Cross-Reference Analysis
Cross-Reference Analysis — 1 Thessalonians
Scope and Method
This analysis covers all 5 chapters of 1 Thessalonians and identifies every Old Testament quotation, allusion, and typological echo, every messianic reference, and every meaningful parallel to Romans (the only other curriculum currently in this language’s library). Unlike Romans, 1 Thessalonians contains no formal introduced OT quotations (no “as it is written,” “the scripture says” citation formulas). Its scriptural connective tissue is entirely allusive — shared vocabulary, imagery, and conceptual structure drawn from OT theophany, Day-of-the-Lord prophetic tradition, and Jesus’ own eschatological teaching (most likely the unrecorded-elsewhere “word of the Lord” of 4:15, which overlaps closely with the Synoptic Olivet Discourse tradition, e.g. Matthew 24). This absence of citation formulas is itself a translation-sensitivity point: curriculum material must not present these connections as direct quotations Paul explicitly flags, but as demonstrable allusions and shared conceptual background that inform faithful interpretation.
All Scripture citations below use the normalized format Book Chapter:Verse (e.g., “Genesis 15:6”, “Galatians 2:16”) for downstream system compatibility.
PART A — Cross-Reference Matrix, by Chapter
Chapter 1
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 1:3 | Faith, love, hope triad | Paul, Silvanus, Timothy | 1 Corinthians 13:13; Colossians 1:4-5; Hebrews 10:22-24 | Establishes the letter’s governing triad; “hope” here must carry the grounded-certainty sense developed fully in 4:13, not generic optimism. |
| 1 Thessalonians 1:4 | Election / God’s sovereign choice | Believers at Thessalonica; typological link to Jacob | Deuteronomy 7:6-8; Romans 9:6-13 | Reuse baseline election (Critical) clarification verbatim: not a political vote. Deuteronomy 7:6-8’s “the LORD your God has chosen you” is the OT root of covenant election language Paul applies to the church. |
| 1 Thessalonians 1:5 | Gospel with power, Spirit, and full conviction | Holy Spirit | Romans 1:16; Acts 1:8; 1 Corinthians 2:4-5 | Parallels Romans’ “power of God” doctrine; reuse baseline power_of_god clarification (not political/corporate power). |
| 1 Thessalonians 1:6 | Imitation of the Lord amid affliction | Paul; ultimately Christ | 1 Corinthians 11:1; Philippians 3:17 | ”Imitators” language recurs across Paul’s letters as a discipleship pattern; low risk but worth noting as a cross-Pauline motif, not unique to this letter. |
| 1 Thessalonians 1:9 | Turning from idols to the living and true God | — | Deuteronomy 5:26; Jeremiah 10:10; 1 Kings 18:21-39 (Elijah vs. Baal); Acts 14:15 | Direct conceptual echo of OT polemic against dead idols versus the living God; parallels Romans 1:18-25’s idolatry argument. Reuse baseline god (Critical) clarification. |
| 1 Thessalonians 1:10 | Waiting for the Son from heaven; deliverance from coming wrath | Jesus (Son of God) | Daniel 7:13-14 (Son of Man from heaven); Acts 1:11 (“will come in the same way”); Romans 1:18; Romans 5:9 | First occurrence of the letter’s wrath/Day-of-the-Lord theme, directly parallel to Romans’ “wrath revealed”/“saved from wrath” language. Establishes the Return-of-Christ doctrine’s opening note. |
Chapter 2
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 2:4-6 | Apostolic integrity, not seeking human glory | Paul, Silvanus, Timothy | Galatians 1:10; 2 Corinthians 4:2 | Parallels Paul’s self-defense pattern elsewhere; low doctrinal risk. |
| 1 Thessalonians 2:7-8 | Maternal pastoral tenderness | Paul | Isaiah 49:15; Isaiah 66:13 (maternal divine imagery) | Loose thematic echo only; not a direct allusion. Low risk. |
| 1 Thessalonians 2:14-15 | Suffering imitates Judean churches; persecution by “the Jews” and killing of the prophets | Jewish persecutors (historically specific, not the Jewish people as a whole); the prophets; Jesus | 1 Kings 19:10 (Elijah: “they have killed your prophets”); Matthew 23:29-37 (Jesus’ lament, prophets killed); Acts 2:23; Romans 11:28-29 | High sensitivity. Must be presented, per the baseline’s unity_of_jews_and_gentiles doctrine convention, as Paul (a Jew himself) naming specific historical persecutors and ongoing local hostility, not a blanket ethnic condemnation — consistent with Paul’s own theology in Romans 9:1-5 and 11:1-2, 28-29. This verse has a documented history of antisemitic misuse and requires explicit framing in any published material. |
| 1 Thessalonians 2:16 | Wrath has come upon them | — | Romans 1:18; Luke 21:23; Matthew 23:38 | Reuse the same orgē/wrath clarifying language established at 1:10, per this Language Package’s cross-document consistency rule. |
| 1 Thessalonians 2:18 | Satan hinders Paul’s travel | Satan | Job 1:6-12; Job 2:1-7 (Satan as adversary/hinderer type); 2 Corinthians 12:7 | Establishes Satan as a real, personal, active spiritual opponent — reuse ch.2/ch.3 satan entry from 08_core_glossary.md. |
| 1 Thessalonians 2:19-20 | Crown of boasting at Christ’s coming (first use of parousia in the letter) | Thessalonian believers; Paul | 2 Timothy 4:8; Philippians 4:1; Isaiah 62:3 (crown imagery for restored Zion) | First occurrence of parousia (Critical). All subsequent occurrences (3:13; 4:15; 5:23) must carry identical clarifying language per this Language Package’s cross-document consistency rule. |
Chapter 3
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 3:5 | ”The tempter” | Satan; typological echo of the serpent | Genesis 3:1-6 (the serpent tempts Eve); Matthew 4:1-11 (Jesus tempted) | Reinforces the personal-adversary theme from 2:18; low additional risk beyond that entry. |
| 1 Thessalonians 3:11-13 | Prayer for blameless hearts in holiness at the coming | Believers; God the Father; the Lord Jesus | Philippians 1:10; Ephesians 5:27; Jude 1:24 | Sanctification’s goal-line is explicitly the parousia; reuse parousia Critical language consistently. |
| 1 Thessalonians 3:13 | ”With all his saints” (or “holy ones”) at the coming | The saints (believers and/or holy angels — genuinely disputed) | Zechariah 14:5 (“then the LORD my God will come, and all the holy ones with him”); Deuteronomy 33:2 (LXX); Matthew 25:31 (Son of Man comes with his angels) | Notable direct OT echo. Zechariah 14:5’s Day-of-the-LORD “holy ones with him” formula is the widely recognized conceptual and verbal background for this phrase. Genuine scholarly ambiguity over the referent (departed believers, holy angels, or both) should be noted rather than silently resolved, per the ambiguity-handling convention. Also carries the baseline saints denominational-contest note (Catholic/Orthodox canonized-saint sense vs. corporate Protestant sense). |
Chapter 4 (verses 1-12, outside the core passage)
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 4:3-4 | Sanctification defined: abstain from sexual immorality | — | Leviticus 11:44-45 (“be holy, for I am holy”); 1 Peter 1:15-16; Leviticus 18-20 (sexual purity code) | Direct conceptual continuity with the Levitical holiness code, now applied to the church rather than ethnic Israel; reuse baseline sanctification/holy clarifications. |
| 1 Thessalonians 4:5 | Contrast with “the Gentiles who do not know God” | — | Psalm 79:6; Jeremiah 10:25; Galatians 4:8 | Reuse baseline gentiles (Medium) caution: not a synonym for “non-believers” generally; retains covenantal/ethnic contrast sense. |
| 1 Thessalonians 4:6 | ”The Lord is an avenger” of sexual sin | — | Deuteronomy 32:35; Psalm 94:1; Romans 12:19 (“vengeance is mine, says the Lord,” quoting Deuteronomy 32:35) | Direct parallel to Romans 12:19’s identical OT source (Deuteronomy 32:35); rendering of “avenger/vengeance” language should be checked for consistency with the Romans curriculum’s own treatment of that verse if/when produced. |
| 1 Thessalonians 4:8 | God gives his Holy Spirit | Holy Spirit | Ezekiel 36:27; Joel 2:28-29; Acts 2:16-21 (Pentecost as Joel’s fulfillment) | Ties sanctification directly to the new-covenant Spirit-indwelling promise; reuse baseline holy_spirit (Critical). |
| 1 Thessalonians 4:9 | ”Taught by God” to love one another | — | Jeremiah 31:33-34 (new covenant, law written on hearts); John 6:45 (quoting Isaiah 54:13, “they will all be taught by God”) | Direct echo of Isaiah 54:13 via John 6:45’s citation formula; Paul’s rare coinage theodidaktos draws on this new-covenant “taught by God” tradition. |
Chapter 4 — Core Passage (verses 13-18)
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 4:13 | ”Those who are asleep”; grief without hope | — | Daniel 12:2 (“many who sleep in the dust of the earth shall awake”); John 11:11-14 (Lazarus “sleeps”); Psalm 13:3 | Reuse core glossary sleep (of death) (High) — must clarify this describes the body awaiting resurrection, not the conscious state of the person, to avoid importing a settled “soul sleep” position. |
| 1 Thessalonians 4:14 | Jesus died and rose; God will bring the dead with him | Jesus | 1 Corinthians 15:3-4 (shared creedal formula); Romans 10:9 | The “died and rose” formula should match this Language Package’s Romans rendering for consistency, since both texts state the same core resurrection confession. |
| 1 Thessalonians 4:15 | ”The word of the Lord”; the living will not precede the dead | Jesus (as source of the “word”) | Matthew 24:30-31; Matthew 24:34 (“this generation will not pass away”); possible link to unrecorded sayings tradition (cf. Acts 20:35) | Note the genuine ambiguity (specific unrecorded saying of Jesus vs. a fresh prophetic word to Paul) per the ambiguity-handling convention; do not silently assert either as certain. |
| 1 Thessalonians 4:16 | Trumpet, archangel’s voice, the Lord descends; dead in Christ rise first | The Lord Jesus; an archangel (possibly Michael) | Exodus 19:16 (trumpet at Sinai theophany); Joel 2:1 (trumpet, Day of the Lord); Daniel 12:1 (Michael); Daniel 12:2; Matthew 24:31 (“with a loud trumpet call”); 1 Corinthians 15:20-23, 52 (“last trumpet,” Christ the firstfruits) | Central theophany-echo cluster of the passage. The Sinai/Joel/Daniel background must be actively supplied so the trumpet and archangel are read as OT-rooted theophany markers, not apocalyptic-fiction genre tropes. |
| 1 Thessalonians 4:17 | Caught up together in the clouds to meet the Lord; always with the Lord | The Lord Jesus; living and dead believers together | Daniel 7:13 (Son of Man with the clouds); Exodus 19:9, 24:15-16 (Sinai cloud theophany); Acts 1:9-11 (ascension in a cloud; “will come in the same way”); Genesis 5:24 and 2 Kings 2:11 (Enoch and Elijah “taken”/translated — a partial, non-identical OT type) | Typology note: Enoch’s and Elijah’s being “taken” without dying is a suggestive but imperfect OT type for “caught up” — imperfect because 4:16-17 explicitly describes those who have already died being raised first, unlike Enoch/Elijah’s escape from death altogether; curriculum material should name the type while flagging the disanalogy rather than collapsing the two. |
| 1 Thessalonians 4:18 | Comfort one another with these words | — | Isaiah 40:1 (“comfort, comfort my people”); 2 Corinthians 1:3-4 | Frames the entire preceding revelation as pastoral comfort in the Isaianic tradition of covenant consolation, not speculative timeline-building. |
Chapter 5
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 5:1-2 | Times and seasons; the day of the Lord like a thief | — | Joel 2:1-2; Amos 5:18-20; Zephaniah 1:14-18; Isaiah 13:6-9; Malachi 4:5; Matthew 24:36-44 (thief in the night); Luke 21:34-36; 2 Peter 3:10; Revelation 3:3, 16:15 | ”Day of the Lord” is a direct inheritance of the OT prophetic technical term; “thief in the night” closely parallels Jesus’ own Olivet teaching (Matthew 24:43) and recurs across the NT (2 Peter 3:10; Revelation 3:3, 16:15) — a genuine cross-book NT idiom, not unique to Paul. |
| 1 Thessalonians 5:3 | Labor pains; sudden destruction, no escape | — | Isaiah 13:8; Jeremiah 4:31; Micah 4:9-10; Mark 13:8; John 16:21 | Labor-pains imagery for eschatological onset is a stock OT/NT prophetic figure, not a Pauline innovation. |
| 1 Thessalonians 5:4-5 | Children of light and of the day, not of darkness or night | — | Isaiah 60:1-3; John 12:36; Ephesians 5:8; Luke 16:8 | Identity-language rooted in OT light/darkness covenant imagery (Isaiah’s restoration prophecies); should be distinguished from contemporary New Age “light worker” spirituality. |
| 1 Thessalonians 5:8 | Breastplate of faith/love, helmet of the hope of salvation | — | Isaiah 59:17 (“he put on righteousness as a breastplate, and a helmet of salvation on his head”); Ephesians 6:13-17 | Direct OT source. Isaiah 59:17 pictures the LORD himself arming for judgment/salvation; Paul reapplies the identical armor pieces (breastplate, helmet) to the believer’s posture of readiness. Ephesians 6:13-17 develops the same armor image at greater length. Rendering of “breastplate” and “helmet” should stay lexically identical across any future Ephesians curriculum material for cross-reference clarity. |
| 1 Thessalonians 5:9-10 | Not destined for wrath but to obtain salvation through Christ’s death | Jesus Christ | Romans 5:9-10 (“saved from wrath… reconciled by his death”); 1 Thessalonians 1:10 (internal echo) | Near-verbatim doctrinal parallel to Romans 5:9-10; reuse baseline salvation (Critical) clarification and note the internal echo back to 1:10, bracketing the whole letter with the wrath/salvation contrast. |
| 1 Thessalonians 5:19-20 | Do not quench the Spirit; do not despise prophecies | Holy Spirit | Numbers 11:29 (Moses: “would that all the LORD’s people were prophets”); 1 Corinthians 14:1, 39 | Sits within the live continuationist/cessationist debate; state this curriculum’s own reading transparently per the denominational-transparency rule. |
| 1 Thessalonians 5:23 | Sanctify you wholly; spirit, soul, and body kept blameless at the coming | God; the Lord Jesus Christ | Deuteronomy 6:5 (heart, soul, might); Hebrews 4:12 (soul and spirit) | The threefold anthropological phrase should be flagged as a live trichotomist/dichotomist proof-text rather than presented as settled systematic anthropology; reuse parousia clarification for “at the coming.” |
| 1 Thessalonians 5:26 | Greet one another with a holy kiss | — | Genesis 33:4 (Jacob and Esau’s greeting kiss — ancient custom background); Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Peter 5:14 (“kiss of love”) | The instruction recurs verbatim or near-verbatim across multiple Pauline and Petrine letter closings; the ancient family-greeting custom (not romantic/sexual) should be actively supplied for contemporary readers. |
PART B — Messianic References Summary
| Reference | Passage | Messianic Content |
|---|---|---|
| Son of God awaited from heaven | 1 Thessalonians 1:10 | Jesus as the divine Son, the awaited deliverer from wrath — echoes Daniel 7:13-14’s “one like a son of man” coming from heaven with authority. |
| Christ’s death and resurrection as the ground of hope | 1 Thessalonians 4:14 | Shares the earliest apostolic creedal formula also preserved in 1 Corinthians 15:3-4 and echoed in Romans 10:9. |
| ”The Lord himself” descending, with archangel’s voice and trumpet | 1 Thessalonians 4:16 | Portrays Christ personally executing the OT Day-of-the-Lord theophany pattern (Sinai, Joel, Daniel) — a direct claim of Christ’s identity with the coming “LORD” of OT prophecy. |
| ”All his holy ones” accompanying the Lord’s coming | 1 Thessalonians 3:13 | Direct echo of Zechariah 14:5’s Day-of-the-LORD theophany, now applied to Christ’s parousia — a strong messianic identification of Jesus with the coming LORD of Zechariah’s prophecy. |
| The Lord as avenger and deliverer from wrath | 1 Thessalonians 4:6; 5:9 | Applies OT covenant-LORD roles (avenger, deliverer) directly to Christ. |
PART C — Typology Summary
| OT Type | NT Fulfillment/Antitype | Passage(s) | Notes |
|---|---|---|---|
| Sinai theophany (trumpet, cloud, divine descent) | Christ’s parousia | 1 Thessalonians 4:16-17; cf. Exodus 19:16-19 | The giving of the Law at Sinai, marked by trumpet and cloud, typologically anticipates the far greater theophany of Christ’s return. |
| Enoch and Elijah “taken” without death | Living believers “caught up” at the parousia | 1 Thessalonians 4:17; cf. Genesis 5:24; 2 Kings 2:11 | Imperfect type — Enoch and Elijah escaped death entirely, while 4:16-17 explicitly involves the resurrection of those who died first; the disanalogy should be noted, not smoothed over. |
| The Day of the LORD (prophetic judgment/vindication day) | The Day of the Lord (Christ’s return in judgment and salvation) | 1 Thessalonians 5:2; cf. Joel 2:1-2; Amos 5:18-20; Zephaniah 1:14-18 | Direct continuity, not mere analogy — Paul applies the identical OT technical term to the same eschatological reality now centered on Christ. |
| Israel’s covenant election | The church’s election “in Christ” | 1 Thessalonians 1:4; cf. Deuteronomy 7:6-8 | Covenant-choice language transferred from ethnic Israel to the church without erasing God’s ongoing faithfulness to Israel (cf. Romans 11:28-29) — care is needed not to imply simple replacement. |
| The LORD’s own armor (righteousness, salvation) in Isaiah | The believer’s armor (faith, love, hope) | 1 Thessalonians 5:8; cf. Isaiah 59:17 | What is originally armor God wears for his own judging/saving action is reapplied as armor believers wear in readiness — a shift from divine action to derived human posture, worth noting explicitly. |
PART D — Parallels to Romans (Cross-Curriculum)
| 1 Thessalonians | Romans | Shared Theme | Rendering-Consistency Implication |
|---|---|---|---|
| 1:9-10 (turning from idols; wrath to come) | Romans 1:18-25 (wrath revealed; idolatry) | Wrath as God’s settled judicial response to sin | Same orgē/wrath clarification (not impulsive emotion; not incompatible with love) must be used in both curricula. |
| 1:4 (election, “loved by God”) | Romans 9:6-13 (Jacob loved, election unconditioned by works) | God’s sovereign, prior choice | Identical baseline election Critical clarification (“not a political vote”) required in both. |
| 4:3-8 (sanctification defined practically) | Romans 6:19, 22; 12:1-2 (sanctification, living sacrifice) | Progressive holiness as God’s ongoing work, not self-improvement | Same baseline sanctification obsolescence-framing and “apart from works” grace linkage. |
| 4:14; 1 Corinthians 15:3-4 (creedal formula, referenced) | Romans 10:9 (“Jesus is Lord… God raised him from the dead”) | The resurrection confession as the ground of salvation | The “died and rose”/confession wording should match verbatim per the baseline’s stated cross-document consistency rule for Romans 10:9-10. |
| 5:8 (armor: breastplate of faith and love, helmet of hope of salvation) | Romans 13:12 (“put on the armor of light”) | Eschatological readiness pictured as armor | Consistent lexical choices for armor terminology across both curricula’s published material. |
| 5:1-4 (“the day,” thief in the night) | Romans 13:11-12 (“the day is at hand”) | The nearness and unpredictability of the eschatological “day” | Curriculum material should note both letters use “the day” as shorthand for the same reality (the day of the Lord) and keep the technical term’s rendering consistent. |
| 5:9-10 (destined for salvation, not wrath, through Christ’s death) | Romans 5:9-10 (saved from wrath, reconciled through his death) | Salvation as rescue from wrath accomplished at the cross | Reuse baseline salvation Critical clarification; both passages should be cited together in curriculum cross-references. |
| 4:18; 5:11, 14 (parakaleō, comfort/exhort one another) | Romans 12:1, 8; 15:4-5 (parakaleō, exhortation) | Mutual, active edification through apostolic teaching | Reuse baseline exhort entry; maintain the “active strengthening, not passive soothing” clarification in both curricula. |
| 2:14-15 (persecution by “the Jews,” killing of the prophets) | Romans 9:1-5; 11:1-2, 28-29 (Paul’s anguish for Israel; God’s continuing faithfulness) | Historically specific polemic vs. enduring covenant faithfulness | Both curricula must state explicitly that Paul does not condemn the Jewish people as a whole; cross-reference Romans 11 whenever 1 Thessalonians 2:14-15 is taught. |
| 4:5 (Gentiles who do not know God) | Romans (throughout; esp. 1:18-32; 9-11) | Gentile/Jew covenantal distinction | Reuse baseline gentiles Medium clarification consistently; “Gentiles” never glossed as “non-believers” in either curriculum. |
PART E — Rendering-Consistency Rules for Shared Quotations and Allusions
- Wrath (ὀργή). Render identically wherever it echoes Romans 1:18, 2:5, 5:9, 12:19, or 1 Thessalonians 1:10, 2:16, 5:9: “wrath,” glossed as God’s settled, righteous judicial response to sin — never an impulsive emotional outburst, and never softened to accommodate contemporary discomfort with divine judgment.
- Election (ἐκλογή). Reuse the baseline’s mandatory “not a political vote” clarification verbatim on first substantive use in any document treating Romans 9 or 1 Thessalonians 1:4.
- The resurrection/Lordship confession. The “died and rose” formula (1 Thessalonians 4:14) and the Romans 10:9-10 confession of Christ’s resurrection and Lordship must use identical core wording across both curricula’s published material, per the baseline’s stated consistency rule for Romans 10:9-10.
- “The day”/“the day of the Lord.” Use “the day of the Lord” as the full technical term (1 Thessalonians 5:2) and note that Romans 13:11-12’s shorter “the day” refers to the same reality; do not treat them as two separate concepts requiring different glosses.
- Armor imagery. Keep identical English terms for each piece of armor (“breastplate,” “helmet,” “armor of light/God”) across 1 Thessalonians 5:8, Romans 13:12, and any future Ephesians 6:13-17 material, to preserve the visible intertextual link for readers.
- Sanctification / holiness vocabulary. Reuse the baseline
sanctificationandholyrenderings and clarifications exactly across Romans 6:19-22, 12:1-2, and 1 Thessalonians 4:3-8, 23; do not introduce a synonym in one curriculum that is not used in the other. - Comfort/exhort (παρακαλέω). Reuse the baseline
exhortentry’s “active strengthening, not passive soothing” clarification consistently in both curricula, especially at pastorally weighty verses (1 Thessalonians 4:18, 5:11; Romans 12:1, 15:4-5). - “Saints”/“holy ones.” Reuse the baseline
saintsdenominational-contest note identically wherever the term recurs (Romans throughout; 1 Thessalonians 3:13), including the added ambiguity note (believers and/or angels) specific to 1 Thessalonians 3:13’s echo of Zechariah 14:5. - Gentiles. Reuse the baseline
gentilesclarification (“not a synonym for non-believers”) identically in Romans and in 1 Thessalonians 4:5. - Antisemitism-sensitive passages. Any curriculum material on 1 Thessalonians 2:14-15 must cross-reference and apply the same explicit historical-specificity framing the baseline requires for Romans 9-11, stating plainly that Paul does not condemn the Jewish people as a whole.
- OT theophany background (trumpet, cloud, archangel). Where curriculum material supplies OT background for 1 Thessalonians 4:16-17 (Exodus 19:16; Daniel 7:13; Daniel 12:1), use consistent terminology (“theophany,” “trumpet of God,” “archangel”) so that future curricula treating related theophanic texts (e.g., Revelation) can cross-reference without terminological drift.
This cross-reference analysis extends, and must never contradict, the baseline Romans Language Package and the 07_semantic_analysis.md / 08_core_glossary.md documents produced for this curriculum. All chapters of 1 Thessalonians (1-5) have been reviewed in full; no chapter was found to lack load-bearing OT/NT connective material.