Cross-Reference Analysis
Cross-Reference and Theme Analysis — 2 Thessalonians | English → Russian
Curriculum: 2 Thessalonians (full book, chapters 1–3)
Core passage (theological anchor): 2 Thessalonians 2:1–12
Governing authority: Baseline Romans Language Package for Russian (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md) plus this curriculum’s own 07_semantic_analysis.md and 08_core_glossary.md. All citations below use normalized form Book Chapter:Verse (e.g. Genesis 15:6, Romans 12:19) so they can be machine-matched across Phase 2 tooling regardless of source language abbreviation conventions.
Coverage statement: Every chapter of 2 Thessalonians (1, 2, 3) is represented below. Every direct OT quotation, every clear verbal/thematic allusion, every messianic reference, every typological figure, and every parallel to Romans and to 1 Thessalonians (the same author-audience prior letter) identified in this letter is catalogued. Passages/verses containing no new cross-reference material are explicitly marked “reviewed — no new cross-reference” rather than omitted.
Part 1 — OT Quotations and Direct Verbal Allusions
| # | 2 Thessalonians Passage | Theme | Related Character(s) | OT Connection | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | 2 Thessalonians 1:6 | God’s Righteous Judgment | — | Deuteronomy 32:35 (“Vengeance is mine, and recompense”); Psalm 79:6 (LXX 78:6, pouring out wrath on the nations) | Render “праведно” (it is just/righteous), never “справедливо” — extends baseline’s forbidden substitution rule for δικαιοσύνη-family terms. This is the same OT retributive-justice pattern already quoted verbatim in Romans 12:19 (“Мне отмщение, Я воздам, говорит Господь,” quoting Deuteronomy 32:35). Consistency rule: use отмщение here as in Romans 12:19, not a different synonym, so the two curricula’s readers recognize the same OT anchor. |
| 2 | 2 Thessalonians 1:7 | The Day of the Lord / Christ’s Return | angels (unnamed) | Daniel 7:9-10 (angelic retinue at judgment); Zechariah 14:5 (“the Lord my God will come, and all the holy ones with him”); Matthew 16:27, Matthew 25:31, Mark 8:38 (Son of Man coming with his angels) | “с ангелами силы Своей” (with the angels of his power) must read as a triumphant royal retinue, echoing Zechariah 14:5’s Synodal wording pattern, not a decorative flourish. Consistency with Matthew 25:31 if that Gospel curriculum is later translated in this pipeline. |
| 3 | 2 Thessalonians 1:8 | God’s Righteous Judgment | — | Isaiah 66:15 (“the LORD will come with fire… to render his anger”); Jeremiah 10:25 (“pour out your wrath on the nations that know you not”); Psalm 79:6 | ”не познавших Бога” (who do not know God) directly echoes Jeremiah 10:25’s Synodal “на народы, которые не знают Тебя.” Render consistently with any future Jeremiah-curriculum wording if produced. |
| 4 | 2 Thessalonians 1:9 | God’s Righteous Judgment | — | Isaiah 2:10, Isaiah 2:19, Isaiah 2:21 (“from the terror/fear of the LORD, and from the glory of his majesty/might”) | Direct verbal echo: 2 Thessalonians 1:9’s Greek ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ closely parallels Isaiah 2:10/19/21 LXX. Translation sensitivity: the existing Synodal OT (Isaiah 2:10 — “от страха Господа и от славы величия Его”) and Synodal NT (2 Thessalonians 1:9 — “от лица Господа и от славы могущества Его”) already use different Russian words for the same underlying Greek concept (величие vs. могущество). Teaching text should surface the echo explicitly despite this pre-existing Synodal inconsistency, rather than let the differing wording hide the OT connection from readers. Do not attempt to silently harmonize the two Synodal renderings — flag the connection in exposition instead. |
| 5 | 2 Thessalonians 1:10 | The Day of the Lord / Glorification of the Saints | — | Psalm 89:7 (LXX 88:8, God “glorified in the assembly of the holy ones”); Isaiah 2:11, Isaiah 2:17 (the LORD alone exalted in that day) | “прославится во святых Своих” (glorified in his saints) — keep святые corporate/inclusive per baseline “saints” entry (High risk); do not let this verse be read as glorification specifically in a canonized elite. |
| 6 | 2 Thessalonians 1:12 | The Day of the Lord | — | Isaiah 66:5 (contextual, “that his name may be glorified”); general OT Name-theology (e.g. Exodus 9:16) | Reviewed — general allusion only, no fixed verbal quotation; low translation risk. |
| 7 | 2 Thessalonians 2:2 | The Day of the Lord | — | Joel 2:1, Amos 5:18-20, Zephaniah 1:14-18, Isaiah 13:6, Malachi 4:5, Obadiah 1:15 — the classical OT “Day of the LORD” (יוֹם יהוה) oracles | All of these OT texts are rendered день Господень in the Synodal OT; this is the direct terminological anchor confirming день Господень as the only viable NT rendering (already established in 07_semantic_analysis.md). Teaching text may cite one or two of these (e.g. Joel 2:1, Amos 5:18-20) to show Paul is invoking a well-defined OT category, not coining a new one, and to distinguish sober biblical expectation from secular pop-apocalyptic “конец света” register. |
| 8 | 2 Thessalonians 2:4 | The Man of Lawlessness | The “little horn” (Daniel); the king of Tyre (Ezekiel); the king of Babylon (Isaiah) | Daniel 11:36 (“he shall exalt himself and magnify himself above every god… shall speak astonishing things against the God of gods”); Ezekiel 28:2 (“you have said, I am a god… you set your heart like the heart of a god”); Isaiah 14:13-14 (“I will ascend to heaven… I will make myself like the Most High”) | CRITICAL — this verse’s vocabulary (“превозносящийся,” self-exalting above every god) is a direct typological echo of three OT tyrant-figures. Render “превозносящийся” and “выше всякого… бога” consistently with Daniel 11:36’s Synodal “вознесется, и возвеличится выше всякого божества” so readers can trace the pattern. Do NOT let “святыня” (σέβασμα) rendering here be read as a critique of Orthodox veneration objects — see 08_core_glossary.md Critical flag; this cross-reference shows the OT referent is pagan self-deification by tyrant-kings, not any Christian devotional practice. |
| 9 | 2 Thessalonians 2:4 | The Man of Lawlessness (temple enthronement) | Antiochus IV Epiphanes (historical referent behind Daniel’s imagery); “the abomination” | Daniel 9:27, Daniel 11:31, Daniel 12:11 (“the abomination that makes desolate,” set up in the temple/sanctuary); cf. Daniel 8:9-14 | High sensitivity: “храм Божий” (temple of God) must be read against this Danielic background (a hostile power’s blasphemous occupation of God’s own sanctuary) rather than as any ordinary Orthodox or Protestant church building. Jesus himself applies Daniel’s “abomination of desolation” language eschatologically in Matthew 24:15 — worth citing as the direct NT interpretive bridge between Daniel and 2 Thessalonians 2. |
| 10 | 2 Thessalonians 2:8 | The Man of Lawlessness / Christ’s Judging Word | The Messiah (root of Jesse) | Isaiah 11:4 — “he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” | CRITICAL consistency requirement. The Synodal OT (Isaiah 11:4) already reads “духом уст Своих убьёт нечестивого” — and 2 Thessalonians 2:8 must use the identical phrase “духом уст Своих” for πνεύματι τοῦ στόματος αὐτοῦ, since Paul is deliberately quoting this exact messianic prophecy. This is also the same Isaiah 11 chapter already quoted in the baseline Romans package at Romans 15:12 (“the root of Jesse… in him shall the Gentiles hope”). Rendering-consistency rule: any future translation touching Isaiah 11 (this letter, Romans 15, or a Gospel curriculum) must use matching Synodal-anchored vocabulary for this chapter’s messianic language. |
| 11 | 2 Thessalonians 2:9 | The Man of Lawlessness (counterfeit signs) | Pharaoh’s magicians; false prophets | Exodus 7:11-12, Exodus 7:22, Exodus 8:7 (Egyptian magicians replicating Moses’ signs); Deuteronomy 13:1-3 (“if a prophet… gives you a sign or a wonder… you shall not listen”) | High risk: “ложные знамения и чудеса” must be read against this OT pattern of counterfeit religious power contending with genuine divine signs (Moses vs. Pharaoh’s magicians), reinforcing that Scripture itself already anticipates counterfeit “signs and wonders” as a category, distinguishing this from the broad Russian folk/hagiographic category of чудеса associated with saints and relics (cf. 08_core_glossary.md). |
| 12 | 2 Thessalonians 2:10-11 | The Man of Lawlessness / Divine Judicial Hardening | Pharaoh; Ahab’s false prophets; Israel under Isaiah’s commission | Exodus 9:12, Exodus 10:20, Exodus 10:27 (the LORD hardening Pharaoh’s heart); 1 Kings 22:19-23 (the LORD sending a “lying spirit” into the mouths of Ahab’s prophets); Isaiah 6:9-10 (judicial hardening/blinding) | CRITICAL parallel to Romans. This is the identical judicial pattern already established in the baseline curriculum at Romans 1:24, Romans 1:26, Romans 1:28 (“God gave them up/over”) and Romans 11:8 (quoting Isaiah 29:10/Deuteronomy 29:4, “God gave them a spirit of stupor”). Rendering-consistency rule: “Бог посылает” (2 Thessalonians 2:11) should be framed with the same pastoral care already established for Romans 1:24-28 — God’s judicial action follows, and responds to, prior willful human rejection of truth; it is not arbitrary or unconditional. Use посылает/предал consistently with the verbs already chosen for the Romans passages if this curriculum’s translators are the same team. |
| 13 | 2 Thessalonians 2:13 | Election unto Salvation | — | Deuteronomy 26:19 (Israel chosen as a holy people); Jeremiah 2:3 (“Israel was holy to the LORD, the firstfruits of his harvest”) | “избрал вас от начала” — echoes OT election-of-Israel language now applied to the church. Textual variant note (ἀπ’ ἀρχῆς vs. ἀπαρχήν, “firstfruits”) strengthens the Jeremiah 2:3 firstfruits echo if that reading is followed; Synodal follows “от начала,” so render per Synodal and flag the variant for theologian awareness only (per 07_semantic_analysis.md). |
| 14 | 2 Thessalonians 3:1 | Mission / The Spreading Word | — | Psalm 147:15 (“he sends out his word… it runs swiftly”) | “слово Господне распространялось” — low risk; a natural, well-attested OT/NT image of the effective, active divine word. |
| 15 | 2 Thessalonians 3:3 | Perseverance / Divine Protection | — | Psalm 121:7-8 (“the LORD will keep you from all evil”); Genesis 3:15 (protoevangelium background for “the evil one” as a personal adversary) | “сохранит от лукавого” echoes the Lord’s Prayer’s Synodal wording (Matthew 6:13) as much as any OT text; note as primarily an NT-internal echo (see Part 3) with a general OT protective-keeping background. |
| 16 | 2 Thessalonians 3:6-10 | Standing Firm / Church Order (idleness) | — | Genesis 3:19 (“in the sweat of your face you shall eat bread”); Proverbs 6:6-11, Proverbs 24:30-34 (the sluggard) | “кто не хочет трудиться, тот не должен есть” (3:10) reflects a settled OT wisdom-tradition maxim about labor, now applied pastorally to end-times-excited idleness in the church; keep the immediate pastoral scope explicit per 08_core_glossary.md, avoiding generalized social-policy reading. |
| 17 | 2 Thessalonians 3:16 | Peace / Benediction | — | Numbers 6:26 (Aaronic/priestly benediction, “…and give you peace”); Judges 6:24 (“The LORD is Peace,” Yahweh Shalom, Gideon’s altar) | “Господь мира” (the Lord of peace) — a title echoing the OT priestly-benediction pattern of peace as God’s gift. Consistency with baseline’s established мир rendering (Medium risk, per baseline “peace” entry); this is now applied as a divine title rather than a bare noun — render “Господь мира” without confusion with the ordinary “мир” = “world” sense (baseline caution retained). |
Chapters/verses reviewed with no new OT quotation or allusion beyond the above: 2 Thessalonians 1:1-5, 1:11; 2:1, 2:3, 2:5-7, 2:12, 2:14-17; 3:2, 3:4-5, 3:11-15, 3:17-18. These sections carry doctrinal/terminological weight already fully catalogued in 07_semantic_analysis.md and 08_core_glossary.md but introduce no additional Scripture-quotation cross-reference requirements.
Part 2 — Messianic References and Typology
| # | 2 Thessalonians Passage | Messianic/Typological Theme | Related Figure(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | 2 Thessalonians 1:7-10 | Christ’s glorious eschatological appearing as Judge | The Son of Man (Daniel); the Messiah as universal judge | Daniel 7:13-14 (one like a son of man, given dominion and judgment); Psalm 2:8-9 (the Anointed’s rule over the nations); Matthew 25:31-46 | ”Господь Иисус” appearing “с ангелами силы Своей” (1:7) fulfills the Danielic Son-of-Man judgment-scene pattern; render Господь consistently with baseline’s Critical/High “lord” entry — this is Christ’s judicial lordship, the same exclusive Kyrios-confession as Romans 10:9, now shown in its future, visible, judging form. |
| 2 | 2 Thessalonians 2:3-4, 2:8-9 | The Man of Lawlessness as an anti-type / dark parody of the Messiah | Antiochus IV Epiphanes (Daniel); the king of Tyre (Ezekiel); the king of Babylon/“Day Star” (Isaiah, later applied to Satan in Christian tradition); the Beast (Revelation, if a later curriculum) | Daniel 11:36-37; Ezekiel 28:2; Isaiah 14:12-14; Revelation 13:1-8, Revelation 19:20 (same Greek pattern, later NT development) | This figure’s whole profile — a false “coming” (παρουσία, 2:9), false “signs” (σημεῖα, 2:9), self-deifying enthronement (2:4) — is a deliberate, structured parody of the genuine Messiah’s true coming, true signs, and true divine identity. Teaching text should draw this parody structure out explicitly: it is a literary and theological device Paul uses, not incidental vocabulary overlap. Consistent, deliberately paired vocabulary (пришествие used of both Christ and the lawless one, знамения marked “ложные” only for the counterfeit) preserves this parody for Russian readers exactly as it functions in Greek. |
| 3 | 2 Thessalonians 2:8 | Christ as the Isaiah 11 Messiah, exercising the promised judgment of “the shoot of Jesse” | The Root/Branch of Jesse | Isaiah 11:1-5 (full messianic oracle); Isaiah 11:10 (quoted at Romans 15:12); Revelation 19:15 (the sword from his mouth) | Direct messianic fulfillment. See Part 1 §10 above for the required verbal-consistency rule connecting Isaiah 11:4, Romans 15:12, and 2 Thessalonians 2:8. |
| 4 | 2 Thessalonians 2:13-14 | The elect people obtaining “the glory of our Lord Jesus Christ” — corporate messianic inheritance | Israel as God’s chosen/glorified people (typological background) | Exodus 19:5-6 (Israel as a chosen, holy nation); Isaiah 43:7 (“whom I created for my glory”); Romans 8:29-30 (the golden chain: foreknown-predestined-called-justified-glorified) | Direct structural parallel to Romans 8:29-30 — both passages link election (избрание), calling (призвание/вера истине), sanctification (освящение), and glory (слава) in a single unbroken causal chain. Rendering-consistency rule: use identical baseline terms (избрание, призвание, освящение, слава) in both passages so students studying both curricula recognize the shared theological architecture. |
| 5 | 2 Thessalonians 3:16 | ”The Lord of peace” as a messianic/covenantal title | Yahweh Shalom (Gideon’s altar); the Prince of Peace (Isaiah) | Judges 6:24; Isaiah 9:6 (“Prince of Peace,” שָׁלוֹם); Romans 15:33, Romans 16:20 (“the God of peace”) | Render “Господь мира” distinctly from Romans’ “Бог мира” (baseline мир reuse) — same underlying concept (Christ/God as source and giver of covenantal peace) but a different grammatical subject (Господь vs. Бог) in the source text; preserve this distinction rather than harmonizing the titles. |
Part 3 — NT Intra-Corpus Parallels (Romans, 1 Thessalonians, and Broader NT)
This section tracks parallels to material already established in the baseline Romans Language Package, and to 1 Thessalonians (the same author’s earlier letter to the same church, whose eschatological teaching 2 Thessalonians 2 directly corrects and clarifies).
| # | 2 Thessalonians Passage | Shared Theme | Parallel Passage(s) | Rendering-Consistency Rule |
|---|---|---|---|---|
| 1 | 2 Thessalonians 1:4, 1:6 | Suffering/persecution and God’s just repayment | Romans 8:17-18 (suffering with Christ, glory to follow); Romans 12:19 (vengeance belongs to God, quoting Deuteronomy 32:35) | Use отмщение for ἐκδίκησις consistently with Romans 12:19’s Synodal-anchored “Мне отмщение, Я воздам.” Frame both passages identically: vengeance is exclusively God’s prerogative, never a model for personal retaliation (see baseline note on Romans 12:19 non-resistance tension). |
| 2 | 2 Thessalonians 1:5 | Suffering as evidence of worthiness for the Kingdom | Romans 8:17 (“if children, then heirs… provided we suffer with him”); Acts 14:22 | Use baseline Царство Божие exactly; do not introduce a synonym. |
| 3 | 2 Thessalonians 1:8 | Judgment on those who “do not obey the gospel” | Romans 2:8 (“for those who… do not obey the truth, but obey unrighteousness… wrath and fury”); Romans 10:16 (“not all have obeyed the gospel”) | Render “не покоряющихся благовествованию” consistently with Romans 10:16’s phrasing pattern where the same Synodal team has already rendered ὑπακούω-family verbs; do not introduce a new verb for “obey the gospel” distinct from Romans usage. |
| 4 | 2 Thessalonians 1:11-12 | Faith’s active “work,” empowered by grace, not self-achieved merit | Romans 4:4-5 (grace vs. works-merit); Romans 11:5-6 (grace, not works, the basis of the remnant); Ephesians 2:8-10 | Direct extension of baseline’s Critical grace-works distinction rule. “Дело веры” (work of faith, 1:11) must be explicitly glossed in teaching text as fruit of grace-empowered faith, using the same explicit “apart from works” framing language already mandated in 12_ai_translation_requirements.md for Romans 3-4 and 11:5-6. |
| 5 | 2 Thessalonians 2:1-2 | Confusion/destabilization over the timing of Christ’s return | 1 Thessalonians 4:13-5:11 (the Lord’s coming like a thief in the night; do not be caught off guard, but you are not in darkness); 1 Thessalonians 5:1-2 | Direct same-author, same-audience parallel. 2 Thessalonians 2 corrects a misreading/misrepresentation of teaching Paul himself gave in 1 Thessalonians (and in person). If 1 Thessalonians is or becomes part of this pipeline, пришествие and день Господень must be rendered identically across both letters — any divergence would misrepresent the historical and pastoral continuity between the two epistles. |
| 6 | 2 Thessalonians 2:1 | The eschatological gathering of believers to Christ | 1 Thessalonians 4:16-17 (the dead in Christ rise, the living are caught up together with them); Matthew 24:31; Mark 13:27 | ”собрание к Нему” (2:1) and 1 Thessalonians 4:16-17’s rapture/gathering language describe the same event from two angles; keep vocabulary compatible (both describe believers being drawn to Christ at his return) even though 2 Thessalonians uses ἐπισυναγωγή and 1 Thessalonians uses ἁρπαγησόμεθα (“caught up”) — these are complementary, not contradictory, descriptions and should not be flattened into identical wording, but the underlying event-identity should be clear in teaching text. |
| 7 | 2 Thessalonians 2:9-12 | Divine judicial hardening following willful rejection of truth | Romans 1:18-32 (esp. 1:24, 1:26, 1:28, “God gave them up”); Romans 11:8 (quoting Isaiah 29:10, “a spirit of stupor”) | See Part 1 §12 above. This is the single most important Romans-parallel in the letter: the same theological pattern (willful rejection → God’s judicial abandonment/hardening → just condemnation) underlies both Romans 1 and 2 Thessalonians 2. Use compatible verbs for the “handing over/sending” action (посылает, предал) and preserve the same pastoral framing note (judicial response to prior rejection, not arbitrary decree) established in the baseline for Romans 1:24-28. |
| 8 | 2 Thessalonians 2:13-14 | The election-calling-sanctification-glory chain | Romans 8:28-30 | See Part 2 §4 above. |
| 9 | 2 Thessalonians 2:15; 3:6 | Apostolic tradition/teaching to be held fast | 1 Corinthians 11:2 (“maintain the traditions… as I delivered them to you”); 1 Corinthians 15:3 (“I delivered to you… what I also received”); Jude 1:3 (“the faith that was once for all delivered to the saints”) | Critical consistency rule. Render παράδοσις as предание consistently across all NT occurrences reached by this pipeline (1 Corinthians 11:2, 1 Corinthians 15:3, Jude 1:3, 2 Thessalonians 2:15, 2 Thessalonians 3:6) so the pattern of a bounded, apostolically-delivered body of teaching — not an open-ended, ongoing accumulation — is visible across the whole NT corpus to Russian readers, consistent with the scope-limiting explanation already mandated in 07_semantic_analysis.md/08_core_glossary.md. |
| 10 | 2 Thessalonians 3:3 | God’s/the Lord’s faithfulness and protective guarding | Romans 8:31-39 (“who shall separate us from the love of Christ?”); 1 Corinthians 10:13 (“God is faithful”); the Lord’s Prayer, Matthew 6:13 (“deliver us from evil”) | “сохранит от лукавого” should echo the familiar Synodal Lord’s Prayer wording (“избавь нас от лукавого”) for reader recognition, while the underlying assurance-of-protection theme parallels Romans 8:31-39’s settled confidence (baseline’s Assurance of Salvation doctrine, Critical risk) — connect explicitly in teaching text rather than treating as unrelated comfort language. |
| 11 | 2 Thessalonians 3:5 | Perseverance sourced in and modeled on Christ | Romans 5:3-5 (suffering produces endurance… hope); Hebrews 12:1-3 (Christ as the model of endurance); 1 Thessalonians 1:3 | Use терпение/стойкость consistently with the ch.1 rendering already fixed in 08_core_glossary.md; explicitly anchor to Christ as source (“терпение Христово”), paralleling Romans 5’s hope-producing endurance rather than Stoic self-reliance. |
| 12 | 2 Thessalonians 3:6-15 | Church discipline exercised as familial correction, not enmity | Matthew 18:15-17; Galatians 6:1; 1 Thessalonians 4:11-12 (the identical instruction to the same church, in the earlier letter) | Direct same-author, same-audience parallel — 1 Thessalonians 4:11-12 already addressed this same congregation’s idleness; 2 Thessalonians 3:6-15 escalates from encouragement to formal correction. Keep “вразумляйте, как брата” (3:15) prominent in both if 1 Thessalonians is translated in this pipeline, to preserve the pastoral escalation Paul intends, not two unrelated instructions. |
| 13 | 2 Thessalonians 3:16 | Divine peace as covenantal gift, closing benediction | Romans 15:33, Romans 16:20 (“the God of peace”); Philippians 4:9; John 14:27 | See Part 2 §5 above. |
| 14 | 2 Thessalonians 3:17-18 | Apostolic authentication and grace benediction | 1 Corinthians 16:21; Galatians 6:11; Romans 16:20 (“the grace of our Lord Jesus Christ be with you”) | Use baseline благодать exactly for the closing benediction (3:18), matching Romans’ closing benediction wording pattern precisely, since these formulaic epistolary closings should read as a recognizable, consistent genre convention across Pauline letters in Russian. |
Part 4 — Summary Rendering-Consistency Rules for Shared Quotations (Binding for Phase 2)
- Isaiah 11:4 / Romans 15:12 / 2 Thessalonians 2:8 — use “духом уст Своих” verbatim (Synodal-anchored) wherever this exact phrase is quoted or clearly alluded to.
- Deuteronomy 32:35 / Romans 12:19 / 2 Thessalonians 1:6, 1:8 — use “отмщение” (never “возмездие” or “мщение” as a substitute) for ἐκδίκησις-family vengeance vocabulary, and frame as exclusively God’s prerogative in every occurrence.
- Romans 1:24-28, Romans 11:8 / 2 Thessalonians 2:9-12 — preserve the identical judicial pattern (willful rejection → divine judicial hardening/sending of delusion → just condemnation); use compatible verbs (посылает/предал) and the same non-arbitrary, responsive framing established for Romans in the baseline.
- Romans 8:28-30 / 2 Thessalonians 2:13-14 — render the election-calling-sanctification-glory chain with the exact baseline terms (избрание, призвание, освящение, слава) in both passages without synonym substitution.
- 1 Corinthians 11:2, 1 Corinthians 15:3, Jude 1:3 / 2 Thessalonians 2:15, 3:6 — render παράδοσις as “предание” consistently across the whole NT corpus reached by this pipeline, with the scope-limiting explanation (Paul’s own specific apostolic deposit, not the broader Orthodox doctrinal category of Священное Предание) attached at every occurrence.
- 1 Thessalonians 4:13–5:11 / 2 Thessalonians 2:1-2 and 1 Thessalonians 4:11-12 / 2 Thessalonians 3:6-15 — if 1 Thessalonians is translated within this pipeline, cross-check terminology for пришествие, день Господень, and бесчинно/вразумляйте against this letter’s renderings before finalizing either document; these are the same author instructing the same congregation on the same two issues across two letters, and divergent Russian vocabulary would misrepresent that continuity to students.
- Day of the Lord OT oracles (Joel 2:1, Amos 5:18-20, Zephaniah 1:14-18, Isaiah 13:6, Malachi 4:5, Obadiah 1:15) — cite at least one in teaching exposition of 2 Thessalonians 2:2 to ground день Господень as an established OT category Paul assumes, not a novel NT coinage.
- Daniel 11:36, Ezekiel 28:2, Isaiah 14:13-14 / 2 Thessalonians 2:4 — cite as the OT typological background for “превозносящийся… выше всякого… бога”; render with vocabulary compatible with Daniel 11:36’s Synodal wording so the typological pattern is visible to Russian readers.
All rules above are additive to, and never in conflict with, the baseline translation_memory.json forbidden-substitution list and the Critical/High doctrine flags already recorded in 07_semantic_analysis.md and 08_core_glossary.md.