Cross-Reference Analysis
1 Thessalonians — Cross-Reference and Theme Analysis (Hmong Language Package, Phase 1 Step 3)
0. Scope and Method
1 Thessalonians contains no formula-introduced OT quotations (“as it is written,” “the Scripture says”) of the kind that dominate Romans. Its OT dependence is instead carried through allusion, typology, and shared prophetic vocabulary, concentrated most heavily in the Day-of-the-Lord and resurrection material of chapters 4-5. This document catalogs every such connection chapter by chapter, plus every NT dominical/apostolic parallel (especially to Romans, per curriculum instruction), and derives rendering-consistency rules so that shared source-texts receive identical Hmong treatment wherever they are cross-cited across this and future Language Packages.
Every chapter is covered. Spans not appearing in the matrix below were reviewed and found to contain no OT/NT cross-reference beyond the term-level treatment already logged in analysis/07_semantic_analysis.md and analysis/08_core_glossary.md (e.g., 1 Thessalonians 1:1-5, 1:7-8; 2:1-3, 2:5-13; 4:1-2, 4:9-12; 5:12-14, 5:16-18, 5:24-28).
1. Cross-Reference Matrix
Chapter 1
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 1:9-10 | Turning from idols to the living and true God | Thessalonian believers; God the Father | Deuteronomy 5:26; Joshua 3:10; 1 Samuel 17:26,36; Jeremiah 10:10 (the “living/true God” formula); Jeremiah 10:1-16; Isaiah 44:9-20 (idol polemic) | High. Reuses Romans TM idol (dab mlom) inside the same idol-polemic tradition already flagged High in Romans 1:18-25. “Living and true God” must be rendered so as to exclude both dab mlom (idol-spirits) and impersonal Ntuj (sky/heaven) as possible referents. |
| 1 Thessalonians 1:10 | Wrath to come; Jesus as deliverer | God the Father; Jesus | Zephaniah 1:14-15; Amos 5:18-20; Malachi 4:1 (OT Day-of-the-LORD wrath oracles); Matthew 3:7 (John the Baptist: “the wrath to come”) | High. First appearance of wrath_of_god (Romans TM); must retain the judicial, non-appeasable framing already established, and is the seed of the full Day-of-the-Lord doctrine developed in chapter 5. |
| 1 Thessalonians 1:10 | Waiting for the Son from heaven | Jesus (Son of God); typological antecedent: Daniel’s “one like a son of man” | Daniel 7:13-14 (“one like a son of man… coming with the clouds of heaven,” given an everlasting kingdom) | Critical. Establishes the typological foundation for the parousia doctrine; Daniel 7:13’s “coming with clouds” imagery reappears literally at 1 Thessalonians 4:17. This is the earliest thread of the letter’s dominant eschatological theme. |
Chapter 2
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 2:4 | God who tests the heart | God; Paul | 1 Chronicles 29:17; Psalm 17:3; Jeremiah 11:20; Jeremiah 17:10 | Low-Medium. Comprehension-level bridge via the established Hmong siab (liver/heart) idiom already used for conscience and will_of_god in the Romans TM. |
| 1 Thessalonians 2:14-16 | Suffering like the Judean churches; persecution of the prophets | Thessalonian believers; Judean churches; “the Jews” (specific persecuting actors); the prophets | 1 Kings 19:10 (Elijah: “they have killed your prophets”); Nehemiah 9:26; Matthew 23:37 (Jesus’ lament over Jerusalem, “killing the prophets”) | High. This is the most theologically sensitive passage in the letter. It parallels the Jew/Gentile material central to the Romans “Future of Israel” doctrine and carries real risk of a supersessionist or blanket-ethnic misreading if decontextualized. Jew must render identically to the Romans TM (cov Yudas); teaching must explicitly frame Paul’s critique as directed at specific persecuting actors in a specific historical conflict, not at ethnic Jews generally — mirroring the caution already documented for Romans 11:28-29 (Doctrine 8, Romans baseline). |
| 1 Thessalonians 2:18 | Satan hindering Paul’s travel | Satan; Paul | Job 1:6-12, 2:1-7 (the Accuser/ha-satan hindering, testing before God); Zechariah 3:1-2 | High. Job’s ha-satan is the closest OT conceptual precedent for a singular, personal adversary distinct from the plural, negotiable Hmong dab taxonomy; useful positive teaching anchor for the Xatas term (see 08_core_glossary.md #11). |
| 1 Thessalonians 2:19 | Crown of boasting at Christ’s coming | Paul; Thessalonian believers; Christ | Isaiah 28:5 (“a crown of glory” for the remnant); Proverbs 4:9 | Low. Builds on Romans TM boasting (kev khav theeb); comprehension gap only. |
Chapter 3
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 3:13 | Coming of the Lord with all his saints | Jesus; “his saints/holy ones” | Zechariah 14:5 (“the LORD my God will come, and all the holy ones with him”); Deuteronomy 33:2-3 | Critical. This is the clearest near-verbatim OT structural echo underlying the parousia doctrine in the whole letter. The rendering of “holy ones/saints” (cov ntseeg dawb huv) must be identical wherever Zechariah-14:5-type language recurs in any future curriculum built on this Language Package. |
| 1 Thessalonians 3:13 | Blameless in holiness before God | Thessalonian believers | Leviticus 19:2 (“You shall be holy, for I the LORD your God am holy”) | High. Ties holiness (kev dawb huv) directly to the Levitical holiness-code root; reinforces the requirement (per Romans sanctification entry) to teach progressive, Spirit-wrought holiness rather than folk ritual purity. |
Chapter 4
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Thessalonians 4:3-8 | Sanctification as God’s expressed will | Thessalonian believers; Holy Spirit | Leviticus 20:7-8; Ezekiel 36:27 (“I will put my Spirit within you”); Joel 2:28-29 | High. Parallels Romans 6:19-22 and Romans 12:1-2 (sanctification, Romans TM); the prophetic new-covenant Spirit-giving promises are a positive bridge for teaching internal, Spirit-wrought transformation as distinct from ritual dawb huv. |
| 1 Thessalonians 4:5 | Gentiles who do not know God | ”the nations/Gentiles” | Jeremiah 10:25; Psalm 79:6 (“pour out your wrath on the nations that do not know you”) | Medium. Direct thematic parallel to Romans 1:18-32’s portrait of Gentile idolatrous ignorance; render nations_gentiles per Romans TM (lwm Haiv Neeg) with the added qualifying clause used in 07_semantic_analysis.md. |
| 1 Thessalonians 4:6 | The Lord is an avenger | The Lord (God/Jesus) | Deuteronomy 32:35 (“Vengeance is mine, and recompense”); Psalm 94:1 | Critical (cross-curriculum). Deuteronomy 32:35 is directly quoted in Romans 12:19 (“Vengeance is mine, I will repay, says the Lord”). The Romans baseline TM has no dedicated entry fixing a Hmong rendering for that clause. [TRANSLATOR REVIEW NEEDED: Deuteronomy 32:35 / Romans 12:19 “vengeance is mine” clause has no fixed Hmong TM rendering; 1 Thessalonians 4:6’s “avenger” (Greek ekdikos) is the same underlying concept and must be rendered consistently with whatever the future Romans-curriculum TM-revision fixes for Romans 12:19.] This sense of ekdikos (God himself as avenger) must also be kept lexically distinct from Romans 13:4’s ekdikos applied to delegated civil authority (cov muaj hwjchim kav teb chaws as God’s instrument of vengeance) — same Greek word, two distinct referents, following the same disambiguation pattern already used for the skeuos/“vessel” term (see 08_core_glossary.md #17). |
| 1 Thessalonians 4:8 | God gives his Holy Spirit | Holy Spirit; God | Ezekiel 36:27; Isaiah 44:3; Joel 2:28-29 | Critical. Reuses Vaj Ntsuj Plig (Romans TM); mandatory Vaj prefix retained without exception. |
| 1 Thessalonians 4:13-14 | Jesus died and rose; the pattern guaranteeing believers’ resurrection | Jesus Christ; deceased believers | Psalm 16:10 (applied messianically at Acts 2:27-31, Acts 13:35); Daniel 12:2 (“many who sleep in the dust of the earth shall awake, some to everlasting life”); Isaiah 26:19 (“your dead shall live… awake and sing, you who dwell in the dust”) | Critical. Daniel 12:2 is the foundational OT resurrection prophecy and the direct conceptual ancestor of both the “sleep” euphemism and the “will rise” language of 1 Thessalonians 4:13-16. Must be taught alongside the resurrection doctrine to root Paul’s teaching in prior revelation (not a Pauline innovation) and to reinforce the bodily — not soul-wandering — sense of “sleep,” per the Critical-risk treatment already given to koimaomai in 08_core_glossary.md #3. |
| 1 Thessalonians 4:16 | Trumpet, archangel’s voice, descent from heaven | The Lord; archangel (implicitly Michael) | Exodus 19:16 (trumpet at the Sinai theophany); Daniel 12:1 (Michael, “the great prince”); Daniel 10:13, 10:21; Joel 2:1 (“blow the trumpet … for the day of the LORD is coming”); Zechariah 9:14; Isaiah 27:13; Matthew 24:30-31 (the Son of Man’s angels gather the elect “with a loud trumpet call”) | Critical. The single densest cross-reference cluster in the letter, combining Sinai-theophany trumpet typology, Daniel’s archangel/resurrection tradition, and Jesus’ own Olivet Discourse teaching — very likely the specific “word of the Lord” Paul cites at 4:15. The permanent prohibition on qeej-associated vocabulary (established in 08_core_glossary.md #5) applies to every trumpet cross-reference above whenever taught together with 1 Thessalonians 4:16, not solely to the verse itself — a book-wide, and potentially cross-curriculum, rule. |
| 1 Thessalonians 4:17 | Caught up in the clouds to meet the Lord | Living believers; the Lord | Daniel 7:13 (the Son of Man “coming with the clouds of heaven”); Exodus 19:9,16 (the LORD in a cloud at Sinai); 2 Kings 2:11 (Elijah taken up); Acts 1:9-11 (Jesus ascends in a cloud — the inverse pattern this passage anticipates reversing) | High. Clouds are a stable, positive theophany image (Low risk per 07_semantic_analysis.md), but the verb “caught up” (harpazō) carries the shamanic soul-flight collision risk documented in 08_core_glossary.md #8. The OT theophany-cloud tradition should be taught explicitly as the reason clouds appear here, forestalling any drift toward a folk “flying soul” reading of the whole scene. |
| 1 Thessalonians 4:17 | Always with the Lord | Believers, living and dead; the Lord | Psalm 23:6 (“I shall dwell in the house of the LORD forever”); Psalm 16:11 (“in your presence there is fullness of joy”) | Low-Medium. Positive continuity with the OT presence-of-God theme; no collision. |
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 comes like a thief | The Lord | Joel 2:1-2; Amos 5:18-20; Zephaniah 1:14-15; Obadiah 1:15; Malachi 4:1 (the full OT “Day of YHWH” oracle tradition); Matthew 24:36-44 / Luke 12:39-40 (Jesus’ thief-in-the-night simile) | Critical. The entire OT Day-of-the-LORD prophetic tradition converges here. The “thief” simile is a direct dominical-tradition parallel, likely part of the same “word of the Lord” referenced at 4:15. “Day of the Lord” (hnub ntawm tus Tswv) must render identically at every OT-oracle cross-reference and every 1 Thessalonians occurrence — see Rendering-Consistency Rule §2.4 below. |
| 1 Thessalonians 5:3 | Labor pains as sudden, inescapable judgment | (corporate humanity) | Isaiah 13:6-8; Jeremiah 4:31; Jeremiah 6:24; Micah 4:9-10 | Medium. Idiom transfers well cross-culturally; consistent source-tradition for the Day-of-the-Lord doctrine. |
| 1 Thessalonians 5:3 | False “peace and security” before sudden judgment | (corporate humanity; implicitly false prophets) | Jeremiah 6:14; Jeremiah 8:11; Ezekiel 13:10 (“they have healed the wound… saying, ‘Peace, peace,’ when there is no peace”) | Medium. Reuses Romans TM peace (kev thaj yeeb) ironically; a teaching note (already flagged in 07_semantic_analysis.md) is required distinguishing this false peace from genuine salvific peace; the OT critique of false peace-preachers is a useful teaching anchor. |
| 1 Thessalonians 5:5 | Sons of light vs. sons of darkness | Thessalonian believers vs. “the rest” | Isaiah 2:5; Isaiah 60:1-3 (walking in the LORD’s light); John 12:36; Ephesians 5:8 (NT parallel) | Medium. Dualistic identity metaphor; note recommended distinguishing this from folk light-spirit/dark-spirit categories, per 07_semantic_analysis.md. |
| 1 Thessalonians 5:8 | Breastplate of faith/love; helmet of the hope of salvation | Believers | Isaiah 59:17 (“he put on righteousness as a breastplate, and a helmet of salvation”) | Critical. Direct, near-verbatim OT dependency; Isaiah 59:17’s armor-of-God imagery is reused almost wholesale by Paul here (compare also the fuller development at Ephesians 6:14-17). The Hmong renderings for “breastplate”/“helmet” established in 08_core_glossary.md #39 must be reused identically if Isaiah 59:17 or Ephesians 6:14-17 are ever cross-cited in this or a future curriculum. |
| 1 Thessalonians 5:9 | Not destined for wrath but salvation | Believers; God | Conceptually parallels Romans 9:22-23 (vessels of wrath/mercy) | Critical. Direct doctrinal and lexical parallel to Romans 9; must retain the identical compound election/wrath/salvation qualifiers documented in 08_core_glossary.md #6. |
| 1 Thessalonians 5:15 | Repay no one evil for evil | All believers | Proverbs 20:22; Proverbs 24:29; Leviticus 19:18 | Critical (cross-curriculum rendering match). Nearly verbatim parallel to Romans 12:17 (“Repay no one evil for evil, but give thought to do what is honorable in the sight of all”). The Hmong rendering used for this clause in any Romans curriculum output MUST be reused character-for-character here. This document proposes the shared rendering tsis txhob ua phem pauj phem rau leejtwg and flags it [TRANSLATOR REVIEW NEEDED: confirm against a Romans 12:17 TM entry when/if one is formally fixed]. |
| 1 Thessalonians 5:19-21 | Do not quench the Spirit; do not despise prophecies; test everything | Holy Spirit; the congregation | Deuteronomy 13:1-3 (testing prophets); Deuteronomy 18:20-22 (testing true vs. false prophecy); Numbers 11:29 (“Would that all the LORD’s people were prophets… that the LORD would put his Spirit on them”); Joel 2:28-29 | Critical/High. Ties Spirit-quenching and prophecy-testing to the OT prophetic-testing tradition, providing a positive OT-rooted framework for distinguishing biblical prophecy from Hmong divination (txiv neeb), per 08_core_glossary.md #13-14. |
| 1 Thessalonians 5:23 | Sanctify wholly — spirit, soul, and body | God (“the God of peace”); believers | Genesis 2:7 (“man became a living soul”); Deuteronomy 6:5 (“love the LORD your God with all your heart, with all your soul, and with all your might”) | Critical. The OT wholeness-of-person formula (Deuteronomy 6:5’s threefold heart/soul/might) provides a positive OT precedent for Paul’s threefold spirit/soul/body language, supporting the teaching (per 08_core_glossary.md #7) that this describes one integrated person under three aspects, not several separable Hmong-style plig. |
| 1 Thessalonians 5:26 | Holy kiss | Believers greeting one another | No direct OT origin; parallel NT epistolary custom at Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Peter 5:14 | Medium (cross-curriculum). The identical Greek phrase philēma hagion occurs at Romans 16:16. Since the Romans baseline registry contains no dedicated TM entry for this phrase, this Language Package’s proposed culturally-adapted rendering (see 08_core_glossary.md #21) should become the fixed cross-curriculum standard the next time the Romans package undergoes TM revision. |
2. Rendering-Consistency Rules for Shared Quotations/Allusions
These rules bind any future Hmong curriculum content that cross-cites the source texts identified above, whether within 1 Thessalonians or in a future revision of the Romans package.
- Day of the Lord (
hnub ntawm tus Tswv) — must render identically at every OT Day-of-YHWH oracle cross-reference (Joel 2:1-2; Amos 5:18-20; Zephaniah 1:14-15; Obadiah 1:15; Malachi 4:1) and at every 1 Thessalonians occurrence (5:2, 5:4). Never substitute a divination/auspicious-day framing. - Trumpet of God (
raj xyu ntawm Vajtswv) — the permanent prohibition on qeej-associated vocabulary (established in08_core_glossary.md#5) extends to every OT/NT trumpet cross-reference listed above (Exodus 19:16; Joel 2:1; Zechariah 9:14; Isaiah 27:13; Matthew 24:31) whenever such a reference is taught alongside 1 Thessalonians 4:16. - Holy ones / saints (
cov ntseeg dawb huv) — must render identically wherever Zechariah 14:5-type “coming with his holy ones” language is cross-cited, tying 1 Thessalonians 3:13 to its OT source consistently. - Vengeance / avenger — Deuteronomy 32:35, its quotation in Romans 12:19, and its conceptual echo in 1 Thessalonians 4:6 must receive one consistent Hmong rendering for the “the Lord is the avenger/vengeance is mine” clause across both curricula; this rendering is currently unfixed in the Romans TM and is flagged for formal TM-revision review (see matrix entry, 1 Thessalonians 4:6). The distinct sense at Romans 13:4 (delegated civil vengeance) must remain a separate rendering, not merged with this one.
- Repay no one evil for evil — Romans 12:17 and 1 Thessalonians 5:15 must share one fixed Hmong rendering; this document proposes
tsis txhob ua phem pauj phem rau leejtwg, pending confirmation against any existing Romans-curriculum output. - Holy kiss (philēma hagion) — Romans 16:16 and 1 Thessalonians 5:26 must share one fixed, culturally-adapted rendering (warm-greeting gloss + explanatory footnote per
08_core_glossary.md#21); this Language Package’s proposed rendering should be treated as the candidate cross-curriculum standard. - “The dead in Christ” / “in Christ” formula (
nyob hauv Khetos) — reused exactly from the Romans TM at every occurrence (1 Thessalonians 4:16; Romans 6:11, 6:23, 8:1, 8:39, 12:5), always co-textually anchored to union with Christ’s death/resurrection per the existing Romans-TM note. - Wrath / election / salvation compound (1 Thessalonians 5:9 ↔ Romans 9:22-23) — all three Romans-TM qualifiers (
Vajtswv hwjchim-style qualification pattern for election’s volitional clause,kev npau taws ntawm Vajtswv,kev cawm dimanchored toYexus Khetos) must be retained together at both locations. - Idol polemic / “living and true God” (1 Thessalonians 1:9-10 ↔ Romans 1:18-25) —
dab mlom(idol) retained without softening; “living and true God” phrase must exclude bothdab mlomand impersonalNtujas possible referents, consistent across both books. - Theophany clouds (Daniel 7:13; Exodus 19:9,16; Acts 1:9-11; 1 Thessalonians 4:17) — rendered with the stable, Low-risk
saum huabterm throughout; the positive OT-theophany background should be explicitly taught wherever the “caught up… in the clouds” scene (High risk on the verb alone) is presented, to prevent assimilation into shamanic soul-flight imagery.
3. Messianic References and Typology Summary
| Typological Element | OT Source | NT Fulfillment in 1 Thessalonians | Doctrine |
|---|---|---|---|
| ”One like a son of man” coming with clouds, given an everlasting kingdom | Daniel 7:13-14 | 1 Thessalonians 1:10; 4:17 (Jesus descends/is met “in the clouds”) | The Return of Christ |
| ”The LORD my God will come, and all the holy ones with him” | Zechariah 14:5 | 1 Thessalonians 3:13 (Christ’s coming “with all his saints”) | The Return of Christ |
| ”Many who sleep in the dust of the earth shall awake” | Daniel 12:2 (also Isaiah 26:19) | 1 Thessalonians 4:13-16 (the dead “sleep,” will “rise”) | Resurrection of Believers |
| Michael, “the great prince,” associated with resurrection and the time of trouble | Daniel 12:1 | 1 Thessalonians 4:16 (“voice of an archangel”) | The Return of Christ / Resurrection of Believers |
| Trumpet of theophany/gathering at Sinai and in the prophets | Exodus 19:16; Joel 2:1; Zechariah 9:14; Isaiah 27:13 | 1 Thessalonians 4:16 (“the trumpet of God”) | The Return of Christ / Resurrection of Believers |
| The LORD’s righteousness/salvation as armor (breastplate, helmet) | Isaiah 59:17 | 1 Thessalonians 5:8 | Sanctification / Hope in Grief |
| Day of the LORD as sudden, unannounced judgment | Joel; Amos; Zephaniah; Obadiah; Malachi (full prophetic corpus) | 1 Thessalonians 5:1-3 | The Day of the Lord |
| The LORD as sole avenger; vengeance withheld from private hands | Deuteronomy 32:35 | 1 Thessalonians 4:6 (cf. Romans 12:19) | Sanctification |
| A single, personal Adversary who opposes God’s purposes before the divine court | Job 1-2 | 1 Thessalonians 2:18 (Satan) | Christian Living / The Return of Christ |
4. Parallels to the Romans Curriculum (Summary Table)
| 1 Thessalonians Doctrine/Passage | Romans Parallel | Nature of Parallel | Consistency Requirement |
|---|---|---|---|
| Resurrection of Believers (4:13-17) | Romans 6:4-11; 8:11; 1:4 | Shared logic: Christ’s historical resurrection guarantees/patterns believers’ own bodily resurrection via union with him | nyob hauv Khetos, sawv hauv qhov tuag rov qab los, txoj kev tuag all reused exactly |
| The Return of Christ (2:19; 3:13; 4:15-17; 5:23) | Romans 8:18-25 (creation awaiting glorification); 13:11-12 (“the day is near”) | Shared eschatological horizon of final glorification/consummation | Tus Tswv rov qab los reserved exclusively for the parousia sense |
| Sanctification (4:3-8; 5:23) | Romans 6:19-22; 12:1-2 | Shared thesis: sanctification is God’s expressed will, progressive, Spirit-wrought | kev raug ua kom dawb huv reused exactly; dawb huv root discipline applies identically |
| Hope in Grief (4:13,18; 5:8) | Romans 5:2-5; 8:24-25; 15:4,13 | Shared definition of hope as confident expectation grounded in promise, not optimism | kev cia siab reused exactly, always anchored to resurrection/salvation |
| The Day of the Lord (5:1-11) | Romans 1:18; 2:5; 5:9; 9:22 (wrath); 13:11-12 (the day) | Shared judicial, non-appeasable wrath doctrine; shared “day” urgency motif | kev npau taws ntawm Vajtswv reused exactly; “day” language kept distinct from divination-day framing |
| Election echo (1:4; 5:9) | Romans 9-11 (full doctrine) | Shared volitional, personal-choice framing against hmoov fatalism | kev xaiv (Vajtswv xaiv raws li nws lub siab nyiam) reused exactly, volitional clause never dropped |
| Idol polemic (1:9) | Romans 1:18-25 | Shared idol-turning conversion narrative | dab mlom reused exactly |
| Jew/Gentile sensitivity (2:14-16) | Romans 9-11 (Future of Israel) | Shared risk of supersessionist/anti-Judaic misreading requiring identical pastoral caution | cov Yudas reused exactly; teaching-note discipline of Romans Doctrine 8 extended here |
| Avenger/vengeance (4:6) | Romans 12:19; 13:4 | Same Greek term (ekdikos) applied to God directly (1 Thess) and to civil authority (Romans) | Two distinct renderings required; flagged for TM-revision |
| ”Repay no one evil for evil” (5:15) | Romans 12:17 | Near-verbatim shared clause | One shared rendering required across both curricula |
| Holy kiss (5:26) | Romans 16:16 | Identical Greek phrase | One shared rendering required across both curricula |
Coverage Confirmation
All five chapters of 1 Thessalonians have been reviewed for OT quotations, allusions, typology, messianic references, and Romans-curriculum parallels. No chapter was found to contribute zero cross-references; chapters 4 and 5 carry the highest density (consistent with their status as the doctrinal core of this curriculum). Verse spans not appearing in the matrix were explicitly reviewed and logged above as containing no cross-reference beyond term-level treatment already documented in analysis/07_semantic_analysis.md and analysis/08_core_glossary.md.