Doctrine Analysis
Doctrine Analysis — Ruth (Portuguese)
Purpose
This matrix maps every doctrine identified in doctrine_risk_registry.json to its supporting passages across the whole book of Ruth, chapter by chapter, with the specific Portuguese translation risk and required review routing for each occurrence. This is the Phase 1 doctrinal reference Phase 2 segment translation and Phase 2 review routing must consult alongside the registry.
Chapter 1 — Famine, Loss, and Ruth’s Covenant Choice
| Doctrine | Supporting Passages | Risk | Translation Risk (Portuguese) | Review Routing |
|---|---|---|---|---|
| God’s Providence in Ordinary Life | Ruth 1:1 (famine sends the family to Moab); 1:6 (news that YHWH “visited his people” with food) | High | The famine and its reversal must read as YHWH’s personal governance of history, not an impersonal karmic swing (“lei de causa e efeito”). “Visitou” (1:6) must retain personal agency, not read as a vague natural cycle. | Human theologian |
| Widowhood and Vulnerability Under God’s Protection | Ruth 1:3-5 (deaths of Elimelech, Mahlon, Chilion) | Medium | ”Viúva” carries no lexical risk in Portuguese, but the compounded vulnerability (foreign + widowed + childless) must be flagged in teaching notes so the narrative stakes for chs. 2-4 are not lost. | Native speaker review |
| Loyalty and Faithfulness in Action | Ruth 1:8-15 (Naomi’s release of her daughters-in-law; Orpah’s and Ruth’s contrasting responses) | High | The repeated root “turn back” (shuv) must be tracked consistently (“voltar/retornar”) across vv. 8, 15, 16, 21, 22 so the wordplay structuring the whole chapter is visible in Portuguese, not flattened into varied synonyms. | Human theologian |
| Hesed (Covenant Loving-kindness) | Ruth 1:8 (Naomi blesses her daughters-in-law: “may the LORD deal kindly [hesed] with you”) | High | Use standardized “benevolência leal,” not generic “gentileza” or “caridade” (Catholic almsgiving register) or any merit-banking framing. | Human theologian |
| Ruth’s Covenant Conversion Formula | Ruth 1:16-17 (core passage: “your people shall be my people, and your God my God”; Ruth’s oath) | Critical | Must preserve the liturgical, covenantal cadence of the formula and the self-maledictory force of the oath; must not be softened into sentimental personal loyalty (“ficarei com você”). This is the curriculum’s theological center of gravity. | Human theologian |
| Oath-Taking and Divine Witness | Ruth 1:17 (“May the LORD do so to me and more also, if…”) | High | Requires the fixed Almeida-tradition legal-oath idiom, not a casual paraphrase (“que Deus me ajude”), to preserve binding, self-cursing force. | Human theologian |
| Moabite Exclusion Reversed | Ruth 1:4 (Naomi’s sons marry Moabite women); 1:22 (“Ruth the Moabite”) | High | Every occurrence of “moabita” requires a background note on Deuteronomy 23:3’s exclusion of Moabites from the assembly, or the reversal accomplished later is invisible to the reader. | Human theologian |
| Inclusion of Gentiles in God’s Redemptive Plan | Ruth 1:4, 16, 22 | Critical | Structural doctrine introduced here and carried through the whole book; “gentios” as conceptual bridge term must be reinforced by teaching notes at every occurrence, not just glossed once. | Human theologian |
| Divine Providence and Theodicy in Naomi’s Lament | Ruth 1:13, 20-21 (Naomi: “the hand of the LORD has gone out against me”; renames herself “Mara”) | Medium | Naomi’s complaint addressed directly to Shaddai/YHWH by covenant name must be taught as faith-filled lament, not unbelief, and must not be read through a karmic “she must have done something to deserve this” lens common in Brazilian folk-causal reasoning. | Native speaker review |
Chapter 1 summary: every major doctrine in the curriculum is either introduced (Covenant Conversion Formula, Gentile Inclusion, Loyalty and Faithfulness, Oath-Taking) or given its first instance (Hesed, Providence) in this chapter. No content is skippable; this is the highest doctrinal density chapter in the book alongside chapter 4.
Chapter 2 — Gleaning, Favor, and Providential Encounter
| Doctrine | Supporting Passages | Risk | Translation Risk (Portuguese) | Review Routing |
|---|---|---|---|---|
| God’s Providence in Ordinary Life | Ruth 2:3 (“she happened to come to the part of the field belonging to Boaz”) | High | The narrator’s ironic understatement is the book’s key providence verse; “por acaso” alone reads as purely secular chance in Portuguese and must be paired with an explicit teaching note that apparent coincidence here reveals hidden divine governance, not impersonal fate or karmic balancing. | Human theologian |
| Human Favor (Chen) Distinguished from Saving Grace | Ruth 2:2, 2:10, 2:13 (“find favor,” Ruth’s surprise at Boaz’s kindness) | High | Must render as “favor,” not unqualified “graça,” to keep Ruth’s ordinary human social favor visibly distinct from Romans’ soteriological “graça” (baseline Critical/High term) in the learner’s mind. | Human theologian |
| Hesed (Covenant Loving-kindness) | Ruth 2:20 (Naomi: Boaz has not abandoned his hesed to the living or the dead) | High | Same standardized “benevolência leal” as ch. 1; here hesed is explicitly named as a divine-and-human quality operating through Boaz’s ordinary generosity. | Human theologian |
| Protection and Shelter Under God’s Wings | Ruth 2:12 (Boaz’s blessing: Ruth has come under the “wings” of YHWH) | Critical | ”Asas” here must be tracked forward to 3:9’s “manto/capa” (garment) as a deliberate lexical echo (kanaph); losing the coordination breaks the link between divine and human protection central to this doctrine. | Human theologian |
| Moabite Exclusion Reversed | Ruth 2:2, 6, 10, 21 (repeated identification of Ruth as “the Moabite” during the gleaning scene) | High | Repetition itself is doctrinally significant — the text keeps naming her ethnicity even as she is welcomed; the background note from ch. 1 must be sustained, not treated as satisfied by a single footnote. | Human theologian |
| Inclusion of Gentiles in God’s Redemptive Plan | Ruth 2:2, 6, 10, 21 | Critical | Boaz’s welcome of a Moabite gleaner models the doctrine in action; ensure “gentios” cross-reference language remains consistent with ch. 1 and anticipates ch. 4’s genealogical payoff. | Human theologian |
Chapter 2 summary: introduces the Hesed/Chen distinction (a Portuguese-specific risk not present in most other Language Packages, since LXX collapses both into “charis”) and the Providence doctrine’s key verse. Fully covered; no content omitted.
Chapter 3 — The Threshing Floor and the Kinsman-Redeemer Request
| Doctrine | Supporting Passages | Risk | Translation Risk (Portuguese) | Review Routing |
|---|---|---|---|---|
| The Kinsman-Redeemer as Type of Christ | Ruth 3:9 (Ruth asks Boaz to act as redeemer); 3:12-13 (Boaz acknowledges a nearer kinsman exists) | Critical | Use “parente-redentor,” never unqualified “resgate/redenção,” without contrastive teaching against Kardecist “resgate cármico.” Boaz’s typological, non-divine office must remain visibly distinct from Christ’s unique title “Cristo Redentor.” | Human theologian |
| Protection and Shelter Under God’s Wings | Ruth 3:9 (Ruth’s request that Boaz spread his “garment/wing” [kanaph] over her) | Critical | Must be lexically coordinated with 2:12’s “asas” so the reader perceives Boaz answering, in a small human act, the very prayer he spoke over Ruth. Rendering as unrelated vocabulary (e.g., “capa” with no cross-reference) destroys the doctrine’s clearest textual proof. | Human theologian |
| Oath-Taking and Divine Witness | Ruth 3:13 (“as the LORD lives”) | High | Parallel oath formula to Ruth’s in 1:17; must use the matching fixed Almeida-tradition idiom (“Tão certo como vive o SENHOR”) so the two oaths are recognizably paired across chapters. | Human theologian |
| Sexual Propriety and Honor at the Threshing Floor | Ruth 3:1-14 (Ruth’s night visit, “uncovered his feet,” lying at Boaz’s feet until morning) | Medium | Requires a cultural-legal background note establishing this as a bold but customary and legally proper act, not impropriety; otherwise contemporary Brazilian readers may import modern honor/shame assumptions the text does not intend. | Native speaker review |
| Hesed (Covenant Loving-kindness) | Ruth 3:10 (Boaz: “you have made this hesed better than the first”) | High | Same standardized rendering; here hesed describes Ruth’s choice of covenant loyalty (redeeming the family line) over self-interest (seeking a younger husband). | Human theologian |
Chapter 3 summary: the pivot chapter connecting Providence/Protection (ch. 2) to the Kinsman-Redeemer doctrine that dominates ch. 4. Fully covered.
Chapter 4 — Redemption at the Gate and the Genealogy
| Doctrine | Supporting Passages | Risk | Translation Risk (Portuguese) | Review Routing |
|---|---|---|---|---|
| The Legal Redemption Transaction at the City Gate | Ruth 4:1-12 (Boaz negotiates before the elders; the nearer kinsman declines) | Critical | The public, decisive, once-for-all character of the transaction must be preserved; vocabulary overlap with “resgate cármico” risks the transaction being read as one installment in an ongoing cosmic ledger rather than a completed legal act. | Human theologian |
| The Kinsman-Redeemer as Type of Christ | Ruth 4:1-14 (Boaz formally becomes go’el) | Critical | Consistent use of “parente-redentor” and “direito de resgate” (legal sense) as distinguished in the glossary from theological “redenção”; theologian review required for every occurrence. | Human theologian |
| Levirate Inheritance and Name Preservation | Ruth 4:5, 4:10 (“to raise up the name of the dead upon his inheritance”) | High | No compact Portuguese idiom exists; requires full-clause rendering plus a Deuteronomy 25:5-10 background note so the redemption’s covenant-community purpose (preserving Elimelech’s/Mahlon’s place among God’s people) is not reduced to romantic sentiment. | Human theologian |
| Public Legal Witness and Transparency | Ruth 4:1-11 (elders, gate, witnesses, sandal-removal custom) | Low | Standard vocabulary; a brief cultural note on the gate’s legal function and the sandal custom (distinct from Deuteronomy 25:9-10’s related chalitzah) is sufficient. | Automated review |
| Blessing and Matriarchal Typology | Ruth 4:11-12 (elders bless Ruth alongside Rachel, Leah, and the house of Perez/Tamar) | Medium | ”Bênção” is lexically low-risk, but the typological link to Genesis 38’s Tamar (another Gentile-adjacent, irregular-but-honored matriarchal figure) should be surfaced explicitly in teaching notes, reinforcing Gentile Inclusion and Genealogy doctrines together. | Native speaker review |
| Inclusion of Gentiles in God’s Redemptive Plan | Ruth 4:5, 10, 13-17 (Ruth’s marriage and the birth of Obed) | Critical | The doctrine’s narrative payoff: a Moabite becomes David’s great-grandmother. Maintain consistency with “gentios”/“moabita” handling established in chs. 1-2. | Human theologian |
| God’s Providence in Ordinary Life | Ruth 4:13-17 (the LORD “gave her conception”; the women’s declaration) | High | The resolution of the famine/emptiness motif from ch. 1 (Naomi “empty” → “full,” 1:21/4:14-17) must be teachable as the same providential hand at work throughout, not a separate miracle unconnected to the ordinary events preceding it. | Human theologian |
| Genealogy Pointing to David and Christ | Ruth 4:17-22 (Obed, Jesse, David; cf. Matthew 1:5) | Critical | The book’s theological punchline; must not be treated as a skippable list. Connects directly to baseline Critical doctrines “davidic_covenant,” “incarnation,” and “sonship_of_christ.” Consistent proper-name forms (Boaz, Obede, Jessé, Davi) required. | Human theologian |
Chapter 4 summary: carries the heaviest concentration of Critical-risk doctrine in the book (legal redemption, kinsman-redeemer typology, Gentile inclusion payoff, genealogy). Fully covered; no content omitted.
Full-Book Doctrine Coverage Confirmation
| Chapter | New or Load-Bearing Doctrine Content | Explicitly Reviewed |
|---|---|---|
| Ruth 1 | Covenant Conversion Formula (core passage), Providence, Hesed (first instance), Loyalty/Faithfulness, Oath-Taking, Moabite Exclusion Reversed, Gentile Inclusion (introduced), Theodicy in Lament | Yes — see chapter table above |
| Ruth 2 | Providence (key verse 2:3), Chen/Favor vs. Grace distinction, Hesed (Boaz), Protection Under God’s Wings (introduced), Moabite Exclusion Reversed (sustained), Gentile Inclusion (modeled) | Yes — see chapter table above |
| Ruth 3 | Kinsman-Redeemer (introduced), Protection Under God’s Wings (echoed), Oath-Taking (paired), Sexual Propriety/Honor, Hesed (Ruth) | Yes — see chapter table above |
| Ruth 4 | Legal Redemption Transaction, Kinsman-Redeemer (fulfilled), Levirate Inheritance, Public Legal Witness, Blessing/Matriarchal Typology, Gentile Inclusion (payoff), Providence (resolution), Genealogy to David and Christ | Yes — see chapter table above |
No chapter of Ruth is without load-bearing doctrinal content requiring translation review; the entire four-chapter book is covered above with no silent omissions.
Consistency Statement
All doctrine names, risk tiers, and review routing assignments in this document are copied exactly from doctrine_risk_registry.json (version 1) and must not diverge from it. This document adds chapter-by-chapter passage mapping and Portuguese-specific translation-risk detail; it does not redefine or re-tier any doctrine. Any future change to risk tier or routing must be made in doctrine_risk_registry.json first and then reflected here.
See assets/doctrine_risk_registry.json for the authoritative risk tiers and routing rules, and analysis/08_core_glossary.md for term-level rendering decisions underlying this analysis.
Critical Risk Doctrines
Ruth’s Covenant Conversion Formula
Portuguese name: a fórmula de conversão à aliança de Ruth
Key terms: your people my people, your God my God, covenant formula
Review routing: Human theologian
CRITICAL: this is the curriculum’s core passage and theological center of gravity. Ruth applies to herself, voluntarily and as a Moabite foreigner, the very covenant formula YHWH speaks over Israel (cf. Exodus 6:7). In Brazil, where Kardecist Spiritism and Afro-Brazilian traditions often frame ‘God’ as one reality compatible with many spirit-guides or orixás, this exclusive, once-for-all confession must not be softened into a sentimental expression of personal loyalty (‘ficarei com você’); it must retain the recognizably liturgical, covenantal cadence of an exclusive monotheistic conversion, the OT counterpart to Romans 10:9’s confession of Christ’s Lordship.
The Kinsman-Redeemer as Type of Christ
Portuguese name: o parente-redentor como tipo de Cristo
Key terms: go’el, redeemer, kinsman-redeemer, parente-redentor
Review routing: Human theologian
CRITICAL: Boaz’s legal-familial office of go’el typologically prefigures Christ’s redemption (cf. Galatians 4:4-5; Ephesians 1:7). The single highest-stakes translation risk in this Language Package is the lexical proximity of ‘resgate/redenção’ vocabulary to the mainstream Brazilian Kardecist doctrine of ‘resgate cármico’ — a spirit paying off moral debt from past lives through suffering across successive reincarnations. Every occurrence must include explicit contrastive teaching: biblical redemption is a decisive, gracious, legal-familial act performed once for the helpless by a qualified redeemer, never a debt worked off across multiple lifetimes.
The Legal Redemption Transaction at the City Gate
Portuguese name: a transação legal de redenção na porta da cidade
Key terms: redemption, right of redemption, sandal, elders, gate
Review routing: Human theologian
CRITICAL: the public, witnessed legal procedure by which Boaz formally acquires the right of redemption models the decisiveness, transparency, and finality of biblical redemption. If rendered with vocabulary that overlaps uncritically with Kardecist ‘resgate cármico’ language, the transaction risks being read as one installment in an ongoing cosmic ledger rather than a completed, once-for-all legal act — directly undermining the doctrine of a finished redemption that anticipates Christ’s finished work.
Protection and Shelter Under God’s Wings
Portuguese name: a proteção e o abrigo sob as asas de Deus
Key terms: wings, kanaph, spread your garment, refuge
Review routing: Human theologian
CRITICAL: the same Hebrew word (kanaph) links Boaz’s blessing that Ruth has come under YHWH’s protective ‘wings’ (2:12) to Ruth’s request that Boaz spread his garment’s ‘wing’ over her in marriage (3:9) — Boaz becomes, in a small act, the answer to his own prayer. If the Portuguese rendering fails to coordinate ‘asas’ (2:12) with ‘manto/capa’ (3:9) as a deliberate echo, the book’s clearest demonstration of human action embodying divine providence is lost, weakening both the Providence and Kinsman-Redeemer doctrines simultaneously.
The Inclusion of Gentiles in God’s Redemptive Plan
Portuguese name: a inclusão dos gentios no plano redentor de Deus
Key terms: Moabite, gentios, your people my people, genealogy
Review routing: Human theologian
CRITICAL: Ruth’s ethnicity is repeatedly foregrounded precisely so the book’s climax — a Moabite woman becomes David’s, and Christ’s, great-grandmother — lands as a deliberate announcement of Gentile inclusion, directly anticipating baseline High-risk Romans doctrine ‘unity_of_jews_and_gentiles.’ Losing the Deuteronomy 23:3 background (Moabite exclusion from the assembly) flattens the reversal the book is structured to display. Brazil’s own history of racial and social stratification, rooted in the largest colonial slaveholding system in the Americas, gives this reversal direct social weight for a Brazilian audience.
Genealogy Pointing to David and Christ
Portuguese name: a genealogia que aponta para Davi e para Cristo
Key terms: genealogy, David, Perez, Boaz, Obed, Jesse
Review routing: Human theologian
CRITICAL: the closing genealogy is the book’s theological punchline, revealing that an ordinary, hidden story of famine, loyalty, and redemption is the hinge of the Davidic covenant and, through Matthew 1:5, of the messianic line to Christ. This connects directly to baseline Critical doctrines ‘davidic_covenant,’ ‘incarnation,’ and ‘sonship_of_christ’ in the Romans Language Package. A translation that treats the genealogy as a skippable list rather than the narrative’s climactic resolution undermines the entire curriculum’s culminating doctrinal claim.
High Risk Doctrines
Hesed (Covenant Loving-kindness)
Portuguese name: a benevolência leal (hesed)
Key terms: hesed, lovingkindness, steadfast love, kindness
Review routing: Human theologian
No single Portuguese word captures hesed’s fusion of loyal covenant commitment with concrete kind action. Risk of collapsing hesed into either generic niceness (‘gentileza’) or a merit-accumulation framework resonant with Kardecism’s doctrine of merit earned across successive reincarnations. The curriculum’s standardized compound ‘benevolência leal’ must be taught as covenant loyalty freely given, not merit banked toward future spiritual advancement.
Human Favor (Chen) Distinguished from Saving Grace
Portuguese name: o favor humano (chen) distinto da graça salvadora
Key terms: favor, chen, found favor in your eyes
Review routing: Human theologian
The LXX renders Hebrew chen with the same Greek word (charis) that lies behind the NT’s saving grace, but Ruth 2’s chen is ordinary human social favor between Boaz and Ruth, not the soteriological grace of Romans (baseline Critical/High-risk term ‘graça’). Rendering Ruth 2’s chen as unqualified ‘graça’ risks blending Ruth’s human-relational kindness with Romans’ unmerited salvation doctrine in the learner’s mind; the curriculum requires ‘favor’ here specifically to keep the two concepts distinct.
God’s Providence in Ordinary Life
Portuguese name: a providência de Deus na vida cotidiana
Key terms: famine, happened, chance, providence
Review routing: Human theologian
Ruth is structured entirely around apparent coincidence (famine, a ‘chance’ gleaning encounter, a nearer kinsman’s refusal) revealing God’s hidden governance, with no miracle anywhere in the narrative. This is especially vulnerable in Brazil to being read through the Kardecist ‘lei de causa e efeito,’ an impersonal karma-like moral law governing a spirit’s progress across reincarnations. Ruth 2:3’s ‘she happened to come’ must be taught as personal, purposive divine providence operating within ordinary circumstance, not impersonal cosmic balancing.
Moabite Exclusion Reversed
Portuguese name: a reversão da exclusão dos moabitas
Key terms: Moabite, moabita
Review routing: Human theologian
Deuteronomy 23:3-6 formally restricts Moabites from full assembly membership due to their history of hostility to Israel and worship of Chemosh. Every occurrence of ‘moabita’ requires a background note supplying this restriction; without it, the Portuguese reader cannot perceive that Ruth’s inclusion, and her place in David’s genealogy, is a deliberate narrative reversal rather than an incidental ethnic detail.
Loyalty and Faithfulness in Action
Portuguese name: a lealdade e a fidelidade em ação
Key terms: cling to, leave, turn back, do not urge me
Review routing: Human theologian
Chapter 1’s repeated wordplay on ‘turning back’ (shuv) — Naomi returning, Orpah returning to her people and gods, Ruth refusing to turn back — makes Ruth’s loyalty the narrative’s structural turning point. A flattened translation that misses this repeated root risks reducing Ruth’s declaration to an isolated sentimental statement rather than the decisive reversal of a pattern the whole chapter has been building.
Oath-Taking and Divine Witness
Portuguese name: o juramento e a testemunha divina
Key terms: may the LORD do so to me, as the LORD lives, oath
Review routing: Human theologian
Ruth’s self-maledictory oath (1:17) and Boaz’s parallel oath (3:13) are formal Israelite legal-oath idioms binding the speaker’s word to YHWH’s own name and judgment. A paraphrase that loses the self-cursing, binding character (e.g. ‘que Deus me ajude’) reduces a legally binding vow to a sentimental promise, weakening the evidentiary force the narrative places on Ruth’s conversion being genuine and complete.
Levirate Inheritance and Name Preservation
Portuguese name: a preservação do nome e da herança por meio do levirato
Key terms: raise up the name of the dead, inheritance, redeem
Review routing: Human theologian
The legal purpose of Boaz’s redemption is not personal gain but the preservation of Elimelech’s and Mahlon’s place within God’s covenant people. No compact Portuguese idiom exists for this Deuteronomy 25:5-10-derived principle; a full-clause rendering with background note is required so the redemption’s covenant-community purpose (not romantic sentiment alone) is not lost.
Medium Risk Doctrines
Divine Providence and Theodicy in Naomi’s Lament
Portuguese name: a providência divina e a teodiceia no lamento de Noemi
Key terms: Shaddai, Mara, bitter, empty, full
Review routing: Native speaker review
Naomi’s self-renaming and lament attribute her suffering directly to Shaddai/YHWH’s hand while she continues addressing him by covenant name — a model of faith-filled complaint, not unbelief. Must not be taught through a karmic, cause-and-effect lens implying her losses are payment for a prior fault, a reading Kardecist and popular folk-causal frameworks in Brazil might otherwise suggest by analogy.
Sexual Propriety and Honor at the Threshing Floor
Portuguese name: a integridade sexual e a honra na eira
Key terms: threshing floor, uncovered his feet, lay down
Review routing: Native speaker review
Ruth’s approach to Boaz at night on the threshing floor is a bold but customary and legally proper act within its ancient Near Eastern legal setting, not an impropriety. Without a cultural-background note, a Portuguese reader could misread the scene through modern assumptions about honor and shame, missing that the narrative presents Ruth’s initiative as faithful courage, not scandal.
Widowhood and Vulnerability Under God’s Protection
Portuguese name: a viuvez e a vulnerabilidade sob a proteção de Deus
Key terms: widow, empty, no husband, no sons
Review routing: Native speaker review
Naomi and Ruth’s double vulnerability — foreign and widowed — activates the Torah’s specific provisions for widows (Exodus 22:22; Deuteronomy 24:19-21) and sets up the narrative’s need for a kinsman-redeemer; standard vocabulary carries no major collision risk but benefits from a clarifying note connecting vulnerability to the book’s larger redemption arc.
Blessing and Matriarchal Typology
Portuguese name: a bênção e a tipologia matriarcal
Key terms: blessing, Rachel and Leah, Perez, Tamar
Review routing: Native speaker review
The elders’ blessing deliberately places Ruth the Moabite alongside Israel’s own matriarchs and the Tamar narrative (Genesis 38), reinforcing Gentile inclusion within Israel’s own covenant memory. Standard vocabulary (‘bênção’) carries low lexical risk, but the typological link to Tamar should be surfaced in teaching notes rather than left implicit.
Low Risk Doctrines
Public Legal Witness and Transparency
Portuguese name: a testemunha legal pública e a transparência
Key terms: elders, gate, witnesses, sandal
Review routing: Automated review
Boaz’s deliberate choice to conduct the redemption transaction at the city gate before elders and witnesses, rather than privately, models transparency and legality. Standard vocabulary carries minimal translation risk; a brief cultural note on the gate’s legal function is sufficient.
Referenced passages