Cross-Reference and Theme Analysis — 1 Thessalonians

Curriculum: 1 Thessalonians 1–5 Core passage: 1 Thessalonians 4:13–18 Doctrines in focus: The Return of Christ, Resurrection of Believers, Sanctification, Hope in Grief, The Day of the Lord

Method note: This document extends the baseline Romans Language Package for Polish. It does not re-derive risk tiers already fixed in translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json; it cross-references OT quotations, allusions, messianic material, typology, and parallels to Romans, and issues rendering-consistency rules for text shared verbatim or near-verbatim between the two curricula. Citations are normalized in the “Book Chapter:Verse” style (e.g., “Genesis 15:6,” “Galatians 2:16”) for internal analysis; destination-facing citation format follows the baseline’s Polish convention (e.g., “1 Tesaloniczan 4:13,” “Rzymian 12:19”) per 12_ai_translation_requirements.md.

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Part A — Full Cross-Reference Matrix (1 Thessalonians 1–5)

Chapter 1 — Thanksgiving, Election, Turning from Idols

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1 Thessalonians 1:1	Apostolic greeting formula	Paul, Silvanus, Timothy	Parallels Romans 1:7 (“grace to you and peace”); shared epistolary greeting formula across the Pauline corpus	Low. Reuse baseline łaska + pokój [TM] exactly; rendering must match Romans 1:7 word-for-word where the underlying Greek matches (see Rule R1 below).
1 Thessalonians 1:4	Election of the church	Paul; “brothers loved by God”	Same root concept as Romans 9:11 (election apart from works); baseline term wybranie [TM, High]	Medium-High. Reuse baseline wybranie exactly; retain caution against fatalistic “los/przeznaczenie” framing already documented in baseline.
1 Thessalonians 1:6	Joy amid affliction; imitation	Thessalonian believers, Paul, “the Lord”	NT parallel: Acts 13:52, James 1:2 (joy in trial); OT background: prophetic-suffering pattern (e.g., Jeremiah’s laments coexisting with hope)	Low. Positive cultural bridge with Polish “naśladowanie Chrystusa” devotional tradition (per 07/08 analysis).
1 Thessalonians 1:9	Conversion — turning from idols to the living and true God	Thessalonian believers	OT: 1 Kings 18:21 (choosing between the LORD and Baal); Jeremiah 10:10 (“the LORD is the true God, he is the living God”); Psalm 115:4–8 (impotence of idols)	Medium-High. Must be explicitly distinguished from Catholic veneration of images/statues of Christ and the saints, which Catholic doctrine itself formally distinguishes from idolatry (see baseline-consistent note in 08_core_glossary.md). Avoid enabling an anti-Catholic misreading.
1 Thessalonians 1:10	Waiting for the Son from heaven, raised from the dead, deliverer from wrath	Jesus (the Son)	OT: Daniel 7:13–14 (one like a son of man coming); Isaiah 13:9 (day of the LORD, wrath). Direct doctrinal parallel: Romans 1:3–4 (Son of God declared in power by resurrection) and Romans 5:9 (saved from the wrath of God through him)	CRITICAL. This verse is the letter’s Christological hinge, uniting Sonship, Resurrection, and Deliverance-from-Wrath in a single clause. Must render Syn Boży and the zmartwychwstanie word-family identically to the Romans baseline. This is the single most important cross-curriculum consistency point in Chapter 1.

Chapter 2 — Apostolic Integrity, Suffering, and Opposition

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1 Thessalonians 2:4	God who tests hearts	Paul	OT: Jeremiah 11:20; Jeremiah 17:10; Psalm 7:9 (“O righteous God, who tests the minds and hearts”)	Low. Standard divine-omniscience motif; no collision risk.
1 Thessalonians 2:14–15	Suffering like the Judean churches; “who killed the Lord Jesus and the prophets”	Judean believers, “the Jews,” the prophets	OT: 2 Chronicles 36:15–16; Jeremiah 26; Nehemiah 9:26 (pattern of prophet-rejection). NT: Matthew 23:37; Acts 7:52	HIGH. Historically, “Christ-killer” language derived from readings of this passage has fueled antisemitism across European history, including in Poland. Must be taught within the same pastoral-historical care the baseline registry already assigns to the “unity_of_jews_and_gentiles” doctrine (cf. Romans 9–11; baseline note on Poland’s “complex Jewish-Christian history”). Render as Paul’s historically situated statement about specific opponents of the gospel in that era, never as a warrant for collective or ongoing ethnic culpability.
1 Thessalonians 2:16	”God’s wrath has come upon them at last”	—	Connects forward to The Day of the Lord doctrine (ch. 5) and backward to 1:10’s wrath-deliverance theme	High. Same sensitivity as 2:14–15 above; must not be read as ethnic condemnation.
1 Thessalonians 2:19	Crown of rejoicing at his coming (parousia)	Paul, Thessalonian believers	OT: Proverbs 4:9; Isaiah 62:3 (crown imagery for God’s people). NT: 2 Timothy 4:8 (“crown of righteousness”)	Low-Medium. Avoid conflation with Polish national/royal crown symbolism (Orzeł Biały, coronation imagery), per 07_semantic_analysis.md note; this is an athletic-victor image, not a monarchical one.

Chapter 3 — Established in Affliction, Holiness at the Parousia

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1 Thessalonians 3:11	”our God and Father himself, and our Lord Jesus” — prayer address	God the Father, Jesus	Parallels Romans 15:5–6’s doxological pattern (God as source, addressed alongside the Lord Jesus)	Low. Consistent with baseline Ojciec / Pan [TM].
1 Thessalonians 3:13	Hearts established blameless in holiness “at the coming of our Lord Jesus with all his saints/holy ones”	Jesus, “his holy ones”	Direct allusion: Zechariah 14:5 (“the LORD my God will come, and all the holy ones with him”). NT parallel: Matthew 25:31 (“the Son of Man comes in his glory, and all the angels with him”); Jude 14 (citing 1 Enoch, itself echoing Deuteronomy 33:2)	CRITICAL. Reuse baseline święci [TM, Critical] exactly, with its mandatory all-believers teaching note. Must not be read as angels-only or as canonized-saints-only. This is the letter’s first direct link of the Parousia to the corporate “holy ones,” anticipating 4:13–18.

Chapter 4:1–12 — Sanctification, Sexual Holiness, Brotherly Love

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1 Thessalonians 4:3–5	Sanctification; abstaining from sexual immorality; not like the Gentiles who do not know God	Thessalonian believers; “the Gentiles”	OT: Leviticus 18 (sexual holiness code); Jeremiah 10:25 (“pour out your wrath on the nations that do not know you”). NT parallel: Romans 1:18–32 (Gentile idolatry and immorality); Ephesians 4:17–19	Medium. Reinforces baseline poganie [TM, Medium] caution against over-negative “pagan” over-translation.
1 Thessalonians 4:6	”The Lord is an avenger… just as we told you beforehand”	The Lord (God)	Direct allusion: Deuteronomy 32:35 (“Vengeance is mine, and recompense”). This same verse is directly quoted in Romans 12:19 (“Vengeance is mine, I will repay, says the Lord”)	CRITICAL cross-curriculum rendering-consistency requirement. See Rule R2 below.
1 Thessalonians 4:8	”God, who gives his Holy Spirit to you”	Holy Spirit	OT: Ezekiel 36:27; 37:14; Joel 2:28–29 (new-covenant Spirit-giving). NT parallel: Romans 5:5 (“God’s love… through the Holy Spirit who has been given to us”)	Medium. Reuse baseline Duch Święty [TM, Critical] exactly.
1 Thessalonians 4:9	”Taught by God to love one another”	—	OT: Jeremiah 31:33–34 (new covenant, law written on hearts, “they shall all know me”); Leviticus 19:18. NT parallel: Romans 13:8–10 (love fulfills the law)	Low-Medium. Standard.

Core Passage — 1 Thessalonians 4:13–18

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1 Thessalonians 4:13	Grief without hope vs. grief with hope	”those who are asleep”; “the rest who have no hope”	OT lament tradition (Psalms of lament, Job) as background contrast; Greco-Roman pagan burial custom (no resurrection expectation) as the “no hope” referent	High. See Hope-in-Grief doctrine notes in 08_core_glossary.md.
1 Thessalonians 4:14	”We believe that Jesus died and rose again” — creedal ground of resurrection hope	Jesus	NT parallel: 1 Corinthians 15:3–4; Romans 4:24–25 (“Jesus our Lord, who was delivered up for our trespasses and raised for our justification”); Romans 10:9 (confessing Jesus as Lord, believing God raised him)	CRITICAL. Must render the resurrection verb-family identically to Romans (zmartwychwstanie/“powstał z martwych”), tying directly into the baseline’s Critical-risk “Resurrection of Christ” and “Lordship of Christ” doctrines.
1 Thessalonians 4:15	Word of the Lord; the Parousia; the living granted no priority over the dead	Jesus (the Lord)	Grounded in dominical tradition — likely reflects a saying of Jesus similar to Matthew 24:30–31; first occurrence of the letter’s central term parousia, echoed already at 1 Thessalonians 2:19 and 3:13	Critical. See “paruzja”/“przyjście” doctrine note in 07_semantic_analysis.md.
1 Thessalonians 4:16	Lord descends with a shout, archangel’s voice, trumpet of God; dead in Christ rise first	Jesus, an archangel	OT theophany: Exodus 19:16–19 (Sinai — the LORD descends amid trumpet blast); Joel 2:1 (“blow the trumpet in Zion… the day of the LORD is coming”); Zechariah 9:14; Isaiah 27:13. Resurrection ground: Daniel 12:2 (“many of those who sleep in the dust… shall awake”). NT parallel: 1 Corinthians 15:52 (“at the last trumpet”); Matthew 24:31	HIGH — typological. Christ’s descent functions as the antitype/fulfillment of the Sinai theophany: what Israel experienced at the mountain (God descending amid trumpet and cloud to establish covenant) is escalated into a final, universal, personal coming. Teaching note should anchor the trumpet in this theophanic tradition rather than a generic “signal” reading.
1 Thessalonians 4:17	Living believers caught up together with the risen dead, in the clouds, to meet the Lord; forever with the Lord	Living and dead believers, the Lord	OT: Daniel 7:13 (“with the clouds of heaven there came one like a son of man”); Exodus 19:9 (LORD in a cloud at Sinai); Exodus 19:17 (Israel goes out from camp to meet God at the mountain — typological precedent for “meeting the Lord”). NT parallel: Acts 1:9–11 (ascension cloud); Revelation 1:7	CRITICAL. See “porwani” flagship risk in 08_core_glossary.md. The cloud/meeting imagery is theophanic and royal-welcome in character, not an abduction; grounding the translation note in this typology (Sinai-assembly-going-out-to-meet-God) directly counteracts the “kidnapping” collision risk.
1 Thessalonians 4:18	Comfort one another with these words	—	Pastoral-application hinge verse for Hope in Grief; see 07_semantic_analysis.md parakaleō-sense note	High (translation-choice flag; not a new OT/NT connection).

Chapter 5 — The Day of the Lord, Watchfulness, Church Life

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
1 Thessalonians 5:1–2	The Day of the Lord comes like a thief in the night	—	OT Day-of-the-LORD tradition: Amos 5:18–20; Joel 1:15; Joel 2:1–11, 30–32; Zephaniah 1:14–18; Isaiah 13:6–9; Obadiah 15; Malachi 4:5. NT: this is very likely dominical tradition — cf. Matthew 24:42–44; Luke 12:39–40 (Jesus’ own “thief” teaching) — the probable source of Paul’s “word of the Lord” claim at 4:15; also 2 Peter 3:10; Revelation 3:3; 16:15	CRITICAL. See “dzień Pański” flagship risk in 08_core_glossary.md. Additionally flag: this saying is best understood as apostolic transmission of a saying of Jesus, reinforcing the authority Paul claims for the whole 4:13–5:11 unit.
1 Thessalonians 5:3	Sudden judgment compared to labor pains	—	OT: Isaiah 13:8; Jeremiah 4:31; Micah 4:9–10 (labor-pain judgment imagery)	Low.
1 Thessalonians 5:5	”Sons of light… sons of the day”	Believers	OT: Isaiah 60:1–3 (light imagery for God’s people); Malachi 4:2 (“sun of righteousness”). NT parallel: Ephesians 5:8; Luke 16:8; John 12:36	Low-Medium. Ensure inclusive reading of “synowie” per standard Polish Bible convention (per baseline gender-language guidance).
1 Thessalonians 5:8	Breastplate of faith and love; helmet, the hope of salvation	Believers	Direct allusion: Isaiah 59:17 (“he put on righteousness as a breastplate, and a helmet of salvation on his head” — the divine warrior’s own armor). NT parallel: Ephesians 6:14–17 (near-verbatim breastplate/helmet pairing); Romans 13:12 (“let us put on the armor of light”)	HIGH. Isaiah’s armor belongs to God himself as divine warrior; Paul transfers it to believers. Positive resonance with Polish historical-military cultural memory (per 08_core_glossary.md) must be used carefully to avoid nationalizing what is a spiritual-readiness image. Rendering-consistency with Romans 13:12’s “armor of light” motif recommended (see Rule R9).
1 Thessalonians 5:9	”God has destined us for salvation, not wrath”	—	Direct doctrinal parallel: Romans 5:9 (“saved from the wrath of God through him”); Romans 8:29–30 (foreknown, predestined, called, justified, glorified — the providence/election chain)	CRITICAL. Reuse baseline zbawienie [TM, Critical] exactly. Election/predestination language here triggers the same escalation rule already fixed in 12_ai_translation_requirements.md (“Any segment containing election/predestination language… Human theologian review”).
1 Thessalonians 5:11 / 5:14	Comfort/encourage; admonish the idle	—	Distinct Greek verbs (parakaleō vs. noutheteō) — see 07_semantic_analysis.md, 08_core_glossary.md	Medium; not itself an OT/NT quotation, listed for pastoral-care continuity.
1 Thessalonians 5:15	”Do not repay evil for evil to anyone”	—	OT root: Proverbs 20:22; Proverbs 24:29; Leviticus 19:18. Direct near-verbatim NT parallel: Romans 12:17 (“Repay no one evil for evil”). Also cf. Matthew 5:38–44; 1 Peter 3:9	CRITICAL cross-curriculum rendering-consistency requirement. See Rule R3 below.
1 Thessalonians 5:19–21	”Do not quench the Spirit”; “do not despise prophecies”; “test everything”	Holy Spirit	OT: Numbers 11:29 (Moses’ wish that all the LORD’s people were prophets); Deuteronomy 18:20–22 (testing prophetic claims). NT parallel: 1 Corinthians 14:29	Medium. Live cessationist/continuationist tension among Polish Evangelical, Pentecostal, and charismatic Catholic communities (per 08_core_glossary.md).
1 Thessalonians 5:23	”The God of peace himself sanctify you wholly… spirit, soul, and body… at the coming of our Lord Jesus Christ”	God (“the God of peace”), Jesus	Anthropological-wholeness background: Deuteronomy 6:5 (heart, soul, might). Doxological parallel: Romans 15:33; Romans 16:20 (“the God of peace”)	HIGH. Must retain baseline uświęcenie + pokój [TM] exactly; avoid implying that this-life completion of holiness leaves nothing for a post-mortem purgatorial process, per baseline Sanctification doctrine note. Recommend consistent “Bóg pokoju” rendering with Romans 15:33/16:20 (Rule R7).
1 Thessalonians 5:26	”Greet all the brothers with a holy kiss”	—	Verbatim parallel: Romans 16:16 (“Greet one another with a holy kiss”)	Low, but requires an exact cross-curriculum rendering rule (Rule R5).
1 Thessalonians 5:28	”The grace of our Lord Jesus Christ be with you”	Jesus	Verbatim/near-verbatim parallel: Romans 16:20 (“The grace of our Lord Jesus Christ be with you”)	Low, but requires an exact cross-curriculum rendering rule (Rule R4).

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Part B — Messianic References

Passage	Messianic Content	Doctrinal Connection
1 Thessalonians 1:10	Believers “wait for his Son from heaven, whom he raised from the dead, Jesus”	Sonship of Christ + Resurrection of Christ, combined in a single clause — direct parallel to Romans 1:3–4
1 Thessalonians 4:14	”Jesus died and rose again” — creedal core	Resurrection of Christ; ground of Resurrection of Believers
1 Thessalonians 4:16	”The Lord himself… will descend from heaven”	Implicit deity claim: Jesus enacts the role reserved for YHWH’s own theophanic descent (Exodus 19; Day-of-the-LORD tradition)
1 Thessalonians 4:17 / 5:9–10	”Forever with the Lord”; “our Lord Jesus Christ, who died for us”	Union with Christ as the goal of redemption; substitutionary death
1 Thessalonians 5:23; 3:13	”The coming (parousia) of our Lord Jesus Christ”	The Return of Christ, functioning as the letter’s organizing eschatological horizon

Note: 1 Thessalonians contains no direct OT “messianic promise-text” quotation comparable to Romans 1:2–4’s citation pattern or Romans 9:5/15:12; its messianic material is instead expressed through creedal confession (4:14) and theophanic allusion (4:16). This differs structurally from Romans and should be taught as a complementary, not contradictory, mode of messianic testimony — apostolic confession alongside prophetic fulfillment.

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Part C — Typology

Type (OT pattern)	Antitype (1 Thessalonians)	Notes
Sinai theophany — the LORD descends on the mountain amid trumpet blast and cloud, and Israel goes out from the camp to meet him (Exodus 19:9–19)	Christ’s Parousia — the Lord descends with a trumpet and in the clouds, and believers are gathered to meet him (1 Thessalonians 4:16–17)	The clearest sustained typological structure in the letter. Should be taught explicitly to reframe both the trumpet (4:16) and the “porwani”/“meeting” language (4:17) away from abstraction or (worse) the “kidnapping” collision, and toward covenantal assembly-with-God imagery.
OT Day-of-the-LORD prophetic pattern — repeated historical “days” of divine judgment (fall of nations, exile) that anticipate one final, ultimate Day (Amos, Joel, Zephaniah, Isaiah, Malachi)	The Day of the Lord in 1 Thessalonians 5:1–11, identified with Christ’s return	Escalation-typology: many partial “days” point to the one final Day; the sudden, unpredictable “thief” quality is consistent across both.
The divine warrior’s own armor — righteousness as breastplate, salvation as helmet (Isaiah 59:17)	The believer’s armor of faith, love, and hope of salvation (1 Thessalonians 5:8)	What was uniquely God’s own equipment as covenant Warrior/Redeemer is now given derivatively to his people — a grace-typology (what is God’s becomes, by grace, the church’s).
Daniel 12:2’s “many who sleep… shall awake” — the first clear OT resurrection text	”The dead in Christ will rise first” (1 Thessalonians 4:16)	Establishes continuity between OT resurrection hope and the specifically Christ-centered, “in Christ” resurrection of 1 Thessalonians 4.

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Part D — Parallels to Romans and Rendering-Consistency Rules

Because this curriculum shares the same translation memory and reviewer pool as the Romans Language Package, several passages in 1 Thessalonians are verbatim, near-verbatim, or doctrinally identical to Romans passages. Consistency across curricula matters pastorally: learners moving between Romans and 1 Thessalonians studies will notice — and be confused or reassured by — whether the same Greek clause receives the same Polish rendering.

R1 — Greeting formula: “grace… and peace”

• Shared text: Romans 1:7 / 1 Thessalonians 1:1
• Rule: Render identically using baseline terms łaska and pokój [TM]. Standard formula: “łaska wam i pokój.”
• Rationale: Same Greek greeting formula (χάρις… καὶ εἰρήνη); divergent Polish renderings would wrongly suggest two different theological greetings.

R2 — “The Lord is an avenger” / “Vengeance is mine, I will repay” (Deuteronomy 32:35)

• Shared text: 1 Thessalonians 4:6 (allusion) / Romans 12:19 (direct quotation of Deuteronomy 32:35)
• Rule: Use mściciel [NEW, proposed Medium — see 08_core_glossary.md] consistently for the “avenger” concept in both curricula. Where Romans 12:19 quotes Deuteronomy 32:35 directly, the fuller clause should read consistently with established Polish Bible tradition (e.g., “Pomsta [zapłata] do Mnie należy, Ja odpłacę, mówi Pan”); 1 Thessalonians 4:6 should use the cognate noun mściciel (“Pan jest mścicielem”) so that a learner recognizes the same divine-vengeance doctrine underlying both texts.
• Escalation: Flag for native speaker review in both curricula; teaching note required distinguishing God’s own judicial vengeance from personal or national retribution (per baseline note on Poland’s historical grievance narratives).

R3 — “Repay no one evil for evil”

• Shared text: 1 Thessalonians 5:15 / Romans 12:17
• Rule: Render identically: “nie odpłacajcie złem za zło” (or the established Polish Bible equivalent used in the Romans translation, applied without variation here). The Greek clauses are nearly word-for-word identical (μὴ ἀποδίδοντες κακὸν ἀντὶ κακοῦ / μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες).
• Rationale: Preserves the shared paraenetic tradition (rooted in Leviticus 19:18 and Jesus’ teaching) visibly across both letters.

R4 — Closing grace benediction

• Shared text: 1 Thessalonians 5:28 / Romans 16:20
• Rule: Render identically: “Łaska Pana naszego Jezusa Chrystusa [niech będzie] z wami.” Reuse baseline łaska and Pan [TM] exactly.

R5 — “Holy kiss” greeting

• Shared text: 1 Thessalonians 5:26 / Romans 16:16
• Rule: Render identically using the same verb-phrase pattern, e.g., “Pozdrówcie się/wszystkich braci pocałunkiem świętym.” Any cultural note about the contrast with the Polish Mass’s “znak pokoju” should also be worded identically across both curricula’s teaching notes.

R6 — Sonship declared/confirmed by resurrection

• Shared text: 1 Thessalonians 1:10 / Romans 1:3–4
• Rule: Syn Boży and the zmartwychwstanie word-family must be rendered identically in both curricula, with identical Critical-risk escalation routing. Do not allow 1 Thessalonians 1:10’s compact clause to produce a looser or lower-risk rendering than Romans 1:3–4’s fuller treatment.

R7 — “The God of peace”

• Shared text: 1 Thessalonians 5:23 / Romans 15:33 / Romans 16:20
• Rule: Render identically: “Bóg pokoju.” Reuse baseline pokój [TM] exactly.

R8 — Saved/delivered from wrath

• Shared text: 1 Thessalonians 1:10; 5:9 / Romans 5:9
• Rule: Use a consistent phrase pattern across curricula: “[zbawieni/wybawieni] od gniewu [Bożego],” reusing baseline zbawienie [TM, Critical] and the new term gniew Boży [NEW, Medium] consistently.

R9 — Armor of light / armor of righteousness and salvation

• Shared text: 1 Thessalonians 5:8 / Romans 13:12 (and, outside this pipeline, Ephesians 6:14–17)
• Rule: While the specific armor pieces differ (breastplate/helmet in 1 Thessalonians vs. general “armor of light” in Romans 13:12), maintain a consistent Polish vocabulary family for “zbroja/napierśnik/hełm” so that the shared spiritual-warfare motif is recognizable across curricula. Avoid introducing unrelated synonyms for “armor” between the two documents.

R10 — Election/predestination/calling chain

• Shared text: 1 Thessalonians 5:9; 1:4 / Romans 8:28–30; 9:11
• Rule: Reuse baseline wybranie [TM, High] and powołanie [TM, Critical] exactly, with identical escalation routing (human theologian review triggered by election/predestination language, per 12_ai_translation_requirements.md).

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Part E — Citation Normalization

All citations in this document and in downstream Phase 1/Phase 2 artifacts must use the normalized “Book Chapter:Verse” form for internal analysis (e.g., “1 Thessalonians 4:13,” “Deuteronomy 32:35,” “Zechariah 14:5”). For destination-facing (Polish) materials, apply the baseline’s citation conventions:

• 1 Thessalonians → 1 Tesaloniczan (e.g., “1 Tesaloniczan 4:13”)
• Deuteronomy → Powtórzonego Prawa (e.g., “Pwt 32:35” or “Powtórzonego Prawa 32:35”)
• Zechariah → Zachariasza
• Daniel → Daniela
• Isaiah → Izajasza (per baseline)
• Joel → Joela (per baseline)
• Amos → Amosa
• Zephaniah → Sofoniasza
• Exodus → Wyjścia
• Numbers → Liczb
• Leviticus → Księga Kapłańska
• Jeremiah → Jeremiasza
• Ezekiel → Ezechiela
• Malachi → Malachiasza
• Romans → List do Rzymian (per baseline)

Verse numbers remain Arabic numerals throughout, matching the baseline’s YouVersion-alignment rule.

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Summary of Coverage

All five chapters of 1 Thessalonians have been reviewed for OT quotation, allusion, messianic reference, and typology. No chapter is silently omitted: Chapter 1 (election, idols, Son from heaven), Chapter 2 (prophet-rejection tradition, testing hearts, crown imagery), Chapter 3 (Zechariah 14:5 allusion, saints), Chapter 4 (Deuteronomy 32:35 allusion, Sinai-theophany typology, Daniel 12:2 resurrection ground), and Chapter 5 (Day-of-the-LORD prophetic corpus, Isaiah 59:17 armor allusion, Romans-parallel paraenesis) are all represented above. Ten rendering-consistency rules (R1–R10) are established for text shared with Romans; two of these (R2, R3) involve direct verbal overlap and require priority enforcement in Phase 2 translation memory.

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See 10_biblical_theme_map.md for the letter’s theme structure and its connections across the whole of Scripture.