Cross-Reference Analysis
Cross-Reference and Theme Analysis: 1 John
Methodology and Citation Convention
This matrix covers every Old Testament quotation, allusion, and typological echo, every messianic reference, and every parallel to the Romans curriculum, across all five chapters of 1 John, in canonical order. Citations follow the normalizable “Book Chapter:Verse” convention already established by the Romans baseline (Romains 3:23), extended to this epistle and its Scripture cross-references, using standard French book names (1 Jean, Genèse, Ésaïe, Deutéronome, etc.), so that citations can be mechanically matched across curricula regardless of which language artifact cites them.
1 John contains no formal introductory-formula OT quotations (“as it is written,” “the Scripture says”) of the kind common in Romans. Its Scripture use is overwhelmingly allusive and typological, drawing on shared vocabulary, narrative patterns (Cain and Abel, the serpent, sacrificial blood), and theological categories (light, testimony, anointing, covenant love) rather than explicit citation. This is itself a translation-relevant fact: teaching materials must supply the OT background explicitly, since the text does not flag it with a citation formula the way Paul’s letters typically do.
Translation sensitivity in each row flags where the French rendering must be handled carefully because of (a) risk tier carried over from 07_semantic_analysis.md / 08_core_glossary.md, (b) a live collision with French Catholic devotional or doctrinal categories, or (c) a rendering-consistency requirement with the Romans curriculum.
PART 1 — Chapter-by-Chapter Cross-Reference Matrix
Chapter 1
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Jean 1:1 | Incarnation; eternal pre-existence of the Word | le Verbe/la Parole (Christ); les apôtres (témoins) | Genèse 1:1 (absolute “beginning”); Jean 1:1-14 (Johannine Logos prologue, same author’s vocabulary) | “Dès le commencement” must read as absolute, pre-temporal origin, echoing Genèse 1:1 and Jean 1:1 — not merely “since the movement started.” Pairs with C48 “la Parole (de vie)”, Critical risk. |
| 1 Jean 1:1 (fourfold eyewitness verbs) | Incarnation; apostolic testimony | les apôtres | Luc 1:1-4 (eyewitness prologue); Jean 1:14 (“nous avons vu sa gloire”) | Preserve all four verbs (entendu/vu/contemplé/touché) without compression; the redundancy itself is the argument against docetic denial (see ch.4 Antichrist test). |
| 1 Jean 1:5 | God is Light | — | Psaume 27:1; Psaume 104:2; Ésaïe 60:19-20 | C3 “lumière”, High risk. Reinforce as moral purity/self-revealing truthfulness, not Enlightenment-rationalist or esoteric “inner light.” |
| 1 Jean 1:7 | Fellowship with God and One Another; walking in light | — | Ésaïe 2:5 (“Marchons à la lumière de l’Éternel”); Psaume 89:16 | Retain established French Bible idiom “marcher dans la lumière” (C5); do not paraphrase into abstract “vivre selon la vérité.” |
| 1 Jean 1:7 | Cleansing by Christ’s blood | Jésus-Christ | Lévitique 17:11 (blood as life/atonement); typological fulfillment of the sacrificial system | Cross-curriculum parallel: same atonement-blood category underlying Romains 3:25 (ἱλαστήριον), a term the Romans baseline left without a resolved registry entry. Both curricula’s blood/atonement vocabulary should be taught together; see PART 3, Rule 1. |
| 1 Jean 1:8,10 | Universal sinfulness; Confession and Forgiveness of Sin | — | Romans parallel: Romains 3:10-12,23 (“il n’y a pas de juste… tous ont péché”) | Same baseline term péché (A5) reused; note framing difference — 1 John frames unconfessed sin as self-deception/lying (mensonge), Romans frames it as forensic guilt before God’s tribunal. Complementary, not contradictory; teaching notes must state this explicitly. |
| 1 Jean 1:9 | Confession and Forgiveness of Sin | — | Deutéronome 7:9; Psaume 145:13 (God’s covenant faithfulness); shares the δίκαιος root with δικαιοσύνη | C11 “confesser” (Critical) + C14 “fidèle et juste”. Cross-curriculum: “juste” here (adjective, describing God’s character) is the same root family as Romains’ “justice” (baseline High/Critical term) — must not be treated as an unrelated word; flag for reviewers that the forms differ (adjective vs. noun) even though the root is shared. |
Chapter 2
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Jean 2:1 | Christ’s heavenly intercession | Jésus-Christ (avocat) | Job 16:19-21 (heavenly witness for the accused); Zacharie 3:1-5 (Satan the accuser answered by the LORD’s defense of Joshua the priest); Jean 14:16,26 (shared “Paraclet” title, Holy Spirit) | C43 “avocat”, High risk. OT courtroom-defense typology (Zacharie 3) is a strong teaching resource; disambiguate which divine Person (“avocat” = Christ here; the Spirit is the “Paraclet” in John’s Gospel). |
| 1 Jean 2:2 | Propitiation; Overcoming the World (universal sufficiency) | Jésus-Christ | Lévitique 16 (Day of Atonement, mercy seat, ἱλαστήριον); Ésaïe 53:4-6,11-12 (Suffering Servant bears sin) | C44 “victime expiatoire”, Critical. Cross-curriculum: direct cognate of Romains 3:25’s ἱλαστήριον. See PART 3, Rule 1 for mandatory consistent rendering across both curricula. |
| 1 Jean 2:3-6 | Obedience as evidence of knowing God | — | Romans parallel: Romains 1:5,16:26 “obéissance de la foi” (baseline High risk doctrine) | 1 John’s behavioral-evidence framing must be taught as complementary to, not a replacement for, Romans’ “obedience flowing from faith, not merit” framing. See PART 3, Rule 2. |
| 1 Jean 2:7-8 | Love for the Brethren; old/new commandment | — | Lévitique 19:18 (“tu aimeras ton prochain comme toi-même”); Deutéronome 6:4-5 (Shema) | NT connection: Jean 13:34. C52 “commandement”, Medium. The love-command is intensified fulfillment, not abrogation, of Torah’s command — do not read “ancien” as “obsolete.” |
| 1 Jean 2:12-14 | Forgiveness; the Name | — | Ésaïe 9:6 (naming pattern); Actes 4:12 (“il n’y a pas d’autre nom”) | Low-Medium risk; minor cross-reference value only. |
| 1 Jean 2:15-17 | Overcoming the World | — | Romans parallel: Romains 12:2 (“ne vous conformez pas au siècle présent” — αἰών, a related but distinct Greek word from κόσμος) | C9 “monde”, High. Flag for reviewers: Romans’ “siècle”/αἰών and 1 John’s “monde”/κόσμος are not interchangeable Greek terms even though both address worldliness; do not silently merge the French renderings across curricula. |
| 1 Jean 2:16 | Threefold worldly desire | — | Typology: Genèse 3:6 (Eve’s threefold temptation: good for food [chair], pleasant to the eyes [yeux], desirable for wisdom/status [orgueil]) | C29, Medium. Surface this Eden-typology explicitly in teaching notes; it strengthens “Overcoming the World” by rooting it in the primal Fall narrative. |
| 1 Jean 2:18,22 | Antichrist; Messianic Promise (negative mirror) | — | Daniel 7:8; 11:36 (apocalyptic opposer figures); NT: 2 Thessaloniciens 2:3-4; Matthieu 24:5,24 | C42 “antichrist”, High. Cross-curriculum: 1 John’s antichrist test (“nier que Jésus est le Christ”) presupposes the same messianic identity the Romans baseline’s “Messianic Promise” doctrine (High risk) expounds positively. Use “Messie”/“Christ” consistently with the Romans baseline. |
| 1 Jean 2:20,27 | Anointing; Testing the Spirits | tous les croyants (contra elite Gnostic teachers) | Typology: Exode 30:30 (priestly anointing); 1 Samuel 16:13 (David’s anointing — cf. Romans baseline “descendance de David”); Ésaïe 61:1; Joël 2:28 (Spirit poured on all people) | C19 “onction”, High. Strong typological upgrade worth teaching explicitly: OT elite/individual anointing (priest, king, prophet) becomes universal NT anointing of every believer — the letter’s anti-elitist argument against Gnostic special-knowledge claims. |
| 1 Jean 2:29 | Righteousness as evidence of new birth | — | Romans parallel: baseline “justice” (δικαιοσύνη), Critical | See PART 3, Rule 3 — forensic (Romans) vs. evidential (1 John) senses of the same French word “justice.” |
Chapter 3
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Jean 3:1-2 | New Birth; Adoption/Sonship | — | Deutéronome 14:1 (“vous êtes les enfants de l’Éternel”); Osée 11:1; Exode 4:22 | C23 “enfants de Dieu”, High. Cross-curriculum: distinct from Romans baseline’s “adoption filiale” (υἱοθεσία, legal metaphor). See PART 3, Rule 4. |
| 1 Jean 3:2 | Eschatological Christlikeness | — | Psaume 17:15 (“je me rassasierai de ton image”); NT: 1 Corinthiens 15:49; 2 Corinthiens 3:18 | Low-Medium risk. |
| 1 Jean 3:4-5 | Sin as lawlessness; Christ removes sin | Jésus-Christ | Ésaïe 53:5-6,11 (Servant bears iniquity) | Cross-curriculum note: Romains 5:12-21 develops an Adam/Christ typology for sin’s removal that 1 John does not use; flag the absence so teachers do not force Adam-typology onto this passage. |
| 1 Jean 3:8 | The devil; origin of sin | le diable (serpent) | Typology: Genèse 3:1-15 (serpent’s deception) | Medium risk. Avoid folkloric “diable” caricature; this is the same tempter as Genesis 3, not a generic superstition figure. |
| 1 Jean 3:12 | Love for the Brethren; hatred as murder | Caïn, Abel | Direct narrative reference: Genèse 4:1-16 | Medium risk. Proper names “Caïn”/“Abel” stable across all French traditions. Preserve the typological point: Cain is the paradigm/type of “the world’s” hatred (cf. also Hébreux 11:4; Matthieu 23:35), Abel the paradigm of righteous suffering — not merely a historical footnote. |
| 1 Jean 3:13 | The world’s hostility | — | Romans parallel: Romains 8:35-37 (tribulation, persecution, “plus que vainqueurs”) | See PART 3, Rule 5 (νικάω/“vaincre” consistency). |
| 1 Jean 3:16 | Sacrificial love; the atonement pattern | Jésus-Christ | Typology: Ésaïe 53:12 (Servant “livre sa vie”); NT: Jean 10:11,15,17-18 (Good Shepherd) | Low-Medium risk; christological pattern grounding the ethical command. |
| 1 Jean 3:17 | Practical compassion | — | Deutéronome 15:7-11; Proverbes 21:13 | Low risk. |
| 1 Jean 3:20 | Assurance; God’s omniscience over self-condemnation | — | 1 Rois 8:39; Psaume 139:1-4 | Low-Medium risk; supports Assurance doctrine. |
| 1 Jean 3:23 | Faith and Love, the letter’s double command | Jésus-Christ | Romans parallel: Romains 10:9-10 (confession “Jésus est Seigneur” = salvation confession) | See PART 3, Rule 6 (Section E absence of “Seigneur” in 1 John — do not conform 1 John’s Christological titles to Romans’ “Seigneur” wording). |
Chapter 4:1–6 (leading into the core passage)
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Jean 4:1 | Testing the Spirits | faux prophètes | OT background: Deutéronome 13:1-5; 18:20-22 (testing true vs. false prophets); 1 Rois 22:19-23 (Micaïe vs. false prophets) | C17 “éprouver”, High. Note the contrast: OT testing criteria were broader (fulfilled predictions, fidelity to the covenant as a whole); John’s is a single, narrow Christological criterion (4:2-3) — do not import the fuller OT/Ignatian discernment apparatus onto John’s simpler test. |
| 1 Jean 4:2-3 | Incarnation and Antichrist | Jésus-Christ | Messianic/incarnational background: Ésaïe 7:14 (“Emmanuel”); NT: Jean 1:14 | C24 “chair (venu en chair)”, Critical. Cross-curriculum: parallels Romains 1:3 (“descendance de David… selon la chair”) and Romains 8:3. See PART 3, Rule 7. |
| 1 Jean 4:4 | Overcoming the World | — | Romans parallel: Romains 8:37 (“plus que vainqueurs,” ὑπερνικῶμεν, cognate of νικάω) | See PART 3, Rule 5. |
| 1 Jean 4:6 | Spirit of truth/error; Testing the Spirits | — | NT: Jean 14:17; 15:26; 16:13 (Spirit of truth in John’s Gospel) | C18, High. Capitalization discipline (Esprit/esprit) essential. |
Chapter 4:7–21 (Core Passage — Cross-Reference Highlights)
(Full verse-by-verse semantic treatment is in 07_semantic_analysis.md Part 1; this table isolates the OT/NT cross-reference and typological dimension specific to Step 3.)
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Jean 4:7-8 | God is Love; New Birth | — | Background: the whole OT covenant-love (ḥesed) tradition, e.g. Exode 34:6-7; Psaume 103:8 | C1, C2, Critical. Must be held in tension with 1:5 “Dieu est lumière” (see PART 2 theme map) so love is never read apart from holiness. |
| 1 Jean 4:9-10 | Incarnation; Propitiation; Messianic fulfillment | Jésus-Christ (Fils unique); typological echo of Isaac | Typology: Genèse 22:2,12,16 (LXX: Isaac as Abraham’s beloved/only son offered in sacrifice) is the recognized OT background behind Johannine “Fils unique” language (cf. Jean 3:16); also Ésaïe 53 (Servant offered for sin) | C8 “Fils unique” + C44 “victime expiatoire”, both Critical. This Genèse 22 typology (the “only son” given up) is high teaching value and should be surfaced explicitly for catechetical use; it is not a direct quotation but a widely recognized typological resonance. |
| 1 Jean 4:14 | Salvation; Mission | Jésus-Christ (Sauveur du monde) | Ésaïe 45:21-22 (“un Dieu sauveur”); Ésaïe 49:6 (salvation to the ends of the earth) | Cross-curriculum: parallels Romans baseline doctrines “Salvation” and “Mission to the Nations” (both Medium risk). “Sauveur” (title) and “salut” (baseline noun) are distinct forms of the same root — cross-reference, do not merge. |
| 1 Jean 4:17-18 | Assurance; Judgment; perfected love casting out fear | — | Psaume 130:3-4 (forgiveness removing dread of reckoning) | C32, C35, C36, Medium/Medium-High. See PART 3, Rule 8 (assurance vocabulary consistency with Romans 8). |
| 1 Jean 4:19 | Priority of God’s love; grace-not-merit | — | Deutéronome 7:7-8 (God’s prior, unearned choice/love of Israel); Jérémie 31:3 (“un amour éternel”) | Romans parallel: Romains 5:8; Romains 9:11-13 (election/love, Jacob and Esau). See PART 3, Rule 9. |
| 1 Jean 4:20-21 | Love for the Brethren; commandment | — | Genèse 4 (Cain/Abel, cf. 3:12 above); Lévitique 19:18 | See ch.3 and ch.2 notes above; the letter’s argument closes the loop opened in 2:7-11 and 3:12. |
Chapter 5
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Jean 5:1 | New Birth; Messianic confession | Jésus-Christ | Romans parallel: Romains 1:3-4 (Fils de Dieu, descendance de David, déclaré Fils de Dieu par la résurrection) | See PART 3, Rule 4 (do not confuse Christ’s eternal “Fils de Dieu” with the believer’s “né de Dieu”). |
| 1 Jean 5:4-5 | Overcoming the World; Faith | — | Romans parallel: Romains 8:31-39 | See PART 3, Rule 5. |
| 1 Jean 5:6-8 | Testimony to Christ; water and blood | Jésus-Christ; l’Esprit | Typology: Exode 12 (Passover blood); possibly Nombres 19 (purification water); Zacharie 13:1 (“une source pour purifier du péché”); NT: Jean 19:34 (blood and water from Christ’s side) | C46 “l’eau et le sang”, High. Strong OT sacrificial/purification typology behind an event most interpreters locate at the historical baptism/death/Spirit-witness of Jesus — not itself a direct OT citation, but the typological resonance is real and should be taught, distinct from a sacramental (baptism/Eucharist) reading. Theologian review required. |
| 1 Jean 5:9-12 | Divine testimony; Sonship | — | Deutéronome 19:15 (two or three witnesses establish a matter — legal-testimony principle); NT: Jean 5:31-37 (threefold witness: John the Baptist, the Father, the works) | Low-Medium risk. |
| 1 Jean 5:13 | Assurance of Salvation and Eternal Life | — | Romans parallel: Romains 8:16 (the Spirit’s own testimony that we are children of God); Romains 8:38-39 | See PART 3, Rule 8. |
| 1 Jean 5:14-15 | Confident prayer | — | Romans parallel: baseline doctrine “Prayer and Intercession” (Medium risk), Romains 8:26-27 | Reuse baseline term intercession for the Spirit’s role; C39 “requête/demande” is a complementary new term for the content of prayer, not a substitute. |
| 1 Jean 5:16-17 | Sin unto death | — | Conceptual background only: Nombres 15:30-31 (unpardonable presumptuous sin under the Law); 1 Samuel 2:25 (Eli’s sons) | C34, High. No Romans parallel exists; this is a uniquely Johannine, deliberately underdetermined category. Theologian review required — do not import the Catholic mortal/venial framework nor an OT capital-sin taxonomy mechanically. |
| 1 Jean 5:18 | New Birth; freedom from habitual sin | — | See 3:9 note (C27) | High risk (periphrastic rendering required, see glossary). |
| 1 Jean 5:19 | The world under the evil one | le Malin/le Mauvais | Job 1-2 (Satan’s roaming/accusing role) | C47, Medium-High. |
| 1 Jean 5:20 | The true God vs. idols | — | Ésaïe 44-46 (the LORD as the only true God vs. worthless idols); Jérémie 10:10 (“l’Éternel est le Dieu véritable”) | C40 “le Véritable”, Medium. |
| 1 Jean 5:21 | Idolatry warning | — | Exode 20:3-4; Ésaïe 44:9-20; Jérémie 10; NT: 1 Corinthiens 10:14 | C41 “idoles”, Low but teaching-rich; extend beyond literal statuary to any rival ultimate devotion. |
PART 2 — Messianic References and Typology Summary
Explicit Messianic/Christological Confessions in 1 John
| Reference | Confession | Doctrinal weight |
|---|---|---|
| 1 Jean 2:22 | ”Jésus est le Christ” | Denial defines the antichrist (High/Critical) |
| 1 Jean 4:2-3 | ”Jésus-Christ venu en chair” | Incarnation confession, the Antichrist test’s positive criterion (Critical) |
| 1 Jean 4:15 | ”Jésus est le Fils de Dieu” | Mutual abiding with God grounded in this confession (Critical) |
| 1 Jean 5:1 | ”Jésus est le Christ” | New birth linked to this belief (Critical) |
| 1 Jean 5:5 | ”Jésus est le Fils de Dieu” | Overcoming the world grounded in this belief (Critical) |
| 1 Jean 5:20 | ”le Fils de Dieu est venu… afin que nous connaissions le Véritable” | Christ as the epistemic ground of true knowledge of God (Critical) |
Typological Patterns Identified
| OT Type/Pattern | NT Fulfillment in 1 John | Reference(s) |
|---|---|---|
| Isaac, Abraham’s beloved/only son offered up (Genèse 22:2,12,16) | God’s “Fils unique” given/sent for the world | 1 Jean 4:9-10 |
| Sacrificial blood and the Day of Atonement (Lévitique 16-17) | Christ’s blood/ἱλασμός cleanses and propitiates | 1 Jean 1:7; 2:2; 4:10 |
| Anointing of priests, kings, and prophets (Exode 30:30; 1 Samuel 16:13; Ésaïe 61:1) | Universal anointing of all believers by the Spirit | 1 Jean 2:20,27 |
| Cain’s murder of Abel (Genèse 4:1-16) | Hatred of a brother as spiritual murder; Cain as type of “the world” | 1 Jean 3:12 |
| The serpent’s deception (Genèse 3:1-15) | The devil sinning “from the beginning” | 1 Jean 3:8 |
| Eve’s threefold temptation (Genèse 3:6) | The threefold anatomy of worldly desire | 1 Jean 2:16 |
| Testing of true and false prophets (Deutéronome 13; 18:20-22; 1 Rois 22) | Testing the spirits by a Christological criterion | 1 Jean 4:1-6 |
| OT sacrificial/purification water and blood (Exode 12; Nombres 19; Zacharie 13:1) | The Spirit, the water, and the blood testifying to Christ | 1 Jean 5:6-8 |
| The Suffering Servant (Ésaïe 53) | Christ’s atoning death and self-giving love | 1 Jean 2:2; 3:16; 4:10 |
PART 3 — Rendering-Consistency Rules for Shared Quotations and Terms Across 1 John and Romans
These rules govern any teaching material, footnote, or cross-reference that appears in both the Romans and 1 John curricula, to preserve doctrinal and linguistic consistency for learners moving between them.
Rule 1 — Propitiation vocabulary (ἱλασμός / ἱλαστήριον). Romains 3:25 (ἱλαστήριον) and 1 Jean 2:2 / 4:10 (ἱλασμός) are cognate terms describing the same doctrinal reality. The Romans baseline left this term without a resolved registry entry. Both curricula must render it consistently as “victime expiatoire” (Bible de Jérusalem alternative: “victime propitiatoire,” acceptable if used consistently throughout a given document). Any teaching material referencing Romains 3:25 alongside 1 Jean 2:2/4:10 must use identical French wording and must retain the sense of an effective, achieved satisfaction of divine justice — never mere passive suffering. Risk: Critical.
Rule 2 — Obedience of faith vs. obedience as evidence. Romans’ “obéissance de la foi” (baseline High risk doctrine, Romains 1:5; 16:26) describes obedience flowing from faith, resisting a merit-earning reading. 1 John’s repeated “garder ses commandements” (2:3-6; 3:22-24; 5:2-3) describes obedience as evidence of new birth and true knowledge of God. These are complementary angles on the same reality, not competing soteriologies — teaching notes must state this explicitly to prevent 1 John’s behavioral emphasis from being read as contradicting Romans’ grace-alone framing, or Romans’ grace-alone framing from being read as excusing indifference to obedience.
Rule 3 — Righteousness (δικαιοσύνη / justice): forensic vs. evidential sense. Romans baseline “justice” (Critical risk) denotes God’s gift-status righteousness received by faith, a forensic declaration. 1 John’s “justice” (2:29; 3:7,10) denotes righteous conduct as observable evidence of new birth. Both curricula reuse the same French word; reviewers must add a clarifying note wherever both senses could be read side by side (e.g., a lesson comparing Romains 4 and 1 Jean 3) so learners do not conclude 1 John teaches justification by works.
Rule 4 — Two distinct sonship metaphors: adoption filiale vs. né de Dieu / enfants de Dieu. Romans’ “adoption filiale” (υἱοθεσία, a legal-positional metaphor, Romains 8:15,23) and 1 John’s “né de Dieu” / “enfants de Dieu” (γεννάω/τέκνα, an organic-birth metaphor, 1 Jean 3:1-2,9; 5:1,4,18) must never be merged into a single French phrase or treated as synonyms, even though both describe full membership in God’s family. Teach the two pictures side by side. This rule also governs 1 Jean 5:1’s parallel to Romains 1:3-4: Christ’s eternal, unique “Fils de Dieu” status must never be confused with the believer’s derivative “né de Dieu” status — one is eternal Sonship, the other is new birth into sonship.
Rule 5 — Overcoming/victory vocabulary (νικάω / νίκη). Romains 8:37 (“plus que vainqueurs,” ὑπερνικῶμεν) and 1 Jean 2:13-14; 4:4; 5:4-5 (νικάω/νίκη, “vaincre/victoire”) share the same Greek verbal root. Both curricula must render this root consistently with the “vaincre/victoire” word family and must ground the victory explicitly in God’s indwelling presence/love, never in self-achieved triumphalism, in both curricula’s teaching notes.
Rule 6 — Absence of “Seigneur” in 1 John.
Per 08_core_glossary.md Section E, 1 John never applies κύριος (“Seigneur”) to Jesus, preferring “the Son,” “Jesus Christ,” “Son of God.” Romans’ salvation confession “Jésus est Seigneur” (Romains 10:9, Critical/High) must not be imported into 1 John teaching material as if it were 1 John’s own wording; 1 Jean 3:23’s “croire au nom de son Fils Jésus-Christ” and 1 Jean 4:15’s “Jésus est le Fils de Dieu” are the letter’s own, distinct confession formulas and must be preserved as such.
Rule 7 — Flesh of the Incarnation (σάρξ) vs. flesh as sinful appetite. Romains 1:3 (“selon la chair”) and Romains 8:3 use σάρξ positively of Christ’s real human nature; Romains 8:5-9 uses σάρξ negatively of sinful human appetite. 1 Jean 4:2 (“venu en chair”) uses σάρξ positively of the Incarnation; 1 Jean 2:16 uses σάρξ negatively (“la convoitise de la chair”). Both curricula must render the positive Incarnational sense and the negative appetite sense of “chair” with identical French wording (“chair”) but must distinguish the two senses explicitly in every teaching note, in both curricula, to prevent a confused double message about the body/flesh.
Rule 8 — Assurance vocabulary (παρρησία, εἴδω/οἶδα) across Romans 8 and 1 John. Romains 8:16, 8:38-39 (Spirit’s testimony; nothing separates us) and 1 Jean 3:21; 4:17; 5:13-14 (confidence; “so that you may know”) teach the same Assurance of Salvation doctrine (baseline High risk in Romans). Both curricula must use “assurance” for παρρησία and a certainty-conveying verb (“savoir,” not a tentative “espérer” or “penser”) for εἴδω/οἶδα, and cross-reference each other explicitly in teaching materials on this doctrine.
Rule 9 — Priority of God’s love (grace, not merit) across Romains 5:8; 9:11-13 and 1 Jean 4:10,19. Both curricula ground human love/faith/obedience in God’s prior, unearned initiative. Romans’ grace-versus-merit sensitivity (baseline “grâce,” High risk) must inform the rendering of 1 Jean 4:19 (“il nous a aimés le premier”) and 4:10 so that no French wording in either curriculum suggests love or salvation is a reciprocal transaction earned by human response.
Rule 10 — Confession vocabulary (ὁμολογέω) across both curricula. Romans does not use ὁμολογέω for a salvation confession in the same programmatic way 1 John does (1:9; 2:23; 4:2-3,15), though Romains 10:9-10 does use the cognate confession-of-Lordship language. Wherever both curricula’s teaching materials discuss “confession,” reviewers must specify which referent is active (confession of sin to God, confession of Christ’s identity, or — in Romans — confession of Christ’s Lordship for salvation) since French “confesser” defaults toward the Catholic sacrament of Confession in all three cases and requires a disambiguating note every time, in both curricula.
Rule 11 — “Le monde”/κόσμος vs. “le siècle”/αἰών. 1 Jean 2:15-17; 4:1-5; 5:19 use κόσμος in its dualistic, world-system sense. Romains 12:2 uses the related but distinct term αἰών (“ne vous conformez pas au siècle présent”). Both address worldliness but are not the same Greek word; reviewers must not silently harmonize “monde” and “siècle” as if they were interchangeable renderings of a single underlying concept across the two curricula.
This cross-reference matrix must be read alongside 07_semantic_analysis.md and 08_core_glossary.md before Phase 2 segment translation begins. See 10_biblical_theme_map.md for the whole-letter and whole-canon theme architecture these cross-references support.