Cross-Reference Analysis
Philemon — Cross-Reference and Theme Analysis (Hmong Language Package)
0. Method Note and Headline Finding
Philemon contains zero explicit OT quotations (no “as it is written,” “the Scripture says,” or citation formula occurs anywhere in the letter’s 25 verses). This absence is itself noted explicitly per the full-book-coverage mandate rather than silently passed over: unlike Romans, which is saturated with formal OT citation, Philemon’s engagement with Scripture is entirely through allusion, typology, and verbal/thematic parallel to other NT texts (especially Paul’s own other letters — Galatians, Colossians, Ephesians, 1 Corinthians — and to OT narrative/legal material on slavery and redemption that is never directly cited but stands behind the letter’s argument). This matrix therefore covers:
- §1 — OT allusions and typological background (no direct quotations exist to catalogue)
- §2 — Messianic/christological references and typology
- §3 — NT parallels, especially to Romans (the sibling curriculum in this Language Package) and to the other “prison epistles” that share Onesimus’s narrative (Colossians)
- §4 — Full verse-by-verse cross-reference matrix
- §5 — Rendering-consistency rules for shared quotations/formulas across curricula
Every row in §4 states explicitly whether the cross-reference touches a term already fixed in the Hmong Romans TM, and if so, mandates reuse rather than re-gloss.
1. OT Allusions and Typological Background
No verse in Philemon formally quotes the OT. However, the letter’s central metaphors (slavery, debt, redemption, kinship, reconciliation) draw on OT legal and narrative material that any curriculum teaching Philemon should surface, because Hmong learners will otherwise import their own kinship/debt/slavery categories without the corrective of the biblical background Paul assumes.
| OT Background Text | Connection to Philemon | Translation Sensitivity |
|---|---|---|
| Genesis 37; Genesis 45:1-15 (Joseph sold into slavery, later forgives and reconciles with the brothers who wronged him: “I am Joseph your brother,” 45:4) | Typological parallel (not verbal quotation) for doctrine 1 (Forgiveness and Reconciliation) and doctrine 3 (Slavery and the Gospel’s Transforming Power): a wronged party voluntarily absorbs the cost of the wrong and re-establishes kinship (“brother”) language across a broken relationship, exactly Paul’s structure in Phlm 1:16-18. | Low-Medium. Joseph narrative is not yet in this Language Package’s TM; if a Genesis curriculum is later produced, the rendering of “brother” reconciliation language (Genesis 45:4) should be checked for consistency with kwvtij hlub (Phlm 1:16, glossary B3) so learners can see the canonical pattern rather than two unrelated vocabularies. |
| Exodus 21:2-6; Deuteronomy 15:12-18 (Hebrew bondservant law: release in the seventh year, and the servant who out of love chooses to stay voluntarily) | Background contrast for doctrine 3 and doctrine 5 (Grace-Motivated Obedience): OT law legislates release; Paul’s appeal moves in the opposite direction rhetorically — asking Philemon to voluntarily receive Onesimus back, but as brother, not chattel. The Deuteronomy 15 servant who stays “because he loves you” (15:16) is a striking structural echo of the hekousios/voluntary theme (glossary B5). | High. If ever rendered for a Torah/Pentateuch curriculum, ensure kev zoo siab pub (voluntary, glossary B5) and any Exodus/Deuteronomy “voluntary service” vocabulary are not accidentally merged with Hmong customary bonded-labor/debt-servitude concepts, which are themselves compulsory in Hmong social memory (cf. Romans TM note on qhev). |
| Deuteronomy 23:15-16 (do not return an escaped slave to his master) | Notable tension point, not a quotation: Paul does the opposite — he explicitly sends Onesimus back (Phlm 1:12). This tension should be taught, not smoothed over: Paul is not applying OT slave-law directly but transforming the entire master-slave relationship from within via the gospel, which is a distinct and more radical solution than either OT law’s provisions. | Medium. Comprehension-level; flag for teaching notes rather than lexical risk. |
| Leviticus 25:39-55 (kinsman-redeemer law: a destitute Israelite sold into servitude may be bought back/redeemed by a near relative who pays the price) | Direct conceptual background for Phlm 1:18-19’s “charge it to my account… I will repay”: Paul acts as a kind of kinsman-redeemer, personally absorbing Onesimus’s debt. This is the same conceptual root as the Romans-baseline redemption entry (kev txhiv, apolytrōsis, Romans 3:24, 8:23). | Medium-High. Rendering consistency required: if Leviticus 25 is ever curricularized, the redemption-price vocabulary must align with the Romans TM’s kev txhiv so learners recognize Paul’s self-offer in Phlm 1:18-19 as an enactment of the same redemption pattern already taught in Romans 3 and 8. |
| Genesis 15:6 (“Abram believed the LORD, and he counted it to him as righteousness”) | Root-level lexical background, not a quotation in Philemon, but the verb family (Hebrew ḥashab / LXX Greek logizomai) underlying Genesis 15:6 is the same verb family Paul repeatedly uses for justification in Romans (4:3, 4:9, 4:22) and echoes economically in Philemon 1:18’s ἐλλογέω (“charge to my account”), both fixed in Hmong to the suav root (Romans TM reckon_impute; Philemon glossary B7). | Critical for cross-curriculum consistency — see §5 below. |
| Isaiah 53:4-6, 53:12 (“he bore the sin of many, and makes intercession for the transgressors”) | Typological background for doctrine 1 (Forgiveness/Reconciliation) and doctrine 4 (Intercession): the Servant bears another’s guilt and intercedes on the guilty party’s behalf — structurally identical to Paul’s offer in Phlm 1:18-19 to have Onesimus’s debt “charged” to himself, and to Paul’s intercessory appeal (parakalō) throughout. Ultimately this pattern is fulfilled in Christ, of whom Paul’s action here is a small enacted picture. | High. Must not be taught as if Paul’s self-offered repayment is an atonement — Paul is not proposing to atone for sin, only to cover a social/financial debt; the analogy to Christ’s atonement is illustrative, not substitutionary in the salvific sense, and this distinction must be preserved to avoid implying Paul (or any human intercessor) can perform Christ’s unique atoning work (cf. Romans TM propitiation_atoning_sacrifice, Critical risk, “once-for-all, sufficient, unrepeatable”). |
2. Messianic References and Christological Typology
Philemon contains no direct messianic prophecy-fulfillment citation (unlike, e.g., Romans 9-11’s dense OT catena). Its christological weight is carried entirely through Paul’s own enacted pattern of mediation, which typologically points toward Christ’s greater mediating/interceding/debt-bearing work.
| Philemon Reference | Christological/Messianic Connection | Translation Sensitivity |
|---|---|---|
| Phlm 1:9-10 (Paul’s appeal, not command) | Type/echo of Christ’s own mediating intercession: Hebrews 7:25 (“he always lives to make intercession”); Romans 8:34 (“Christ Jesus… who indeed intercedes for us”); 1 John 2:1 (“we have an advocate with the Father, Jesus Christ the righteous”). Paul’s appeal (parakalō, glossary B1) models, on a human scale, the pattern of the divine Intercessor. | Medium. Teaching note required: Paul is a model and echo of Christ’s intercession, not an independent mediator alongside Christ — 1 Timothy 2:5 (“there is one mediator between God and men, the man Christ Jesus”) must be taught alongside this parallel to prevent any impression of a second, human mediator competing with Christ. |
| Phlm 1:16 (“no longer as a slave but… a beloved brother”) | Direct thematic and near-verbal echo of Galatians 4:7 (“you are no longer a slave, but a son”), which is itself grounded in the believer’s adoption through Christ (Galatians 4:4-7; Romans 8:15-17, Romans TM adoption_as_sons). Both texts describe a status-transformation from slavery to sonship/brotherhood accomplished specifically “in Christ” — Onesimus’s transformed relationship to Philemon is a lived enactment of every believer’s transformed relationship to God. | High — see §5 rendering-consistency rule below; this is the single most important cross-curriculum verbal echo in the letter. |
| Phlm 1:18-19 (“charge that to my account… I will repay”) | Anticipatory echo/type of Colossians 2:14 (“[Christ] canceled the debt… this he set aside, nailing it to the cross”) and 2 Corinthians 5:19,21 (“not counting their trespasses against them… he made him to be sin… so that we might become the righteousness of God”). Paul’s offer to personally absorb a debt he did not incur is a small, dim human copy of Christ’s far greater, unique, atoning debt-cancellation. | High. Teaching note mandatory: draw the analogy explicitly but bound it — Paul’s repayment is ordinary financial/social debt; Christ’s is the “debt” of sin’s condemnation (Romans TM no_condemnation, propitiation_atoning_sacrifice). Do not let hearers conclude Paul is “doing what Christ did” in a salvific sense. |
| Phlm 1:17 (“receive him as you would receive me”) | Echoes the pattern of Christ’s own identification with those he represents: Matthew 25:40 (“as you did it to one of the least of these my brothers, you did it to me”); cf. also the ambassadorial identification-language of 2 Corinthians 5:20 (“we are ambassadors for Christ… as though God himself were making his appeal through us” — note: same parakaleō verb family as Phlm 1:9-10). | Medium. Reinforces doctrine 2 (Christian Brotherhood) and doctrine 4 (Intercession); the shared parakaleō root with 2 Corinthians 5:20 should be flagged for consistency if a 2 Corinthians curriculum is produced. |
3. NT Parallels — Especially to Romans and the Onesimus Narrative in Colossians
| Philemon Reference | NT Parallel | Related Character | Translation Sensitivity |
|---|---|---|---|
| Phlm 1:3 (grace/peace greeting) | Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4 (identical Pauline epistolary greeting formula throughout) | Paul; Philemon | Low. Mandatory reuse of Romans TM entries grace (txiaj ntsim, Critical) and peace (kev thaj yeeb, Low) verbatim — this formula must render identically across every Pauline-epistle curriculum in this pipeline. |
| Phlm 1:9-10 (parakalō, “I appeal”) | Romans 12:1 (“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice…”) — identical Greek verb παρακαλῶ | Paul | High — see §5 rendering-consistency rule; this is a direct verbal link between the Philemon core passage and Romans’ ethical section already fixed in the Language Package. |
| Phlm 1:10 (“my child… whom I have begotten”) | 1 Corinthians 4:15 (“I became your father through the gospel”); Galatians 4:19 (“my children, for whom I am again in the anguish of childbirth”); 1 Timothy 1:2, Titus 1:4 (“Timothy/Titus, my true child in the faith”) | Paul; Onesimus | Medium. Distinct from Romans TM’s adoption_as_sons (God’s legal adoption of believers) — this is Paul’s apostolic/evangelistic spiritual paternity of a specific convert; must not be merged lexically with the Romans entry (see glossary B9). |
| Phlm 1:15-16 (“no longer as a slave… but a beloved brother”) | Galatians 4:7 (“no longer a slave, but a son… an heir through God”); 1 Corinthians 7:21-22 (“were you a slave when called?… he who was called while a slave is the Lord’s freedman”); Galatians 3:28 (“there is neither slave nor free… for you are all one in Christ Jesus”); Colossians 3:11 (“…slave, free; but Christ is all, and in all”); Ephesians 6:9 (“masters… you also have a Master in heaven, and there is no partiality with him”) | Onesimus; Philemon | Critical for future curricula — see §5. This is the letter’s doctrinal center and the single point of highest cross-curriculum stakes: any future Galatians, 1 Corinthians, or Ephesians Hmong Language Package MUST render the slave/son/brother status-transformation vocabulary consistently with qhev (Romans TM, High risk) and kwvtij hlub (Philemon glossary B3, High risk) established here. |
| Phlm 1:16 (“beloved brother”) | Colossians 4:9 (“Onesimus, a faithful and beloved brother, one of you” — same person, same “beloved brother” descriptor, in Paul’s companion letter written and likely carried at the same time) | Onesimus | High. This is a direct historical/narrative cross-reference: Colossians 4:9 independently confirms the outcome Paul hopes for in Philemon — Onesimus is received and is functioning as a “faithful and beloved brother.” Any future Colossians curriculum MUST render “beloved brother” identically to Philemon’s kwvtij hlub (glossary B3) at Colossians 4:9, and should render “faithful” with the established kev ntseeg-family adjective, not a new synonym. |
| Phlm 1:17 (koinōnos, “partner”) | 2 Corinthians 8:23 (“Titus, my partner and fellow worker for you”); Galatians 2:9 (“James and Cephas and John… gave the right hand of fellowship [κοινωνία] to me and Barnabas”) | Paul; Philemon | High — same risk class as glossary B4; must render tus koom nrog/kev sib koom ua ib consistently if 2 Corinthians or Galatians curricula are produced. |
| Phlm 1:21 (hypakoē, standalone “obedience”) | Contrast with 2 Corinthians 8:8 (“I say this not as a command”) and 1 Corinthians 7:6 (“I say this as a concession, not a command”) — Paul’s recurring rhetorical pattern of appeal-not-command | Paul; Philemon | High — see glossary B15; the Hmong kev mloog lus (obedience) risk of hierarchical-duty collapse recurs wherever this rhetorical pattern appears in future curricula; the appeal-not-command framing must travel with the term every time. |
| Phlm 1:24 (fellow workers named: Mark, Aristarchus, Demas, Luke) | Colossians 4:10-14 (near-identical greeting list, same letter-carrying occasion); 2 Timothy 4:10-11 (later note that Demas deserted, Mark and Luke remained faithful) | Mark; Aristarchus; Demas; Luke | Medium. Proper-name transliterations must be verified against existing printed Hmong Bible (HWB) usage, not re-derived (per glossary §C); consistency required if Colossians or 2 Timothy curricula are produced. |
| Phlm 1:25 (grace-with-your-spirit benediction) | Galatians 6:18; Philippians 4:23; 2 Timothy 4:22 (identical closing formula “the grace of the Lord Jesus Christ be with your spirit”) | Paul | High — see §5; must reuse Romans TM grace + the anthropological (unprefixed) ntsuj plig consistently at every occurrence of this exact closing formula across all Pauline-epistle curricula. |
4. Full Cross-Reference Matrix (Passage-by-Passage, Complete Chapter Coverage)
| # | Philemon Passage | Theme(s) | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | Philemon 1:1-3 | General (greeting); Christian Brotherhood | Paul, Timothy, Philemon, Apphia, Archippus, house church | Romans 1:1,7; Colossians 1:1-2; Ephesians 1:1-2 (standard Pauline opening formula) | Low. TM-inherited greeting vocabulary (txiaj ntsim, kev thaj yeeb, Vajtswv, tus Tswv, Yexus Khetos) reused verbatim. |
| 2 | Philemon 1:4-7 | Christian Brotherhood; Intercession (prayer) | Paul, Philemon | Romans 1:8-10 (Paul’s habitual thanksgiving-and-prayer opening); Ephesians 1:15-16; Colossians 1:3-4,9 | Low-Medium. kev hlub, kev ntseeg TM-inherited; kev sib koom ua ib los ntawm kev ntseeg (koinōnia tēs pisteōs) is High risk — see glossary B22. |
| 3 | Philemon 1:8 | Intercession and Appeal | Paul, Philemon | Contrast set up for 2 Corinthians 8:8; 1 Corinthians 7:6 (Paul’s recurring appeal-not-command rhetorical pattern) | Low. epitassō/command vocabulary; must stay visibly distinct from v.9’s appeal-vocabulary. |
| 4 | Philemon 1:9 | Intercession and Appeal; Grace-Motivated Obedience | Paul | Romans 12:1 (same παρακαλῶ verb) — see §5 rule | High — cross-curriculum consistency rule applies. |
| 5 | Philemon 1:10 | Intercession and Appeal; Slavery and the Gospel’s Transforming Power | Paul, Onesimus | 1 Corinthians 4:15; Galatians 4:19; 1 Timothy 1:2 (spiritual paternity language) | Medium — see glossary B9. |
| 6 | Philemon 1:11 | Slavery and the Gospel’s Transforming Power | Onesimus | No direct scriptural parallel; internal wordplay on Onesimus’s name, echoed at Philemon 1:20 | Low-Medium — name-pun footnote mandatory, see glossary B10. |
| 7 | Philemon 1:12 | Christian Brotherhood; Slavery and the Gospel’s Transforming Power | Paul, Onesimus | Echoes v.7’s “hearts of the saints refreshed”; parallels 2 Corinthians 7:13 (Titus’s spirit refreshed) | Low-Medium — lub siab idiom, glossary B20. |
| 8 | Philemon 1:13 | Intercession and Appeal | Paul, Onesimus, Philemon | General service (diakoneō) vocabulary; cf. Romans 15:25 (Paul’s own use of diakoneō for material service to Jerusalem saints) | Low — see glossary B23; do not conflate with formal diakonos office (Romans TM deacon_servant). |
| 9 | Philemon 1:14 | Grace-Motivated Obedience | Paul, Philemon | Contrast structure echoes 2 Corinthians 9:7 (“not reluctantly or under compulsion, for God loves a cheerful giver”) — same voluntary/compulsion axis, different Greek vocabulary | High — see glossary B5/B6; if a 2 Corinthians curriculum is produced, flag the conceptual (not lexical) parallel to 2 Corinthians 9:7 for teaching-note cross-linking. |
| 10 | Philemon 1:15 | Forgiveness and Reconciliation; Election and Providence (cross-cutting) | Paul, Onesimus, Philemon | Echoes providence-language such as Genesis 45:5-8 (Joseph: “it was not you who sent me… but God”) — Onesimus’s flight reframed as within God’s providential purpose | Low-Medium — see glossary B16. |
| 11 | Philemon 1:16 | Christian Brotherhood across Social Status; Slavery and the Gospel’s Transforming Power | Onesimus, Philemon | Galatians 4:7; 1 Corinthians 7:22; Galatians 3:28; Colossians 3:11; Colossians 4:9 | Critical for cross-curriculum consistency — see §5. |
| 12 | Philemon 1:17 | Christian Brotherhood across Social Status | Paul, Philemon, Onesimus | 2 Corinthians 8:23; Galatians 2:9 (koinōnos/koinōnia) | High — see glossary B4. |
| 13 | Philemon 1:18 | Forgiveness and Reconciliation | Paul, Onesimus, Philemon | Genesis 15:6 (via the shared logizomai/suav root, Romans 4:3); Colossians 2:14; Matthew 18:23-35 (unforgiving-servant parable, debt-cancellation) | Critical for cross-curriculum consistency — see §5. |
| 14 | Philemon 1:19 | Forgiveness and Reconciliation | Paul, Philemon | 1 Corinthians 4:15 (spiritual-paternity debt); general legal-guarantee/promissory-note idiom | Low-Medium — see glossary B24. |
| 15 | Philemon 1:20 | Christian Brotherhood; Grace-Motivated Obedience | Paul, Philemon | Echoes v.7 and v.11’s Onesimus-name wordplay a second time (ὀναίμην) | Low-Medium — footnote mandatory, see glossary B10, B20-B21. |
| 16 | Philemon 1:21 | Grace-Motivated Obedience | Paul, Philemon | 2 Corinthians 8:8; 1 Corinthians 7:6 (appeal-not-command pattern) | High — see glossary B15. |
| 17 | Philemon 1:22 | Intercession and Appeal | Paul, Philemon, house church | General hospitality custom; cf. Romans 15:24,32 (Paul’s travel/hospitality plans) | Low. |
| 18 | Philemon 1:23-24 | Christian Brotherhood | Epaphras, Mark, Aristarchus, Demas, Luke | Colossians 4:10-14 (near-identical greeting list); 2 Timothy 4:10-11 | Medium — proper-name transliteration verification required, see glossary §C. |
| 19 | Philemon 1:25 | General; Grace-Motivated Obedience | Paul, Philemon, house church | Galatians 6:18; Philippians 4:23; 2 Timothy 4:22 (identical closing benediction formula) | High — see §5; correct disambiguation of ntsuj plig (unprefixed, anthropological) is essential, per glossary A9. |
5. Rendering-Consistency Rules for Shared Quotations and Formulas Across Curricula
The following rules bind any future Hmong curriculum in this pipeline (Galatians, Colossians, Ephesians, 1-2 Corinthians, the Pentateuch, Isaiah) that shares a quotation, verbal formula, or doctrinally-load-bearing echo with Philemon or Romans. These rules extend, and do not contradict, the Romans-baseline TM lock-in convention.
-
Genesis 15:6 / Romans 4:3 / Philemon 1:18 (the
logizomai/ἐλλογέω “reckon”/“charge to account” root). Any future Hmong rendering of Genesis 15:6 (“counted it to him as righteousness”) MUST use the samesuav/suav tiasverb root already fixed in the Romans TM (reckon_impute, Critical risk) and reused by extension in Philemon 1:18 (suav rau kuv tus nqi, glossary B7). This is the single most theologically consequential lexical echo in the whole cross-reference set: Genesis 15:6 → Romans 4 (imputed righteousness) → Philemon 1:18 (a debt “charged”/“reckoned” to Paul’s account) form one unbroken metaphorical chain in the source text, and Hmong curricula must preserve the chain by never introducing a second, unrelated verb for any link in it. -
Romans 12:1 / Philemon 1:9-10 (the παρακαλῶ “I appeal” verb). Both occurrences must render with the same Hmong verb,
thov(Philemon glossary B1), kept visibly distinct from command-vocabulary (hais kom ua/txib kom ua). If a future curriculum produces new content on Romans 12:1, it must reusethov, not introduce a new synonym, so that learners can recognize Paul’s consistent appeal-based rhetorical strategy across letters. -
Galatians 4:7 / Philemon 1:16 (slave-to-son/brother status transformation). Any future Galatians curriculum rendering “no longer a slave, but a son” MUST use the Romans-baseline
qhev(slave, High risk) for the “slave” half of the antithesis and should render “son” consistently with the Romans-baselineadoption_as_sonsphrase (raug muab coj los ua me tub) rather than inventing a new sonship term — while Philemon 1:16 itself useskwvtij hlub(brother) rather thanme tub(son), since Paul’s own vocabulary differs verse to verse (son in Galatians, brother in Philemon). Curriculum content must make this vocabulary distinction explicit rather than treating “son” and “brother” as interchangeable Hmong synonyms, since Galatians’ point is filial inheritance while Philemon’s point is fraternal equality — related but not identical doctrinal claims. -
Colossians 4:9 / Philemon 1:16 (“beloved brother,” same person, same descriptor). Any future Colossians curriculum MUST render “faithful and beloved brother” at Colossians 4:9 using
kwvtij hlubfor “beloved brother,” identical to Philemon 1:16 (glossary B3), since this is the same person (Onesimus) receiving the same descriptor in a companion letter.kwvtij hlub’s established High-risk teaching note (clan/lineage-bound kinship extended radically across status lines) must be repeated in the Colossians teaching content, not silently dropped because the term has “already been taught” in a different curriculum — the PRD’s per-curriculum self-containment requirement means each Language Package must carry its own complete risk documentation. -
Galatians 6:18 / Philippians 4:23 / 2 Timothy 4:22 / Philemon 1:25 (grace-with-your-spirit benediction formula). All four must render identically:
txiaj ntsim(grace, Critical, TM-inherited) + the anthropological, UNPREFIXEDntsuj plig(neverVaj Ntsuj Plig) for “your spirit.” This is the same disambiguation risk already flagged in Philemon glossary entry A9 and must be re-flagged at every future occurrence across every curriculum that reaches one of these four closing benedictions — a single accidental “Vaj” prefix at any of these four locations would erroneously identify the recipients’ own human spirit with the Holy Spirit. -
Leviticus 25 (kinsman-redemption) / Romans 3:24, 8:23 (
apolytrōsis/kev txhiv) / Philemon 1:18-19 (Paul’s self-offered repayment). If a future Pentateuch/Leviticus curriculum is produced, its rendering of the kinsman-redeemer’s redemption-price payment should use vocabulary consistent with the Romans-baselineredemptionentry (kev txhiv) so that Philemon’s enactment of the same pattern (a party personally paying another’s debt to secure their release/restoration) is recognizable to learners as one coherent biblical-theological motif rather than three unrelated financial transactions. -
General rule — proper names. Every proper name shared between Philemon and a future curriculum (Onesimus/Colossians 4:9; Mark, Aristarchus, Demas, Luke/Colossians 4:10-14, 2 Timothy 4:10-11; Timothy/1-2 Timothy; Epaphras/Colossians 1:7, 4:12) must use one single, consistent Hmong transliteration across all curricula, verified against the existing printed Hmong Bible (HWB) rather than independently re-derived per curriculum. Until such verification occurs, all such names remain
[TRANSLATOR REVIEW NEEDED]per Philemon glossary §C, and no curriculum may treat its own ad hoc transliteration as authoritative over another’s. -
General rule — doctrine-linked risk tiers travel with the term, not the curriculum. Where this document identifies a Critical or High cross-reference link (rows marked as such in §3-4), the corresponding doctrinal-preservation and escalation obligations of
12_ai_translation_requirements.md§4 and §9 (mandatory human theologian review) apply identically in whatever future curriculum the linked passage appears, even if that curriculum’s own doctrine-risk registry has not yet been independently generated.
6. Chapter Coverage Log (Full-Book Mandate Compliance)
Philemon 1 (entire letter, vv.1-25): every verse cross-referenced above in §4; no OT quotation exists to catalogue (explicitly noted in §0 rather than silently omitted); all messianic/typological connections identified in §2; all NT parallels, especially to Romans (via the shared παρακαλῶ verb, Romans 12:1) and to Colossians (via the shared Onesimus narrative, Colossians 4:9-14), identified in §3. No verse, section, or cross-reference category was skipped.