Cross-Reference Analysis
Cross-Reference and Theme Analysis: The Epistle of James
Curriculum: James | Destination: Javanese | Core passage: James 2:14–26
Companion documents: analysis/07_semantic_analysis.md, analysis/08_core_glossary.md, and the Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json)
Purpose: This document maps every Old Testament quotation and allusion, every messianic/typological reference, and every significant parallel to the Romans curriculum found across all five chapters of James. It establishes rendering-consistency rules so that shared quotations, shared doctrinal vocabulary, and shared narrative figures (chiefly Abraham) are translated identically wherever the same source text or theological claim recurs across curricula.
Coverage confirmation: All five chapters of James (1, 2, 3, 4, 5) are represented below. No chapter is silently omitted. Sections without new OT material are explicitly marked “reviewed, no additional citation” where applicable.
Citation Normalization Conventions
All citations in this document and in downstream Phase 2 artifacts use the normalized English format Book Chapter:Verse (e.g., Genesis 15:6, James 2:23) for internal cross-referencing. Final Javanese-facing materials use the established Indonesian-archipelago Javanese Bible book-name conventions, extending the baseline’s existing table:
| English Book | Javanese Book Name | English Book | Javanese Book Name |
|---|---|---|---|
| Genesis | Purwaning Dumadi | Proverbs | Wulang Bebasan |
| Exodus | Pangentasan | Ecclesiastes | Kohelet |
| Leviticus | Pangimaman | Isaiah | Yesaya |
| Deuteronomy | Pangandharing Toret | Jeremiah | Yeremia |
| Joshua | Yusak | Hosea | Hosea |
| 1 Samuel | 1 Samuel | Joel | Yoel |
| 1 Kings | 1 Para Raja | Amos | Amos |
| 2 Chronicles | 2 Babad | Micah | Mikha |
| Job | Ayub | Habakkuk | Habakuk |
| Psalms | Jabur (Masmur) | Zechariah | Zakharia |
| Malachi | Malaki | ||
| Matthew | Matéus | Romans | Rum |
| Mark | Markus | Galatians | Galati |
| Luke | Lukas | 1 Corinthians | 1 Korinta |
| John | Yokanan | Ephesians | Efesus |
| Hebrews | Ibrani | 1 Peter | 1 Petrus |
| James | Yakobus | 1 John | 1 Yokanan |
Note on book-title vs. doctrinal-term tension: The established book title Lelakone Para Rasul (Acts) and Wahyu (Revelation) both use vocabulary the baseline explicitly restricts elsewhere as doctrinal renderings (rasul rejected for “apostle” in favor of utusan; wahyu rejected for “grace/calling/glory/election” in favor of relational terms). This is a pre-existing, accepted convention: book titles follow fixed historical translation tradition and are not doctrinal term choices. No action required, but this distinction should be taught to translators so they do not mistakenly treat Wahyu (the book title) as license to use wahyu (the concept) elsewhere. Carried forward unchanged from the Romans baseline’s own implicit convention.
PART 1 — Cross-Reference Matrix, Chapter by Chapter
Chapter 1
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| James 1:1 | Dispersion of the covenant people | The Twelve Tribes | Allusion: Deuteronomy 28:25, Jeremiah 15:7 (scattering as covenant motif) | Low — descriptive rendering “tiyang ingkang buyar wonten ing pundi-pundi” already established (07); no quotation formula involved |
| James 1:2–4 | Trials and the Testing of Faith | — | Structural/thematic parallel: Romans 5:3–4 (suffering → endurance → character → hope) | High — James’s ὑπομονή (katahanan) and Paul’s ὑπομονή in Romans 5:3–4 must use the identical Javanese term for consistency across curricula (see Part 3, Rule 4) |
| James 1:5 | Wisdom from Above | Solomon (implicit) | Allusion: 1 Kings 3:9–12 (Solomon’s request for wisdom); Proverbs 2:3–6 | Medium — reinforces the kawicaksanan saking Gusti Allah anchoring note already flagged in 07/08 |
| James 1:9–11 | Favoritism and the Poor / mortality of riches | — | Direct allusion: Isaiah 40:6–8 (“all flesh is grass… the flower fades”); parallel Psalm 103:15–16, Job 14:2 | Medium — the withering-flower image is agriculturally concrete in Javanese and translates naturally; ensure it is not read as fatalistic (pesthi) resignation but as prophetic warning |
| James 1:12 | Trials and the Testing of Faith; eschatological reward | — | Thematic parallel: Proverbs wisdom-beatitude form; NT parallel Revelation 2:10 (“crown of life”) | Medium — see 07’s rahayu/makarios note; must not be confused with karahayon (rejected salvation alternative in the Romans baseline) |
| James 1:13 | Trials and the Testing of Faith (God does not tempt) | Abraham (contrastive background) | Critical background contrast: Genesis 22:1 (LXX: “God tested [ἐπείρασεν] Abraham”) | High — James insists God does not tempt toward sin (πειράζω, ch.1:13), while Genesis 22:1 describes God testing Abraham (a positive/proving sense, closer to δοκίμιον/πειρασμός, ch.1:2–3). Javanese must keep pacoban (proving-test) and panggodha (temptation-to-sin) lexically separate so this Genesis background does not appear to contradict James 1:13. See 07/08 for the pacoban/panggodha distinction. |
| James 1:17 | Nature of God; Wisdom from Above | — | Allusion: Genesis 1:14–18 (creation of “the lights”); thematic echo Malachi 3:6 (“I the LORD do not change”) | Medium — “Rama ingkang nitahaken pepadhang” already established (07) |
| James 1:18 | Regeneration by the word | — | Allusion: OT firstfruits offering, Leviticus 23:10, Deuteronomy 26:2; NT parallel Romans 8:23 (“firstfruits of the Spirit”) | Medium — thematic, not verbal, parallel to Romans; no quotation-consistency requirement, but “firstfruits” imagery should use the same Javanese agricultural term as any future Leviticus/Romans 8 rendering for cross-curriculum coherence |
| James 1:19–20 | Taming the Tongue | — | Direct wisdom-tradition echo: Proverbs 14:29, 15:1; deeper background: Exodus 34:6 (“the LORD… slow to anger”) | Medium — “slow to anger” (rindhu ing bebendu or similar) should reflect the same divine-character vocabulary used for Exodus 34:6 if/when that passage is rendered elsewhere |
| James 1:22–25 | Faith and Works (foreshadowed); the perfect law of liberty | — | Structural echo of Deuteronomic hearing/doing pattern (Deuteronomy 6:4–9 and throughout); prophetic echo of hearers-who-do-not-do (Ezekiel 33:31–32) | High — foreshadows the Faith-and-Works core doctrine; the “doer of the word” vocabulary must remain consistent with ch.2’s pakaryan/works vocabulary |
| James 1:26–27 | Taming the Tongue; pure religion; Favoritism and the Poor | — | Direct echo: Deuteronomy 10:18, 24:17–21; Isaiah 1:17; Zechariah 7:10; Exodus 22:22 (orphans and widows as covenant test cases) | High — θρησκεία (agami) risk already flagged in 07/08; the orphans-and-widows formula is a fixed OT ethical topos and should be rendered with the same stock phrase (“lare yatim lan randha”) wherever it recurs |
Chapter 2
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| James 2:1 | Lordship/Deity of Christ; Favoritism | Jesus Christ | Christological confession (“our glorious Lord Jesus Christ”) — no direct OT quotation, but continues the doxa/kyrios vocabulary of Romans | High — reuse baseline kamulyan and Gusti exactly; see Romans parallel notes below |
| James 2:2–4 | Favoritism and the Poor | — | Thematic echo: Leviticus 19:15 (“You shall do no injustice in judgment; you shall not be partial…”); Deuteronomy 1:17 | High — “pilih sih” must be anchored to this specific judicial-impartiality background, not generalized social courtesy |
| James 2:5 | Election; Kingdom of God; Favoritism and the Poor | — | Thematic echo: God’s consistent OT pattern of choosing the lowly (1 Samuel 16:7 Samuel/David; Deuteronomy 7:7 Israel’s smallness); NT parallel 1 Corinthians 1:27–28 | High — reinforces baseline pepilihanipun Gusti Allah and Kratoning Gusti Allah; also parallels Romans 8:17 “heirs with Christ” — see Part 3 |
| James 2:8 | Favoritism and the Poor; Royal Law | — | DIRECT QUOTATION: Leviticus 19:18 (“You shall love your neighbor as yourself”) | CRITICAL — cross-curriculum quotation. This exact OT text is also quoted in Romans 13:9 and Galatians 5:14 (and by Christ in Matthew 22:39/Mark 12:31). See Part 3, Rule 1 for the mandatory identical-rendering requirement. |
| James 2:9 | Favoritism and the Poor | — | Contrastive echo of the same Leviticus 19:15 impartiality principle above | High — reinforces 2:2–4 |
| James 2:10–11 | Unity of the Law | — | DIRECT QUOTATIONS: Exodus 20:13–14 / Deuteronomy 5:17–18 (“You shall not murder,” “You shall not commit adultery”) | Critical — these are the two Decalogue commandments already embedded in the Mosaic-Law vocabulary the baseline anchors via angger-anggering Toret. Must render with the same fixed Decalogue phrasing as any Exodus/Deuteronomy citation elsewhere in the pipeline. |
| James 2:12 | Law of liberty | — | Recurs 1:25’s νόμος τέλειος ὁ τῆς ἐλευθερίας phrase | High — see ch.1 note; also collides with τέλειος (see Part 3, Rule 5) |
| James 2:13 | Mercy over judgment | — | Thematic echo: Hosea 6:6 (“I desire mercy, not sacrifice”); Micah 6:8; Proverbs 21:3; NT echo Matthew 5:7, 9:13 | Medium — reinforces kawelasan distinct from sih-rahmat (07/08 note) |
| James 2:14–20 | Faith and Works (core doctrine) | — | No direct OT quotation in these verses; rhetorical argument builds toward the Abraham/Rahab proofs below | See 07 Part 1 for full verse-by-verse treatment |
| James 2:21 | Faith and Works | Abraham, Isaac | Direct narrative reference: Genesis 22:1–14 (the binding of Isaac) | Critical — typological freight: Isaac as the “only son” offered on the altar is the OT event most directly typological of the Father offering the Son (cf. John 3:16, Romans 8:32 “he who did not spare his own Son”); see Part 2 (Typology) below |
| James 2:23a | Faith and Works | Abraham | DIRECT QUOTATION: Genesis 15:6 (“Abraham believed God, and it was counted to him as righteousness”) | CRITICAL — highest-priority cross-curriculum quotation in the whole book. Identically quoted in Romans 4:3 and Galatians 3:6. See Part 3, Rule 2. |
| James 2:23b | Faith and Works | Abraham | Allusion: 2 Chronicles 20:7, Isaiah 41:8 (“Abraham my friend”) | Critical — φίλος θεοῦ collision with Javanese Islamic wali; see 07/08. The OT background itself (Abraham uniquely titled God’s friend) reinforces why this cannot be diluted into a generic devotional-friendship term, but also must not be elevated into a shrine-veneration category. |
| James 2:25 | Faith and Works | Rahab | Direct narrative reference: Joshua 2:1–21, Joshua 6:17–25; NT parallel Hebrews 11:31; genealogical note Matthew 1:5 (Rahab in Christ’s lineage) | High — typological/inclusion freight: a Gentile, morally marginal woman is named alongside the patriarch Abraham as an example of justifying faith — reinforces Unity of Jews and Gentiles, a doctrine already Critical/High-flagged throughout the Romans baseline (Romans 3:29–30, 4:11–12, 10:12, 11:17–24) |
| James 2:26 | Faith and Works | — | Anthropological analogy (body/spirit); no OT quotation | High — see 07/08 πνεῦμα-as-life-breath caution |
Chapter 3
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| James 3:1–2 | Taming the Tongue | — | Wisdom-tradition background: Proverbs 10:19, 12:18, 18:21 | Medium |
| James 3:2 | Wisdom from Above / Trials (τέλειος) | — | Recurs the τέλειος collision (1:4, 1:17, 1:25, 2:22) | Critical — see Part 3, Rule 5 |
| James 3:3–5 | Taming the Tongue | — | Illustrative imagery (bit/bridle, rudder, fire) with wisdom-literature parallels: Proverbs 15:1–2, 21:23 | Low — concrete, natural Javanese equivalents already identified in 07 |
| James 3:6 | Taming the Tongue; judgment | — | Eschatological-judgment background: Isaiah 66:24; NT parallel Mark 9:43–48 (Gehenna) | Medium — naraka collision with shared Islamic-Javanese vocabulary; see 07/08 |
| James 3:9 | Human dignity; Taming the Tongue | Adam (implicit, all humanity) | Direct allusion: Genesis 1:26–27 (“made in the likeness of God”) | High — grounds human-dignity ethic theologically; must be rendered so the imago Dei background is recoverable, not merely “resembling God” in a vague sense |
| James 3:13–18 | Wisdom from Above | — | Wisdom-tradition background: Proverbs 3:13–18, Proverbs 8 (wisdom personified); NT parallel 1 Corinthians 2:6–16, 1 Corinthians 3:19 (“the wisdom of this world is folly with God”) | High — reinforces the kawicaksanan saking nginggil anchoring note; 1 Corinthians parallel useful for a future companion curriculum’s consistency |
| James 3:15 | False wisdom sources | — | No direct OT quotation; contrastive category (earthly/unspiritual/demonic) | High — δαιμονιώδης / dhemit caution (07/08) |
| James 3:18 | Wisdom from Above; fruit of righteousness | — | Thematic echo: Isaiah 32:17 (“the fruit of righteousness will be peace”); Hosea 10:12; NT parallel Galatians 5:22–23 (fruit of the Spirit), Philippians 1:11 | Medium — reuses baseline kabeneran; ensure “wohing kabeneran” phrase is stable for future cross-reference to Galatians |
Chapter 4
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| James 4:1–3 | Worldliness versus Friendship with God | — | Thematic parallel: Romans 7:7–8 (the law arousing covetous desire); Galatians 5:17 | High — internal-desire vocabulary (ἐπιθυμία/hawa napsu) consistency with Romans’ own sin-desire discussion strengthens cross-curriculum coherence |
| James 4:4 | Worldliness versus Friendship with God | — | OT covenant-adultery/idolatry background: Hosea (throughout), Ezekiel 16, Jeremiah 3:1–10; NT parallel 1 John 2:15–17 | High — μοιχαλίδες (spiritual adultery) must be read against this rich OT prophetic background, not as a literal marital accusation; see 07/08 |
| James 4:5 | Holy Spirit’s jealous indwelling love | — | Disputed/summarized allusion (not a fixed single verse): possible background Exodus 20:5 (the LORD as a jealous God), Zechariah 8:2, or a general summary of Torah’s jealousy motif | High — because no single OT verse is in view, translators must not force a false verbatim-quotation formula (“as Scripture says”) onto a specific text; render as citing the general tenor of Scripture’s teaching, consistent with how English commentaries treat this notoriously difficult verse |
| James 4:6 | Grace; Worldliness versus Friendship with God | — | DIRECT QUOTATION: Proverbs 3:34 (LXX) (“God opposes the proud but gives grace to the humble”) | Critical — cross-curriculum quotation. Identically quoted in 1 Peter 5:5. No direct Romans quotation of this verse exists, but the underlying grace-not-merit doctrine is identical to Romans 4:4–5 and 11:5–6. See Part 3, Rule 3. |
| James 4:7 | Worldliness versus Friendship with God | — | NT parallel: 1 Peter 5:8–9, Ephesians 6:11 (resisting the devil) | Medium |
| James 4:8 | Drawing near to God | — | Thematic echo: Psalm 145:18, Zechariah 1:3, Isaiah 55:6 | Low-Medium |
| James 4:10 | Humility | — | Thematic echo: 2 Chronicles 7:14, Psalm 51; NT parallel 1 Peter 5:6 | Medium |
| James 4:12 | God’s exclusive authority to judge | — | Thematic echo: Isaiah 33:22 (“the LORD is our judge… our lawgiver”); NT parallel Romans 14:4, 10–12 (each will answer to God; “who are you to judge another?”) | High — direct thematic parallel to Romans 14’s teaching on not judging a fellow believer; consistency of “Hakim” (Judge) vocabulary recommended across both curricula |
| James 4:13–16 | Providence; humility before God’s will | — | Wisdom-tradition background: Proverbs 27:1, Ecclesiastes 9:1 | Medium |
| James 4:14 | Mortality; providence | — | Direct wisdom-tradition echo: Job 7:7, Psalm 39:5, Psalm 90:5–6, Ecclesiastes (throughout, “vapor/mist”) | Medium |
| James 4:17 | Sin as failure to act rightly | — | Deuteronomic knowledge-obedience linkage (general background, not a single citation) | Medium |
Chapter 5
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| James 5:1–6 | Favoritism and the Poor (prophetic judgment) | — | Direct echo of prophetic oracles against oppressive wealth: Isaiah 5:8–9, Amos 8:4–6, Jeremiah 5:26–29, Malachi 3:5, Habakkuk 2:6–13 | High — this entire unit functions as a compressed OT prophetic indictment; translators should recognize the genre (prophetic woe-oracle) so the register matches established Javanese prophetic-literature translation conventions |
| James 5:2–3 | Corruption of hoarded wealth | — | Direct image echo: Isaiah 51:8 (the moth); NT parallel Matthew 6:19–20 (moth and rust) | Medium |
| James 5:4 | Justice for the exploited laborer | — | Direct echo: Leviticus 19:13, Deuteronomy 24:14–15 (withholding wages forbidden); Malachi 3:5; Isaiah 5:9 (“in my ears the LORD of hosts has sworn”) — also the title Κύριος Σαβαώθ / Lord of Sabaoth itself is a direct OT divine-title citation (e.g., Isaiah 1:9, 1 Samuel 1:3) | High — “Gusti Sabaot” title must be clarified as heavenly military-judicial authority, not earthly power; see 07/08 |
| James 5:5 | Prophetic judgment on self-indulgent wealth | — | Thematic echo: Jeremiah 12:3 (“set them apart for the day of slaughter”); Amos 4:1–3 | Medium |
| James 5:6 | Prophetic judgment; violence against the righteous | — | Thematic echo: Amos 2:6–7; Isaiah 3:10 (LXX) | Medium |
| James 5:7–8 | Patience and the Lord’s Return | — | Agricultural allusion: Deuteronomy 11:14, Joel 2:23, Hosea 6:3 (early and latter rains) | Medium — concrete agrarian metaphor translates naturally into Javanese farming vocabulary |
| James 5:9 | Patience and the Lord’s Return; judgment | — | Imminence-of-judgment imagery, general prophetic/apocalyptic background (cf. Revelation 3:20 door imagery, inverted) | Low-Medium |
| James 5:10 | Patience and the Lord’s Return | The Prophets (collectively) | General reference to the OT prophetic tradition of suffering endurance (Jeremiah, Elijah, etc.) | Low |
| James 5:11 | Patience and the Lord’s Return; Trials and Testing | Job | Direct narrative reference: Job 1–42 (entire book); direct quotation-adjacent echo of divine character: Exodus 34:6, Psalm 103:8, Psalm 111:4, Joel 2:13 (“the LORD is compassionate and merciful”) | High — Job functions as the paradigm sufferer whose endurance is vindicated; must connect to ch.1’s ὑπομονή vocabulary (see Part 3, Rule 4) |
| James 5:12 | Truthful speech (Taming the Tongue) | — | Direct command echo: Leviticus 19:12, Ecclesiastes 5:4–5; DIRECT NT PARALLEL: Matthew 5:33–37 (Jesus’s own teaching against oath-taking) | High — this is one of the clearest verbal echoes of a Gospel saying (not OT) in James; if a Matthew curriculum exists or is planned, the “let your yes be yes” phrasing should match |
| James 5:13–15 | Prayer and Healing | — | No direct OT quotation; anointing-with-oil practice has background resonance with 1 Samuel 16:13, Psalm 23:5, Isaiah 1:6 (oil for wounds) | Critical — see 07/08 kasekten-collision caution on anointing; the OT background is medicinal/consecratory, not magically potent, and this distinction must be explicit |
| James 5:16 | Confession and Restoration | — | Thematic echo: general OT confession tradition (Leviticus 5:5, Numbers 5:6–7, Psalm 32:5) | High — see 07/08 mutual-confession caution |
| James 5:17–18 | Prayer and Healing; Patience | Elijah | Direct narrative reference: 1 Kings 17:1, 18:1, 18:41–45; NT parallel Luke 4:25 (Jesus cites the same 3.5-year drought tradition) | High — Elijah functions as the paradigmatic example of ordinary-human, faith-empowered prayer; must not be read as evidence of kasekten (earned spiritual potency) — his power is relational/answered prayer, not possessed ability |
| James 5:19–20 | Confession and Restoration | — | Thematic echo of the shepherd/straying-sheep motif (Ezekiel 34:11–16); no direct quotation | Critical — see 07/08 σῴζω soteriological-sense caution; closes the letter’s inclusio with 2:14’s opening question about whether faith “can save” |
PART 2 — Messianic References and Typology
James contains no direct messianic proof-text citations (unlike Romans 9:5, 15:8–12, or 1:3–4), consistent with its wisdom-paraenetic genre. Its messianic and typological content is structural and allusive rather than quotational. All instances below should be flagged for theologian review given the doctrinal weight of Christology even when indirect.
| Reference | Type | Description | Translation Sensitivity |
|---|---|---|---|
| James 2:1 (“our glorious Lord Jesus Christ”) | Direct christological confession | Ascribes δόξα (glory) to Jesus, affirming deity — same confession-family as Romans 9:5, 10:9 | Critical — reuse baseline kamulyan, Gusti Yesus exactly; this is James’s clearest direct christological statement and anchors the letter’s entire ethical argument in the deity of Christ |
| James 2:21–23, Genesis 22:1–14 (Isaac on the altar) | Typology | Isaac, the beloved and only promised son, offered on the altar by his father, is the OT event most structurally parallel to the Father’s offering of the Son — though James’s own argument does not draw this connection explicitly, the typology is inherent in the Genesis 22 narrative and should be available to teachers via translator/study notes | Critical — must not be developed in the text itself beyond what James states (James uses the episode to prove faith is demonstrated by costly obedience, not primarily as messianic typology), but a teaching note connecting to John 3:16 and Romans 8:32 is appropriate for study materials |
| James 2:25, Rahab | Typology / inclusion pattern | A Gentile woman of ill repute, saved through faith expressed in action, later named in Christ’s own genealogy (Matthew 1:5) — a living picture of the gospel’s reach to “all who believe,” foreshadowing Romans 3:22, 10:12 (“no distinction… Jew and Gentile”) | High — reinforces Unity of Jews and Gentiles doctrine; care must be taken (see 07/08) with the register of tiyang sundel |
| James 5:7–9, “coming of the Lord” (παρουσία) | Eschatological/messianic | The Lord’s personal, future, bodily return, standing in the OT “Day of the LORD” trajectory: Malachi 4:1–2, Joel 2:31, Zechariah 14 | High — must be taught as a singular historical event, not a recurring or cyclical visitation (paralleling the caution already applied to wungu saka pati vs. titisan in the baseline) |
| James 5:9, “the Judge is standing at the door” | Eschatological/messianic | Christ as imminent eschatological Judge | Medium — reinforces Romans 14:10 (“we will all stand before the judgment seat of God”) |
PART 3 — Parallels to Romans and Rendering-Consistency Rules
James and Romans share several quotations, doctrinal terms, and figures. Because both curricula will circulate among the same congregations and the same translation memory, identical Javanese rendering is mandatory wherever the same source text or the same theological claim is in view.
Rule 1 — Leviticus 19:18 (“Love your neighbor as yourself”)
Quoted verbatim in James 2:8 and Romans 13:9 (also Galatians 5:14; cited by Christ in Matthew 22:39/Mark 12:31). Rule: The Javanese rendering of this quotation must be word-for-word identical in both curricula’s translated text. Whichever phrasing is finalized first in Phase 2 becomes the fixed form; the other curriculum’s Phase 2 pass must load it rather than re-translate independently.
Rule 2 — Genesis 15:6 (“Abraham believed God, and it was counted to him as righteousness”)
Quoted verbatim in James 2:23, Romans 4:3, and Galatians 3:6.
Rule: Must use the baseline’s exact established phrase “kabeneran kang kaanggep saking Gusti Allah” (from imputed_righteousness in translation_memory.json) in all three locations. This is the single highest-priority quotation-consistency requirement in the entire James curriculum. A mandatory theologian-reviewed note must accompany James 2:23 explaining that James cites the same verse Paul cites in Romans 4:3, and that James’s argument (this faith later produced visible obedience in Genesis 22) does not add a second basis for justification but demonstrates the genuineness of the faith already credited as righteousness.
Rule 3 — Proverbs 3:34 (“God opposes the proud but gives grace to the humble”)
Quoted verbatim in James 4:6 (also 1 Peter 5:5; no direct Romans quotation, but doctrinally identical to Romans 4:4–5 and 11:5–6’s grace-versus-merit teaching). Rule: Render using the baseline’s exact sih-rahmat for χάρις; do not introduce a new grace-synonym for this quotation. If a future Phase 1 pass is executed for 1 Peter, this exact Javanese quotation-rendering must be reused there as well.
Rule 4 — ὑπομονή (“steadfast endurance”) across James 1:2–4, 5:11 and Romans 5:3–4
Not a direct quotation but a shared theological term and structural argument (trials produce tested endurance, which produces maturity/character/hope). Rule: Use katahanan consistently in both curricula for ὑπομονή. Keep it lexically distinct from James’s own μακροθυμία (sabar, ch.5:7–11) so that James’s internal two-term vocabulary of patience is not collapsed, while still matching Romans’s single term for the cognate concept.
Rule 5 — τέλειος (“perfect/mature”) across James 1:4, 1:17, 1:25, 2:22, 3:2 and the baseline’s rejection of kasampurnan
No Romans occurrence of this exact term exists, but the baseline’s Critical-risk rejection of kasampurnan for “righteousness” (on grounds of Javanese ascetic-mystical perfection) directly governs how James’s τέλειος family must be handled. Rule: Use diwasa / jangkep consistently across all five occurrences in James; never introduce sampurna/kasampurnan cognates anywhere in the James curriculum, matching the standing Romans-baseline prohibition exactly.
Rule 6 — δικαιόω (“justified”) across James 2:21, 2:24, 2:25 and Romans 3:28, 4:2–5
The book’s central cross-curriculum theological tension (see 07 for full treatment).
Rule: Both curricula must retain the same root Javanese phrase (kaanggep bener dening Gusti Allah / verb form kaanggep bener) for δικαιόω regardless of which sense — forensic declaration (Paul) or evidentiary vindication (James) — is active, accompanied in every James occurrence by the mandatory harmonizing translator note specified in 08_core_glossary.md Part B1. Never introduce a second, unrelated Javanese word for δικαιόω to “solve” the tension by translation choice; the tension must be resolved by teaching note, not by lexical divergence, so that readers can still recognize the same underlying word is in view across both letters.
Rule 7 — “Abraham our father” across James 2:21 and Romans 4:1
Both letters call Abraham the shared ancestor of faith. Rule: Use a consistent Javanese kinship-address form (e.g., “Abraham, bapa kita”) in both curricula so that the rhetorical link between the two letters’ arguments remains visible to readers moving between them.
Rule 8 — “Heirs of the kingdom” / “heirs with Christ” — James 2:5 and Romans 8:17
Not a direct quotation but a shared inheritance-theology term. Rule: Reuse baseline Kratoning Gusti Allah and pengangkatan dadi putra (adoption/inheritance) vocabulary consistently; James 2:5’s “heirs of the kingdom” should read as a natural extension of the same inheritance-rights framework Romans 8:17 establishes, not a separate concept.
Rule 9 — Sin (ἁμαρτία) vocabulary consistency
James 1:15, 2:9, 4:17, 5:15–16, 5:20 and Romans throughout.
Rule: Reuse baseline dosa exactly; no deviation. Already confirmed compatible in 08_core_glossary.md Part A.
Rule 10 — Judgment of a fellow believer — James 4:11–12 and Romans 14:4, 10–13
Thematic (not verbal) parallel: both passages forbid believers from usurping God’s exclusive judicial authority over one another. Rule: No fixed quotation to synchronize, but translators should be aware of the thematic echo so that James 4:12’s “ingkang paring angger-angger saha Hakim” (Lawgiver and Judge) and Romans 14’s judgment-seat language read as mutually reinforcing within the same believer’s canon, not as unrelated warnings.
Rule 11 — Grace excludes merit/debt — James 4:6 and Romans 4:4–5, 11:5–6
Rule: Every occurrence of sih-rahmat in James must carry forward the identical Critical-risk forbidden-substitutions list from the baseline (never kasekten, wahyu, utang budi). No new exceptions or softenings are permitted in the James curriculum.
Rule 12 — Holy Spirit indwelling — James 4:5 and Romans 8:9–11
Rule: Reuse baseline Roh Suci exactly for the (debated but most likely Trinitarian) πνεῦμα of James 4:5; keep sharply distinct from the anthropological πνεῦμα of James 2:26 (nyawa), per 07/08.
Summary Table — Direct OT Quotations Requiring Fixed Cross-Curriculum Rendering
| OT Source | James Location | Other NT Location(s) | Priority |
|---|---|---|---|
| Genesis 15:6 | James 2:23 | Romans 4:3; Galatians 3:6 | Critical |
| Leviticus 19:18 | James 2:8 | Romans 13:9; Galatians 5:14; Matthew 22:39; Mark 12:31 | Critical |
| Exodus 20:13–14 / Deuteronomy 5:17–18 | James 2:11 | (Decalogue, cited widely) | High |
| Proverbs 3:34 | James 4:6 | 1 Peter 5:5 | Critical |
| Matthew 5:33–37 (Jesus’s teaching, not OT) | James 5:12 | — | High |
All Critical-priority quotations require mandatory human theologian review at every occurrence in Phase 2, per the routing rules already established in doctrine_risk_registry.json.