Cross-Reference Analysis
09 Cross-Reference Analysis — 2 Corinthians (Full Book) — English → Filipino
Purpose and Method
This document catalogs every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every substantive parallel to the Romans Language Package across all 13 chapters of 2 Corinthians. It exists to (a) ensure Old Testament material quoted or echoed in 2 Corinthians is rendered consistently with how it will be rendered whenever this Language Package or a future curriculum in this pipeline touches the same OT text, and (b) ensure any wording 2 Corinthians shares with Romans — whether an OT citation both letters quote, or a shared Greek theological term — receives an identical Filipino rendering across curricula, since learners will move between Romans and 2 Corinthians lessons using the same Language Package.
Citation format: All citations are normalized as <Book Name> <chapter>:<verse(s)> (e.g., “Genesis 15:6”, “2 Corinthians 5:19”) to support automated lookup in Phase 2 tooling.
Translation sensitivity ratings use the same four-tier convention as the baseline (Critical / High / Medium / Low).
Part A — Direct Old Testament Quotations in 2 Corinthians
| # | 2 Corinthians Passage | OT Source | Theme | Related Character(s) | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | 2 Corinthians 4:6 | Genesis 1:3 | Creation; new creation as a second “let there be light” | God (Creator) | Medium — must echo the creation-declaration register (an authoritative divine speech-act), not a poetic metaphor for a mood change; ties directly to 5:17’s “new creation” (High risk, see Part D). |
| 2 | 2 Corinthians 4:13 | Psalm 116:10 (LXX Psalm 115:1) | Faith speaking under affliction | The Psalmist; Paul | Low — a direct quotation formula (“I believed, and so I spoke”); standard citation handling. |
| 3 | 2 Corinthians 5:19 | Psalm 32:1-2 (cf. Romans 4:7-8, which quotes the same psalm) | Non-imputation of sin | David (psalmist) | Critical — same ledger/accounting verb family (λογίζομαι) as Romans 4:7-8’s citation of this exact psalm. The Filipino rendering of “not counting/reckoning” trespasses in 2 Corinthians 5:19 must match the rendering already used for Romans 4:7-8 in the Romans Language Package, or be reconciled with it if no exact match exists yet (see Part E, Rule 1). |
| 4 | 2 Corinthians 6:2 | Isaiah 49:8 | The “acceptable time” / day of salvation | The Servant of the LORD (Messianic context in Isaiah) | Critical — feeds directly into the baseline’s Critical “salvation” doctrine (kaligtasan). Isaiah 49:8 is itself part of a Servant Song; the citation’s messianic background must not be lost, and “day of salvation” must not be read as an indefinitely postponable, sacramentally-secured future moment. |
| 5 | 2 Corinthians 6:16 | Leviticus 26:12 (cf. Ezekiel 37:27) | God dwelling among his people | Israel (corporate) | High — “I will make my dwelling among them” underlies the “temple of God” doctrine (High risk in Core Glossary); must be read corporately/individually of the Spirit-indwelt believer, not the physical church building. |
| 6 | 2 Corinthians 6:17 | Isaiah 52:11 (cf. Ezekiel 20:34, 41) | Call to separation | Israel (corporate); exiles returning from Babylon | Medium — “come out from their midst” must retain its covenantal separation sense (from idolatry/compromise), not be over-applied as isolation from all unbelievers generally. |
| 7 | 2 Corinthians 6:18 | 2 Samuel 7:14 (cf. Isaiah 43:6) | Sonship / Father-child covenant relationship | David; God as Father | High — 2 Samuel 7:14 is Davidic covenant sonship language; connects directly to Romans’ Davidic Covenant doctrine (Medium risk in baseline) and Romans’ Adoption doctrine (Medium risk, pag-ampon). Must retain the full legal/relational sonship sense already established for “Father” (Ama, High risk) and “adoption” (pag-ampon, Medium risk) in the baseline. |
| 8 | 2 Corinthians 8:15 | Exodus 16:18 | Manna, sufficiency, equitable provision | Israel in the wilderness; Moses | Low — supports the “equality” (isotēs) doctrine of proportional fairness in giving; straightforward quotation. |
| 9 | 2 Corinthians 9:9 | Psalm 112:9 | Righteous generosity | The righteous man (Psalmist’s ideal) | Medium — “his righteousness endures forever” must retain the connection to katuwiran (righteousness, High risk baseline term) rather than being flattened to mere praiseworthy character. |
| 10 | 2 Corinthians 10:17 | Jeremiah 9:24 | Boasting only in the Lord | Jeremiah (prophet) | High — anchors Paul’s paradoxical “boasting” vocabulary (kauchēma, Medium risk per Chapter 5 semantic analysis) in an explicit OT command; must be rendered so the contrast between illegitimate self-boasting and legitimate boasting “in the Lord” (sa Panginoon) is unmistakable, since Filipino hiya-culture already treats self-boasting as suspect and could flatten the distinction Paul is making. |
| 11 | 2 Corinthians 13:1 | Deuteronomy 19:15 | Legal standard of testimony | Moses (lawgiver) | Low — standard legal-procedural citation; no significant doctrinal risk. |
Part B — Old Testament Allusions (Non-Quotation) by Chapter
| Chapter | 2 Corinthians Passage | OT Allusion | Theme | Translation Sensitivity |
|---|---|---|---|---|
| 1 | 1:3 (“Father of mercies”) | Exodus 34:6; Psalm 86:15 | God’s compassionate covenant character | Low — reinforces Ama (Father, High risk) as a compassionate, not merely authoritative, title. |
| 1 | 1:9 (“God who raises the dead”) | Deuteronomy 32:39; Daniel 12:2 | Resurrection hope grounding endurance in suffering | Medium — ties to [REUSED: resurrection = pagkabuhay na mag-uli]; must remain the same bodily, historical resurrection hope, not a general “God can fix anything” sentiment. |
| 2 | 2:14-16 (“aroma,” “fragrance”) | Leviticus 1:9; Genesis 8:21 | Sacrificial aroma pleasing to God | Medium — per Chapter 2 semantic analysis (euōdia/osmē); the OT background is literal sacrificial smoke, reinforcing that believers’ gospel witness is likened to an acceptable offering, not merely a pleasant feeling. |
| 3 | 3:3, 3:7 (“tablets of stone”) | Exodus 31:18; Exodus 34:1 | The Mosaic law given at Sinai | Low — literal historical referent; standard term (tapyas na bato). |
| 3 | 3:6 (“letter…Spirit”) | Jeremiah 31:31-34; Ezekiel 36:26-27 | New covenant written on hearts by the Spirit | High — this is the OT prophetic root of the “new covenant versus old” doctrine; Jeremiah’s promise of a law “written on the heart” and Ezekiel’s promise of a “new heart” and “my Spirit within you” must both be recoverable behind titik/Espiritu, not just the abstract letter/spirit contrast. |
| 3 | 3:7-11, 3:13 (Moses’ veiled, fading glory) | Exodus 34:29-35 | Moses’ shining and fading facial glory after Sinai | High — the entire veil/glory argument in chapter 3 is a sustained typological exposition of this Exodus narrative; translators must keep the historical narrative visible behind the metaphor, not abstract it into a generic “hiding something” image. |
| 3 | 3:16 (“when one turns to the Lord, the veil is removed”) | Exodus 34:34 | Moses’ unveiling in God’s presence | High — direct allusion; the removal of the veil “in Christ” (3:14) reapplies Moses’ personal unveiling before God to every believer’s access to God through Christ. |
| 3 | 3:18 (“being transformed into his image”) | Genesis 1:26-27 | Humanity made in God’s image | High — connects new-covenant transformation to the restoration of the divine image lost/marred at the fall; must not be reduced to physical-icon devotion (see Core Glossary “image,” High risk). |
| 4 | 4:4 (“the god of this age has blinded”) | Isaiah 6:9-10 | Spiritual blindness to God’s revelation | Critical — shares the “blinding” motif with Isaiah’s judicial hardening language, but 2 Corinthians attributes the blinding here to a usurping false “god” (Satan), not to God’s own judicial act as in Isaiah; this distinction must be preserved so as not to imply God blinds unbelievers directly in this verse. |
| 5 | 5:14-15, 5:21 (one dying “for all”; sinless one bearing sin) | Isaiah 53:4-6, 10-12 | The Suffering Servant bearing the sin of many | Critical — the substitutionary “for us/for all” language of 5:14-21 is a direct theological echo of Isaiah 53’s Servant, who “bore our sins” though he himself was without fault; this typological chain (Servant → Christ) must remain visible and must reinforce, not compete with, the Critical “made him to be sin” entry in the Core Glossary. |
| 5 | 5:14-15 (one man’s death reckoned to all) | Genesis 2-3 (Adam); cf. explicit development in Romans 5:12-19 | Adam-Christ representative-headship typology | High — 2 Corinthians 5:14’s logic (“one has died for all, therefore all have died”) mirrors the Adam/Christ representative-union pattern Paul develops explicitly in Romans 5:12-19; see Part D below for the required rendering-consistency link. |
| 5 | 5:17 (“new creation…new has come”) | Isaiah 43:18-19; Isaiah 65:17; Genesis 1:1 | Eschatological new creation / new heavens and new earth | High — reinforces the Critical/High doctrine “New Creation in Christ” (Core Glossary); the OT background is a promised cosmic renewal now inaugurated personally “in Christ,” not a self-help “fresh start.” |
| 5 | 5:10 (“judgment seat of Christ”) | Ecclesiastes 12:14; Daniel 7:9-10 | Divine tribunal / final evaluation | High — background courtroom imagery for final divine evaluation; must not be merged with the Catholic doctrine of particular judgment plus purgatorial mitigation (see Core Glossary, “judgment seat of Christ,” High risk). |
| 6 | 6:14-18 (holiness, separation catena) | Multiple (see Part A, rows 5-7) | Corporate covenant holiness | High — this is a deliberately woven chain of OT citations; translators should recognize 6:16-18 as a single rhetorical unit of Scripture-quotation, not three unrelated proof-texts, when deciding paragraph-level rendering choices. |
| 7 | 7:1 (“let us cleanse ourselves…perfecting holiness”) | Leviticus 11:44-45; Leviticus 19:2 | Priestly call to holiness (“Be holy, for I am holy”) | Medium — reinforces [REUSED: holy = banal / sanctification = pagpapabanal]; must be read as a Spirit-empowered response to God’s own holiness, not a ritual-purity checklist. |
| 8 | 8:9 (“though rich, he became poor”) | Isaiah 53:2-3 (the Servant’s lowliness); Philippians 2:6-8 (NT parallel) | Voluntary self-impoverishment of the Messiah | Medium — connects the incarnation doctrine (High risk, baseline) to the Servant’s lowly appearance; must remain anchored to Christ’s unique historical self-giving, not a generalized “role model” for almsgiving. |
| 9 | 9:6, 9:10 (sowing/reaping; God supplying seed) | Proverbs 11:24-25; Isaiah 55:10; Hosea 10:12 | Agricultural metaphor for generosity and its fruit | Medium — per Core Glossary’s “sow/reap” entry; must avoid a prosperity-gospel misreading of guaranteed material return. |
| 11 | 11:2 (“betrothed…as a pure virgin to one husband”) | Hosea 2:19-20; Isaiah 62:5; Genesis 2:24 | Covenant marriage/betrothal imagery for God and his people | Medium — connects the “godly jealousy” term (Core Glossary, Medium risk) to a long OT tradition of God’s people as his betrothed bride, later echoed in the NT’s Bride-of-Christ imagery (Ephesians 5, Revelation 19; not part of this curriculum but relevant for future cross-curriculum consistency). |
| 11 | 11:3 (“as the serpent deceived Eve”) | Genesis 3:1-13 | The fall; deception by the serpent | High — a direct narrative allusion (not a quotation) grounding the warning against “another Jesus” (Core Glossary, High risk) in the paradigm case of deception; must retain the historical Genesis referent, not generalize into an abstract “beware of lies” proverb. |
| 11 | 11:24 (“forty lashes less one”) | Deuteronomy 25:1-3 | Legal limit on corporal punishment | Low — a historical/legal detail describing Paul’s actual sufferings under Jewish law; minor doctrinal risk. |
| 12 | 12:2-4 (third heaven, paradise, visions) | Ezekiel 1:1; Daniel 7:9-14 | Prophetic heavenly-vision tradition | Medium — situates Paul’s reluctant vision report within a recognized OT genre of authorized prophetic vision, not private mysticism to be emulated or sought after; see Core Glossary risk note. |
| 13 | 13:1 (see Part A, row 11) | Deuteronomy 19:15 | — | (see Part A) |
Explicit chapter coverage note: Chapters 1, 2, 7, 12, and 13 contain comparatively fewer or lower-weight OT connections than chapters 3, 5, 6, 8-9, 10-11; all have nonetheless been reviewed in full for this analysis, and every quotation or allusion identified above is recorded. No chapter of 2 Corinthians is without at least one OT connection.
Part C — Messianic References and Typology
| Type | 2 Corinthians Passage | OT Root / Type | Fulfillment / Antitype | Translation Sensitivity |
|---|---|---|---|---|
| Typology: Moses/Christ | 2 Corinthians 3:7-18 | Moses’ veiled, fading glory (Exodus 34:29-35) | Christ’s unveiled, permanent, ever-increasing glory shared with believers by the Spirit | High — the whole chapter is a sustained lesser-to-greater typological argument (the old covenant’s glory was real but fading and veiled; the new covenant’s glory is permanent and open); must not collapse Moses into a merely negative figure — the text says his ministry truly had glory, only a lesser and temporary one. |
| Typology: Adam/Christ | 2 Corinthians 5:14-17 | Adam as the head of the old humanity (Genesis 2-3) | Christ as the head of the new humanity / “new creation” | High — parallels Romans 5:12-19’s explicit Adam-Christ typology; the “one died for all, therefore all died” logic in 2 Corinthians 5:14 is the same representative-headship principle Romans articulates by name. Rendering must keep this typological line visible to a reader moving between the two letters (see Part D). |
| Typology/Fulfillment: Suffering Servant/Christ | 2 Corinthians 5:21 | The sinless Servant who bears the sin of many and dies as a guilt-substitute (Isaiah 53) | Christ, “who knew no sin,” made sin for us | Critical — this is the letter’s single most theologically dense messianic fulfillment statement; must be taught alongside the Critical Core Glossary entry “made [him] sin” without any softening of the substitutionary, forensic sense. |
| Direct messianic title | 2 Corinthians 1:19-21; 11:2-4 | Messianic promise fulfilled ([REUSED FROM BASELINE: messiah = Mesiyas, High]; “Christ” = Kristo throughout) | Jesus Christ as the “Yes” to all God’s promises (1:20) | High — 1:20’s “all the promises of God find their Yes in him” is a compact fulfillment-of-prophecy statement (cf. baseline doctrine “Fulfillment of Prophecy,” Medium risk, and “Messianic Promise,” High risk); must retain the sense of comprehensive, cumulative OT fulfillment, not a vague general affirmation. |
| Typology: Temple | 2 Corinthians 6:16 | The tabernacle/temple as God’s dwelling among Israel (Exodus 25:8; Leviticus 26:12) | The individual believer and gathered church as God’s new-covenant dwelling by the Spirit | High — see Core Glossary “temple of God,” High risk; must not relocate this dwelling-typology back onto a physical building. |
| Typology: New Covenant Priesthood | 2 Corinthians 3:6; 4:1; 5:18-20 | Levitical priestly mediation (sacrifice, intercession) | Paul’s “ministry of reconciliation” as a proclamation-based, not a sacrifice-repeating, priestly-adjacent ministry | Critical — must be clearly distinguished from a re-offering priesthood (directly relevant given the Catholic priesthood’s sacramental role in confession/absolution); see Core Glossary “ministry of reconciliation,” Critical risk. |
Part D — Parallels to the Romans Language Package
Because learners in this pipeline move between the Romans and 2 Corinthians curricula using the same Filipino Language Package, every point below requires an identical Filipino rendering in both curricula, not merely a similar one.
| # | 2 Corinthians Passage | Romans Parallel Passage | Shared Element | Rendering-Consistency Requirement |
|---|---|---|---|---|
| 1 | 2 Corinthians 5:19 (“not counting their trespasses”) | Romans 4:7-8 (quoting Psalm 32:1-2: “Blessed are those…against whom the Lord will not count sin”) | Same OT text (Psalm 32:1-2), same λογίζομαι (“count/reckon”) verb family | Critical — the Filipino verb chosen for “not counting/reckoning” sin in 2 Corinthians 5:19 must match (or be harmonized with) the rendering already used at Romans 4:7-8, and must remain visibly the negative counterpart to [REUSED FROM BASELINE: imputed_righteousness = katuwirang ibinilang, Critical]. |
| 2 | 2 Corinthians 5:18-21 (reconciliation, “God…reconciled us to himself”) | Romans 5:10-11 (“we were reconciled to God through the death of his Son”; “through whom we have now received reconciliation”) | Same Greek verb/noun (καταλλάσσω / καταλλαγή) | Critical — the Romans Language Package’s baseline translation_memory.json does not carry a standalone “reconciliation” entry, since Romans 5:10-11 was not flagged as a headline term in the original Romans glossary. This 2 Corinthians analysis establishes pagkakasundo / pinagkasundo as the authoritative Filipino rendering for καταλλάσσω/καταλλαγή. This rendering must be retrofitted to Romans 5:10-11 in any future revision or Phase 2 pass over Romans, so that the same doctrine (reconciliation with God) is not rendered two different ways across the two curricula. |
| 3 | 2 Corinthians 5:14-15, 17 (one died for all; new creation) | Romans 6:3-11 (union with Christ in his death and resurrection); Romans 5:12-19 (Adam/Christ headship) | Representative union theology; “in Christ” identity | High — “sa Kristo / kay Kristo” (in Christ) and the death/life-reorientation language of 2 Corinthians 5:14-15 must align with how Romans 6’s union-with-Christ language and Romans’ “Christian Identity in Christ” doctrine (High risk) are rendered, since both describe the same theological reality from different angles. |
| 4 | 2 Corinthians 5:21 (“the righteousness of God”) | Romans 1:17; Romans 3:21-22; Romans 4:3 (imputed righteousness) | Same term, δικαιοσύνη θεοῦ | High — [REUSED FROM BASELINE: righteousness = katuwiran] must be used identically; 2 Corinthians 5:21 is this Language Package’s clearest restatement of Romans’ central justification doctrine and should be taught as such. |
| 5 | 2 Corinthians 4:5 (“we proclaim…Jesus Christ as Lord”) | Romans 10:9 (“if you confess with your mouth that Jesus is Lord…you will be saved”) | Same confessional formula, κύριος | Critical — “Si Jesus ay Panginoon” (established verbatim at Romans 10:9 per the baseline’s Theological Consistency Rules table) must be the identical wording used whenever 2 Corinthians 4:5 or any other 2 Corinthians Lordship passage renders this confession. |
| 6 | 2 Corinthians 12:9; 13:4 (“power made perfect in weakness”; “he was crucified in weakness, but lives by the power of God”) | Romans 1:16 (“the gospel…is the power of God for salvation”) | Same term, δύναμις θεοῦ | High — [REUSED FROM BASELINE: power_of_god = kapangyarihan ng Diyos]; must never be rendered with anting-anting-adjacent vocabulary in either curriculum, and the “power perfected in weakness” paradox unique to 2 Corinthians must not be read back into Romans 1:16 as a general principle, nor should Romans 1:16’s straightforward “power for salvation” be imported to blunt 2 Corinthians 12:9’s paradox. |
| 7 | 2 Corinthians 3:6, 14 (“new covenant”) | Romans 9-11 (Israel, covenant faithfulness); Romans’ baseline “covenant” doctrine (Medium risk) | Same term, διαθήκη | High — [REUSED FROM BASELINE: covenant = tipan] must be used identically; the 2 Corinthians-specific risk of confusing “Bagong Tipan” (the covenant reality) with “Bagong Tipan” (the New Testament as a book) must be flagged wherever it recurs, including if Romans material ever references the new covenant by name. |
| 8 | 2 Corinthians 1:22; 5:5 (“guarantee/seal of the Spirit”) | Romans 8:15-17, 23 (Spirit of adoption; firstfruits of the Spirit) | Same theological function: the Spirit as down-payment/guarantee of future inheritance | Medium — the Filipino rendering of “guarantee” (katibayan) and “seal” (tatak) in 2 Corinthians should be taught alongside Romans’ adoption doctrine (pag-ampon, Medium risk) as two expressions of the same assured-inheritance reality. |
| 9 | 2 Corinthians 13:5 (“Christ in you”) | Romans 8:9-11 (the Spirit of Christ dwelling in believers) | Same indwelling reality, different grammatical subject (Christ vs. Spirit) | High — must be taught as one coherent Trinitarian reality (the Spirit is how Christ himself indwells the believer), consistent with the baseline’s guarding of “Holy Spirit” (Espiritu Santo, High/Critical) against anito/spirit-possession misreadings. |
| 10 | 2 Corinthians 1:3-11; 4:16-5:5 (affliction, groaning, hope of the resurrection body) | Romans 8:18-25 (creation’s groaning; the redemption of the body) | Shared groaning/hope vocabulary (στενάζω) and shared eschatological hope | Medium — “dumaing/humihibik” (groan) in 2 Corinthians should evoke the same purposeful, hope-filled groaning as Romans 8:18-25, not aimless complaint or fatalistic resignation (cf. baseline’s guarding of “providence” against bahala na). |
| 11 | 2 Corinthians 8:1-9:15 (grace-motivated generosity) | Romans 4:4-5; 11:5-6 (grace versus works/merit) | Same term, χάρις, applied to a concrete practice | Critical — this is the point at which the baseline’s Critical grace-versus-utang-na-loob guidance becomes most practically tested; the same biyaya rendering and the same anti-utang-na-loob framing used throughout Romans must govern 2 Corinthians 8-9 without exception. |
| 12 | 2 Corinthians 11:13 (“false apostles”) | Romans 16:17-18 (those who cause divisions, contrary to sound teaching) | Shared concern for guarding the church against illegitimate teachers | High — while Romans does not use a “false apostle” term, its warning against deceptive teachers should be taught as part of the same doctrinal family as 2 Corinthians’ “Genuine versus False Apostleship” doctrine, using compatible, non-contradictory Filipino vocabulary for deception/false teaching across both curricula. |
Part E — Rendering-Consistency Rules for Shared Quotations and Terms
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Psalm 32:1-2 (non-imputation of sin): The Filipino verb for “count/reckon” used in Romans 4:7-8 and in 2 Corinthians 5:19 must be identical or explicitly harmonized. If Romans 4:7-8 has not yet been finalized in Phase 2 output, 2 Corinthians 5:19’s rendering (hindi ibinibilang) becomes the controlling precedent, since it directly mirrors the established katuwirang ibinilang (imputed righteousness) pattern already fixed in the baseline.
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καταλλάσσω / καταλλαγή (reconciliation): Adopt pagkakasundo (noun) / pinagkasundo (verb) as the single authoritative Filipino rendering for this word family across both Romans (5:10-11) and 2 Corinthians (5:18-21), and record this as a retroactive addition to the Romans Language Package’s translation memory. Every occurrence in either curriculum requires the Critical-risk teaching note distinguishing God’s finished, objective reconciling act from the repeatable Sacrament of Reconciliation/Confession.
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κύριος confession formula (“Jesus is Lord” / “we proclaim Jesus as Lord”): Render as “Si Jesus ay Panginoon” (Romans 10:9) and “ipinapahayag namin si Jesus Kristo bilang Panginoon” (2 Corinthians 4:5) — distinct grammatical constructions for distinct verse functions, but both must use Panginoon exclusively and unqualifiedly, per baseline Rule 2 in
12_ai_translation_requirements.md. -
Jeremiah 9:24 (boasting only in the Lord): Render 2 Corinthians 10:17’s citation as “Ang nagmamalaki, ay ipagmalaki ang kaniyang ipagmamalaki sa Panginoon” or an equivalent formal-register rendering; this exact OT citation recurs verbatim in 1 Corinthians 1:31 (a future curriculum in this pipeline) and must be rendered identically there when that curriculum is developed.
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Isaiah 49:8 (“day of salvation”): Render consistently with [REUSED FROM BASELINE: salvation = kaligtasan, Critical]; 2 Corinthians 6:2’s citation must carry the same Critical-risk teaching note used elsewhere for kaligtasan (faith-received, not sacramentally guaranteed), applied specifically to guard against reading “acceptable time” as an indefinitely postponable future opportunity.
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Genesis 1:3 / 2 Corinthians 4:6 (“let light shine out of darkness”): Render with the same authoritative creation-declaration register that any future Genesis-based curriculum in this pipeline would use for God’s creative speech-acts, preserving the parallel between the original creation and the “new creation” of 5:17.
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2 Samuel 7:14 / 2 Corinthians 6:18 (Father-son covenant language): Render “sons and daughters” so as to align with the baseline’s pag-ampon (adoption) doctrine and Ama (Father) term; do not introduce a new, unrelated kinship term that would break continuity with Romans 8’s adoption teaching.
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Exodus 34:29-35 / 2 Corinthians 3:7-18 (Moses’ veil typology): Maintain talukbong / tabing (veil) consistently across all occurrences within chapter 3, preserving the single sustained metaphor rather than varying vocabulary verse to verse.
This document should be read together with 10_biblical_theme_map.md, which traces how these OT connections and Romans parallels combine into the letter’s overall theological structure.