Cross-Reference Analysis
Cross-Reference and Theme Analysis: 2 Thessalonians (Korean)
Method Note
This document catalogs every identifiable Old Testament quotation, allusion, and echo in 2 Thessalonians 1–3, every messianic reference, every typological pattern, and every parallel to Romans and to the other curricula named in the destination-language package (Matthew, Mark, Luke, John, Acts, 1 Corinthians, 2 Corinthians, Galatians, Ephesians). It exists to guarantee that when the same Old Testament passage, the same Greek phrase, or the same doctrinal motif recurs across curricula, the Korean rendering stays identical, per the baseline’s cross-document consistency mandate. All citations are normalized to Book chapter:verse form. Korean terms cited below are drawn exactly from translation_memory.json and analysis/08_core_glossary.md; no new renderings are introduced in this document.
Part 1: Cross-Reference Matrix by Chapter
Chapter 1 — Thanksgiving, Persecution, and Righteous Judgment
| Passage | Theme | Related Character(s) | OT/NT Connection | Connection Type | Translation Sensitivity |
|---|---|---|---|---|---|
| 2 Thessalonians 1:4 | Perseverance under Persecution | Paul; the Thessalonian church | Romans 5:3-4 (suffering → 인내/endurance → hope); Romans 8:17-18 (suffering with Christ to be glorified with him) | Thematic parallel (Romans) | 인내 (innae) must render identically whenever ὑπομονή recurs across curricula (e.g., a future James or Hebrews unit); keep the 한(han)/Confucian-stoicism distinction noted in 07_semantic_analysis.md attached wherever 인내 appears. |
| 2 Thessalonians 1:5 | God’s Righteous Judgment | God (as righteous Judge) | Romans 2:5-11 (“God’s righteous judgment,” no partiality, “to the Jew first and also to the Greek”); Genesis 18:25 (“Shall not the Judge of all the earth do what is just?”) | Direct thematic parallel (Romans) + OT allusion (Genesis) | 하나님의 의로운 심판 must be used consistently wherever Romans 2:5’s parallel phrase is rendered in this pipeline; both texts assert the same doctrine of a personal, impartial, forensically righteous Judge — not a karmic mechanism. |
| 2 Thessalonians 1:6 | God’s Righteous Judgment | God; the persecutors | Deuteronomy 32:35 (“Vengeance is mine, and recompense”); Isaiah 66:6 (“the LORD renders recompense to his enemies”); cf. Romans 12:19 (direct quotation of Deuteronomy 32:35, already in this pipeline via Romans) | Allusion / echo, shared quotation source with Romans | Romans 12:19 already renders Deuteronomy 32:35’s “vengeance is mine” using 보응/원수 갚음 vocabulary; the Korean rendering of 2 Thessalonians 1:6 (보응, boeung) MUST match whatever Korean rendering was fixed for Deuteronomy 32:35/Romans 12:19 in this pipeline’s Pentateuch/Romans assets, to preserve the reader’s ability to recognize the shared OT source across both letters. |
| 2 Thessalonians 1:7 | God’s Righteous Judgment / The Day of the Lord | Christ; his angels | Isaiah 66:15 (“the LORD will come in fire… to render his anger in fury”); Daniel 7:9-10 (fiery throne, fire-judgment imagery); Matthew 25:31 (“when the Son of Man comes in his glory, and all the angels with him”) | Allusion (Isaiah, Daniel) + Gospel parallel (Matthew) | 천사 (angel) and 강림-adjacent imagery here anticipates the same “coming in glory with angels” scene rendered in Matthew’s Gospel curriculum; ensure “flaming fire” and angelic-attendance imagery are not flattened into generic apocalyptic language that would break the reader’s link to Matthew 25:31. |
| 2 Thessalonians 1:8 | God’s Righteous Judgment / Universal Human Accountability | God; “those who do not know God… who do not obey the gospel” | Jeremiah 10:25 (“Pour out your wrath on the nations that do not know you”); Psalm 79:6; Romans 10:16 (“not all have obeyed the gospel,” quoting Isaiah 53:1) | Direct OT echo (Jeremiah) + verbal parallel (Romans) | “Obey the gospel” (복음에 순종하다, using 복음 + 순종 exactly per baseline) must render identically to Romans 10:16’s construction, since both texts describe the same category — a Spirit-produced response to gospel proclamation, not Confucian hierarchical compliance. |
| 2 Thessalonians 1:9 | God’s Righteous Judgment | The condemned; the Lord | Isaiah 2:10, 19, 21 (“from the presence of the LORD, and from the glory of his majesty”); Genesis 4:16 (“Cain went away from the presence of the LORD,” the OT’s first exile-from-presence motif) | Direct quotation/echo (Isaiah) + typological root (Genesis) | 영원한 멸망 (eternal destruction) must be taught with explicit reference to this “away from the presence of the Lord” relational-separation sense (Isaiah 2), guarding against a Buddhist non-self/annihilation misreading; the Genesis 4:16 Cain-exile typology is a useful teaching anchor showing this pattern begins at the Fall. |
| 2 Thessalonians 1:10 | Deity of Christ / God’s Righteous Judgment | Christ; “his saints”; “all who have believed” | Psalm 89:7 (God “glorified in the council of the holy ones”); Isaiah 49:3; cf. John 17:10 (“I am glorified in them”) | Allusion (Psalms, Isaiah) + Johannine parallel | 영광 (glory, baseline exact term) reused here; note the shared Christ-glorified-in-his-people motif with John 17:10, relevant if/when the John curriculum in this pipeline reaches that passage — 영광 must remain identical. |
| 2 Thessalonians 1:12 | Deity of Christ | Christ; God the Father | Isaiah 66:5 (LXX, “glorified” vocabulary); cf. Romans 1:7’s “grace to you and peace from God our Father and the Lord Jesus Christ” (shared salutation formula) | Verbal/formulaic parallel (Romans) | 은혜/평강 (grace/peace) here echoes the same fixed epistolary formula established for Romans 1:7 (은혜, per baseline; 평강, per 08_core_glossary.md’s new entry); this formula’s Korean rendering must be locked identically across all Pauline-corpus curricula in this pipeline. |
Chapter 2 — The Day of the Lord and the Man of Lawlessness (Core Passage, 2:1-12) plus 2:13-17
| Passage | Theme | Related Character(s) | OT/NT Connection | Connection Type | Translation Sensitivity |
|---|---|---|---|---|---|
| 2 Thessalonians 2:1-2 | The Day of the Lord | Christ (at his coming); false teachers | Joel 2:1 (“the day of the LORD is coming”); Amos 5:18-20; Zephaniah 1:14-18; Malachi 4:5 | OT prophetic background (thematic, not direct quotation) | 주의 날 (Day of the Lord) is the fixed Korean rendering for this entire OT prophetic trajectory; must be used identically whenever the “Day of the LORD” motif recurs in any OT curriculum unit in this pipeline (Joel, Amos, Zephaniah, Malachi), not only in 2 Thessalonians. |
| 2 Thessalonians 2:3 | The Man of Lawlessness / Perseverance | ”The man of lawlessness”; “the rebellion” | Daniel 8:23 (“when the transgressors have reached their limit”); Daniel 11:32 (those who “violate the covenant”); Matthew 24:10-12 (Jesus’s Olivet Discourse: “many will fall away… lawlessness will be increased”) | Typological root (Daniel) + direct Gospel parallel (Matthew) | 배교 (apostasia) and 불법 (anomia) must render consistently with any future Matthew-curriculum rendering of Matthew 24:10-12’s “fall away” (배교하다/넘어지다) and “lawlessness” (불법) — Jesus’s own Olivet Discourse is the fullest NT parallel to this verse and uses the same ἀνομία root (Matthew 24:12, πληθυνθῆναι τὴν ἀνομίαν). |
| 2 Thessalonians 2:4 | The Man of Lawlessness | The man of lawlessness; God | Daniel 11:36-37 (a king who “shall exalt himself and magnify himself above every god… shall speak astonishing things against the God of gods”); Ezekiel 28:2 (the prince of Tyre: “you have said, ‘I am a god’”); Isaiah 14:13-14 (the king of Babylon: “I will make myself like the Most High”) | Direct typological source (Daniel — closest verbal parallel) + allusion (Ezekiel, Isaiah) | This verse is the clearest OT-typological anchor in the whole letter. Daniel 11:36-37’s Korean rendering (in any Daniel curriculum unit in this pipeline) and 2 Thessalonians 2:4’s 자기를 하나님이라고 내세우다 must use compatible self-exaltation vocabulary (높이다/자기를 하나님이라 하다) so the reader recognizes Paul is deliberately invoking this Danielic figure, not coining a new image. Also cf. Matthew 24:15 / Mark 13:14’s “abomination of desolation” (quoting Daniel 9:27, 11:31, 12:11) — the same “standing where he ought not” temple-desecration motif; keep 성전 (temple) terminology aligned with the Gospel curricula’s rendering of the abomination of desolation. |
| 2 Thessalonians 2:4 | The Man of Lawlessness (temple identity) | — | 1 Corinthians 3:16-17 (“you are God’s temple”); Ezekiel 8:3-4 (idolatrous image set up in the temple precinct) | Interpretive parallel (1 Corinthians) + OT type (Ezekiel) | If the 1 Corinthians curriculum in this pipeline renders ναός as 성전 for “you are God’s temple” (1 Corinthians 3:16), that same 성전 rendering is already used here; preserve interpretive openness (literal Jerusalem temple vs. church-as-temple) in commentary rather than resolving it via translation choice, per 07_semantic_analysis.md. |
| 2 Thessalonians 2:8 | The Man of Lawlessness / The Day of the Lord | Christ; “the lawless one” | Isaiah 11:4 (“with the breath of his lips he shall kill the wicked”) — direct quotation/echo | Direct OT quotation | This is a near-verbatim echo of Isaiah 11:4, a messianic prophecy about the shoot from Jesse’s stump. Whatever Korean rendering is fixed for Isaiah 11:4 in any OT/messianic-prophecy curriculum unit in this pipeline MUST match 2 Thessalonians 2:8’s 그의 입의 기운으로 죽이시고 (using 기운 for “breath,” NEVER 성령). This is a Critical consistency point: the same messianic prophecy is being fulfilled in both texts, and divergent renderings would obscure the fulfillment link entirely. |
| 2 Thessalonians 2:8 | The Day of the Lord | Christ | Daniel 7:13-14 (the Son of Man coming with the clouds of heaven, given dominion); Zechariah 14:5 (“the LORD my God will come, and all the holy ones with him”) | Typological/messianic parallel | 강림/나타나심 (parousia/epiphaneia) should be understood by Korean readers as the fulfillment of this Danielic “Son of Man coming” scene; ensure any future Daniel-curriculum rendering of Daniel 7:13-14’s “coming” verb is compatible in register with 강림, even if not identical (Daniel’s is OT narrative-prophetic, not the fixed NT technical term). |
| 2 Thessalonians 2:9 | The Man of Lawlessness (counterfeit power) | Satan; the lawless one | Deuteronomy 13:1-3 (a false prophet who gives “a sign or a wonder” that comes true, testing Israel’s loyalty to God); Matthew 24:24 (“false christs and false prophets will arise and perform great signs and wonders”) | Direct OT type (Deuteronomy) + direct Gospel parallel (Matthew) | 표적과 기사 (signs and wonders) must render identically to Matthew 24:24’s parallel phrase wherever the Matthew curriculum in this pipeline reaches the Olivet Discourse — both texts describe the identical end-times phenomenon of satanically-empowered counterfeit miracles. The Deuteronomy 13 background (a test of covenant loyalty despite an apparently validating sign) should inform commentary: genuine signs pointing to a false god must still be rejected. |
| 2 Thessalonians 2:11 | God’s Righteous Judgment (judicial hardening) | God; “those who are perishing” | 1 Kings 22:19-23 (the LORD sending “a lying spirit” into the mouths of Ahab’s prophets); Exodus 9:12 and parallel Exodus texts (the LORD “hardening” Pharaoh’s heart following Pharaoh’s own prior hardening); Isaiah 6:9-10 (judicial hardening of perception); Romans 1:24-28 (“God gave them up,” the same judgment-through-abandonment pattern, already established in this pipeline’s Romans baseline) | Direct OT type (1 Kings, Exodus, Isaiah) + verbal/structural parallel (Romans) | This is one of the most theologically sensitive cross-references in the letter. Romans 1:24-28 already establishes in this pipeline’s baseline the “God gave them up” judicial pattern; 2 Thessalonians 2:11’s 하나님께서 그들에게 미혹의 역사를 보내사 must be taught using the identical moral-sequence framing already required for Romans 1:24-28 (God’s judgment follows, and responds to, prior human rejection of truth — never an arbitrary predestined deception). Korean commentary should cross-reference Romans 1:24-28 explicitly so the pattern is recognized as consistent Pauline theology, not an isolated hard saying. |
| 2 Thessalonians 2:13 | Election / Sanctification | God; the Thessalonian believers | Deuteronomy 26:2 / Leviticus 23:10 (firstfruits offering); Romans 8:23 (“we… who have the firstfruits of the Spirit”); Romans 11:16; James 1:18; 1 Corinthians 15:20, 23 (Christ “the firstfruits” of the resurrection) | OT type (Levitical firstfruits law) + multiple NT parallels (Romans, James, 1 Corinthians) | 첫 열매 (firstfruits) must render identically across every occurrence of ἀπαρχή in this pipeline’s curricula (Romans 8:23, 11:16; 1 Corinthians 15:20, 23; here). The metaphor’s force — a first portion guaranteeing/representing the whole harvest to come — must remain stable across all these texts for the typological logic to be visible to Korean readers. |
| 2 Thessalonians 2:13 | Election | God; the Thessalonian believers | Romans 9:11-13 (the doctrine of election as sovereign, gracious, unmerited divine choice, already Critical/High in this pipeline’s baseline) | Direct doctrinal parallel (Romans) | 선택 (election) reused exactly per baseline; teaching must draw the explicit connection to Romans 9:11-13’s fuller treatment of the same doctrine, reinforcing that “God chose you” here is not a competitive selection (echoing Korea’s exam/hiring achievement culture, per baseline note) but the same sovereign choice taught in Romans. |
Chapter 3 — Prayer, Faithfulness, Idleness, and Peace
| Passage | Theme | Related Character(s) | OT/NT Connection | Connection Type | Translation Sensitivity |
|---|---|---|---|---|---|
| 2 Thessalonians 3:1-2 | Standing Firm in the Traditions | Paul; “wicked and evil men” | Acts 20:29-30 (Paul’s warning to Ephesian elders of “fierce wolves” and men “speaking twisted things”); cf. Romans 15:30-32 (Paul’s request for intercessory prayer regarding opposition) | Parallel (Acts) + parallel (Romans) | 중보기도 (intercession, baseline term) reused; if the Acts curriculum in this pipeline covers Acts 20:29-30, ensure “wicked/evil men” opposition-language is thematically (not necessarily lexically) consistent with this passage’s warning register. |
| 2 Thessalonians 3:3 | Perseverance under Persecution | The Lord; “the evil one” | Deuteronomy 7:9 (“the faithful God”); Psalm 145:13; 1 Corinthians 1:9 (“God is faithful, by whom you were called”); 1 Corinthians 10:13 (“God is faithful… he will provide the way of escape”) | OT allusion (Deuteronomy, Psalms) + direct verbal parallel (1 Corinthians) | 신실하신 주님 (the Lord is faithful) must match, in register and honorific verb form, however 1 Corinthians 1:9 and 10:13 render πιστὸς ὁ θεός in this pipeline’s 1 Corinthians curriculum — both describe the identical divine attribute of covenant faithfulness. 악한 자 (“the evil one”) is the same personal referent as Σατανᾶς (2 Thessalonians 2:9); cf. Matthew 6:13’s “deliver us from the evil one” (τοῦ πονηροῦ) in the Lord’s Prayer, a likely direct verbal echo Paul may be invoking — if the Matthew curriculum renders this phrase, use compatible vocabulary. |
| 2 Thessalonians 3:6 | Standing Firm in the Traditions | Paul; “any brother who is walking in idleness” | Romans 6:17 (“the standard of teaching to which you were committed”); 1 Corinthians 11:2 (“maintain the traditions even as I have delivered them to you”); 2 Timothy 1:13-14, 2:2 (guarding “the pattern of sound words,” entrusting teaching to faithful men) | Direct doctrinal parallel (Romans, 1 Corinthians) + Pastoral Epistles parallel | 전통 (traditions) is this letter’s single highest Korean-context risk term (see 08_core_glossary.md). Its rendering must remain 전통 consistently wherever παράδοσις recurs in a positive, apostolic-teaching sense across this pipeline (1 Corinthians 11:2, 15:3; 2 Thessalonians 2:15, 3:6), and must be distinguished, every time, from any future curriculum’s rendering of παράδοσις in its negative sense (Mark 7:8’s “tradition of the elders,” 장로들의 유전) — note the deliberate difference in Korean term (전통 vs. 유전) mirrors the deliberate difference in the source’s positive/negative senses, and translators must not collapse the two. |
| 2 Thessalonians 3:10 | Standing Firm in the Traditions (contrast: idleness) | — | Genesis 3:19 (“By the sweat of your face you shall eat bread”); Proverbs 10:4; Proverbs 19:15 | OT allusion (Genesis, Proverbs) | 일하다 (to work) is low-risk standard vocabulary; commentary may note the Genesis 3:19 background (work as part of the created and post-Fall order) without requiring any special Korean-term coordination — no forbidden-substitution risk here. |
| 2 Thessalonians 3:16 | Perseverance under Persecution / Standing Firm | ”The Lord of peace” | Judges 6:24 (YHWH Shalom, “The LORD Is Peace”); Numbers 6:26 (Aaronic blessing, “The LORD… give you peace”); Ephesians 2:14 (“For he himself is our peace”) | OT title-echo (Judges, Numbers) + direct NT parallel (Ephesians) | 화평 (peace, relational/benedictory sense) reused per baseline; if the Ephesians curriculum in this pipeline renders Ephesians 2:14’s “he himself is our peace” using 화평, this benediction should use the same term for internal-pipeline consistency, distinct from 1:2’s epistolary-greeting 평강 (see 08_core_glossary.md note). |
| 2 Thessalonians 3:17 | (Epistolary authentication — non-doctrinal) | Paul | Galatians 6:11 (“See with what large letters I am writing to you with my own hand”); 1 Corinthians 16:21 (“I, Paul, write this greeting with my own hand”) | Direct structural parallel (Galatians, 1 Corinthians) | 표 (sign/mark, authentication sense) is low-risk; if the Galatians or 1 Corinthians curricula in this pipeline render these parallel “my own hand” authentication statements, keep terminology for “mark/sign” (표/친필) consistent in register, though exact lexical matching is not doctrinally required here. |
Part 2: Messianic References and Typology Summary
| Type | 2 Thessalonians Reference | OT Root / Type | Fulfillment Pattern | Korean Rendering Note |
|---|---|---|---|---|
| Messianic prophecy — direct quotation | 2 Thessalonians 2:8 (“the breath of his mouth”) | Isaiah 11:4 (the shoot from Jesse’s stump who will “strike the earth with the rod of his mouth, and with the breath of his lips… kill the wicked”) | Christ’s parousia effortlessly destroys the lawless one, fulfilling the messianic king’s judgment-word from Isaiah | 기운 (breath), NEVER 성령; must match any future Isaiah 11 curriculum rendering exactly (Critical consistency point, see Part 1 above). |
| Messianic/eschatological typology | 2 Thessalonians 2:3-4, 2:8-9 (“man of lawlessness,” “the lawless one”) | Daniel 7:8, 7:25 (the “little horn” who “speaks words against the Most High”); Daniel 8:9-12, 8:23-25; Daniel 11:21-45 (a king, historically typified by Antiochus IV Epiphanes, who profanes the temple and exalts himself) | The man of lawlessness is the ultimate antitype of Daniel’s “little horn” figure(s) — a final, singular eschatological embodiment of a recurring OT pattern of blasphemous self-deifying tyranny | 불법의 사람/저 불법한 자 must be taught with explicit reference to this Danielic lineage; commentary should note Antiochus IV as a partial historical type, not the fulfillment itself. |
| Typological contrast | 2 Thessalonians 2:3 (“son of destruction,” υἱὸς τῆς ἀπωλείας) | John 17:12 (Judas Iscariot called “the son of destruction,” same Greek idiom) | The same idiom applied to both Judas and the man of lawlessness marks both as figures whose end is certain destruction, in ironic antithesis to “sons of God” | 멸망의 아들 should, in commentary, note the John 17:12 parallel (Judas) if/when the John curriculum in this pipeline reaches that verse — same Korean idiom (멸망의 아들) should be used for consistency. |
| Protological root of the antichrist pattern | 2 Thessalonians 2:9 (“by the activity of Satan”) | Genesis 3:1-5, 3:15 (the serpent’s original deception and the promise of the seed of the woman who will crush the serpent’s head) | The man of lawlessness is Satan’s final, climactic counterfeit-messiah instrument, tracing back to the serpent’s original strategy of counterfeiting divine authority and truth | 사탄 (Satan) is a stable transliteration; commentary may trace the line from Genesis 3 through this passage to Revelation 20:10 (Satan’s final judgment) as a single unified biblical-theological arc. |
| Christophanic/Parousia typology | 2 Thessalonians 2:1, 2:8 (παρουσία, ἐπιφάνεια) | Daniel 7:13-14 (Son of Man coming with clouds); Zechariah 14:5 (the LORD coming with all the holy ones) | Christ’s parousia fulfills and supersedes OT theophany/Son-of-Man-coming expectation | 강림/나타나심 fixed per 08_core_glossary.md; commentary may reference Daniel 7 and Zechariah 14 without altering the fixed NT technical terms. |
| Firstfruits typology | 2 Thessalonians 2:13 | Leviticus 23:10; Deuteronomy 26:2 (firstfruits offering law); fulfilled/echoed in 1 Corinthians 15:20, 23 (Christ as firstfruits of the resurrection) and Romans 8:23 | Election “as firstfruits” places believers within the same guaranteed-harvest logic fulfilled supremely in Christ’s own resurrection as firstfruits | 첫 열매 fixed across all pipeline occurrences (see Part 1). |
Part 3: Rendering-Consistency Rules for Shared Quotations and Parallel Passages
The following rules govern any future Phase 2 processing of this curriculum alongside Romans, Matthew, Mark, Luke, John, Acts, 1 Corinthians, 2 Corinthians, Galatians, or Ephesians, per the baseline’s cross-document consistency mandate.
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Isaiah 11:4 ↔ 2 Thessalonians 2:8. The Korean rendering of “the breath of his lips/mouth” must be identical in both locations. Use 기운 (gi-un, “breath”) in both; NEVER substitute 성령 in either location. This is a Critical-tier rule — divergence would sever a direct messianic-prophecy-to-fulfillment link.
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Deuteronomy 32:35 ↔ Romans 12:19 ↔ 2 Thessalonians 1:6. “Vengeance/repayment” vocabulary (보응) must match across all three occurrences of this shared OT quotation’s use within the pipeline.
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Daniel 11:36-37 ↔ 2 Thessalonians 2:4. Self-exaltation vocabulary (자기를 높이다/하나님이라 하다) should remain compatible across any Daniel-curriculum rendering and this passage, so Korean readers can recognize Paul’s deliberate invocation of the Danielic tyrant-figure.
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Matthew 24:24 ↔ 2 Thessalonians 2:9. “Signs and wonders” (표적과 기사) must render identically in both locations — both describe the same end-times satanic counterfeit-miracle phenomenon.
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Matthew 24:10-12 ↔ 2 Thessalonians 2:3. “Falling away / lawlessness increased” (배교/불법) vocabulary should be compatible across both texts, reflecting Jesus’s own Olivet Discourse as the fullest Gospel parallel to Paul’s “rebellion” and “man of lawlessness.”
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Romans 1:24-28 ↔ 2 Thessalonians 2:11-12. The “God gave them up” / “sends a strong delusion” judicial-hardening pattern must be taught, in both locations, using identical moral-sequence framing: divine judgment follows and responds to prior human rejection of truth; it is never arbitrary or fatalistic. Commentary in both curricula should cross-reference the other passage explicitly.
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Romans 8:23; 11:16; 1 Corinthians 15:20, 23 ↔ 2 Thessalonians 2:13. “Firstfruits” (첫 열매) must render identically at every occurrence of ἀπαρχή across the pipeline.
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1 Corinthians 1:9; 10:13 ↔ 2 Thessalonians 3:3. “God/the Lord is faithful” (신실하신 하나님/주님) must use the same honorific adjective-plus-honorific-verb-form construction across all three occurrences.
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Romans 1:7 ↔ 2 Thessalonians 1:2, 1:12. The fixed epistolary salutation “grace to you and peace” (은혜와 평강) must render identically at the opening of every Pauline letter in this pipeline. 평강 (the greeting-formula term) must not be confused with, or substituted by, 화평 (the Romans 5:1 justification-peace / benedictory-peace term used at 2 Thessalonians 3:16).
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1 Corinthians 11:2, 15:3 ↔ 2 Thessalonians 2:15, 3:6. Positive-sense “tradition(s)” (전통) referring to authoritative apostolic teaching must render identically across all these occurrences, and must remain visibly distinct from any future rendering of Mark 7:8’s negative-sense “tradition of the elders” (유전), so that Korean readers do not conflate Paul’s apostolic-teaching sense with either (a) merely human religious custom or (b) Korea’s own Confucian ancestral-tradition complex (제사/예).
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Genesis 4:16; Isaiah 2:10, 19, 21 ↔ 2 Thessalonians 1:9. “Away from the presence of the Lord” relational-separation language should be treated as a single unified biblical-theological motif in commentary across any Genesis or Isaiah curriculum unit and this passage, reinforcing that 영원한 멸망 denotes personal separation, not impersonal annihilation.
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Ephesians 2:14 ↔ 2 Thessalonians 3:16. “He himself is our peace” / “the Lord of peace himself” — if the Ephesians curriculum renders Ephesians 2:14 using 화평, this benediction should use the same term.
This document extends, and does not contradict, analysis/07_semantic_analysis.md and analysis/08_core_glossary.md. All Korean term renderings cited here are reused exactly from those documents and from the baseline translation_memory.json. See analysis/10_biblical_theme_map.md for the letter’s full thematic architecture across Scripture.