Cross-Reference Analysis
Cross-Reference and Theme Analysis: 1 Corinthians (English → Malay)
Purpose and Method
This document extends the Romans Language Package to 1 Corinthians by mapping every Old Testament quotation and load-bearing allusion in the letter, every messianic reference and typological pattern, and every point of direct overlap with the Romans curriculum already governed by translation_memory.json. Where 1 Corinthians and Romans render the same underlying OT text or the same doctrine, this document establishes a rendering-consistency rule so that Phase 2 translation never introduces unexplained variation between the two curricula for the same source material.
Citation normalization convention: All Scripture references in this document use the normalizable format <Book> <chapter>:<verse(s)> in English (e.g., “1 Corinthians 15:1-11”, “Genesis 15:6”, “Isaiah 25:8”), matching the format required for cross-system lookup. Malay-facing teaching material must render these per the established Alkitab book-name convention (see Book Name Table below), consistent with 12_ai_translation_requirements.md’s Cross-Reference Preservation Rules.
Book Name Conventions (extending the Romans baseline table)
| English | Malay (Alkitab) |
|---|---|
| 1 Corinthians | 1 Korintus |
| Genesis | Kejadian |
| Exodus | Keluaran |
| Numbers | Bilangan |
| Deuteronomy | Ulangan |
| Job | Ayub |
| Psalms | Mazmur |
| Jeremiah | Yeremia |
| Isaiah | Yesaya |
| Hosea | Hosea |
| Romans | Roma |
Verse numbers remain Arabic numerals throughout, per the existing baseline rule.
PART A — Direct Old Testament Quotations (Formal Citation Formula)
These are places where 1 Corinthians explicitly signals a quotation (e.g., “as it is written,” “the Scripture says”). All are High or Critical risk because a formal citation formula raises the Inspiration of Scripture doctrine (Critical, per baseline) every time it occurs — this is precisely the doctrine most entangled with the Malaysian tahrif (textual corruption) narrative.
| 1 Corinthians Passage | OT Source | Theme | Related Character | Translation Sensitivity |
|---|---|---|---|---|
| 1 Corinthians 1:19 | Isaiah 29:14 (“I will destroy the wisdom of the wise”) | The Cross as Wisdom and Power | Isaiah (prophet) | High. Sets up the whole chapter’s wisdom/foolishness antithesis; ensure hikmat (wisdom) is not read as a claim that God is anti-intellectual, but that he judges self-sufficient human wisdom that rejects the cross. |
| 1 Corinthians 1:31 | Jeremiah 9:24 (“Let the one who boasts, boast in the Lord”) | Grace excludes boasting | Jeremiah (prophet) | High. Directly parallels Romans 3:27’s “boasting is excluded” (already Critical/High in the baseline Grace and Justification doctrines). Rendering-consistency rule: render the boasting-exclusion logic identically in both curricula — grace, not amal soleh (deeds), is the ground of standing, so no room remains for self-congratulation. |
| 1 Corinthians 2:9 | Isaiah 64:4 / Isaiah 65:17 (composite/paraphrased, “what no eye has seen…”) | The Cross as Wisdom and Power; hidden wisdom now revealed | Isaiah (prophet) | Medium. A loose composite rather than a verbatim LXX quotation; teaching notes should clarify Paul is summarizing prophetic expectation of God’s surpassing future revelation, not citing one single fixed verse — avoid implying textual imprecision that could feed a tahrif-adjacent doubt. |
| 1 Corinthians 2:16 | Isaiah 40:13 (“who has understood the mind of the Lord?”) | Spirit-given discernment; Mind of Christ | Isaiah (prophet) | Critical — exact cross-curriculum match. This identical OT text is quoted in Romans 11:34. Rendering-consistency rule: the Malay rendering of Isaiah 40:13 must be verbatim-identical wherever it is quoted in either the Romans or 1 Corinthians curriculum. Confirm the Phase 2 segment cache checks prior curriculum output before finalizing this segment. |
| 1 Corinthians 3:19 | Job 5:13 (“He catches the wise in their craftiness”) | The Cross as Wisdom and Power | Job’s friend Eliphaz (quoted, not endorsed, in Job itself; Paul cites the line authoritatively) | Medium. Standard wisdom-literature quotation; low collision risk, but note in teaching material that Paul quotes this line as true divine commentary despite its original speaker (Eliphaz) being rebuked elsewhere in Job — a literary point that may confuse readers unfamiliar with Job’s narrative frame. |
| 1 Corinthians 3:20 | Psalm 94:11 (“The Lord knows the thoughts of the wise, that they are futile”) | The Cross as Wisdom and Power | David/psalmist (traditionally) | Low. Reinforces 3:19 with the same theme; no distinctive translation risk beyond the general wisdom/foolishness terms already flagged. |
| 1 Corinthians 5:13 | Deuteronomy 17:7 (and parallel formula in Deuteronomy 19:19, 22:21, 24:7 — “purge the evil person from among you”) | Church Discipline and Holiness | Moses (Deuteronomic covenant law) | High. This is the OT legal-covenant background for church discipline. Must be taught as a formula for protecting covenant-community holiness, not confused with the contemporary Malaysian Syariah criminal-enforcement apparatus (JAIS/JAKIM khalwat and hudud-adjacent proceedings) — the same caution already documented for percabulan/porneia in 08_core_glossary.md. The church “purges” through relational discipline (exclusion from fellowship), not civil/legal punishment. |
| 1 Corinthians 9:9 | Deuteronomy 25:4 (“You shall not muzzle an ox while it treads out the grain”) | Apostolic rights; ministers’ support | Moses (Deuteronomic law) | Medium-High. Forward cross-curriculum flag: this same OT text is quoted again in 1 Timothy 5:18 (a likely future curriculum in this pipeline). Record the Malay rendering chosen here in translation memory so a future 1 Timothy Language Package can reuse it verbatim. |
| 1 Corinthians 14:21 | Isaiah 28:11-12 (“By people of strange tongues… will I speak to this people”) | Order in Worship; tongues as a sign | Isaiah (prophet) | High. The OT context (a judgment-sign to unbelieving Israel) is easily lost if quoted in isolation; teaching material must supply this background so “tongues” is not read merely as a private edification gift, avoiding a bare charismatic-vs-cessationist proof-texting reading (see the existing High-risk Tongues entry in 08_core_glossary.md). |
| 1 Corinthians 15:25 | Psalm 110:1 (“until he has put all his enemies under his feet”) | The Resurrection of Christ; Christ’s exaltation and reign | David (psalmist); Christ | Critical. Psalm 110 is the single most-quoted OT passage in the whole New Testament and grounds the doctrine of Christ’s session at God’s right hand — directly reinforcing Deity of Christ and Lordship of Christ (both Critical in the baseline). Malay teaching material must make explicit that “the Lord said to my Lord” places Christ in a unique, shared-throne relationship with God the Father, a claim tawhid resists. Route to human theologian review. |
| 1 Corinthians 15:27 | Psalm 8:6 (“You have put all things under his feet”) | The Resurrection of Christ; Christ’s universal reign | David (psalmist); Christ, echoing Adam’s original dominion mandate (Genesis 1:28) | High. Applies an originally Adam/humanity-focused psalm to Christ specifically as the last Adam (see Part C typology below); ensure the Adam-Christ link is taught, not left implicit. |
| 1 Corinthians 15:32 | Isaiah 22:13 (“let us eat and drink, for tomorrow we die”) | The Resurrection of Christ; the stakes of denying resurrection | Isaiah (prophet, quoting a fatalistic proverb) | Medium. Paul quotes this line as the logical (and undesirable) conclusion IF there is no resurrection — a rhetorical foil, not an endorsed teaching. Teaching notes must make the “if” clear so the line is not mistaken for Paul’s own counsel. |
| 1 Corinthians 15:54 | Isaiah 25:8 (“He will swallow up death forever”) | The Resurrection of Christ and Believers | Isaiah (prophet) | Critical. Direct resurrection-victory prooftext; reinforces the Critical Resurrection of Christ doctrine now extended to believers’ own future resurrection. Must not be softened into a metaphor for personal renewal alone. |
| 1 Corinthians 15:55 | Hosea 13:14 (“O death, where is your sting?”) | The Resurrection of Christ and Believers | Hosea (prophet) | Critical, same doctrinal weight as Isaiah 25:8 above; the two OT quotations are combined by Paul into a single triumphant declaration and should be taught together. |
PART B — Old Testament Allusions and Narrative Typology (No Formal Citation Formula)
These references shape doctrine just as strongly as Part A’s formal quotations but are woven into Paul’s argument without an introductory “it is written” formula. Paul’s own hermeneutical statement about how to read these — 1 Corinthians 10:6 and 10:11 (“these things took place as examples [τύποι, typoi] for us… written down for our instruction”) — is the interpretive key for this whole section and should be taught explicitly as Paul’s own theory of typology.
| 1 Corinthians Passage | OT Source/Background | Theme | Related Character | Translation Sensitivity |
|---|---|---|---|---|
| 1 Corinthians 5:7 | Exodus 12:1-13, 21-27 (the Passover lamb) | Church Discipline and Holiness; Christ as fulfillment of Passover | Moses; the Passover lamb; Christ (“Christ, our Passover lamb, has been sacrificed”) | Critical. This is a direct messianic type-statement: Christ himself IS the fulfilled Passover sacrifice. Because Qur’an 4:157 denies Jesus’ actual death, this verse’s presupposition of a real, completed sacrificial death is doctrinally load-bearing in the same way as the Resurrection doctrine. Render plainly (Kristus, anak domba Paska kita, telah dikorbankan) without softening the sacrificial-death claim. Route to human theologian review. |
| 1 Corinthians 6:16 | Genesis 2:24 (“the two will become one flesh”) | Marriage and Singleness (anticipatory); the body’s union significance | Adam and Eve | Medium. Forward cross-curriculum flag: the same text is quoted in Ephesians 5:31 (a likely future curriculum). Record the Malay rendering (keduanya akan menjadi satu daging) in translation memory for reuse. |
| 1 Corinthians 8:4-6 | Deuteronomy 6:4 (the Shema: “Hear, O Israel: the Lord our God, the Lord is one”) | Christian Liberty and Idol Meat; monotheism | Moses (Deuteronomic covenant confession) | High. Paul’s “there is no God but one” (8:4) and the following Father/Son confession (8:6) directly echoes the Shema, then controversially extends exclusive lordship to “one Lord, Jesus Christ” alongside “one God, the Father” — a proto-Trinitarian move. This is a genuine point of common ground with Islamic tawhid’s monotheistic instinct (see the existing Critical Idol/Berhala entry), but the extension of the Shema’s exclusive “one” to include Christ as “one Lord” must be taught carefully as the doctrinal center of the tension, not glossed past. Route to human theologian review. |
| 1 Corinthians 9:13 | Numbers 18:8-13 / Deuteronomy 18:1-3 (priests supported from temple offerings) | Apostolic rights and freedom | The Levitical priesthood | Low. Background analogy for minister support; no distinctive collision risk. |
| 1 Corinthians 10:1-4 | Exodus 13:21-22 (cloud); Exodus 14:22 (sea); Exodus 16:4 (manna); Exodus 17:6 / Numbers 20:11 (water from the rock) | Christian Liberty and Idol Meat; sacramental typology; warning from Israel’s history | Moses; the wilderness generation | High. Paul explicitly calls the Israelites’ Exodus experiences types of Christian baptism and the Lord’s Supper (“baptized into Moses,” “spiritual food,” “spiritual drink,” “the Rock was Christ,” 10:2-4). This typological reading (Christ pre-existently present in and as the Rock that sustained Israel) is a distinctively Christian re-reading of an Exodus narrative that Islamic tradition also affirms in outline (Musa, the sea-crossing) but without any pre-existent-Christ typology. Teach as a specifically Christian theological claim about Christ’s eternal identity, not an alternative retelling of the same historical event Islam already accepts. |
| 1 Corinthians 10:7 | Exodus 32:6 (the golden calf feast, “the people sat down to eat and drink and rose up to play”) | Christian Liberty and Idol Meat; warning against idolatry | Aaron; the wilderness generation | Critical, same profile as the existing Idolatry entry — genuine common ground with Islamic condemnation of the golden-calf episode (also narrated in the Qur’an, e.g., Surah Ta-Ha), a rare point where the OT narrative itself is shared territory. Use this resonance pastorally while keeping the specific NT application (warning contemporary believers about idol-feast participation) distinct from a general shirk-condemnation lesson. |
| 1 Corinthians 10:8 | Numbers 25:1-9 (the plague after Baal-Peor immorality, 23,000 fell) | Christian Liberty and Idol Meat; warning | The wilderness generation; Phinehas (implied) | Medium. Historical warning-example; low doctrinal collision, but numeric/narrative detail should be preserved accurately for credibility with OT-literate readers. |
| 1 Corinthians 10:9 | Numbers 21:4-6 (testing God, the fiery serpents) | Christian Liberty and Idol Meat; warning | The wilderness generation; Moses | Medium. Some manuscripts read “testing Christ” rather than “testing the Lord” — a text-critical point with a small but real Christological implication (identifying Christ with YHWH present with Israel in the wilderness); flag for translator awareness but not necessarily for altered rendering. |
| 1 Corinthians 10:10 | Numbers 16:41-49 (grumbling and the plague under Korah’s rebellion) | Christian Liberty and Idol Meat; warning | Korah; the wilderness generation; “the destroyer” | Low-Medium. Standard warning-example; no distinctive collision risk beyond ensuring “the destroyer” is not confused with a folk-animist entity. |
| 1 Corinthians 10:20 | Deuteronomy 32:17 (“they sacrificed to demons, not God”) | Christian Liberty and Idol Meat; the reality behind idols | Moses (Song of Moses) | Critical, directly reinforces the existing Critical Demon(s) entry; this OT text is Paul’s own scriptural basis for the demon/idolatry link, so it should be taught alongside 1 Corinthians 10:20-21 as a matched pair, not presented as solely a Pauline innovation. |
| 1 Corinthians 10:22 | Deuteronomy 32:21 (“they have made me jealous with what is no god”) | Christian Liberty and Idol Meat | Moses (Song of Moses) | High — cross-curriculum echo. The same OT passage (Deuteronomy 32:21) is quoted directly in Romans 10:19, already part of the baseline curriculum. Rendering-consistency rule: the Malay rendering of the “jealousy” and “no god” language in Deuteronomy 32:21 must match between the Romans and 1 Corinthians curricula, even though 1 Corinthians 10:22 alludes to it rather than quoting it verbatim — the underlying Malay OT text (Ulangan 32:21) should already be fixed by the Alkitab and simply reused consistently in both curricula’s teaching material. |
| 1 Corinthians 10:26 | Psalm 24:1 (“the earth is the Lord’s, and everything in it”) | Christian Liberty and Idol Meat | David (psalmist) | Low-Medium. Grounds Paul’s permissive counsel (eat whatever is sold in the market) in God’s total ownership of creation; low collision risk, though ensure it is not misapplied to override the weaker-conscience teaching in the same chapter. |
| 1 Corinthians 11:7-9 | Genesis 1:27 (image of God); Genesis 2:18-23 (woman formed from man, as a helper) | Order in Worship; head covering discussion | Adam and Eve | Critical, feeding directly into the already-flagged Critical Head covering/veiling entry. The Genesis creation-order background is shared territory with Islamic creation narrative in outline (Adam, Hawa), but the specific inference Paul draws from it regarding worship practice is a distinctively Pauline theological argument requiring the same theologian-plus-native-speaker review already mandated for 11:2-16 as a whole. |
| 1 Corinthians 11:23-25 | Exodus 24:8 (covenant blood); Jeremiah 31:31-34 (the promised new covenant) | The Lord’s Supper | Moses; Jeremiah (prophet) | Medium, reinforcing the existing Medium-risk New covenant (in his blood) entry; ensure “new covenant in my blood” is taught with its Jeremiah 31 background (the promise of a covenant unlike the Sinai covenant, written on the heart) so it is not read as merely a liturgical label. |
| 1 Corinthians 15:21-22, 45-49 | Genesis 2:7 (“the first man Adam became a living being”) | The Resurrection of Christ and Believers; Adam-Christ typology | Adam; Christ (“the last Adam,” “the second man”) | Critical — major cross-curriculum parallel. This typology directly parallels Romans 5:12-19’s Adam-Christ argument, already documented in the Romans baseline under Sin/Universal Human Accountability. Adam (Nabi Adam) is a significant, well-known figure in Islamic tradition, but Islamic anthropology (fitrah, no inherited guilt) resists the federal-headship logic Paul builds on Genesis 2:7 here — “as in Adam all die, so in Christ shall all be made alive” (15:22). Rendering-consistency rule: use identical Malay vocabulary for “in Adam”/“in Christ” federal-headship language in both the Romans and 1 Corinthians curricula (parallel to the established Kebangkitan/dosa/kematian baseline terms), and route every occurrence to human theologian review, since this is the specific argument (not merely the general resurrection claim) most exposed to the fitrah-based objection. |
PART C — Messianic References and Typological Summary
| Type/Figure | OT Anchor | Fulfillment in 1 Corinthians | Doctrine | Risk |
|---|---|---|---|---|
| Passover Lamb | Exodus 12 | 1 Corinthians 5:7 — “Christ, our Passover lamb, has been sacrificed” | The Cross as Wisdom and Power; Church Discipline and Holiness (purging leaven) | Critical — presupposes real sacrificial death, colliding with Qur’an 4:157. |
| The Rock in the wilderness | Exodus 17:6; Numbers 20:8-11 | 1 Corinthians 10:4 — “the Rock was Christ” | Christian Liberty and Idol Meat (typological warning); implicit pre-existence of Christ | High — a distinctively Christian claim of Christ’s active presence in OT history, going beyond what Islamic Musa-narrative parallels affirm. |
| The Last Adam / Second Man | Genesis 2:7 | 1 Corinthians 15:45-49 | The Resurrection of Christ and Believers | Critical — see Part B entry above; directly parallels Romans 5:12-21. |
| Firstfruits offering | Leviticus 23:9-14 (the firstfruits sheaf) | 1 Corinthians 15:20, 23 — “Christ the firstfruits” | The Resurrection of Christ and Believers | Medium — agricultural type guaranteeing, not merely illustrating, the full resurrection harvest to come. |
| The enthroned Davidic king | Psalm 110:1; Psalm 8:6 | 1 Corinthians 15:25, 27 — Christ’s reign until all enemies, including death, are subdued | The Resurrection of Christ and Believers; Deity/Lordship of Christ | Critical — see Part A entries above. |
| The suffering/vindicated servant and “third day” pattern | Isaiah 53; Hosea 6:2; Jonah 1:17 (background typically cited by interpreters for “according to the Scriptures… on the third day”) | 1 Corinthians 15:3-4 | Resurrection of Christ; Fulfillment of Prophecy | Critical — the core passage’s own “according to the Scriptures” language (see 07_semantic_analysis.md Part A) draws on this cumulative OT witness; teaching material should name at least one or two specific OT texts behind the phrase rather than leaving “the Scriptures” abstract, to reinforce (not undermine) confidence against tahrif-based doubt. |
PART D — Cross-Curriculum Parallels with Romans (Consolidated)
| Shared Element | Romans Location | 1 Corinthians Location | Rendering-Consistency Rule |
|---|---|---|---|
| Isaiah 40:13 (“mind of the Lord”) | Romans 11:34 | 1 Corinthians 2:16 | Render verbatim-identically in both curricula; single fixed Malay rendering to be logged in translation_memory.json. |
| Deuteronomy 32:21 (“jealousy… no god”) | Romans 10:19 | 1 Corinthians 10:22 (allusion) | Use the same underlying Alkitab Malay text (Ulangan 32:21) consistently; teaching notes may cite either curriculum’s discussion interchangeably. |
| Adam-Christ federal headship typology | Romans 5:12-21 | 1 Corinthians 15:21-22, 45-49 | Identical Malay vocabulary for “in Adam”/“in Christ,” “made alive,” and death/sin causal language across both curricula; single combined theologian-review note recommended given the shared fitrah-based objection. |
| Grace excludes boasting | Romans 3:27; 4:2 | 1 Corinthians 1:29, 31 | Same grace/works contrast vocabulary (Kasih kurnia vs. amal soleh) in both curricula; do not introduce a separate Malay idiom for “boasting” between the two. |
| Resurrection of Christ (Critical doctrine) | Romans 1:4; 4:25; 6:4-5; 8:11 | 1 Corinthians 15 (entire chapter); core passage vv.1-11 | Use Kebangkitan consistently; never render with a no-death-ascension equivalent in either curriculum. |
| Body as temple of the Holy Spirit | Romans 8:9-11 (Spirit indwelling believers, less explicit temple imagery) | 1 Corinthians 3:16-17; 6:19 | Extend the Romans Spirit-indwelling doctrine explicitly into the 1 Corinthians temple (Bait) metaphor; teaching material should cross-reference both passages together. |
| Collection for the saints in Jerusalem | Romans 15:25-27 | 1 Corinthians 16:1-4 | Use the same Malay phrase for “the saints” (orang kudus) and “collection” (kutipan derma) across both curricula’s discussion of this shared historical event. |
| Faith as trust in Christ specifically (object of faith named) | Romans 1:17; 3:22-28; 4; 10:9-10 | 1 Corinthians 15:2, 11, 14, 17 (faith’s content is the resurrection specifically) | Reuse Iman exactly; 1 Corinthians 15 sharpens the Romans faith doctrine by naming the resurrection itself as indispensable faith-content (“if Christ has not been raised, your faith is futile,” 15:17) — flag this verse for theologian review as an intensification, not a new doctrine. |
| Kingdom of God (already Medium risk in baseline) | Romans 14:17 | 1 Corinthians 4:20; 6:9-10; 15:24, 50 | Reuse Kerajaan Allah exactly; 1 Corinthians 15:24 (“then comes the end, when he delivers the kingdom to God the Father”) adds an eschatological consummation nuance that should be flagged for teaching material as an extension of, not a departure from, the Romans usage. |
PART E — Chapter-by-Chapter Coverage Confirmation
Every chapter of 1 Corinthians has been reviewed for OT quotation, allusion, and typological content:
- Chapters 1, 2, 3: Direct OT quotations present (Isaiah 29:14; Jeremiah 9:24; Isaiah 64:4/65:17; Isaiah 40:13; Job 5:13; Psalm 94:11) — see Part A.
- Chapter 4: Reviewed. No formal OT quotation or major allusion identified; the chapter’s household-steward and apostolic-suffering imagery (4:1, 4:9-13) draws on general Greco-Roman and Pauline categories rather than a specific OT text. No new cross-reference entries required.
- Chapter 5: Deuteronomy 17:7 (quotation) and Exodus 12 (Passover typology) — see Parts A and B.
- Chapter 6: Genesis 2:24 (allusion) — see Part B.
- Chapter 7: Reviewed. No formal OT quotation; Genesis 1:28 and 2:18-24’s marriage-creation background is presupposed but not directly cited in this chapter’s practical counsel. No new cross-reference entries required beyond the Genesis 2:24 entry already logged under chapter 6.
- Chapters 8, 9, 10: Deuteronomy 6:4 (Shema allusion), Deuteronomy 25:4 (quotation), and the extensive Exodus/Numbers/Deuteronomy typological material of chapter 10 — see Parts A, B, and C.
- Chapter 11: Genesis 1:27, 2:18-23 (allusion); Exodus 24:8, Jeremiah 31:31 (Lord’s Supper background) — see Part B.
- Chapter 12: Reviewed. No new direct OT quotation; the “one body, many members” argument parallels Romans 12:4-5 (already in the baseline) rather than introducing new OT material. No new cross-reference entries required beyond the Part D Romans-parallel note already logged for the body-of-Christ doctrine.
- Chapter 13: Reviewed. No formal OT quotation. Thematic echo of Leviticus 19:18 (“love your neighbor as yourself”) and Deuteronomy 6:5 (love the Lord) underlies the agapē ethic but is not directly cited; note this as background resonance only, not a load-bearing citation requiring its own matrix row.
- Chapter 14: Isaiah 28:11-12 (quotation) — see Part A.
- Chapter 15: The chapter with the heaviest OT load in the letter — Genesis 2:7, Psalm 110:1, Psalm 8:6, Isaiah 22:13, Isaiah 25:8, Hosea 13:14 — see Parts A, B, and C in full.
- Chapter 16: Reviewed. No direct OT quotation. The Aramaic liturgical formula Maranatha (16:22) and the Jerusalem collection (16:1-4) are treated as cross-curriculum parallels with Romans (Part D) rather than OT citations.
No chapter has been silently omitted; chapters without new OT citation content are explicitly confirmed above as reviewed.
Summary
This cross-reference analysis identifies 15 formally-cited OT quotations, 12 major typological/allusive passages, and 8 direct points of overlap with the Romans curriculum requiring enforced rendering consistency. The heaviest concentrations of Critical-risk OT material occur in chapter 10 (Exodus/Numbers typology intersecting with the Idol/Demon doctrine cluster), chapter 11 (Genesis creation-order material intersecting with the Head covering doctrine), and chapter 15 (the resurrection chapter’s cumulative OT witness, intersecting with both the Resurrection of Christ doctrine and the Adam-Christ typology shared with Romans). All Critical and High-risk rows above require human theologian review before Phase 2 translation, per the escalation rules already established in 12_ai_translation_requirements.md.