Cross-Reference Analysis
09 — Cross-Reference and Theme Analysis: Ruth
Curriculum: Ruth
Destination language: German
Citation convention for this analysis document: English normalizable form (Book Chapter:Verse, e.g. Ruth 1:16, Genesis 15:6) is used throughout this internal analysis for cross-referencing precision. In final German-facing teaching/translation output, citations must convert to the baseline’s German convention (Buch Kapitel,Vers with comma, German book names — e.g. Ruth 1,16; 1. Mose 15,6) per 12_ai_translation_requirements.md’s Cross-Reference Preservation Rules. This document’s normalizable citations are the Phase 1 authority; Phase 2 output must transpose format only, never content.
Methodological Note
Ruth contains no formal introductory-formula OT quotations (no “as it is written” citations, since it predates most of the material it echoes or is contemporaneous with it). Its scriptural connections are almost entirely of two kinds: (1) legal allusion — narrative enactment of an existing Mosaic statute (gleaning law, redemption law, levirate-adjacent law) — and (2) thematic/lexical echo — repeated vocabulary, idiom, or narrative pattern shared with other OT texts (covenant formula, wing/refuge imagery, oath formula, genealogical cross-reference). Both categories carry real doctrinal and translation weight and are catalogued together below. NT connections are almost entirely retrospective: the NT names Ruth directly only once (the genealogy at Matthew 1:5), but draws on Ruth’s doctrines constantly, especially in Romans, Galatians, and Ephesians — the curricula this pipeline has already processed. This document treats those convergences as a first-class deliverable, per the mandate to cross-reference “especially Romans.”
PART A — Chapter-by-Chapter Cross-Reference Matrix
Chapter 1
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 1:1 (famine drives migration) | Providence in Ordinary Life | Elimelech, Naomi | Genesis 12:10 (Abram to Egypt in famine); Genesis 26:1 (Isaac to Gerar); Genesis 41:57–47:12 (Jacob’s family to Egypt) | Low. Thematic pattern, not quotation. “Hungersnot” is stable; teaching material should name the Genesis parallels explicitly so German readers recognize this as a recurring providential pattern, not a one-off crisis. |
| Ruth 1:1–2 (Moab as destination) | Inclusion of Gentiles | Elimelech’s family | Genesis 19:36–38 (Moab’s origin from Lot’s daughter); Numbers 22–24 (Balaam/Balak, king of Moab); Numbers 25:1–3 (Baal-Peor idolatry via Moabite women); Deuteronomy 23:3–6 (Moabites barred from the assembly of the LORD “to the tenth generation”) | High. Deuteronomy 23:3–6 is the specific legal exclusion this book’s narrative arc quietly reverses through Ruth’s inclusion and Davidic/messianic descent. This reversal must be surfaced explicitly in teaching material — Ruth is not an exception smuggled past the law, but the beginning of the law’s own redemptive horizon being revealed. Must not caricature Moab or use the contrast to disparage a category of foreigner. |
| Ruth 1:2 (“Ephrathah”/Bethlehem) | Genealogy Pointing to David and Christ | Elimelech | Genesis 35:19; 48:7 (Rachel buried near Ephrath/Bethlehem); Micah 5:2 (Bethlehem Ephrathah as the prophesied birthplace of the ruler “whose origin is from of old”) | Medium. The Micah 5:2 link is not stated in Ruth’s own text; it is a canonical connection supplied by later revelation. Teaching material must clearly label it as a forward-looking canonical connection, not something Ruth 1:2 itself asserts. |
| Ruth 1:6, 1:13, 1:20–21 (“the hand of the LORD is against me”) | God’s Providence in Ordinary Life | Naomi | Standard OT idiom for personal, purposive divine agency in affliction (cf. Exodus 9:3; frequent in Job’s speeches, e.g. Job 19:21) | Medium. Retain literally as “die Hand des HERRN” (never abstracted to “Schicksal” or “Pech”); reuse baseline’s “Herr” for the underlying divine name exactly. |
| Ruth 1:8, 1:16b (“the LORD deal kindly [hesed] with you”; core passage) | Hesed; Loyalty and Faithfulness | Naomi (1:8); Ruth (1:16) | Exodus 34:6–7 (YHWH’s self-revelation as “abounding in chesed”); the reciprocal covenant-formula tradition “I will be their God, and they shall be my people” (Exodus 6:7; Leviticus 26:12; Jeremiah 31:33; Ezekiel 37:27) | Critical. Ruth 1:16’s confession reverses the normal direction of the covenant formula — here a human vows exclusive covenant loyalty rather than God promising it to a people. This reversal must be taught explicitly: Ruth’s vow is a faith-response to hesed already witnessed in Naomi’s household, not a self-generated righteousness claim. See full core-passage discussion in 07_semantic_analysis.md. |
| Ruth 1:16 (“do not urge me to leave you”) | Loyalty and Faithfulness | Ruth, Naomi | Covenant-fidelity vocabulary shared with Deuteronomy 31:6, 8 (“he will not leave you nor forsake you”) — same semantic field later echoed in Hebrews 13:5 (NT, outside current pipeline scope but a valid forward cross-reference) | High. Render “leave/forsake” as “verlassen,” never the weaker “weggehen,” to preserve this covenantal register. |
| Ruth 1:17 (self-imprecatory oath, “thus may the LORD do to me and more also”) | The Kinsman-Redeemer (anticipatory — invokes YHWH’s own authority); Loyalty and Faithfulness | Ruth | Standard ANE/Israelite oath formula: 1 Samuel 3:17; 1 Samuel 14:44; 2 Samuel 3:9; 1 Kings 2:23 | Critical. A Moabite swears by YHWH’s covenant name specifically (not a generic deity), evidencing her conversion is complete prior to any legal/marital resolution. German rendering must match the established formula-pattern wording across all parallel occurrences (see Part D, Rule 6). |
| Ruth 1:20–21 (Naomi/Mara; “the Almighty,” Shaddai) | Providence in Ordinary Life | Naomi | El Shaddai title: Genesis 17:1; 28:3; 35:11; 48:3; Exodus 6:3; frequent in Job (patriarchal-era divine title) | Medium. “Der Allmächtige” is stable; Naomi’s continued use of a covenant divine title even in bitterness signals lament-within-faith, not apostasy — a pastoral note worth surfacing given German Pietist and Lutheran traditions of lament literature. |
Chapter 2
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 2:2–23 (gleaning throughout) | Providence in Ordinary Life; Inclusion of Gentiles | Ruth, Boaz | Direct legal enactment of Leviticus 19:9–10; Leviticus 23:22; Deuteronomy 24:19–21 (gleaning provision explicitly naming “the sojourner,” Heb. ger — precisely Ruth’s legal category as a non-Israelite resident) | Low–Medium. The Deuteronomy 24 “sojourner” provision tightens the Gentile-inclusion connection to statute itself, not merely to Boaz’s personal generosity — this legal grounding should be surfaced in teaching notes, since it is unfamiliar background for most German readers regardless of confession. |
| Ruth 2:4 (“The LORD be with you”), 2:19–20 (blessing formulas) | Providence | Boaz, reapers, Naomi | Standard OT blessing idiom; cf. Numbers 6:24–26 (priestly benediction); Judges 6:12 | Low. |
| Ruth 2:12 (“under his wings”; “the LORD repay you”) | Providence in Ordinary Life; The Kinsman-Redeemer (anticipatory) | Boaz (speaking of YHWH) | Psalm 91:4; Psalm 17:8; Psalm 36:7; Psalm 57:1; Psalm 63:7; Deuteronomy 32:11 (eagle-wing protection imagery) | High. Must render identically (“unter seinen Flügeln”) at 2:12 and its deliberate echo at 3:9, or the book’s central literary argument — that Boaz becomes the concrete instrument of the very divine “wing”-shelter he invokes — collapses in translation. |
| Ruth 2:20 (“one of our redeemers,” go’el) | The Kinsman-Redeemer | Boaz, Naomi | Leviticus 25:25–49 (land/person redemption law); Deuteronomy 25:5–10 (related levirate-duty institution) | Critical. First occurrence of go’el; fixes “Löser” as the German rendering for consistency through chapter 4. |
| Ruth 2:20 (“his kindness,” hesed, attributed jointly to Boaz and to YHWH) | Hesed | Boaz, Naomi, YHWH | Exodus 34:6–7; Psalm 136 (refrain “his chesed endures forever”) | Critical. Naomi credits YHWH’s own hesed as operative through Boaz’s ordinary human kindness — key convergence point of the Hesed and Providence doctrines. |
Chapter 3
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 3:9 (“spread the corner of your garment [kanaph] over me”) | The Kinsman-Redeemer; Providence | Ruth, Boaz | Ezekiel 16:8 (YHWH spreading his garment-corner over Jerusalem as a covenant-marriage act) | High. Direct intertextual echo of a marriage-covenant idiom used elsewhere of YHWH himself; must also preserve the internal echo with Ruth 2:12’s “Flügel” (see Part D, Rule 11). |
| Ruth 3:10 (“this last kindness [hesed] greater than the first”) | Hesed; Loyalty and Faithfulness | Ruth (spoken by Boaz) | Continuous with Exodus 34:6–7 hesed theology; no single OT quotation, but confirms hesed as sustained, escalating covenant loyalty rather than a single act | Critical. |
| Ruth 3:11 (“a woman of noble character,” eshet chayil) | Loyalty and Faithfulness; Inclusion of Gentiles | Ruth (spoken by Boaz) | Proverbs 31:10 — identical Hebrew phrase, direct intertextual quotation-level echo | Medium. Reuse the established German Proverbs 31:10 rendering (“eine tüchtige Frau”) exactly, so the cross-reference is recognizable to German readers already familiar with that text liturgically or devotionally. |
| Ruth 3:12–13 (“a redeemer nearer than I”) | The Kinsman-Redeemer | Boaz | Deuteronomy 25:5–10; Leviticus 25:25 (legal priority of the nearest kinsman) | High. |
Chapter 4
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 4:1–12 (redemption transaction at the gate) | The Kinsman-Redeemer; Providence | Boaz, unnamed kinsman, elders | Leviticus 25:25–34 (land redemption law); Deuteronomy 25:5–10 (levirate marriage — Boaz’s case is a recognized extension of the principle, since he is not the deceased’s brother; this is not strict leviratism) | Critical. Teaching material must clarify this legal nuance to avoid a technical misreading that would treat Ruth 4 as a formulaic levirate case rather than a broader, analogous kinsman-redemption. |
| Ruth 4:7–8 (sandal-removal custom) | The Kinsman-Redeemer | Boaz, unnamed kinsman | Contrast with Deuteronomy 25:9 — the levirate chalitzah rite there is a public shaming custom for a kinsman who refuses duty; Ruth 4’s rite is explicitly named “the custom in Israel” for neutral legal transfer, not shaming | Medium. Documented exegetical error to guard against: conflating the two customs. |
| Ruth 4:11 (“like Rachel and Leah, who built up the house of Israel”) | Genealogy; Inclusion of Gentiles | Ruth (blessed by the townspeople) | Genesis 29:1–30:24 (Rachel and Leah, matriarchal founders of the twelve tribes) | Medium. A Moabite is publicly honored with comparison to Israel’s own founding matriarchs — a significant, explicit Gentile-inclusion data point that should be surfaced, not left as background color. |
| Ruth 4:11 (“Ephrathah… renowned in Bethlehem”) | Genealogy Pointing to David and Christ | — | Genesis 35:19; 48:7; Micah 5:2 (forward canonical connection, as at 1:2) | Medium. |
| Ruth 4:12 (“like the house of Perez, whom Tamar bore to Judah”) | Genealogy; Inclusion of Gentiles | Judah, Tamar, Perez | Genesis 38:6–30 (Judah and Tamar; birth of Perez and Zerah) | Medium–High. The townspeople’s own blessing draws a deliberate parallel to another woman (Tamar, of disputed but likely non-Israelite Canaanite background) whose unconventional path produced an ancestor of the messianic line. Must be taught as a recognized biblical pattern, not an isolated anomaly — this is the OT’s own commentary validating Ruth’s inclusion. |
| Ruth 4:17–22 (genealogy: Obed, Jesse, David) | Genealogy Pointing to David and Christ | Ruth, Boaz, Obed, Jesse, David | 1 Chronicles 2:10–15 (parallel Davidic genealogy). NT: Matthew 1:5–6 (Ruth named explicitly in Jesus’ genealogy, alongside Rahab, Tamar, and Bathsheba — the four women Matthew names, three of non-Israelite or morally complex background); Luke 3:31–33 (reverse-order genealogy through David, Jesse, Obed) | Critical. The single most important cross-curricular convergence point in this book. Mandatory theologian review. Must connect explicitly in teaching material to the baseline’s established seed_of_david / “Nachkomme Davids” term (Romans 1:3), which this passage historically populates with named ancestry — including a Gentile woman. |
PART B — Messianic References and Typology
Ruth contains no direct messianic prophecy in its own voice (unlike, e.g., Isaiah or the Psalms), but functions as a narrative type-scene whose typological payload is unlocked almost entirely by later Scripture. The following typological threads require explicit teaching-material treatment:
| Type / Motif in Ruth | Later Fulfillment / Antitype | Key Texts | German Rendering Discipline |
|---|---|---|---|
| Boaz as willing, qualified, near kinsman who redeems Ruth and Naomi’s line at personal cost | Christ as the willing, qualified Redeemer of his people | Job 19:25 (“I know that my Redeemer [go’el] lives”); Isaiah 41:14; 43:14; 44:6, 24; 47:4; 48:17; 49:7, 26; 54:5, 8; 59:20; 60:16; 63:16 (YHWH himself titled go’el throughout Isaiah); NT: Galatians 3:13 (Christ redeemed us from the law’s curse); Ephesians 1:7 (redemption through his blood); Titus 2:14; Revelation 5:9 | ”Löser” (Ruth’s human, OT-legal redeemer) must remain lexically distinct from “Erlöser” (Christ’s reserved Christological title, and the German rendering for NT ἀπολύτρωσις/λύτρον contexts). The type must be taught explicitly — Boaz genuinely prefigures the pattern Christ fulfills — but the two German words must never merge, or the type collapses into an identity claim the text does not make. |
| Ruth, a Gentile outsider, brought into covenant relationship and made an ancestress of the Messiah | The Gentile church grafted into God’s people; universal scope of the gospel | Romans 11:17–24 (olive-tree grafting); Ephesians 2:11–22 (dividing wall abolished, one new humanity); Galatians 3:8, 28–29 | Coordinate with the baseline’s Critical dividing_wall, one_new_humanity, and unity_of_jews_and_gentiles doctrine entries — Ruth is the OT narrative “positive case study” those NT doctrines later name explicitly. |
| Bethlehem as the site of both famine’s onset (1:1) and the Davidic/messianic line’s origin (4:17–22) | Bethlehem as Christ’s birthplace, per prophecy | Micah 5:2; Matthew 2:1; Luke 2:4–7 | The Hebrew wordplay “House of Bread” is invisible in German transliteration and must be supplied via teaching note, not embedded silently in the translated text. |
| The genealogical line Ruth → Obed → Jesse → David | ”Root of Jesse,” Davidic Messiah | Isaiah 11:1, 10 (“a shoot from the stump of Jesse… the root of Jesse, who shall stand as a signal for the peoples — of him shall the nations inquire”); quoted directly at Romans 15:12 | Establish “Wurzel Jesses” as the fixed German rendering wherever Isaiah 11:10/Romans 15:12 is cross-referenced against Ruth 4, since this single Isaiah verse fuses the Davidic-genealogy and Gentile-inclusion doctrines exactly as Ruth’s narrative does. |
| Tamar (Genesis 38) and Ruth as two women outside straightforward Israelite lineage whose unions produce ancestors of David/Christ | Confirms a repeated, intentional divine pattern rather than isolated exceptions | Genesis 38:6–30; Ruth 4:12; Matthew 1:3, 5 (both named in the same genealogy) | Teach as a pattern; do not present either woman’s story as morally equivalent to the other’s — the narratives differ substantially in circumstance and must not be flattened together beyond the genealogical/typological point itself. |
PART C — Parallels to Other Curricula in This Language Pipeline (Especially Romans)
This section catalogues points where Ruth’s doctrines converge directly with material already fixed in the German Romans, Galatians, and Ephesians packages, since those baselines govern this curriculum’s terminology by hard rule.
| Ruth Passage | Doctrine | Romans / Other-Curriculum Convergence | Shared Term(s) Requiring Identical Rendering |
|---|---|---|---|
| Ruth 4:17–22 | Genealogy Pointing to David and Christ | Romans 15:8–12, which itself quotes Isaiah 11:10 (“the root of Jesse… in him shall the Gentiles hope”) — the single tightest convergence point in the whole curriculum: Davidic lineage (Jesse/David, Ruth 4:17,22) and Gentile inclusion (Ruth’s whole narrative) meet in one Romans sentence. Also Romans 1:3’s seed_of_david/“Nachkomme Davids." | "Nachkomme Davids” (baseline term); “Wurzel Jesses” (new, coordinate term for this curriculum); “David” (baseline exact form) |
| Ruth 1:16–17 | Inclusion of Gentiles; Faith confession | Romans 3:29–30; Romans 10:12 (“no distinction between Jew and Greek”); Romans 10:9’s Lordship confession structurally parallels Ruth’s “your God, my God” as a personal, exclusive confession of allegiance | ”Herr” (baseline Critical term, κύριος) governs Ruth’s oath formula (1:17) exactly as it governs Romans 10:9; “Gott” (baseline Critical term) governs 1:16’s confession |
| Ruth’s whole narrative arc (chs. 1–4) | Inclusion of Gentiles | Romans 9–11, especially Romans 11:17–24 (olive-tree grafting of Gentile branches into Israel’s root) | Coordinate teaching point, not a shared lexical term — but the “grafting” metaphor and Ruth’s narrative “grafting” should be explicitly cross-taught |
| Ruth 2:20; 3:9–13; 4:1–14 | The Kinsman-Redeemer | Galatians 3:13 (“Christ redeemed us from the curse of the law, having become a curse for us”); already a baseline Critical term (curse_of_the_law) | “Löser” (Ruth’s OT human redeemer) vs. “Erlöser”/“erlösen”/“Fluch des Gesetzes” (baseline Galatians terms for Christ’s redemption) — must remain distinct per Part B above |
| Ruth 1:8; 2:20; 3:10 | Hesed | Romans 3:24; 5:2, 15–17, 20–21; 11:5–6 (baseline Critical grace/“Gnade” doctrine) | “Güte” (Ruth’s hesed) must remain lexically distinct from “Gnade” (Romans’ charis) even though both flow from the same divine character — teach the connection, keep the German words separate, per the baseline’s own caution against collapsing related-but-distinct grace-adjacent vocabulary |
| Ruth 2:2, 10, 13 | Providence in Ordinary Life (human favor) | Lexically identical Greek root (χάρις) to Romans’ soteriological grace, but functioning in its ordinary interpersonal sense | ”Gunst,” never “Gnade” — see 08_core_glossary.md |
| Ruth 4:11–12 | Inclusion of Gentiles; Genealogy | Ephesians 2:11–22 (dividing wall, one new humanity — baseline Critical terms dividing_wall, one_new_humanity); Colossians 3:11 (christ_is_all_in_all) | No shared lexical term (Ruth predates these images), but Ruth functions as the OT narrative case study that these NT doctrines name abstractly — cross-teach explicitly |
| Ruth 1:16 (“your people shall be my people”) | Loyalty and Faithfulness; Inclusion of Gentiles | Coordinate with the baseline’s flagged israel/“Israel” and gentiles/“Heiden” sensitivity notes, and with the historical-sensitivity escalation rule already mandatory for any “Juden und Heiden” pairing | ”Volk”/“Israel” per baseline; “Moabiterin” as the specific ethnonym, never softened to a generic “Ausländerin” |
| Matthew 1:5 (already within this pipeline’s Matthew package) | Genealogy | Direct shared citation: Ruth 4:13–17 and Matthew 1:5 narrate/cite the identical genealogical fact (Boaz + Ruth → Obed) | Ensure “Ruth,” “Boas” (standard German form “Boas”), “Obed,” “Jesse,” “David” all match between the Ruth package and any existing/future Matthew-package rendering of Matthew 1:5 |
PART D — Rendering-Consistency Rules for Shared Quotations and Terms
The following rules govern any German rendering where Ruth’s text, or teaching material referencing it, overlaps with terms or quotations already fixed elsewhere in this pipeline. These rules are binding for Phase 2 and must be loaded alongside translation_memory.json.
- YHWH / κύριος → “Herr” (unconditional). Applies at every occurrence in Ruth (1:6, 8, 13, 17, 21; 2:4, 12, 20; 4:11, 14) and at every cross-referenced NT parallel (e.g., Romans 10:9). No exceptions, no contextual softening.
- אֱלֹהִים/θεός → “Gott” (unconditional). Applies at Ruth 1:16 and all cross-referenced Romans/NT parallels. Never rendered as a generic “höhere Macht.”
- “David” → “David” exactly, matching the baseline’s exact established form, at every occurrence (Ruth 4:17, 22 and all cross-references).
- “Nachkomme Davids” (baseline term, Romans 1:3) must be used explicitly in teaching material connecting to Ruth 4:17–22, since Ruth 4 is this term’s OT narrative foundation. Do not coin a separate synonym.
- “Wurzel Jesses” is established as the fixed new German rendering for Isaiah 11:10/Romans 15:12’s “root of Jesse,” to be used consistently wherever this curriculum cross-references that convergence point with Ruth 4.
- Self-imprecatory oath formula (“thus may the LORD do to me and more also,” Ruth 1:17) must render as “So tue mir der HERR, und so tue er hinzu” (or the closest attested German-Bible-tradition equivalent for this formula-type), matching wording used at the parallel Samuel/Kings occurrences (1 Samuel 3:17; 14:44; 2 Samuel 3:9; 1 Kings 2:23) so the formula-type is recognizable across books.
- Hesed → “Güte” (expanded “treue Güte”/“gnädige Güte” where space allows) at all occurrences (1:8; 2:20; 3:10). Must remain lexically distinct from “Gnade” (reserved for χάρις/grace per the Romans baseline) at every cross-reference point, even when teaching material explicitly links the two concepts theologically.
- Kinsman-redeemer/go’el → “Löser” (noun); “lösen”/“die Löserpflicht erfüllen” (verb) at all occurrences (2:20; 3:9, 12, 13; 4:1, 3–6, 8, 14). Must remain lexically distinct from “Erlöser” (Christ’s reserved Christological title) and from “Erlösung”/“erlösen” wherever those appear in NT-package cross-references (e.g., Galatians 3:13, Ephesians 1:7). The type-fulfillment relationship is taught explicitly in prose; it is never collapsed lexically.
- Human favor (χάρις/chen, Ruth 2:2, 10, 13) → “Gunst,” never “Gnade,” at every occurrence and at every cross-reference to Romans’ soteriological grace passages.
- “Unter seinen Flügeln” fixed for Ruth 2:12 and functionally echoed at 3:9 (garment-corner/kanaph image), to preserve the book’s own deliberate internal literary echo; also the standard rendering wherever Psalm 91:4, 17:8, 36:7, 57:1, or 63:7 are cross-referenced in teaching material.
- Proverbs 31:10’s established German phrase “eine tüchtige Frau” must be reused verbatim at Ruth 3:11, not independently retranslated, to preserve the canonical cross-reference for German readers.
- “Volk” (λαός/am) for the general covenant-people sense (Ruth 1:16) and “Moabiterin” for Ruth’s specific ethnonym (1:22; 2:2, 6, 10, 21; 4:5, 10) must never be interchanged; “Heiden” (baseline term) remains reserved for the general Gentile category in doctrinal exposition, not as a substitute for the specific ethnonym.
- Citation format: internal Phase 1 analysis uses
Book Chapter:Verse(English, no comma); all Phase 2 German-facing output converts toBuch Kapitel,Verswith German book names per the baseline’s existing Cross-Reference Preservation Rules (e.g., “Ruth 4,17”; “Jesaja 11,10”; “Römer 15,12”). Ruth itself is cited in German as “Ruth” (same form, standard across German Bible traditions).
Coverage Note
All four chapters of Ruth are represented in Part A above with every identified OT legal allusion, thematic/lexical echo, and forward NT connection. No chapter contains only “no new cross-reference material” — consistent with the semantic analysis document’s finding that no chapter of Ruth is doctrine-neutral. Messianic/typological material (Part B) and cross-curricular convergence (Part C, especially with Romans) are treated as full first-class sections per the assignment mandate, not as an appendix to the chapter matrix.