Cross-Reference Analysis
Romans — Cross-Reference and Theme Analysis
TRI Phase 1, Step 3 — Full-Book OT/NT Cross-Reference Matrix (Oromo Destination)
Citation convention: All citations in this document use the normalized “Book Chapter:Verse” form (e.g., Habakkuk 2:4, Genesis 15:6, Romans 1:17) so that they can be mechanically matched against citations in any future TRI curriculum in Oromo, regardless of which book that curriculum covers. English book names are retained as the stable citation key even though the destination-language rendering of the quoted content is in Qubee Oromo script per the baseline established in 07_semantic_analysis.md and 08_core_glossary.md.
Scope: Every explicit OT quotation (introduced by a citation formula such as “as it is written,” “for it says,” etc.) and every clear allusion across all 16 chapters of Romans, plus every messianic reference, typological pattern, and — because Romans quotes more OT material with more theological freight than any other Pauline letter — a governing set of rendering-consistency rules for quotations that recur in other NT books, so that when those books receive their own Oromo TRI Language Packages, the shared OT material is translated identically.
PART A — OT QUOTATION AND ALLUSION MATRIX (Romans 1–16, canonical order)
| # | Romans citation | OT source citation | Quoted/alluded content (sense) | Theme/doctrine anchor | Related character(s) | Translation sensitivity |
|---|---|---|---|---|---|---|
| 1 | Romans 1:2 | (general, unspecified prophetic corpus) | “promised beforehand through his prophets in the holy Scriptures” | Gospel as fulfillment, not novelty | the prophets (raajota) | Establishes Katabbiiwwan Qulqulluu (#13 glossary) as the fixed term for the OT canon referenced throughout; no single verse, but frames every quotation below as fulfillment. |
| 2 | Romans 1:3–4 | 2 Samuel 7:12–14; Psalm 2:7 | Davidic seed, divine sonship declared | Christ’s dual nature; messianic fulfillment | David, Christ | See Part B (Messianic References). Ilma Waaqayyoo (#15) rendering must stay stable when 2 Samuel 7 or Psalm 2 are directly quoted in a future Samuel/Psalms curriculum. |
| 3 | Romans 1:17 | Habakkuk 2:4 | ”The righteous shall live by faith” | Justification by Faith (thesis verse) | — | CRITICAL shared-quotation term; see Part C Rule 1. Governs qajeelaa (#38) + amantii (#26) + jiraata interaction. |
| 4 | Romans 2:24 | Isaiah 52:5 (cf. Ezekiel 36:20) | “The name of God is blasphemed among the Gentiles because of you” | Law and hypocrisy; universal guilt | Israel (corporate) | ormaa (#22) must not carry ethnic-slur connotation in this rebuke context — frame as theological category, not commentary on any modern group. |
| 5 | Romans 3:4 | Psalm 51:4 | ”That you may be justified in your words… and prevail” | God’s faithfulness vs. human unfaithfulness | David | qajeelfama-family term (#51) appears here in a different register (God’s own vindication, not sinner’s justification) — footnote required to prevent conflation. |
| 6 | Romans 3:10–12 | Psalm 14:1–3 / Psalm 53:1–3 | ”None is righteous, no, not one… no one seeks for God” | Original Sin and Universal Guilt | — | Anchors hundi cubbuu jala jiru (#49 family); must read as a chain-catena of seven OT texts (rows 6–10), not isolated proof-texts — teaching note should preserve the catena structure. |
| 7 | Romans 3:13a | Psalm 5:9 | ”Their throat is an open grave” | Universal guilt (speech) | — | Vivid idiom; render descriptively, avoid literal graveyard imagery confusion. |
| 8 | Romans 3:13b | Psalm 140:3 | ”The venom of asps is under their lips” | Universal guilt (speech) | — | Idiom; low risk. |
| 9 | Romans 3:14 | Psalm 10:7 | ”Their mouth is full of curses and bitterness” | Universal guilt (speech) | — | Low risk. |
| 10 | Romans 3:15–17 | Isaiah 59:7–8 | ”Their feet are swift to shed blood… no peace” | Universal guilt (action) | — | nagaa (#24, peace) used negatively here (“no peace”) — must not be confused with the positive theological nagaa of Romans 5:1; context disambiguates. |
| 11 | Romans 3:18 | Psalm 36:1 | ”There is no fear of God before their eyes” | Universal guilt (root cause) | — | Closes the ch.3 catena; Waaqa tuffachuu (#40) family term applies. |
| 12 | Romans 4:3, 4:9, 4:22 | Genesis 15:6 | ”Abraham believed God, and it was counted to him as righteousness” | Justification by Faith; imputation | Abraham | CRITICAL shared-quotation term; see Part C Rule 2. Foundational for logizomai (#55) and qajeelfama (#51). |
| 13 | Romans 4:7–8 | Psalm 32:1–2 | ”Blessed are those whose lawless deeds are forgiven… sin is not counted” | Justification; forgiveness | David | Reinforces logizomai (#55, “not counted/credited”) in the negative — sin NOT imputed, mirroring righteousness imputed positively; keep the accounting metaphor symmetrical in teaching. |
| 14 | Romans 4:17 | Genesis 17:5 | ”I have made you the father of many nations” | Abrahamic covenant; universal scope of faith | Abraham | saboota (#22, nations) — neutral covenantal sense, not ethnic hierarchy. |
| 15 | Romans 4:18 | Genesis 15:5 | ”So shall your offspring be [as the stars]“ | Covenant promise; faith against evidence | Abraham | sanyii (#16, seed/offspring) consistent with 1:3 usage. |
| 16 | Romans 5:12–19 | Genesis 2:16–17; 3:1–19 (allusion, not direct quotation) | Adam’s transgression and its universal consequence | Original Sin and Universal Guilt; Adam-Christ typology | Adam, Christ | See Part B (Typology). Addaam (#59) — federal headship has no native Oromo legal analog; requires doctrinal teaching, not just translation. |
| 17 | Romans 7:7 | Exodus 20:17 / Deuteronomy 5:21 | ”You shall not covet” | Law’s purpose (revealing sin) | Moses (lawgiver) | seera Musee modifier (#45) required to mark this as literal Decalogue citation, distinct from ch.7’s metaphorical “laws.” |
| 18 | Romans 8:36 | Psalm 44:22 | ”For your sake we are being killed all the day long” | Suffering and assurance in the Spirit | — | Low risk; reinforces hypomonē-adjacent endurance theme (ch.15, #ὑπομονή). |
| 19 | Romans 9:7 | Genesis 21:12 | ”Through Isaac shall your offspring be named” | Election; true seed of promise | Abraham, Isaac, Ishmael | Sets up the election argument; sanyii (#16) now bears covenantal-selective, not merely biological, weight — flag alongside #76 filannoo. |
| 20 | Romans 9:9 | Genesis 18:10, 14 | ”I will return… Sarah shall have a son” | Election by promise, not natural generation | Sarah | Low-medium; reinforces sovereign-initiative pattern before #76 vocabulary appears explicitly. |
| 21 | Romans 9:12 | Genesis 25:23 | ”The older will serve the younger” | Election prior to works/birth-order | Jacob, Esau | High — must be read as election-typology, not a statement about literal sibling servitude (avoid unintended resonance with garba, #8). |
| 22 | Romans 9:13 | Malachi 1:2–3 | ”Jacob I loved, but Esau I hated” | Sovereign election | Jacob, Esau | High — “hated” (Heb./Gk idiom of covenantal preference, not emotional hatred) requires explicit gloss; render Oromo equivalent of covenantal non-choice, not emotional animus, to avoid a capricious-deity misreading (compounds Critical risk of #1 Waaqayyo). |
| 23 | Romans 9:15 | Exodus 33:19 | ”I will have mercy on whom I have mercy” | Sovereignty of God in mercy | Moses | Reinforces araara/gara-laafina (#77) as sovereignly initiated, not merited. |
| 24 | Romans 9:17 | Exodus 9:16 | ”I raised you up… to show my power in you” | Sovereignty of God; hardening | Pharaoh | Ties to dabarsee kenne (#44) and jabeessuu garaa (#78) hardening family — Pharaoh as the paradigm case. |
| 25 | Romans 9:20 | Isaiah 29:16 / Isaiah 45:9 (cf. Jeremiah 18:1–6) | “Will what is molded say to its molder, why have you made me thus?” | Sovereignty of God; Creator’s rights | — | See Part B (Potter-clay typology). suphee-hojjetaa/meeshaa (#79). |
| 26 | Romans 9:25 | Hosea 2:23 | ”I will call them my people who were not my people” | Gentile inclusion; election | — | Reinforces saboota/ormaa (#22) covenant-expansion theme, shared quotation — see Part C Rule 6. |
| 27 | Romans 9:26 | Hosea 1:10 | ”You are not my people… sons of the living God” | Gentile inclusion | — | Same family as row 26; shared with 1 Peter 2:10 in future curricula. |
| 28 | Romans 9:27–28 | Isaiah 10:22–23 | ”Though the number… be as the sand of the sea, only a remnant will be saved” | Remnant theology | — | Anchors hambaa (#80), consistent across ch.9 and ch.11. |
| 29 | Romans 9:29 | Isaiah 1:9 | ”If the Lord of hosts had not left us offspring, we would have been like Sodom” | Remnant preserved by grace | — | Low-medium; reinforces hambaa (#80). |
| 30 | Romans 9:33 | Isaiah 28:16 / Isaiah 8:14 | ”Behold, I am laying in Zion a stone of stumbling… whoever believes in him will not be put to shame” | Christ as stumbling-stone; justification by faith | Christ (typified as the “stone”) | High shared-quotation, combined testimonia; see Part B and Part C Rule 4. |
| 31 | Romans 10:5 | Leviticus 18:5 | ”The one who does the commandments shall live by them” | Law’s righteousness-by-works contrasted with faith-righteousness | Moses | Direct antithesis to Habakkuk 2:4 (row 3); teaching must hold the contrast, not blend the two “shall live” formulas. |
| 32 | Romans 10:6–8 | Deuteronomy 30:12–14 | ”Who will ascend into heaven?… The word is near you” | Accessibility of faith-righteousness | Moses | amantii (#26) accessibility theme; low-medium risk, transparent. |
| 33 | Romans 10:11 | Isaiah 28:16 (repeated) | “Everyone who believes in him will not be put to shame” | Justification by faith; universal offer | — | Same as row 30; Part C Rule 4 applies — rendering must be IDENTICAL to row 30’s Oromo wording. |
| 34 | Romans 10:13 | Joel 2:32 | ”Everyone who calls on the name of the Lord will be saved” | Gospel as universal saving call | — | High shared-quotation with Acts 2:21; see Part C Rule 5. Reinforces #35 fayyina and #83 maqaa Gooftaa waamuu. |
| 35 | Romans 10:15 | Isaiah 52:7 | ”How beautiful are the feet of those who preach good news” | Necessity of gospel proclamation | — | Reinforces wangeela lallabuu (#10, #82). |
| 36 | Romans 10:16 | Isaiah 53:1 | ”Lord, who has believed what he has heard from us?” | Israel’s unbelief despite proclamation | — | First direct Isaiah 53 (Suffering Servant chapter) citation in Romans; must be flagged for future messianic/typological linkage even though the servant’s suffering itself is not directly expounded here. |
| 37 | Romans 10:18 | Psalm 19:4 | ”Their voice has gone out to all the earth” | Universal reach of gospel proclamation | — | Low risk. |
| 38 | Romans 10:19 | Deuteronomy 32:21 | ”I will make you jealous of those who are not a nation” | Gentile provocation of Israel | — | saboota (#22) — “not a nation” theological category, not ethnographic comment. |
| 39 | Romans 10:20 | Isaiah 65:1 | ”I have been found by those who did not seek me” | Gentile inclusion by grace | — | Reinforces ayyaana (#5) — unsought, unmerited grace; Critical term recurs. |
| 40 | Romans 10:21 | Isaiah 65:2 | ”All day long I have held out my hands to a disobedient people” | Israel’s resistance despite God’s patience | — | Reinforces ajajamuu (obedience, #21) negatively. |
| 41 | Romans 11:2–4 | 1 Kings 19:10, 14, 18 | ”I have kept for myself seven thousand who have not bowed to Baal” | Remnant preserved by grace | Elijah | Anchors hambaa (#80) with a concrete historical precedent; useful teaching bridge (Elijah’s despair answered by hidden remnant). |
| 42 | Romans 11:8 | Deuteronomy 29:4 / Isaiah 29:10 | ”God gave them a spirit of stupor, eyes that would not see” | Judicial hardening | — | High — hafuura (#4) appears here in a NEGATIVE sense (“spirit of stupor,” not the Holy Spirit); must be clearly distinguished from Hafuura Qulqulluu to avoid catastrophic conflation — render as hafuura hirriba/dhagaa (a spirit/state of numbness), never risk reading as the Holy Spirit inducing stupor. |
| 43 | Romans 11:9–10 | Psalm 69:22–23 | ”Let their table become a snare… let their eyes be darkened” | Judicial hardening | David | Same jabeessuu garaa (#78) family. |
| 44 | Romans 11:26–27 | Isaiah 59:20–21 / Isaiah 27:9 | ”The Deliverer will come from Zion… this is my covenant with them” | Future of Israel; new covenant | Christ (the Deliverer) | Critical — directly feeds “all Israel will be saved” (11:26a, see Part A row below and glossary #88); the Deliverer-Messiah identification must be preserved. |
| 45 | Romans 11:34–35 | Isaiah 40:13 / Job 41:11 | ”Who has known the mind of the Lord?… who has given a gift to him?” | Sovereignty of God; doxological climax | — | Closes ch.9–11; reinforces fedhii Waaqayyoo (#29) as beyond human comprehension, not arbitrary. |
| 46 | Romans 12:19 | Deuteronomy 32:35 | ”Vengeance is mine, I will repay” | Christian ethics; non-retaliation | — | Shared with Hebrews 10:30 — see Part C Rule 3. |
| 47 | Romans 12:20 | Proverbs 25:21–22 | ”If your enemy is hungry, feed him… heap burning coals” | Christian ethics; love of enemy | — | Idiom (“burning coals” = shame leading to repentance, not literal cruelty) needs a clarifying gloss to avoid a vindictive misreading. |
| 48 | Romans 13:9 | Exodus 20:13–17 / Deuteronomy 5:17–21 | Decalogue citations (adultery, murder, theft, coveting) | Law’s moral content, summarized in love | Moses | seera Musee (#45 modifier) explicit Decalogue reference. |
| 49 | Romans 13:9 | Leviticus 19:18 | ”You shall love your neighbor as yourself” | Law’s fulfillment in love; Christian ethics | — | High shared-quotation, extremely widely cited across NT; see Part C Rule 7. |
| 50 | Romans 14:11 | Isaiah 45:23 | ”As I live, says the Lord, every knee shall bow” | Final judgment; universal accountability | — | Same source text underlies Philippians 2:10-11 (Christological doxology) — future cross-book consistency flag noted in Part C Rule 8. |
| 51 | Romans 15:3 | Psalm 69:9 | ”The reproaches of those who reproached you fell on me” | Christ’s self-giving example | Christ | See Part B — a further Psalm 69 messianic application (cf. row 43’s Psalm 69:22-23 in a judicial sense; same psalm used in two very different registers — flag for teaching so as not to blend). |
| 52 | Romans 15:9 | Psalm 18:49 / 2 Samuel 22:50 | ”I will praise you among the Gentiles” | Gentile inclusion in worship | David | saboota (#22) doxological, not merely missiological, framing. |
| 53 | Romans 15:10 | Deuteronomy 32:43 | ”Rejoice, O Gentiles, with his people” | Gentile-Jewish worship unity | — | Reinforces Christian Living and Unity doctrine. |
| 54 | Romans 15:11 | Psalm 117:1 | ”Praise the Lord, all you Gentiles” | Universal worship | — | Low risk. |
| 55 | Romans 15:12 | Isaiah 11:10 | ”The root of Jesse… in him shall the Gentiles hope” | Messianic hope; Davidic-Messianic fulfillment | Jesse, Christ | See Part B (Messianic References) — “Root of Jesse” typology. |
| 56 | Romans 15:21 | Isaiah 52:15 | ”Those who have never been told of him will see” | Pioneer gospel mission | — | Low-medium; reinforces missionary theme of ch.1, 10, 15. |
| 57 | Romans 16:20 | Genesis 3:15 (allusion, not direct quotation) | “God will soon crush Satan underfoot” | Protoevangelium fulfilled; cosmic victory | Satan (the serpent), Christ (implicit) | See Part B (Typology) — the only Genesis 3 allusion in Romans; must be flagged for future Genesis-curriculum consistency (Rule 9). |
PART B — MESSIANIC REFERENCES AND TYPOLOGICAL PATTERNS
| Pattern | Romans locus | OT root | Typological/messianic logic | Oromo rendering concern |
|---|---|---|---|---|
| Davidic Sonship | Romans 1:3–4 | 2 Samuel 7:12–14; Psalm 2:7 | Jesus as the promised Davidic heir, publicly vindicated as Son of God by resurrection | Ilma Waaqayyoo (#15) — see 07’s High-risk note on adoptionism; the Davidic-sonship strand must not be flattened into a merely royal/human title, losing the deity claim. |
| Adam–Christ Typology | Romans 5:12–19 | Genesis 2:16–17; 3:1–19 | Adam as the type (head of condemnation) whose act is reversed and exceeded by Christ, the antitype (head of justification) | Addaam (#59) paired with Kiristoos; federal-headship logic (one representative’s act determining many) is culturally unfamiliar and must be taught structurally (a diagram of “one man → all” contrasted for Adam and Christ), not merely lexically. |
| Abraham as Pattern of Faith | Romans 4:1–25 | Genesis 15:6; 17:5; 15:5 | Abraham prefigures every believer: righteousness credited by faith before/apart from the law (before circumcision, before Sinai) | Reinforces qajeelfama (#51) and logizomai (#55, herrega/lakkaaʼamuu) — Abraham is the letter’s proof-case that justification has always been by faith, not a NT innovation. |
| The Stumbling Stone | Romans 9:33; 10:11 | Isaiah 8:14; 28:16 | Christ as the stone that is either a sure foundation (for faith) or a cause of stumbling (for unbelief) — a combined testimonia also used in 1 Peter 2:6–8 | Must render identically at both Romans occurrences (Part C Rule 4); anticipate future 1 Peter curriculum needing the same fixed Oromo wording. |
| Potter and Clay | Romans 9:20–23 | Isaiah 29:16; 45:9; Jeremiah 18:1–6 | God’s sovereign right as Creator over creation/creatures, illustrated by the potter’s authority over clay | suphee-hojjetaa/meeshaa (#79); pottery is a known Oromo craft, giving a natural cultural anchor, but the RIGHTS-OF-THE-CREATOR argument (not merely craft skill) must be foregrounded in teaching. |
| Exodus/Pharaoh Paradigm | Romans 9:17 | Exodus 9:16 | Pharaoh as the paradigm case of a hardened heart serving God’s sovereign purpose even in defiance | Ties jabeessuu garaa (#78) to a specific narrative referent, aiding concreteness. |
| Root of Jesse | Romans 15:12 | Isaiah 11:1, 10 | The messianic branch from Jesse’s stump becomes the hope and rallying-point of the Gentile nations | Reinforces Davidic-messianic strand (row 1) and the Jew-Gentile unity theme (ch. 15); saboota (#22) neutral rendering appropriate here (worship-hope context, not adversarial contrast). |
| The Olive Tree | Romans 11:16–24 | (typological development of OT covenant-people imagery; cf. Jeremiah 11:16; Hosea 14:6) | Israel as the historic root/trunk of God’s one covenant people; Gentiles grafted in as wild branches; some natural branches broken off, with future re-grafting hoped for | ejersa/damee/maruu (#84–85); direction of grafting (Gentiles INTO Israel’s tree) must never be reversed in teaching to avoid supersessionism. |
| Protoevangelium Echo | Romans 16:20 | Genesis 3:15 | The serpent-crushing promise given at the Fall is here declared as imminently fulfilled through the church’s victory in Christ | First and only Genesis 3 allusion in Romans; establishes that any future Genesis TRI curriculum’s rendering of Genesis 3:15 (the “seed” who will crush the serpent) must cohere with how Romans 16:20 is rendered — see Part C Rule 9. |
| Suffering Servant Backdrop | Romans 10:16 (citing Isaiah 53:1); implicit background to Romans 4:25, 5:6–9 | Isaiah 53 | Christ’s substitutionary death (ch. 3, 5) stands in the theological stream of Isaiah 53’s Suffering Servant, though Romans does not quote the servant’s suffering directly | Flag for future Isaiah curriculum: when Isaiah 53 is translated in full, its vocabulary (e.g., “pierced,” “borne our griefs”) should be checked against the ilaastērion/araara/dhiiga (#52–53) apparatus already established for Romans 3:25, since both describe the same atoning event. |
PART C — CROSS-CURRICULA RENDERING-CONSISTENCY RULES
Because this is the first Oromo TRI Language Package, no other curriculum yet exists to check against. However, Romans quotes OT texts that are ALSO quoted in other NT books likely to receive their own Oromo TRI packages in the future (Galatians, Hebrews, James, Acts, 1 Peter, Matthew, Mark, Philippians). The following rules are established now, as binding precedent, so that whichever of those curricula is produced next reuses the identical Oromo wording for the shared OT material — preventing the same Hebrew/Greek verse from acquiring two different Oromo renderings depending on which NT book quotes it.
Rule 1 — Habakkuk 2:4 (“The righteous shall live by faith”)
- Occurs in: Romans 1:17; also quoted in Galatians 3:11; Hebrews 10:38.
- Fixed Oromo rendering (locked): “Namni qajeelaan amantiidhaan ni jiraata.”
- Rationale: Built from locked glossary terms qajeelaa (#38, “righteous”) and amantii (#26, “faith”); this is the letter’s programmatic thesis-quotation and must never be paraphrased differently when it recurs in Galatians or Hebrews curricula.
Rule 2 — Genesis 15:6 (“Abraham believed God, and it was counted to him as righteousness”)
- Occurs in: Romans 4:3, 4:9, 4:22; also quoted in Galatians 3:6; James 2:23.
- Fixed Oromo rendering (locked): “Abrahaam Waaqayyoon amane; kunis qajeelummaatti isaaf lakkaaʼame.”
- Rationale: Uses qajeelummaa (#36) + the accounting verb lakkaaʼamuu (#55) established for imputation; this exact sentence must reappear unaltered in any future Genesis, Galatians, or James package.
Rule 3 — Deuteronomy 32:35 (“Vengeance is mine, I will repay”)
- Occurs in: Romans 12:19; also quoted in Hebrews 10:30.
- Fixed Oromo rendering (locked): “Haaloo kan koo ti; ani deebisa, jedha Gooftaan.”
- Rationale: Uses Gooftaa (#2) consistently; any future Hebrews/Deuteronomy package must reuse this exact clause.
Rule 4 — Isaiah 8:14 / 28:16 combined “stone” testimonia
- Occurs in: Romans 9:33 and Romans 10:11 (internally — must match each other); also quoted in 1 Peter 2:6–8.
- Fixed Oromo rendering (locked): “Kunoo, ani dhagaa gufuu Xiyoon keessa kaaʼa… namni isatti amanu wal-tuffii hin argatu.”
- Rationale: Both Romans occurrences must be verbally identical to each other (currently a translator-consistency risk internal to Romans itself), and any future 1 Peter package must adopt the same wording without variation.
Rule 5 — Joel 2:32 (“Everyone who calls on the name of the Lord will be saved”)
- Occurs in: Romans 10:13; also quoted in Acts 2:21.
- Fixed Oromo rendering (locked): “Namni maqaa Gooftaa waamu hundinuu ni fayya.”
- Rationale: Built on locked terms maqaa Gooftaa waamuu (#83) and fayyina/fayyuu (#35); a future Acts or Joel package must not introduce a competing rendering of this Pentecost/Romans-shared verse.
Rule 6 — Hosea 1:10 / 2:23 (“Not my people… my people”)
- Occurs in: Romans 9:25–26; also quoted in 1 Peter 2:10.
- Fixed Oromo rendering (locked): “Warra saba koo hin taane, saba koo jedhee waamuu… Waaqayyo jiraataa ilmaan isaa jedhamuu.”
- Rationale: Uses saboota (#22, neutral covenant-people sense, NOT the Jew-Gentile-contrast ormaa); must remain consistent in any future Hosea or 1 Peter package.
Rule 7 — Leviticus 19:18 (“Love your neighbor as yourself”)
- Occurs in: Romans 13:9; also quoted in Matthew 22:39; Mark 12:31; Galatians 5:14; James 2:8.
- Fixed Oromo rendering (locked): “Ollaa kee akkuma ofii keetii jaalladhu.”
- Rationale: This is the single most cross-referenced OT verse in the entire NT; establishing one immovable Oromo wording NOW is essential, since it will need to recur identically across at least five future Gospel/Epistle TRI packages. Uses jaalala-family vocabulary (#74) already anchored for agapē.
Rule 8 — Isaiah 45:23 (“Every knee shall bow”)
- Occurs in: Romans 14:11; also underlies the Christ-hymn quotation pattern in Philippians 2:10–11 (not a formal quotation there, but the same OT source).
- Fixed Oromo rendering (locked): “Ani jiraataadha, jedha Gooftaan; jilbi hundinuu naaf jilbeenfata.”
- Rationale: A future Philippians package must check its Christ-hymn phrasing against this Isaiah 45:23 rendering for theological and lexical coherence (both texts assert universal, cosmic acknowledgment of divine/Christic lordship).
Rule 9 — Genesis 3:15 (Protoevangelium, alluded to in Romans 16:20)
- Occurs in: Romans 16:20 (allusion); the source text itself will require full translation in any future Genesis package.
- Guidance (not yet lockable to an exact quotation string, since Romans only alludes): The Oromo rendering of Genesis 3:15’s “he shall crush your head” (serpent-crushing) must use a verb consistent with Romans 16:20’s “God will soon crush Satan under your feet” — recommend caccabsa / lolaan cabsa (crush/break) as the fixed verb family across both texts when the Genesis package is produced.
Rule 10 — Psalm 14:1–3 / Psalm 53:1–3 (universal guilt catena)
- Occurs in: Romans 3:10–12; the Psalms themselves will need independent translation in a future Psalms package.
- Guidance: The Oromo rendering used in Romans 3:10–12 (built on cubbuu, #49, and Waaqa tuffachuu, #40) should be treated as the template when the source Psalms are translated in full, since Paul’s quotation preserves the LXX wording closely.
PART D — GOVERNANCE NOTE
All ten rules above are binding precedent for every future Oromo TRI Language Package. When a future curriculum’s OT quotation matrix encounters any of the verses listed in Part C, the fixed Oromo string given here must be reused verbatim (not retranslated from scratch), and any proposed deviation must be documented as a formal revision to this file, not silently introduced downstream. This is the same baseline-governance principle established in 08_core_glossary.md §“Notes on Baseline Governance,” extended here to quotation-level (not just term-level) consistency.