Cross-Reference Analysis
Cross-Reference and Theme Analysis — Ephesians
Source language: English/Koine Greek
Destination language: Azerbaijani
Curriculum: Ephesians 1–6
Core passage: Ephesians 2:1–10
Baseline authority: Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json)
How to Read This Document
Citations use normalized English Bible-reference style (e.g., “Ephesians 2:17”, “Isaiah 52:7”, “Genesis 2:24”) for cross-document indexing in Phase 1 artifacts. Phase 2 destination-language output must instead follow the Azerbaijani IBT citation convention already fixed in the baseline (Efeslilərə 2:17, book names per IBT Müqəddəs Kitab — see 12_ai_translation_requirements.md, “Cross-Reference Preservation Rules”). This document is an internal Phase 1 planning artifact; it does not itself set citation format for translated output.
Every row records: the Ephesians passage, its theme, any related biblical character, its OT/NT connection (direct quotation, allusion, or typology), and destination-language translation sensitivity — with explicit flags where the same quotation, image, or doctrine already appears in the baseline Romans curriculum, since consistency of rendering across curricula sharing this Language Package is mandatory.
PART A — Direct Old Testament Quotations in Ephesians (Full-Book Inventory)
| # | Ephesians Passage | OT Source | Quotation Content | Translation Sensitivity |
|---|---|---|---|---|
| 1 | Ephesians 1:22 | Psalm 8:6 | ”and put all things under his feet” | Applies a creation-mandate psalm (originally about mankind’s dominion) to Christ’s cosmic exaltation. Render consistently with any future Psalm 8 rendering; reinforce that “all things” includes the “principalities and powers” of Ephesians 1:21 and 6:12 — avoid a flattened, generic “everything” that loses the cosmic-authority scope. |
| 2 | Ephesians 2:17 (echo) / cf. Ephesians 6:15 | Isaiah 52:7 | ”preached peace” / “gospel of peace” | Direct parallel to Romans 10:15, which quotes the same verse (“How beautiful are the feet of those who preach the gospel of peace”). The Azerbaijani rendering of “gospel of peace” (Müjdənin sülhü / sülh Müjdəsi) must match whatever phrasing was used for Isaiah 52:7 in the Romans curriculum’s Phase 2 output, and must use Sülh [REUSED — Romans TM], never rahatlıq. |
| 3 | Ephesians 2:20 | Isaiah 28:16 / Psalm 118:22 | ”cornerstone” | Direct parallel to Romans 9:33, which conflates Isaiah 28:16 and Isaiah 8:14 for the same “stone” motif (also 1 Peter 2:6–7). Must render “cornerstone” (Baş guşə daşı) consistently with any prior Romans-curriculum rendering of the stone testimonia; this is a messianic identification, not a generic architectural metaphor. |
| 4 | Ephesians 4:8 | Psalm 68:18 | ”When he ascended on high, he led captivity captive, and gave gifts unto men” | Explicit formula quotation (“Wherefore he saith”). The psalm originally celebrates God’s triumphal procession into Zion; Paul applies it directly to Christ’s ascension. Translation must preserve the ascension-then-gift-giving sequence (grounding the “Gifts for Building Up the Church” doctrine in Ephesians 4:11) and must not obscure that this is a cited authoritative text, not Paul’s own free composition — retain quotation-marking conventions consistent with IBT style. |
| 5 | Ephesians 4:25 | Zechariah 8:16 | ”speak every man truth with his neighbour” | Straightforward ethical citation; low doctrinal risk, but should be flagged as a Scripture citation (not merely Paul’s own proverb) in teaching notes. |
| 6 | Ephesians 4:26 | Psalm 4:4 (LXX) | “Be ye angry, and sin not” | Citation embedded in an ethical exhortation; low doctrinal risk. Care only that “anger” (qəzəb-adjacent vocabulary) not be confused with the Critical-risk “wrath” (ὀργή, Qəzəb) already flagged in 07_semantic_analysis.md for Ephesians 2:3 — this is permitted, sin-free human anger under strict qualification, a different referent from divine wrath. |
| 7 | Ephesians 5:31 | Genesis 2:24 | ”For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh” | Explicit formula quotation grounding the “Household Codes and Christ-Centered Relationships” doctrine. Immediately reinterpreted in Ephesians 5:32 as typological of Christ and the church (see Part C below) — the Azerbaijani rendering must preserve enough of the marital “one flesh” union language that the following typological application is comprehensible, without overreading eroticism into the union metaphor when applied to Christ/church. |
| 8 | Ephesians 6:2–3 | Exodus 20:12 / Deuteronomy 5:16 | ”Honour thy father and thy mother; … that it may be well with thee, and thou mayest live long on the earth” | Explicit citation of the fifth commandment, named as such (“which is the first commandment with promise”). Must retain the term “commandment” (əmr/hökm) distinct from “Qanun” (the baseline’s fixed rendering for the Mosaic Law as covenant-system) so that the singular commandment being cited is not confused with the whole Law-covenant discussion carried over from Romans. Genuine point of cultural resonance: filial honor is a strong shared Azerbaijani-Islamic value — flag as common ground in teaching notes, per 08_core_glossary.md. |
PART B — Allusions and Conceptual Echoes (Non-Formula-Quoted)
| # | Ephesians Passage | OT/NT Echo | Theme | Translation Sensitivity |
|---|---|---|---|---|
| 9 | Ephesians 1:3–14 | Genesis 12:1–3 (Abrahamic blessing); Psalm 41:13, 72:18 (berakah doxology form) | Election and Predestination in Christ | The “blessed be God” opening doxology echoes OT covenant-blessing formulas; render Mübarək/Bərəkət so the blessing is clearly traced to the triune God’s covenant purpose, not generic good fortune (see 07_semantic_analysis.md, ch. 1). |
| 10 | Ephesians 1:19–20 | Psalm 110:1 (“sit at my right hand”) | Deity/Lordship of Christ | Same enthronement psalm the baseline Romans package assumes behind “Lord” (Rəbb) confession language (cf. Romans 10:9 escalation routing). Any future Ephesians lesson quoting or alluding to Psalm 110 must use language consistent with the baseline’s Rəbb rendering for Christ’s supreme, exclusive lordship. |
| 11 | Ephesians 2:1–3 | Genesis 2:16–17; 3:1–19 (the Fall) | Salvation by Grace through Faith / Universal Human Accountability | ”Dead in trespasses and sins” presupposes the Genesis Fall narrative and its consequence of spiritual death. Direct conceptual parallel to Romans 5:12–19 (sin and death entering through one man). Teaching notes must connect these two curricula’s treatment of universal death-in-sin so learners do not encounter them as unrelated claims. |
| 12 | Ephesians 2:8–10 | Genesis 15:6 (Abraham’s faith credited as righteousness) | Salvation by Grace through Faith | Direct parallel to Romans 4:1–5, which quotes Genesis 15:6 explicitly and is already documented in the baseline’s “imputed_righteousness” entry (Hesaba alınan salehlik). Ephesians 2:8–10 does not quote Genesis 15:6 directly but stands on the identical grace-apart-from-works logic; the Critical-risk terms Hədiyyə (gift) and Əməllər (works) must align conceptually with the baseline’s existing Critical caution against qazanılmış salehlik (earned righteousness). |
| 13 | Ephesians 2:11–13 | Isaiah 57:19 | Unity of Jews and Gentiles in One New Humanity | ”Far off” and “near” echo Isaiah’s language of peace extended to the far and near; render consistently with any Romans-curriculum treatment of Gentile inclusion (cf. Romans 9–11 baseline “unity_of_jews_and_gentiles” entry) — this is the same theological question (Israel’s relationship to Gentile believers) approached from Ephesians’ ecclesiological angle rather than Romans’ salvation-historical angle. |
| 14 | Ephesians 2:14–16 | Genesis 1–2 (Adam as head of humanity); typological echo of one-humanity creation | Unity of Jews and Gentiles in One New Humanity | ”One new man” (εἷς καινὸς ἄνθρωπος) deliberately echoes the “one man” (Adam) language structurally used of Christ in Romans 5:12–21. Ephesians extends Paul’s Adam/Christ typology corporately: Christ creates a genuinely new humanity, paralleling but distinct from the old Adamic humanity. Rendering “Bir yeni insan” must be kept visually distinct from any rendering of “old Adam” language so the typological contrast is not lost. |
| 15 | Ephesians 2:19–22 | 1 Kings 8:10–13; Ezekiel 37:26–27; Zechariah 6:12–13 (temple/dwelling-of-God promises) | The Church as the Body of Christ | The church as God’s “temple”/“dwelling place” echoes OT promises of God’s presence dwelling among his people, now fulfilled corporately in the church rather than a physical building. Məbəd (temple) must be kept clearly figurative, distinguished from məscid (mosque) per the baseline’s “church” entry, and from any expectation of a literal future temple structure. |
| 16 | Ephesians 3:1–9 | Daniel 2:28–30, 47 (mystery hidden then revealed by God); Isaiah 52:13–53:12 (the Servant, hidden in suffering then exalted) | The Mystery of Christ Revealed | Direct terminological and conceptual parallel to Romans 16:25–26 (“the mystery which was kept secret since the world began, but now is made manifest”). Both curricula use identical mystery-revealed logic; the Azerbaijani rendering Sirr must be used identically across both curricula’s Phase 2 output, always paired with explicit “now revealed” (indi açıqlanmışdır) language per the caution already flagged in 07_semantic_analysis.md. |
| 17 | Ephesians 3:14–15 | Genesis 12:3 (“all families of the earth”) | Election and Predestination in Christ / Adoption | ”Every family” (πατριά) in heaven and earth being named from the Father echoes the Abrahamic promise’s universal scope. Reinforces the baseline’s Critical “father” (Ata) caution: relational, not literal-biological, fatherhood extended to “every family,” not a claim of divine offspring. |
| 18 | Ephesians 4:24 | Genesis 1:26–27 (mankind made in God’s image) | Walking in Newness of Life | ”The new man, created … in righteousness and true holiness” echoes the original creation-in-God’s-image language, presenting the “new man” as a renewed image-bearing humanity. Salehlik and Müqəddəs [REUSED — Romans TM] should carry this creation-echo weight, not merely an ethical-improvement sense. |
| 19 | Ephesians 4:30 | Isaiah 63:10 (“they rebelled … and grieved his holy Spirit”) | Gifts for Building Up the Church / Holy Spirit | Direct conceptual echo — Isaiah already describes Israel grieving God’s Holy Spirit. This OT precedent is strong supporting evidence for the Spirit’s personhood argument already flagged Critical in 07_semantic_analysis.md; teaching notes may cite Isaiah 63:10 directly to reinforce that grieving the Spirit is a biblically established, not novel, category. |
| 20 | Ephesians 5:2 | Exodus 29:18; Leviticus 1:9, 13 (burnt-offering “sweet aroma” formula) | The Mystery of Christ Revealed (atonement) | Christ’s self-offering is described using the precise sacrificial-aroma formula of the Levitical burnt offering. As flagged in 07_semantic_analysis.md, “qurban” carries strong live-festival associations (Qurban Bayramı); teaching notes must explicitly connect this OT sacrificial background to Christ’s unique, once-for-all fulfillment of it (a theme fully developed in Hebrews, assumed here), not to an ongoing sacrificial pattern. |
| 21 | Ephesians 5:14 | Isaiah 60:1 / Isaiah 26:19 / Isaiah 52:1 (composite “awake” / light-dawning language) | Walking in Newness of Life | Likely a composite allusion or early Christian hymn drawing on Isaiah’s light/awakening oracles. Render İşıq [not Nur — see baseline caution on Nur-i Məhəmmədi] consistently with Ephesians 5:8’s “children of light” already flagged High-risk in 07_semantic_analysis.md. |
| 22 | Ephesians 5:22–33 | Isaiah 54:5; Isaiah 62:5; Hosea 2:19–20 (God/Israel as bridegroom/bride covenant imagery) | Household Codes and Christ-Centered Relationships / Mystery of Christ Revealed | Marriage as a covenant type for God’s relationship to his people is deeply rooted in the OT prophetic tradition; Ephesians 5:32 makes the typology explicit for Christ and the church (see Part C below). Teaching notes should note this OT background so the “great mystery” is not read as a novel invention but as the fulfillment of a long OT covenant-marriage pattern. |
| 23 | Ephesians 6:5–9 | Leviticus 25:39–43; Deuteronomy 15:12–15 (OT bondservant law) | Household Codes and Christ-Centered Relationships | Background law, not direct quotation. OT law already regulated (and limited) slavery with built-in release provisions; Ephesians reframes the master/servant relationship entirely around shared accountability to Christ (v. 9, “your Master also is in heaven”). See κύριος dual-usage caution in 07_semantic_analysis.md/08_core_glossary.md (ağa for the human master, never Rəbb). |
| 24 | Ephesians 6:11–17 | Isaiah 11:5 (righteousness as belt); Isaiah 59:17 (breastplate of righteousness, helmet of salvation); Isaiah 49:2 (sword-like mouth/word) | Spiritual Warfare and the Armor of God | The armor-of-God passage is a sustained typological collage drawing on Isaiah’s description of the LORD’s own warrior-equipment and of the coming Messiah’s righteous judgment. Christ’s own messianic armor in Isaiah is now given to believers “in Christ.” Salehlik, İman, Xilas [all REUSED — Romans TM] anchor the collage; render consistently with any prior Isaiah-passage rendering used in Romans-curriculum teaching material, since the same Hebrew source images recur. |
| 25 | Ephesians 6:12 | Daniel 10:12–13, 20–21 (angelic/cosmic conflict behind earthly events) | Spiritual Warfare and the Armor of God | Daniel’s vision of angelic princes contending over nations is the closest OT conceptual precedent for Ephesians’ “principalities… rulers of darkness.” Reinforces that these are real, personal, but subordinate and ultimately defeated powers (cf. Ephesians 1:21) — not impersonal folk-magic forces (jinn/cin), and not a metaphor for merely human institutions. |
PART C — Messianic References and Typology
| # | Type | Ephesians Passage | OT Root / Type | Fulfillment Claim | Translation Sensitivity | |---|---|---|---|---| | T1 | Enthronement typology | Ephesians 1:20–22 | Psalm 8:6; Psalm 110:1; Daniel 7:13–14 (Son of Man given dominion) | Christ exalted above all cosmic rule and given headship over the church, his body | Deity of Christ (baseline Critical entry) is directly reinforced here; the same collision with tawhid applies — Christ’s exaltation is not honorary elevation but actual co-equal divine dominion. | | T2 | Stone typology | Ephesians 2:20 | Isaiah 28:16; Psalm 118:22 (cf. Isaiah 8:14) | Christ as the church’s foundational cornerstone, already applied to him messianically in Romans 9:33 | Must render identically to Romans-curriculum treatment of the same stone testimonia — a shared cross-curriculum consistency requirement (see Priority Rule 1 below). | | T3 | New-Adam / new-humanity typology | Ephesians 2:14–16; 4:24 | Genesis 1–3 (Adam as head of humanity) | Christ creates “one new man,” a genuinely new humanity, paralleling and surpassing Romans 5:12–21’s Adam/Christ contrast | Central to “Unity of Jews and Gentiles in One New Humanity” and “Walking in Newness of Life.” The rendering of “old man”/“new man” (Köhnə insan/Yeni insan) must be kept lexically distinct from any rendering of “Adam” itself so readers see both continuity (a real corporate-humanity category) and contrast (Christ, not Adam, as the new humanity’s head). | | T4 | Temple typology | Ephesians 2:19–22 | 1 Kings 8; Ezekiel 37:26–28; Haggai 2:9 (latter-glory temple promises) | The church, not a physical building, is now God’s dwelling place “in the Spirit” | See Part B, #15 above. Distinguish figurative temple (Məbəd) from məscid throughout. | | T5 | Marriage typology | Ephesians 5:31–32 | Genesis 2:24; Hosea 2:19–20; Isaiah 54:5, 62:5 | Human marriage, from creation onward, was always designed as a living picture pointing toward Christ’s covenant love for the church — “This is a great mystery” (μυστήριον μέγα) | The single highest-density convergence point of two Critical-risk terms (Sirr and marriage/household vocabulary) in the whole book. Teaching notes must make explicit that the type (marriage) is real and good in itself, not merely symbolic, while its ultimate referent (Christ and the church) is the greater reality it was designed to signify. | | T6 | Suffering-Servant/hidden-then-revealed typology | Ephesians 3:1–9 | Isaiah 52:13–53:12; Daniel 2:28–47 | God’s redemptive plan for Jew and Gentile together, once hidden, now openly proclaimed through the gospel | See Part B, #16 above; direct parallel to Romans 16:25–26. | | T7 | Warrior-Messiah typology | Ephesians 6:11–17 | Isaiah 11:1–5; 59:15–17; 63:1–6 | The righteous, Spirit-empowered Messiah’s own battle-equipment against evil is now shared with and worn by his people | Reinforces that spiritual warfare is fought in Christ’s already-accomplished victory (cf. Ephesians 1:21–22), not an ongoing uncertain contest — avoid framing that suggests believers fight for a still-undetermined outcome. |
PART D — Cross-Curriculum Parallels to Romans (Consistency-Critical)
The following table lists every point where Ephesians’ argument runs structurally or terminologically parallel to material already fixed in the baseline Romans Language Package. Because both curricula will be read by the same Azerbaijani learners and share one translation_memory.json, any future Phase 2 rendering divergence between these parallel passages must be treated as a defect, not a stylistic choice.
| Ephesians Passage | Romans Parallel | Shared Doctrine/Theme | Rendering-Consistency Rule |
|---|---|---|---|
| Ephesians 2:1–3 | Romans 5:12–19; Romans 3:9–20 | Universal human accountability; sin as death, not mere error | Use Ölü, Günah, Bəşər təbiəti consistently with however “all have sinned” (Romans 3:23) is taught; both curricula confront the same fitrə-anthropology collision and should use identical explanatory framing in teaching notes. |
| Ephesians 2:4–7 | Romans 5:6–11 | God’s love and mercy toward the helpless/undeserving | Mərhəmət (mercy) and Məhəbbət/Sevgi (love) must retain the same distinction from Lütf (grace) established in both curricula’s respective glossaries. |
| Ephesians 2:8–9 | Romans 3:20, 24, 27–28; Romans 4:1–5; Romans 11:5–6 | Grace through faith, not works; no boasting | Hədiyyə, Əməllər, and Lütf must be rendered identically; this is the single highest-priority cross-curriculum consistency point in the entire Ephesians package, since both letters state Paul’s central soteriological claim in near-identical terms. |
| Ephesians 2:10 | Romans 6:1–4, 15–18 | Good works as the fruit, not the ground, of salvation | The sequencing rule (grace first, works-as-fruit second) documented in 07_semantic_analysis.md for Ephesians 2:10 must match the equivalent sequencing already taught from Romans 6. |
| Ephesians 1:4–5, 11; 3:11 | Romans 8:28–30; Romans 9:11–13 | Election and predestination in Christ | Seçilmə [REUSED] and the new term Qabaqcadan təyin etmə must both observe the baseline’s forbidden-substitution rule against qismət/alın yazısı; both curricula’s election material should cross-reference each other in teaching notes as two expressions of one doctrine. |
| Ephesians 1:5; 1:11–14 (inheritance); 3:6 (fellow heirs) | Romans 8:15–17, 23 (adoption, Abba, inheritance) | Adoption and inheritance in God’s family | Övladlığa götürülmə [REUSED] and İrs [NEW] must be introduced together in Ephesians teaching material with an explicit cross-reference to Romans 8, since Ephesians develops the inheritance dimension of adoption more fully than Romans does. |
| Ephesians 2:11–22 | Romans 9–11 (esp. Romans 11:17–24, olive tree) | Unity of Jews and Gentiles | Both curricula address the Jew/Gentile relationship; Ephesians argues ecclesiologically (one new humanity, one body), Romans argues salvation-historically (Israel’s partial hardening, future hope). Teaching notes should clarify these are complementary angles on the same doctrine, not competing arguments, and should apply the same political-sensitivity handling regarding modern Israel documented in the baseline’s “unity_of_jews_and_gentiles” entry. |
| Ephesians 2:20 | Romans 9:33 | Christ as the cornerstone/stumbling stone | Identical OT source texts (Isaiah 28:16, 8:14); render with the same Azerbaijani phrase for “cornerstone” (Baş guşə daşı) in both curricula’s Phase 2 output. |
| Ephesians 3:3–9; 5:32 | Romans 16:25–26 | The mystery of Christ, once hidden, now revealed | Sirr [NEW] must always carry the same “now revealed” pairing established for this Ephesians curriculum and should be flagged for alignment review against however Romans 16:25–26 was rendered in that curriculum’s Phase 2 output. |
| Ephesians 1:20–23; 4:12–16; 5:23, 30 | Romans 12:4–5 | The church as one body in Christ | Bədən [NEW] for the church-as-body metaphor must remain visually and doctrinally distinct from Bədən alma [REUSED, incarnation] per the caution already flagged in 07_semantic_analysis.md; the Romans 12 body-metaphor teaching should be cross-referenced as the simpler, earlier statement of the same image Ephesians develops at much greater length. |
| Ephesians 4:7–13 | Romans 12:6–8 | Spiritual gifts for building up the church | Ruhani hədiyyələr [REUSED] anchors both passages; Ephesians’ fivefold office list (apostle, prophet, evangelist, pastor, teacher) should be taught as an elaboration of, not a departure from, Romans 12’s gift-list logic. |
| Ephesians 4:17–24 | Romans 6:1–14; Romans 12:1–2 | Walking in newness of life; renewed mind | Həyat sürmək (peripateō) and Düşüncədə ruhən yenilənmək should be cross-referenced explicitly with Romans 12:2’s “renewing of the mind,” already established teaching vocabulary for this audience. |
| Ephesians 6:1–9 | Romans 13:1–7 | Ordered relationships under legitimate authority | Different specific topics (household vs. civil government) but a shared underlying logic: submission to God-ordained structures as an expression of faith, not blind cultural deference. Flag both for native-speaker (not theologian-only) review per the baseline’s routing pattern for authority-related passages. |
| Ephesians 6:10–20 | Romans 8:31–39 | Assurance amid conflict/opposition | Ephesians’ armor-of-God confidence and Romans 8’s “who shall separate us” assurance both rest on Christ’s already-secured victory; teaching notes may pair these passages to reinforce the Critical “assurance_of_salvation” doctrine already flagged in the baseline against probabilistic Islamic soteriological hope. |
PART E — Priority Rendering-Consistency Rules (Cross-Curriculum)
- Isaiah 52:7 / “gospel of peace” — must match the Romans 10:15 rendering of the same OT source exactly (Ephesians 2:17; 6:15).
- Isaiah 28:16 + Psalm 118:22 / “cornerstone” — must match the Romans 9:33 rendering exactly (Ephesians 2:20).
- The mystery-revealed formula (“kept secret … now made known/manifest”) — must match the Romans 16:25–26 rendering exactly wherever Sirr appears with its “now revealed” pairing (Ephesians 1:9; 3:3–9; 5:32; 6:19).
- Grace/works/gift/boasting cluster — Lütf, Əməllər, Hədiyyə, Öyünmək must match the equivalent Romans 3–4 and 11:5–6 renderings exactly (Ephesians 2:8–9).
- Election/predestination cluster — Seçilmə must match Romans 8:28–30 and 9:11–13 exactly; the new term Qabaqcadan təyin etmə must observe the identical forbidden-substitution rule (no qismət/alın yazısı) already fixed for Seçilmə and Allahın tədbiri.
- Body-of-Christ metaphor — Bədən (church) must remain lexically distinct from Bədən alma (incarnation) in every occurrence across both curricula.
- Adoption/inheritance cluster — Övladlığa götürülmə, Abba, and the new term İrs must be taught as a single unified doctrine spanning both Romans 8 and Ephesians 1/3, with explicit mutual cross-referencing in lesson material.
- Armor-of-God cluster (Isaiah 11:5; 59:17) — Salehlik zirehi, İman qalxanı, Xilas dəbilqəsi must reuse the baseline’s exact Salehlik/İman/Xilas roots with no variant phrasing.
Chapter Coverage Confirmation
All six chapters of Ephesians have been reviewed for OT quotation, allusion, typology, and cross-curriculum parallel content:
- Chapter 1 — reviewed; enthronement/blessing/mystery/inheritance echoes documented (Part A #1; Part B #9–10, 17; Part C T1).
- Chapter 2 — reviewed; core passage plus stone/peace/temple/new-humanity material documented (Part A #2–3; Part B #11–15; Part C T2–T4).
- Chapter 3 — reviewed; mystery-revealed and family/fatherhood material documented (Part B #16–17; Part C T6).
- Chapter 4 — reviewed; ascension citation, ethical citations, new-man/image, grieving-the-Spirit material documented (Part A #4–6; Part B #18–19).
- Chapter 5 — reviewed; sacrificial-aroma, light/darkness, marriage-typology material documented (Part B #20–22; Part C T5).
- Chapter 6 — reviewed; fifth-commandment citation, bondservant law background, armor-of-God typological collage, and cosmic-conflict background documented (Part A #7–8; Part B #23–25; Part C T7).
No chapter contributes zero cross-reference content; every chapter is represented above.
See 10_biblical_theme_map.md for the letter’s full thematic structure and its canonical connections.
See 07_semantic_analysis.md and 08_core_glossary.md for term-level rendering rationale underlying the sensitivities flagged above.