James — Phase 1 Step 3: Cross-Reference and Theme Analysis (Hmong Language Package)

§0. Governing Note

This document extends, and never contradicts, analysis/07_semantic_analysis.md, analysis/08_core_glossary.md, and the inherited Hmong Romans Language Package Baseline v1.0 (assets/translation_memory.json, assets/bible_term_registry.json, assets/doctrine_risk_registry.json, analysis/12_ai_translation_requirements.md). All citations below use a normalizable Book Chapter:Verse format (e.g., Genesis 15:6, Leviticus 19:18) so they can be programmatically matched against other curricula’s cross-reference tables. James citations use the English convention James [chapter]:[verse] in this analytical document; the destination-language citation form Yakaunpaus [chapter]:[verse] (per 07_semantic_analysis.md §0) is reserved for learner-facing curriculum content.

Every chapter of James (1–5) is represented below; no chapter is silently skipped, per the full-book-coverage mandate.

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§1. Cross-Reference Matrix — OT Quotations and Direct Allusions

James Passage	Theme	Related Character(s)	OT Connection	Translation Sensitivity
James 1:10-11	Trials and the Testing of Faith / the transience of wealth	—	Allusion: Isaiah 40:6-8 (“the grass withers, the flower fades”)	Low. Concrete agrarian image; renders cleanly with [TM] vocabulary for tus nplua nuj (rich) and the withering-grass image. No traditional-religion collision.
James 1:19	Taming the Tongue (anticipatory) / Wisdom from Above	—	Wisdom-tradition echo: Proverbs 10:19, Proverbs 15:1, Proverbs 17:27, Ecclesiastes 5:2	Low. General wisdom-maxim register; no direct quotation formula, so no fixed-quotation rendering obligation, but should echo the register of tswvyim (wisdom) established at 1:5.
James 2:8	Favoritism and the Poor / the Law and love of neighbor	—	Direct quotation: Leviticus 19:18 (“You shall love your neighbor as yourself”)	Critical — shared-quotation consistency. This exact verse is quoted in Romans 13:9 (Romans Language Package Baseline v1.0). The Hmong rendering of Leviticus 19:18 MUST be character-for-character identical in both curricula: hlub luag zej luag zos ib yam li koj hlub koj tus kheej, built on [TM — Romans baseline] love (kev hlub). Any divergence between the James and Romans renderings of this verse would visibly fracture the shared-Scripture reading experience for a learner encountering both curricula. See §4 Rule 1.
James 2:10-11	The Law and Its Purpose (cross-doctrine w/ Favoritism)	—	Allusion/near-quotation: Exodus 20:13-14, Deuteronomy 5:17-18 (prohibitions against murder and adultery, from the Decalogue)	High. No Hmong Decalogue rendering yet exists in either the Romans or James TM; this is a genuinely new citation domain. Must reuse [TM — Romans baseline] Txoj Kevcai (ntawm Vajtswv / Mauxes) with mandatory qualifier for “the law,” and flag the specific Decalogue-clause wording [TRANSLATOR REVIEW NEEDED: Hmong Decalogue citation convention] rather than inventing an ad hoc rendering, since Exodus 20 and Deuteronomy 5 will recur across future curricula and require a single, permanent rendering decided at TM-revision review.
James 2:21-22	Faith and Works (core passage)	Abraham, Isaac	Narrative reference: Genesis 22:1-19 (the offering of Isaac)	Critical. See §2 (Typology) below. The altar/offering vocabulary (lub thaj fij) must be anchored strictly to this unique historical narrative and never generalized into a teaching about repeatable sacrificial ritual (cf. Romans baseline’s living_sacrifice and propitiation_atoning_sacrifice cautions against the fij domain colliding with shamanic appeasement).
James 2:23	Faith and Works (core passage) — the linchpin harmonization verse	Abraham	Direct quotation: Genesis 15:6 (“Abraham believed God, and it was counted to him as righteousness”)	Critical — highest-priority shared-quotation consistency in this curriculum. This exact verse is quoted in Romans 4:3 (Romans Language Package Baseline v1.0, Critical-tier “Justification by Faith” doctrine) and also in Galatians 3:6 (future curriculum). The Hmong rendering MUST reuse, without variation, the [TM — Romans baseline] terms ntseeg (believed), Vajtswv (God), and suav / suav tias (was reckoned/counted) — never a re-gloss. Any James-specific paraphrase of this verse that departs lexically from the Romans-baseline rendering of the identical Greek/Hebrew-derived clause would visibly manufacture the false appearance of two different biblical teachings on justification. Mandatory human theologian review; no automated-review bypass.
James 2:23	Faith and Works	Abraham	Allusion: 2 Chronicles 20:7, Isaiah 41:8 (“Abraham my friend”) — background for “friend of God”	Low. phooj ywg ntawm Vajtswv (friend of God) is a positive honorific with no collision; register note stands as noted in 07_semantic_analysis.md.
James 2:25	Faith and Works	Rahab	Narrative reference: Joshua 2:1-21, Joshua 6:17-25 (Rahab’s reception and protection of Israel’s spies)	Medium. Concrete narrative-based example. Should be rendered with the full narrative gloss (Lahaj uas yog tus poj muag cev) rather than a bare title, consistent with 08_core_glossary.md #66. Log Lahaj as a new proper-name transliteration for TM-revision.
James 3:9	Taming the Tongue	—	Allusion: Genesis 1:26-27 (mankind made in God’s image/likeness); Genesis 9:6 (image of God as grounds for human dignity/prohibition of bloodshed)	Low. raug tsim los raws li Vajtswv tus yam ntxwv (made according to God’s likeness) is a positive anthropological concept with no traditional-religion collision; complements [TM — Romans baseline] creation.
James 3:18	Wisdom from Above	—	Wisdom-tradition echo: Proverbs 11:30, Isaiah 32:17, Hosea 10:12 (righteousness/peace as sown seed yielding harvest fruit)	Low-Medium. Agricultural harvest metaphor accessible to an agrarian Hmong audience; builds on [TM — Romans baseline] righteousness_of_god_righteous and aparchē/firstfruits imagery already established in Romans ch.8, 11, 16.
James 4:5	Worldliness versus Friendship with God	—	Disputed/unresolved OT source citation — no single identifiable OT verse; proposed background candidates include Exodus 20:5 (the LORD your God is a jealous God), Zechariah 8:2, Genesis 6:3-5	[TRANSLATOR REVIEW NEEDED: disputed citation source and disputed πνεῦμα referent]. James 4:5 is one of the most textually and referentially disputed verses in the NT (“Or do you suppose it is to no purpose that the Scripture says, ‘He yearns jealously over the spirit that he has made to dwell in us’?” — ESV, one of several possible construals). Do not silently attribute this to a specific OT verse, and do not silently resolve the πνεῦμα referent (human spirit vs. Holy Spirit) — both require mandatory human theologian review per 07_semantic_analysis.md’s existing flag on this verse.
James 4:6	Worldliness versus Friendship with God / Grace	—	Direct quotation: Proverbs 3:34 (“God opposes the proud but gives grace to the humble”)	Critical — shared-quotation consistency with Romans’ Critical-tier grace doctrine. χάρις here must render as [TM — Romans baseline] txiaj ntsim, never koob hmoov, exactly as mandated throughout Romans. This is the same underlying Greek term as Romans 3:24, 4:4-5, 11:6; no re-gloss permitted. (Note for future TM-revision: this verse is also quoted in 1 Peter 5:5, outside the current curriculum scope, but the rendering decision made here will govern that future citation as well — log accordingly.)
James 4:8	Worldliness versus Friendship with God	—	Allusion: 2 Chronicles 15:2, Zechariah 1:3, Isaiah 55:6 (“draw near… and he will draw near/be found”)	Low. txav los ze rau Vajtswv (draw near to God) is a stable, non-colliding rendering.
James 4:9	Worldliness versus Friendship with God	—	Allusion: Amos 8:10, Joel 2:12-13 (turning laughter/feasting to mourning as a call to repentance)	Low-Medium. Prophetic-repentance register; no traditional-religion collision, but should be taught alongside the doctrine’s call to genuine (not merely ritual) repentance.
James 4:10	Worldliness versus Friendship with God	—	Wisdom-tradition echo: Proverbs 29:23 (“a man’s pride will bring him low, but one who is lowly in spirit will obtain honor”)	Low-Medium. Reinforces txo nws tus kheej (humble oneself); deliberately avoids hwjchim per 07_semantic_analysis.md.
James 4:13-14	Worldliness versus Friendship with God / Patience and the Lord’s Return	—	Wisdom-tradition echo: Proverbs 27:1 (“do not boast about tomorrow, for you do not know what a day may bring”)	Low. Directly parallels the “if the Lord wills” (4:15) teaching; builds on [TM — Romans baseline] will_of_god.
James 5:1-6	Favoritism and the Poor (prophetic extension)	—	Prophetic-tradition echo: Amos 8:4-6, Isaiah 3:14-15, Jeremiah 22:13 (denunciation of the exploitative rich); Malachi 3:5 and Deuteronomy 24:14-15 (withholding a laborer’s wages)	Medium-High. Concrete social-justice denunciation; must be rendered with full prophetic force (tus nplua nuj, nyob lom zem tsis paub txaj muag) without softening into generic moralizing, per 07_semantic_analysis.md’s treatment of 5:1-6. No direct traditional-religion collision, but connects to the Favoritism-and-the-Poor doctrine’s Medium/High risk profile.
James 5:4	Favoritism and the Poor	—	Allusion: Isaiah 5:9, Malachi 3:5 (“the cries of the harvesters have reached the ears of the Lord of hosts”)	Low-Medium. “Lord of hosts” (tus Tswv uas kav ib puas tsav yam) is a new title-phrase; log for TM-revision as a title not previously required in the Romans baseline.
James 5:7-8	Patience and the Lord’s Return	—	Allusion: Deuteronomy 11:14, Joel 2:23 (the early and late/autumn and spring rains as agricultural provision)	Low. Agrarian farmer-waiting-for-harvest image transfers cleanly to a Hmong rice-farming context; builds on [TM — Romans baseline] firstfruits/harvest-imagery conventions.
James 5:10	Patience and the Lord’s Return	The OT prophets (unnamed)	General reference: the pattern of the prophets who spoke in the name of the Lord (no single verse; representative of the whole prophetic corpus)	Low. Comprehension-level; no collision.
James 5:11	Patience and the Lord’s Return	Job	Narrative reference: the entire book of Job, esp. Job 1:21-22, Job 42:10-17	Low-Medium. Reuses [TM — Romans baseline] hypomonē = kev ua siab ntev. Proper name Yauj logged for TM-revision.
James 5:12	Confession and Restoration (truthful speech) / Taming the Tongue	—	Allusion: Leviticus 19:12 (do not swear falsely by God’s name), Numbers 30:2, Deuteronomy 23:21-23 (vow-keeping)	High. See §3 (NT/Gospel parallel) below; also see 07_semantic_analysis.md’s note on collision with traditional Hmong oath customs invoking ancestors/spirits as guarantors.
James 5:14	Prayer and Healing	Church elders	Background/typological echo: Leviticus 14:15-18 (priestly use of oil in cleansing rites), Exodus 30:22-33 (anointing oil), Isaiah 1:6 (oil for wounds)	High. See §3 below for the closer NT parallel (Mark 6:13). OT priestly-oil background must not be taught as if James restores an OT cultic-priestly ritual; the sense is medicinal/comforting sign accompanying prayer, not priestly consecration. Compounds the collision risk already flagged for ἀλείφω ἐλαίῳ in 07_semantic_analysis.md/08_core_glossary.md #56.
James 5:17-18	Prayer and Healing	Elijah	Narrative reference: 1 Kings 17:1, 1 Kings 18:1, 1 Kings 18:41-45 (Elijah’s prayer withholding and then bringing rain)	Low-Medium. Proper name Eliyas logged for TM-revision; illustrates 5:16’s principle of effective righteous prayer.
James 5:20	Confession and Restoration	—	Wisdom-tradition echo: Proverbs 10:12 (“love covers all offenses”); cf. Psalm 32:1, Psalm 85:2 (forgiveness/covering of sin)	Medium. npog tau ntau yam kev txhaum (covers a multitude of sins) closes the letter on an eternal-stakes note; must retain full soteriological force of [TM — Romans baseline] kev cawm dim in this specific verse (5:20), unlike the physical-healing sense flagged at 5:15.

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§2. Typology

Type (OT figure/event)	Antitype / Fulfillment Pattern	James Passage	Cross-Curriculum Connection	Translation Sensitivity
Abraham offering Isaac, his beloved son, on the altar (Genesis 22:1-19)	A type of God the Father offering His own beloved Son; also, within James’s immediate argument, the historical proof-event that vindicated/completed Abraham’s already-imputed righteousness (Genesis 15:6)	James 2:21-22	Parallel NT typological use: Romans 8:32 (“He who did not spare his own Son…”), Hebrews 11:17-19 (Abraham’s faith reckoned as trust in resurrection-power, “as good as dead,” foreshadowing Christ).	Critical. This typology must be taught carefully alongside the harmonization note at §1 above: James’s use of the Isaac event is evidentiary (proving Abraham’s faith was alive), while the event’s typological significance (Father offering Son) belongs to a separate teaching layer. Do not conflate the two teaching purposes in a single unexplained statement, or hearers may think James’s doctrinal point is the Father-Son typology, when James’s argument is actually about faith-and-works.
Job, the righteous sufferer who does not curse God despite unexplained affliction, and is ultimately vindicated (Job 1-42)	A pattern of patient, undeserved suffering later echoed and surpassed in Christ’s own innocent suffering and vindication	James 5:11	No direct Romans-curriculum parallel; this typological line connects more directly to future curricula treating the Passion narratives and 1 Peter 2:19-23.	Low-Medium. Should be introduced as an OT pattern of hope-sustained endurance, not fully developed as explicit messianic typology within James itself, since James does not draw that connection explicitly — over-reading messianic content here would exceed the text.
Elijah, a righteous prophet whose fervent prayer altered the natural order (1 Kings 17-18)	Establishes the principle (not a strict type-antitype) that righteous, faith-filled prayer is genuinely effective — later echoed in the confidence believers have through Christ’s mediating priesthood	James 5:17-18	Connects thematically to the Prayer-and-Healing doctrine; no direct Romans-curriculum term overlap, though the underlying confidence in prayer’s efficacy parallels Romans 8:26-27’s teaching on the Spirit’s intercession ([TM — Romans baseline] Vaj Ntsuj Plig).	Low. Elijah is presented as “a man with a nature like ours” (5:17) — deliberately democratizing rather than elevating him to a unique mediatorial status; this should be preserved in teaching to avoid implying a special spiritual class of “powerful pray-ers.”
Rahab the Gentile prostitute, delivered by her active faith expressed in hospitable risk-taking (Joshua 2, Joshua 6)	A pattern of saving faith extended to and vindicated in an unlikely, ritually/socially marginal outsider — paired with Abraham (the ultimate covenant insider) to show the same faith-and-works principle applies universally	James 2:25	Parallel NT use: Hebrews 11:31 (Rahab listed among the heroes of faith), Matthew 1:5 (Rahab in Christ’s genealogy) — establishing a messianic-lineage connection not explicit in James itself but relevant background for a fuller curriculum treatment.	Medium. The Abraham/Rahab pairing (patriarch and prostitute; Jew and Gentile; man and woman) is deliberately universalizing; translators should preserve this rhetorical structure rather than treating Rahab’s example as a mere addendum.

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§3. Messianic and New Testament Parallel References

James contains comparatively few explicit christological statements (the letter is intensely practical/ethical), but it is saturated with echoes of Jesus’ own teaching, especially the Sermon on the Mount. This density of unmarked allusion (as opposed to formal OT quotation) is itself a translation-sensitivity point: translators must not manufacture false “quotation” markers where James is echoing rather than citing, but should note the connection in teaching material.

James Passage	Explicit/Implicit Christological or Dominical Content	NT Parallel	Translation Sensitivity
James 1:1	Self-designation: “servant of God and of the Lord Jesus Christ”	Parallels Paul’s self-designation Romans 1:1 ([TM — Romans baseline] qhev/servant_slave_doulos)	Low-Medium. Reuse [TM — Romans baseline] qhev exactly, with the same catechetical note distinguishing honored voluntary bondservice from chattel slavery, as already established for Romans 1:1.
James 1:2, 5:10-11	Blessing amid persecution/trial	Matthew 5:11-12 (Sermon on the Mount beatitudes on persecution)	Low. Thematic echo; no fixed-quotation obligation.
James 1:4	”Perfect and complete” as the goal of tested endurance	Matthew 5:48 (“be perfect, as your heavenly Father is perfect”)	Low-Medium. Reuse zoo kawg nkaus tiav txhij; teach as maturity, consistent with 07_semantic_analysis.md.
James 1:5, 17	Generous giving in response to asking	Matthew 7:7-11 (“ask, and it will be given…”, “how much more will your Father… give good gifts”)	Low. Reinforces tswvyim ntawm Vajtswv (wisdom from God) and Leej Txiv uas tsim tej qhov teeb ci saum ntuj (Father of lights).
James 1:22-25	Doers of the word, not hearers only, likened to a house built on a foundation	Matthew 7:24-27 (the wise man who builds his house on the rock, a doer of Jesus’ words)	Medium. This is one of James’s clearest structural echoes of the Sermon on the Mount and reinforces the Faith-and-Works doctrine from within ch.1 itself, before the ch.2 core passage; teaching material should draw this connection explicitly to show Faith-and-Works is a whole-letter theme, not confined to 2:14-26.
James 2:1	”Faith in our Lord Jesus Christ, the Lord of glory”	Messianic/christological title; parallels 1 Corinthians 2:8 (“the Lord of glory”)	High. This is one of James’s few directly christological statements and must be rendered with full deity-preserving force, reusing [TM — Romans baseline] Yexus Khetos, tus Tswv, and lub yeeb koob (glory). Must never be diminished per the Romans baseline’s standing prohibition on diminished-Sonship renderings.
James 2:5	The poor as heirs of the kingdom	Matthew 5:3 (“blessed are the poor in spirit, for theirs is the kingdom of heaven”)	Low-Medium. Connects to [TM — Romans baseline] kingdom_of_god (lub Nceeg Vaj ntawm Vajtswv) and reinforces the Favoritism-and-the-Poor doctrine’s positive counter-teaching.
James 2:13	”Mercy triumphs over judgment”	Matthew 5:7 (“blessed are the merciful”), Matthew 6:14-15 (forgiveness)	Low. Reuse [TM — Romans baseline] txoj kev khuv leej for mercy, kept distinct from grace as already established.
James 3:12	Fig tree bearing olives; figs from thorns	Matthew 7:16-20 (“you will know them by their fruits”)	Low-Medium. Reinforces the Wisdom-from-Above doctrine’s fruit-based discernment test.
James 3:18	Peacemaking sowing	Matthew 5:9 (“blessed are the peacemakers”)	Low. Reuse [TM — Romans baseline] kev thaj yeeb.
James 4:2-3	Asking and not receiving, due to wrong motive	Matthew 7:7-8 (contrast with the positive promise)	Low-Medium. Should be taught alongside the positive parallel above to preserve the full dominical teaching on prayer’s condition.
James 4:4	Friendship with the world as enmity with God (exclusive loyalty)	Matthew 6:24 (“no one can serve two masters”)	High. Same conceptual structure as Jesus’ teaching on undivided loyalty; reinforces the Worldliness-versus-Friendship-with-God doctrine and its extended kosmos sense already flagged in 07_semantic_analysis.md.
James 4:10	Humbling leading to exaltation	Matthew 23:12, Luke 14:11 (“whoever humbles himself will be exalted”)	Low-Medium. Reuse txo nws tus kheej.
James 4:11-12	Prohibition of judging a brother; God alone as Lawgiver/Judge	Matthew 7:1-5 (“judge not, that you be not judged”)	Medium. Reinforces the closing image of tus Txiav Txim (the Judge) at 5:9.
James 5:2	Treasures corroded, moth-eaten	Matthew 6:19-20 (“do not store up treasures on earth… but store up treasures in heaven”)	Low-Medium. Reinforces the prophetic denunciation of 5:1-6.
James 5:9	”The Judge is standing at the door”	Matthew 24:33 (nearness of the Son of Man’s coming, “he is near, at the very gates”)	Low-Medium. Eschatological image; reinforces Patience-and-the-Lord’s-Return doctrine; builds toward 5:7-8’s parousia language.
James 5:12	”Let your yes be yes and your no be no”	Direct dominical echo: Matthew 5:33-37 (Jesus’ own teaching against oaths, in the Sermon on the Mount)	High. This is the single closest verbal echo of a specific Jesus-saying anywhere in James (compare James 5:12 “μὴ ὀμνύετε… ἤτω δὲ ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὒ” with Matthew 5:34-37’s nearly identical wording). Teaching material must present James 5:12 as the apostolic re-transmission of Jesus’ own command, not merely a parallel independent maxim; this strengthens (rather than complicates) the oath-teaching’s authority and should be paired with the traditional-oath-custom collision note from 07_semantic_analysis.md.
James 5:14-15	Elders praying and anointing with oil for healing	Mark 6:13 (the Twelve “anointed with oil many who were sick and healed them”)	High. Direct Gospel parallel; strengthens the case that anointing accompanies apostolic-era healing prayer without functioning as an independent ritual mechanism. Reinforces the mandatory non-magical teaching note already flagged for ἀλείφω ἐλαίῳ.

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§4. Rendering-Consistency Rules for Shared Quotations (Cross-Curriculum Enforcement)

The following rules govern any Hmong rendering of an OT (or NT-quoting-OT) passage that is quoted in both James and the existing Romans Language Package, or that is flagged as likely to recur in future curricula sharing this Hmong Bible-translation pipeline. These rules are additive to, and never override, the Romans baseline TM.

1. Genesis 15:6 (quoted in James 2:23 and Romans 4:3; will recur in a future Galatians curriculum at Galatians 3:6): The Hmong rendering of this verse’s three key terms — episteusen (believed) → ntseeg; theos (God) → Vajtswv; elogisthē... eis dikaiosynēn (was reckoned to him as righteousness) → suav / suav tias... ncaj ncees — MUST be identical, character-for-character, in every curriculum that quotes it. No curriculum may introduce a synonym, a reordering, or a stylistic variant “for readability.” This is the single most important cross-curriculum consistency rule in this document, because it is the textual proof that James and Romans are not in doctrinal tension (see 07_semantic_analysis.md’s treatment of James 2:21-24).
2. Leviticus 19:18 (quoted in James 2:8 and Romans 13:9): Render identically as hlub luag zej luag zos ib yam li koj hlub koj tus kheej in both curricula, reusing [TM — Romans baseline] love (kev hlub).
3. Proverbs 3:34 (quoted in James 4:6; will recur in a future 1 Peter curriculum at 1 Peter 5:5): Render charis in this quotation identically as [TM — Romans baseline] txiaj ntsim, never koob hmoov. Log this decision explicitly for the future 1 Peter Language Package so the identical quotation is not independently re-translated.
4. Any future quotation of Isaiah 40:6-8, Amos 8:4-10, or other prophetic material already alluded to in James (§1 above): if a future curriculum (e.g., a prophetic-books or 1 Peter package, which also alludes to Isaiah 40) quotes the same OT text directly, the Hmong rendering established for James’s allusion should be consulted first and reused where the underlying Hmong vocabulary overlaps, logged as a cross-reference rather than independently re-derived.
5. Decalogue citations (Exodus 20:13-14 / Deuteronomy 5:17-18, alluded to in James 2:11): No fixed Hmong rendering yet exists in this pipeline. This must be resolved once, at formal TM-revision review, and then reused identically across all future curricula that cite the Ten Commandments (a near-certainty given the pipeline’s trajectory). Flagged [TRANSLATOR REVIEW NEEDED: Hmong Decalogue citation convention].
6. Proper names shared across curricula (Abraham/Abraham, Yauj/Job, Eliyas/Elijah, Lahaj/Rahab): once confirmed at TM-revision review for this James package, these transliterations become the fixed baseline for any future curriculum (e.g., Genesis, Joshua, 1 Kings, Hebrews) referencing the same figures, per the same cumulative-TM logic already governing the Romans-to-James relationship.
7. Sermon-on-the-Mount echoes (§3 above): where a future Matthew/Gospels curriculum is produced, the Hmong renderings chosen for James’s echo-passages (e.g., zoo kawg nkaus tiav txhij for teleios/“perfect,” txo nws tus kheej for humbling) should be cross-checked against whatever rendering that future curriculum adopts for the underlying Matthew 5-7 text, since both ultimately render the same or closely related Greek vocabulary; any divergence discovered later must be logged for harmonization, not silently tolerated as “different books, different words.”

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§5. Full-Book Coverage Confirmation

All five chapters of James have been reviewed for OT quotation, allusion, typology, and NT/messianic parallel content:

• Chapter 1: Isaiah 40 (transience of wealth), Proverbs wisdom-maxims, multiple Sermon-on-the-Mount echoes (asking/receiving, doers of the word, perfection). Reviewed in full.
• Chapter 2: Highest cross-reference density in the book — Leviticus 19:18 (shared with Romans 13:9), the Decalogue, the Genesis 15:6/22 Abraham complex (shared with Romans 4:3, the Critical-tier harmonization point), Rahab/Joshua typology, Matthew 5:3/5:7 echoes. Reviewed in full.
• Chapter 3: Genesis 1:26-27 (image of God), Proverbs/wisdom-tradition echoes, Matthew 5:9/7:16-20 echoes. Reviewed in full.
• Chapter 4: Proverbs 3:34 (shared quotation with future 1 Peter curriculum), the disputed James 4:5 citation (flagged, unresolved), Matthew 6:24/7:1-5/23:12 echoes. Reviewed in full.
• Chapter 5: Richest OT-typology density outside ch.2 — prophetic denunciation echoes (Amos, Isaiah, Malachi), Job and Elijah typology/narrative reference, Matthew 5:33-37 (direct dominical echo on oaths), Mark 6:13 (anointing parallel), Proverbs 10:12 (covering sin). Reviewed in full.

No chapter was found to lack cross-reference content.