic “harmony”; karmic cause-and-effect	Stress the personal hostility-to-personal-favor structure (1:21-22) and God’s own initiative (1:20), against any drift toward reconciliation as an impersonal rebalancing.
Warning against False Teaching and Syncretism	Nats, astrology, weizza esoteric practice, Buddhist ascetic merit-practice, philosophical/customary tradition	The single highest-density collision zone; every term in Colossians 2:8-23 requires explicit, non-generic teaching (see analysis/08 Chapter 2 entries in full).
Union with Christ	Rebirth/reincarnation (ပဋိသန္ဓေတည်ခြင်း)	Absolute forbidden-substitution enforcement carried forward from the Romans baseline; reinforced at every “raised with Christ” occurrence.
Putting Off the Old Self and Putting On the New	Gradual moral self-improvement across a lifetime/across lives	Teach the aorist, once-for-all “have put off/put on” as already accomplished in union with Christ, with the ongoing behavioral instruction as its lived expression, not its cause.
Household Codes	Existing hierarchical family/social norms reinforced by custom and Buddhist filial/marital ethics; history of servitude/bonded-labor structures	Foreground the reciprocal, Christ-anchored obligations on those holding authority (3:19, 21; 4:1) at least as prominently as the submission instructions; flag the δοῦλος/κύριος wordplay explicitly.
Fullness of Deity in Christ Bodily	Pagoda/temple-centered devotional geography	Use the OT temple-glory background (Exodus 40; 1 Kings 8) as a positive fulfillment bridge: God’s presence, no longer confined to a sacred site, now permanently and bodily located in Christ.

End of biblical theme map. See analysis/09_cross_reference_analysis.md for the verse-level citation matrix underlying this thematic structure, and analysis/08_core_glossary.md for the term-level rendering decisions these themes depend on.

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