Semantic Analysis

Semantic Analysis — Ephesians (Koine Greek → Azerbaijani)

Source language: Koine Greek (with English gloss layer per source curriculum) 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) — all established renderings below are reused exactly where the same term recurs.

How to Read This Document

Every load-bearing term is analyzed with these fields:

Greek — original word and transliteration
Literal meaning
Semantic range
English variants (as they might appear across English versions/curricula)
Contextual theological meaning in Ephesians
Destination-language rendering & risk — proposed Azerbaijani term, risk tier (Critical/High/Medium/Low per the baseline’s doctrine_risk_registry.json scale), and the specific grounded reason for that tier

Terms already fixed in the baseline Romans translation_memory.json are marked [REUSED — Romans TM] and must not be altered. New terms proposed here for Ephesians-specific vocabulary are marked [NEW] and are carried forward into 08_core_glossary.md for Phase 1 Step 2 registry integration.

PART A — CORE PASSAGE: Ephesians 2:1–10 (Verse-by-Verse)

Ephesians 2:1

Greek: καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν “And you [were] dead in your trespasses and sins”

νεκρός (nekros) — dead

Literal meaning: physically dead, lifeless corpse
Semantic range: literal death; metaphorically, a state totally unresponsive to and separated from spiritual life
English variants: dead, deadened, lifeless
Contextual theological meaning: Paul describes the pre-conversion human condition as actual spiritual death before God, not merely moral weakness or partial deficiency — the necessary premise for the “made alive” argument in v. 5
Destination-language rendering & risk: Ölü [NEW]. Risk: High. Azerbaijani Islamic anthropology (rooted in fitrə, the doctrine that humans are born spiritually sound/sinless) resists the idea that unregenerate humanity is dead before God rather than simply flawed or forgetful. This intensifies the existing baseline caution on “sin” (High risk) — teaching material must state plainly that Ölü here is a theological, not merely moral, category.

παράπτωμα (paraptōma) — trespass

Literal meaning: a false step, a fall alongside the right path
Semantic range: transgression, offense, wrongdoing (near-synonym of ἁμαρτία but emphasizing a specific act/lapse)
English variants: trespass, transgression, offense, misdeed
Contextual theological meaning: paired with ἁμαρτία to give a full picture of the sinner’s condition — specific acts and a general sinful state
Destination-language rendering & risk: Təqsirlər [NEW], paired with Günah [REUSED — Romans TM]. Risk: Medium. No major collision; risk is purely stylistic — must not collapse into a single word and lose the doublet’s rhetorical weight.

ἁμαρτία (hamartia) — sin

[REUSED — Romans TM: Günah]. Same doctrine-risk profile as documented in the baseline (High; Islamic fitrə anthropology resists inherited universal sinfulness). Ephesians 2:1’s pairing with “dead” sharpens this collision further — see Ölü above.

Ephesians 2:2

Greek: ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας “in which you once walked, according to the course of this world, according to the prince of the power of the air, the spirit now working in the sons of disobedience”

περιπατέω (peripateō) — walk

Literal meaning: to walk about, to go on foot
Semantic range: metaphorically, to conduct one’s life, one’s habitual pattern of behavior
English variants: walk, live, conduct oneself, go about
Contextual theological meaning: the book’s dominant metaphor for lived discipleship, recurring at 2:10; 4:1,17; 5:2,8,15 — Ephesians frames the whole Christian life as a “walk,” making this one of the most load-bearing recurring verbs in the book (anchors the curriculum doctrine “Walking in Newness of Life”)
Destination-language rendering & risk: Həyat sürmək / (bəzən) getmək/yürümək [NEW]. Risk: High. Must be rendered so it clearly means lived conduct, not literal walking, and must be kept distinct from dini vəzifə (religious duty-performance) — reinforcing the baseline’s existing caution on “obedience_of_faith.” The rendering must consistently carry the sense “the manner of life that flows from what one already is in Christ,” not “the works one performs to become acceptable.”

αἰών (aiōn) — age/course

Literal meaning: a duration, era, age
Semantic range: age, epoch, world-order, the present evil age as opposed to the age to come
English variants: age, course, world, present order
Contextual theological meaning: “the course of this world” names a present spiritual-moral order hostile to God, distinct from mere physical creation (κόσμος)
Destination-language rendering & risk: Bu dövrün gedişi/qaydası [NEW]. Risk: Low. Straightforward; minor risk of losing the age-versus-age-to-come nuance if flattened to plain “world.”

ἄρχων τῆς ἐξουσίας τοῦ ἀέρος (“the prince of the power of the air”) — a title for Satan

ἄρχων (archōn) — ruler, prince; ἐξουσία (exousia) — authority/domain; ἀήρ (aēr) — air/lower atmosphere
Semantic range: a cosmic ruler exercising delegated but real dominion within a bounded sphere
English variants: prince of the power of the air, ruler of the atmospheric domain, the devil
Contextual theological meaning: introduces Ephesians’ consistent cosmic-conflict framework, developed fully in the “Spiritual Warfare” material of chapter 6; Satan is a defeated but still-active hostile ruler, not a myth or metaphor for impersonal evil
Destination-language rendering & risk: Havanın hakimiyyətinin hökmdarı [NEW], with iblis/şeytan used elsewhere for the same figure (see ch. 4, 6 below). Risk: High. Azerbaijani folk religion (both Sunni- and Shia-influenced) has a rich, active belief in cin (jinn) and malevolent spirits; care is needed to present Satan as a specific defeated personal enemy under Christ’s authority (Eph 1:21–22), not to blend him into generic folk-supernatural cin/nəzər (evil eye) categories, nor to flatten him into a bare metaphor for human wickedness.

ἀπείθεια (apeitheia) — disobedience

Literal meaning: unpersuadable, non-compliant
Semantic range: willful disobedience, especially toward God’s revealed will
English variants: disobedience, unbelief, rebellion
Contextual theological meaning: “sons of disobedience” describes humanity’s default relational posture toward God prior to grace
Destination-language rendering & risk: İtaətsizlik [NEW]. Risk: Medium. Low collision risk; care only to keep it distinguished from the baseline’s positive term “itaət” used in “İmanın gətirdiyi itaət” (obedience of faith) — the two must read as opposites, not variants of the same idea.

Ephesians 2:3

Greek: ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί “among whom we also all once lived in the lusts of our flesh…and were by nature children of wrath, even as the others”

σάρξ (sarx) — flesh

Literal meaning: the physical body, tissue
Semantic range: physical body (neutral); in Pauline ethical usage, the corrupted, self-oriented human nature in rebellion against God
English variants: flesh, sinful nature, human nature
Contextual theological meaning: not the physical body itself (which Ephesians elsewhere treats as good, cf. household code passages) but the corrupted disposition inherited by all — “children of wrath by nature”
Destination-language rendering & risk: Bəşər təbiəti / Cismani təbiət [NEW]. Risk: High. Must be clearly distinguished from mere physicality (the body itself is not sinful) and must carry the sense of a corrupted moral disposition present “by nature” (φύσει) — this is precisely the point of maximum friction with fitrə theology, since Ephesians claims humans are, prior to grace, corrupted by nature rather than born spiritually neutral or sound.

ἐπιθυμία (epithymia) — lust/desire

Semantic range: strong desire, either neutral or (as here) disordered craving
English variants: lust, desire, craving
Destination-language rendering & risk: Nəfsin istəkləri [NEW]. Risk: Medium. “Nəfs” (the lower self/ego) is a familiar Islamic-devotional category (the struggle against nəfs is a major theme in Sufi-influenced piety); this is a genuine point of partial resonance, but teaching material should clarify Ephesians locates the remedy in grace and the Spirit’s work, not in ascetic self-discipline against nəfs as in Sufi practice.

φύσις (physis) — nature

Destination-language rendering & risk: Təbiət [NEW]. Risk: High (see σάρξ above — “by nature children of wrath” is the sharpest single phrase for the universal-sinfulness collision in this passage).

ὀργή (orgē) — wrath

Literal meaning: settled anger, not a sudden emotional outburst
Semantic range: God’s just, righteous judicial response to sin (never capricious or arbitrary in Pauline usage); occasionally human anger
English variants: wrath, anger, judgment
Contextual theological meaning: recurs at Eph 5:6 (“wrath of God comes upon the sons of disobedience”); establishes the dire condition from which grace rescues (2:4–5)
Destination-language rendering & risk: Qəzəb [NEW]. Risk: High. Baseline already distinguishes Allahın qüdrəti (power) from Allahın qəzəbi (wrath) as a caution under “power_of_god.” Here the risk runs the other direction: Azerbaijani religious folk speech readily uses qəzəb for divine anger tied to fate/curse/nəzər (evil eye) causation; this must be taught as God’s righteous moral judgment against sin specifically, addressed and satisfied through Christ (cf. propitiation themes flagged as an escalation trigger in the baseline), not a capricious or superstitious curse.

Ephesians 2:4

Greek: ὁ δὲ Θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς “But God, being rich in mercy, because of his great love with which he loved us”

ἔλεος (eleos) — mercy

Literal meaning: compassion shown toward one in misery or distress
Semantic range: pity, compassion, mercy — distinct from χάρις (grace), which is favor shown apart from merit regardless of the recipient’s condition; mercy specifically responds to need/misery
English variants: mercy, compassion, pity
Contextual theological meaning: God’s mercy toward those “dead” and “children of wrath” (vv. 1–3) sets up the grace statement of vv. 5, 8
Destination-language rendering & risk: Mərhəmət [NEW]. Risk: Medium. Mərhəmət is deeply established Islamic devotional vocabulary (Ar-Rahman, Ar-Rahim), a genuine point of resonance — Azerbaijani readers will readily recognize God as merciful. The risk is the reverse of the baseline’s caution on “grace”: teaching material must keep Mərhəmət (mercy, responding to misery) distinct from Lütf (grace, unmerited favor apart from any condition or merit) so the two are not treated as interchangeable synonyms; Ephesians 2:4–8 deliberately uses both together with different theological weight.

ἀγάπη (agapē) — love

Destination-language rendering & risk: Məhəbbət/Sevgi [NEW]. Risk: Low. Standard vocabulary; risk only in later household-code contexts (ch. 5) where agapē must be distinguished from romantic/erotic love — flagged there.

Ephesians 2:5

Greek: καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ — χάριτί ἐστε σεσωσμένοι “even when we were dead in trespasses, made us alive together with Christ — by grace you have been saved”

συζωοποιέω (synzōopoieō) — made alive together (with)

Literal meaning: to co-vivify, to make alive together with another
Semantic range: a compound coined/rare verb emphasizing union — believers are made alive with Christ, not merely revived independently
English variants: made alive together, quickened together, given new life with
Contextual theological meaning: the direct answer to v. 1’s “dead”; grounds the doctrine of “Walking in Newness of Life” and union with Christ in his own life-giving resurrection
Destination-language rendering & risk: Məsihlə birlikdə diriltdi [NEW], built on the resurrection root already fixed in the baseline (Diriliş). Risk: High. Must retain both the “co-” (with Christ, union) sense and the “made alive from death” sense; a flattened rendering (“helped/healed”) would lose the death-to-life reversal that is the passage’s entire argument.

χάρις (charis) — grace

[REUSED — Romans TM: Lütf]. Same Critical-adjacent High-risk profile as documented in the baseline (contrast with mərhəmət and kərəm, both operating within a deeds-still-matter framework). Ephesians 2:5, 8 are among the most concentrated grace-statements in the New Testament and should be flagged for the same escalation routing as Romans 3–4/11:5–6 in the baseline AI instructions.

σῴζω (sōzō) — saved

[REUSED — Romans TM: Xilas] (verbal form). Perfect passive “you have been saved” (σεσωσμένοι) — a completed action with continuing present result. Risk: Critical, inherited directly from the baseline’s Xilas entry: this tense specifically underlines salvation as a present, secured reality, not a deferred nicat-style hope pending Judgment-Day intercession. The grammar itself is doctrinally load-bearing and should be preserved in teaching notes even though Azerbaijani verb tense will render it as a completed past action with present relevance (“xilas olmusunuz”).

Ephesians 2:6

Greek: καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ “and raised us up together, and made us sit together in the heavenly places in Christ Jesus”

συνεγείρω (synegeirō) — raised up together

Destination-language rendering & risk: Birlikdə diriltdi [NEW]. Risk: High. Same union-with-Christ logic as v. 5; must not be confused with a future-only resurrection hope — Ephesians presents union with Christ’s resurrection as already accomplished for the believer’s status, even while bodily resurrection remains future.

συγκαθίζω (synkathizō) — seated together (with)

Destination-language rendering & risk: Birlikdə oturtdu [NEW]. Risk: Medium. Conveys installed royal/honored status, not a literal physical relocation; risk is primarily explanatory (avoiding a woodenly literal reading) rather than doctrinal collision.

ἐπουράνιος (epouranios) — heavenly (places)

Semantic range: the heavenly/spiritual realm, the sphere of God’s throne and of spiritual conflict (cf. 6:12)
Destination-language rendering & risk: Səmavi yerlər/aləm [NEW]. Risk: Medium. Distinguish from a purely future “paradise” (cənnət) destination-only framing; in Ephesians the heavenlies are also the present arena of spiritual authority and warfare (1:20–21; 3:10; 6:12), not exclusively an afterlife reward.

Ephesians 2:7

Greek: ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ’ ἡμᾶς ἐν Χριστῷ Ἰησοῦ “that in the ages to come he might show the exceeding riches of his grace in his kindness toward us”

πλοῦτος (ploutos) — riches

Destination-language rendering & risk: Zənginlik/Sərvət [NEW]. Risk: Low. Recurs at 1:7, 18; 3:8, 16; consistently metaphorical for the abundance of God’s grace/glory; minor risk only if rendered so literally that it suggests material prosperity teaching.

χρηστότης (chrēstotēs) — kindness

Destination-language rendering & risk: Xeyirxahlıq/Mehribanlıq [NEW]. Risk: Low.

Ephesians 2:8

Greek: τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God”

This verse is the single most theologically concentrated statement in the core passage and should be treated as an automatic escalation trigger (per baseline AI instruction pattern) whenever it appears in any lesson.

χάρις (charis) — [REUSED — Romans TM: Lütf] πίστις (pistis) — [REUSED — Romans TM: İman]. Same High-risk profile as baseline: personal trust in Christ, not assent to a creed (which in Shia usage would include the Imamate).

δῶρον (dōron) — gift

Literal meaning: a gift, present
Semantic range: something given freely, without payment or obligation
English variants: gift, present, free gift
Contextual theological meaning: the emphatic climax — salvation, by grace, through faith, is itself categorized as God’s δῶρον, closing the door on any works-contribution
Destination-language rendering & risk: Hədiyyə [NEW]. Risk: Critical. This is the linchpin term of the entire core passage’s argument. If rendered with any word carrying reciprocal-obligation connotations (e.g., a term implying a favor that must be repaid, common in Azerbaijani gift-exchange social custom, or sədəqə-adjacent charitable-giving vocabulary that implies merit accrued by the giver), it would undercut Paul’s precise point that salvation cannot be earned even in part. Must be paired explicitly with Lütf and contrasted with ἔργα (works, v. 9) in any teaching note.

Ephesians 2:9

Greek: οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται “not of works, lest anyone should boast”

ἔργον (ergon) — works

Literal meaning: a deed, work, action
Semantic range: any human act; in Paul’s soteriological argument, specifically acts offered as the ground or contribution toward righteous standing
English variants: works, deeds, actions
Contextual theological meaning: the direct negation of any works-contribution to salvation — the sharpest point of contact with the baseline’s already-Critical caution against saleh əməllər (righteous deeds) as a ground of standing
Destination-language rendering & risk: Əməllər [NEW, but directly inherits the baseline’s Critical caution framework from “righteousness” and “imputed_righteousness”]. Risk: Critical. Must never be rendered or explained in a way that suggests salvation is a mostly grace-based but partly works-supplemented arrangement. This verse is the direct doctrinal antithesis of the Islamic mizan (scales) framework of Judgment Day, in which recorded good and bad deeds are weighed to determine outcome. This is one of the highest-stakes single clauses in the whole curriculum and should always trigger human theologian review.

καυχάομαι (kauchaomai) — boast

Destination-language rendering & risk: Öyünmək [NEW]. Risk: Medium. Straightforward; the theological point (no ground for self-congratulation before God) should be preserved in surrounding teaching text.

Ephesians 2:10

Greek: αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεός, ἵνα ἐν αὐτοῖς περιπατήσωμεν “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them”

ποίημα (poiēma) — workmanship

Literal meaning: a thing made, a work of craftsmanship (root of English “poem”)
Semantic range: a crafted product, a masterwork
English variants: workmanship, handiwork, masterpiece
Contextual theological meaning: believers themselves — not merely their good deeds — are God’s own crafted product, made new in Christ; this reframes identity as gift-received rather than self-achieved
Destination-language rendering & risk: Sənət əsəri / Allahın yaratdığı iş [NEW]. Risk: Medium. Must be kept visually and lexically distinct from ἔργα ἀγαθά (“good works”) in the same verse, since the verse’s logic depends on the contrast: we are God’s ποίημα (his product) resulting in good works, not our own ποίημα achieved through works.

κτίζω (ktizō) — created

Destination-language rendering & risk: Yaratmaq [NEW]. Risk: Low. Standard creation vocabulary; no significant collision, though it reinforces new-creation/new-humanity themes elsewhere in the book (2:15; 4:24).

ἔργα ἀγαθά (erga agatha) — good works

Literal meaning: good deeds/actions
Semantic range: morally good conduct, done as fruit rather than root of salvation
English variants: good works, good deeds
Contextual theological meaning: the resolution of the works-tension raised in v. 9 — works are not the means of salvation but its divinely-prepared result and purpose
Destination-language rendering & risk: Yaxşı əməllər [NEW]. Risk: Critical. This is the same word (əməllər) that must be firmly rejected as a ground of salvation in v. 9, now reintroduced as salvation’s fruit. Teaching material must make this sequence unmistakably clear — first grace/gift (vv. 5, 8), then good works as their prepared consequence (v. 10) — precisely to prevent readers from collapsing Ephesians 2 into the familiar mizan framework where the deeds themselves are what is ultimately being evaluated for standing. This sequencing point is the theological center of gravity of the entire core passage and must be preserved in every derivative lesson.

περιπατέω (peripateō) — walk

[Recurs — see Eph 2:2 above]. Its return here at the very end of the passage (we are created for good works, “that we should walk in them”) ties the whole “Walking in Newness of Life” doctrine directly back to grace as its foundation, not its rival.

PART B — FULL BOOK, CHAPTER BY CHAPTER

Chapter 1 (Ephesians 1:1–23)

ἀπόστολος (apostolos) — v. 1. [REUSED — Romans TM: Həvari]. Same Medium-risk caution as baseline: must not be read through the Shia Imamate model of an infallible successive spiritual authority.
ἅγιοι (hagioi) — saints, v. 1. [REUSED — Romans TM: Müqəddəslər]. Same High-risk caution against övliyalar/shrine-veneration associations.
χάρις / εἰρήνη (charis/eirēnē) — grace/peace, v. 2. [REUSED — Romans TM: Lütf/Sülh].
πατήρ (patēr) — Father, v. 2. [REUSED — Romans TM: Ata]. Same Critical caution regarding tawhid sensitivity to relational “Father” language.
εὐλογητός / εὐλογία (eulogētos/eulogia) — blessed/blessing, v. 3. [NEW] Mübarək/Bərəkət. Risk: Low. Standard shared devotional vocabulary (bərəkət is common across Azerbaijani religious registers); minor risk only in keeping the source of blessing clearly attributed to the triune God rather than a generic diffuse notion of luck/fortune.
ἐπουράνιος (epouranios) — heavenly places, v. 3. [Recurs — see 2:6 above.]
ἐκλέγομαι (eklegomai) — chose, v. 4. [REUSED conceptually — Romans TM: Seçilmə]. Same High-risk caution: must not be read as qismət/yazı-style impersonal fatalism.
ἄμωμος (amōmos) — without blame/blemish, v. 4. [NEW] Qüsursuz. Risk: Low.
προορίζω (proorizō) — predestined, v. 5, also v. 11. [NEW] Qabaqcadan təyin etmə. Risk: High. Closely related to, but formally distinct from, the baseline’s “election” (Seçilmə). Ephesians uses both eklegomai (choosing) and proorizō (foreordaining before time) together, giving the book an unusually concentrated predestination emphasis (1:4–5, 11). This is at high risk of collapsing into qismət/alın yazısı-style fatalistic decree, already flagged as forbidden substitutions for “election” and “providence” in the baseline — the same forbidden-substitution rule must extend explicitly to this new term. Distinguish sharply: proorizō describes a personal, purposive Father’s decision “according to the good pleasure of his will” (v. 5), not an impersonal, unknowable fate.
υἱοθεσία (huiothesia) — adoption, v. 5. [REUSED — Romans TM: Övladlığa götürülmə]. Same High-risk caution regarding literal-offspring concerns under tawhid.
ἀπολύτρωσις (apolytrōsis) — redemption, v. 7 (recurs 1:14; 4:30). [NEW] Satınalma. Risk: High. Distinct from Xilas (the settled term for the overall reality of salvation): apolytrōsis specifically foregrounds a price paid for release from bondage. Risk: if rendered too close to a bare commercial-transaction term, it loses the blood-sacrifice ground (v. 7, “through his blood”); if rendered too close to Xilas, the distinct “purchased at a cost” nuance is lost. Teaching material should explicitly connect Satınalma to Christ’s blood (see below) rather than leaving it as an abstract deliverance synonym.
αἷμα (haima) — blood (of Christ), v. 7. [NEW] Qan. Risk: Critical. The atoning value of Christ’s shed blood presupposes his actual physical death — a direct point of collision with Qur’an 4:157’s denial that Jesus was actually killed. This term should be flagged for the same Critical human-theologian-review routing as “resurrection_of_christ” in the baseline registry, since it presupposes and depends on the same denied historical event.
μυστήριον (mystērion) — mystery, v. 9 (recurs 3:3–9; 5:32; 6:19). [NEW] Sirr. Risk: Critical. This term anchors one of the nine named doctrines of this curriculum (“The Mystery of Christ Revealed”) and demands the most careful handling of any new Ephesians term. In Azerbaijani Shia devotional and folk-religious tradition, “sirr” (and the related Arabic-derived vocabulary of elm-i batin, hidden/esoteric knowledge) is closely associated with special knowledge reserved for the Imams and select spiritual elites, transmitted outside ordinary public revelation. Paul’s usage is the theological inverse: God’s mystērion was once hidden but has now been openly proclaimed to all — Jew and Gentile alike (3:5–6) — through the gospel. Any rendering or teaching that leaves Sirr sounding like ongoing, elite-restricted esoteric knowledge would invert the doctrine. Every occurrence should be paired with explicit “now revealed/made known” language (cf. 3:5, “now revealed by the Spirit unto his holy apostles and prophets”).
οἰκονομία (oikonomia) — dispensation/administration, v. 10 (recurs 3:2, 9). [NEW] İdarəetmə / Tədbir. Risk: Medium. God’s ordered plan for redemptive history; minor risk of being read as bureaucratic administration (a Soviet-bureaucratic register the baseline AI instructions already caution against generally) rather than purposive fatherly governance — connect conceptually to the baseline’s “Allahın tədbiri” (providence).
κληρονομία (klēronomia) — inheritance, vv. 11, 14, 18 (recurs 5:5). [NEW] İrs. Risk: High. Azerbaijani (and broader Islamic) culture has a highly developed, legally codified concept of miras (inheritance), including specific Qur’anic gender-based inheritance-share rules. Paul’s usage is a spiritual-eschatological inheritance in Christ — not a literal legal estate division — and this distinction must be made explicit or readers may import expectations from miras law entirely foreign to the text.
πρόθεσις / βουλή (prothesis/boulē) — purpose/counsel, v. 11. [NEW] Məqsəd/Niyyət. Risk: Medium. Reinforces the personal, purposive character of God’s plan (connects to baseline “providence” caution against qismət-style impersonal fate).
σφραγίζω (sphragizō) — sealed, v. 13 (recurs 4:30). [NEW] Möhürləmək. Risk: Medium. Denotes the Holy Spirit as a mark of ownership and guarantee; low collision risk in itself, but every occurrence should reinforce (not undercut) the Critical baseline caution that the Holy Spirit is a divine Person, not an impersonal force or the archangel Cəbrail.
ἀρραβών (arrabōn) — guarantee/down payment, v. 14. [NEW] Zəmanət. Risk: Low.
πνεῦμα σοφίας καὶ ἀποκαλύψεως (pneuma sophias kai apokalypseōs) — spirit of wisdom and revelation, v. 17. [NEW] Hikmət və vəhy ruhu. Risk: Medium. “Vəhy” (revelation) is a heavily loaded Islamic term (divine revelation to prophets, culminating in the Qur’an); using it here is appropriate and established across Azerbaijani Bible translation, but teaching material should note the term’s ordinary theological usage rather than importing an implicit claim of new post-biblical revelation to the reader.
δύναμις / ἐνέργεια / ἰσχύς / κράτος (dynamis/energeia/ischys/kratos) — the fourfold “power” cluster, v. 19 (recurs 3:20; 6:10). [NEW, extends REUSED baseline “power_of_god”: Allahın qüdrəti]. Risk: High. Ephesians piles up near-synonyms for divine power to an unusual degree, climaxing in the resurrection and exaltation of Christ (vv. 20–21) — the same power that raised Christ is said to be at work in believers (v. 19; cf. 3:20). Must be consistently distinguished from generic fate/destiny power-language and must not be diluted into a single flat term that loses the rhetorical accumulation.
ἀνάστασις (implied by ἐγείρας, “having raised”) — resurrection (of Christ), v. 20. [REUSED — Romans TM: Diriliş]. Same Critical caution: presupposes real death, direct collision with Qur’an 4:157.
ἀρχή, ἐξουσία, δύναμις, κυριότης (archē, exousia, dynamis, kyriotēs) — principality, power, might, dominion, v. 21 (recurs 3:10; 6:12). [NEW] Hakimiyyət, qüvvə, qüdrət, hökmranlıq. Risk: High. Names cosmic spiritual authorities that Christ is exalted “far above” — the theological foundation for the “Spiritual Warfare” doctrine developed fully in ch. 6. Same caution as ch. 2’s “prince of the power of the air”: avoid folk-Islamic jinn/cin conflation; teach these as real but subordinated, defeated powers under Christ’s supreme lordship.
κεφαλή (kephalē) — head, v. 22 (recurs 4:15; 5:23). [NEW] Baş. Risk: High. Foundational to both the “Church as the Body of Christ” doctrine (here) and the household-code headship discussion (ch. 5). Christ as head of the church establishes his supreme, life-giving governing authority over a body that is organically united to him — this must be established clearly here before the more culturally sensitive marital application in ch. 5.
σῶμα (sōma) — body (of Christ, the church), v. 23 (recurs 4:12; 5:23, 30). [NEW] Bədən. Risk: High. Central metaphor for the “Church as the Body of Christ” doctrine. Caution: Azerbaijani “bədən” is the same root used in the baseline’s Critical term “Bədən alma” (incarnation, “taking on a body”). These are related but distinct claims — the eternal Son permanently took on a human body (incarnation), and the church is figuratively Christ’s body (ecclesiology) — and lesson material must not blur the two into a single undifferentiated concept.
πλήρωμα (plērōma) — fullness, v. 23 (recurs 3:19; 4:13). [NEW] Bütövlük/Tamlıq. Risk: Medium. The church as “the fullness of him who fills all in all” — a dense theological claim about Christ’s comprehensive lordship expressed through his gathered people; risk is primarily one of comprehensibility rather than doctrinal collision, requiring careful explanatory framing at first use.

Chapter 2 (Ephesians 2:11–22 — beyond the core passage’s vv. 1–10)

περιτομή / ἀκροβυστία (peritomē/akrobystia) — circumcision/uncircumcision, v. 11. [NEW] Sünnət/Sünnətsizlik. Risk: Medium. Male circumcision (sünnət) is itself a live, near-universal cultural-religious practice in Azerbaijan, but for a different reason (Islamic tradition, not covenant-sign theology); the text’s point — that this former covenant-boundary marker no longer divides God’s people — needs explicit unpacking so readers do not import their own culture’s circumcision practice and its meaning into Paul’s argument.
ξένος, πάροικος, ἄθεος (xenos, paroikos, atheos) — strangers, foreigners, without God, v. 12. [NEW] Yad, qərib, Allahsız. Risk: Medium. Describes Gentiles’ former exclusion from Israel’s covenants; must be handled so as not to sound like a permanent ethnic verdict, given the following verses’ reversal.
διαθήκη τῆς ἐπαγγελίας (diathēkē tēs epangelias) — covenant(s) of promise, v. 12. [REUSED — Romans TM: Əhd], combined with “promise” (ἐπαγγελία, vəd). Risk: Medium.
αἷμα Χριστοῦ (haima Christou) — blood of Christ, v. 13. [Recurs — see ch. 1 above.] Risk: Critical.
φραγμός (phragmos) — dividing wall, v. 14. [NEW] Ayırıcı divar. Risk: Low. A vivid historical metaphor (likely referencing the temple’s Gentile-exclusion barrier); minor risk only in over-literalizing.
νόμος τῶν ἐντολῶν (nomos tōn entolōn) — law of commandments, v. 15. [REUSED — Romans TM: Qanun]. Same High-risk caution: never render with şəriət.
εἷς καινὸς ἄνθρωπος (heis kainos anthrōpos) — one new man/humanity, v. 15. [NEW] Bir yeni insan. Risk: High. The theological centerpiece of the curriculum doctrine “Unity of Jews and Gentiles in One New Humanity” — a genuinely new corporate identity created in Christ, not a synthesis or a suppression of either group’s distinctiveness. Care is needed given Azerbaijan’s diplomatic and cultural proximity to the modern state of Israel (already flagged Medium in the baseline’s “unity_of_jews_and_gentiles” entry): this is a theological, not political, unity claim and should be framed as such.
ἀποκαταλλάσσω (apokatallassō) — reconcile, v. 16. [NEW] Barışdırmaq. Risk: High. Double reconciliation — Jew and Gentile to each other, and both to God — through the cross; the term should be distinguished from ordinary interpersonal peacemaking to retain its cross-achieved, once-for-all theological weight.
σταυρός (stauros) — the cross, v. 16. [NEW] Xaç/Çarmıx. Risk: Critical. Presupposes the historical reality of Christ’s crucifixion and death, directly contradicted by the mainstream Sunni and Shia reading of Qur’an 4:157. This should be treated with the same Critical routing as “resurrection_of_christ” — the cross and the resurrection stand or fall together as one historical claim requiring identical doctrinal care.
προσαγωγή (prosagōgē) — access, v. 18 (recurs 3:12). [NEW] Yaxınlaşma haqqı/Giriş. Risk: Critical. Believers “have access by one Spirit unto the Father” — direct, unmediated access to God through Christ alone. This is the same theological territory as the baseline’s Critical “intercession” entry: Shia devotional practice places heavy weight on şəfaət (Imam intercession) and təvəssül (seeking access to God through a saintly mediator). Ephesians’ claim of direct, Spirit-enabled access for all believers must be clearly and repeatedly distinguished from that mediated-access framework, not presented as a parallel devotional path to the same goal.
σύμπολῖται / οἰκεῖοι τοῦ Θεοῦ (sympolitai/oikeioi tou theou) — fellow citizens, members of God’s household, v. 19. [NEW] Vətəndaşlar, Allahın ev əhli. Risk: Medium.
θεμέλιος / ἀκρογωνιαῖος (themelios/akrogōniaios) — foundation / chief cornerstone, v. 20. [NEW] Təməl / Baş guşə daşı. Risk: Medium.
ναός (naos) — (holy) temple, v. 21. [NEW] Məbəd. Risk: Medium. Distinct from məscid (mosque), already flagged in the baseline’s “church” entry; naos here is figurative (the church itself as God’s dwelling), and this figurative sense should be made explicit to avoid confusion with any literal building.
κατοικητήριον (katoikētērion) — dwelling place, v. 22. [NEW] Məskən. Risk: Low.

Chapter 3 (Ephesians 3:1–21)

μυστήριον (mystērion) — mystery, vv. 3, 4, 6, 9. [Recurs — see ch. 1.] Risk: Critical. This chapter is the book’s fullest exposition of the mystery doctrine and should receive the most intensive teaching-note support of any chapter for this term.
οἰκονομία (oikonomia) — stewardship, v. 2, 9. [Recurs — see ch. 1.] Risk: Medium.
ἀποκάλυψις (apokalypsis) — revelation, v. 3. [NEW] Vəhy/Açılma. Risk: Medium. Same “vəhy” caution as ch. 1’s “spirit of revelation.”
συγκληρονόμος (synklēronomos) — fellow heirs, v. 6. [NEW] Birgə mirasçılar. Risk: High. Extends the inheritance caution from ch. 1 — Gentiles are declared equal co-heirs with Jewish believers, a direct outworking of the “one new humanity” doctrine, and equally requires care against importing literal Islamic inheritance-share categories.
σύσσωμος (syssōmos) — fellow members of the body, v. 6. [Recurs — see ch. 1 σῶμα.] Risk: High.
διάκονος (diakonos) — minister, v. 7 (recurs 4:12; 6:21). [NEW] Xidmətçi. Risk: Low.
ἀνεξιχνίαστος πλοῦτος (anexichniastos ploutos) — unsearchable riches (of Christ), v. 8. [NEW] Anlaşılmaz zənginlik. Risk: Low.
παρρησία (parrēsia) — boldness, confident access, v. 12 (recurs 6:19–20). [NEW] Cəsarət. Risk: High. Directly reinforces the “Assurance of Salvation” collision already flagged Critical in the baseline: Ephesians claims believers may approach God “with boldness and confident access” (paired with prosagōgē in the same verse) — a categorically different, more audacious posture than the probabilistic, deferred-hope framework of mainstream Islamic soteriology.
πατριά (patria) — family/fatherhood, v. 15. [NEW] Ailə. Risk: Low. Connects to the baseline’s Critical “father” (Ata) entry — every family “is named” from the one Fatherhood of God; reinforce relational rather than literal-biological sonship framing.
ἔσω ἄνθρωπος (esō anthrōpos) — inner man, v. 16. [NEW] Daxili insan. Risk: Low.
ῥιζόω / θεμελιόω (rhizoō/themelioō) — rooted and grounded, v. 17. [NEW] Kök salmış, təməl üzərində qurulmuş. Risk: Low.
πλάτος, μῆκος, ὕψος, βάθος (platos, mēkos, hypsos, bathos) — breadth, length, height, depth (of Christ’s love), v. 18. [NEW] En, uzunluq, hündürlük, dərinlik. Risk: Low.
πλήρωμα τοῦ Θεοῦ (plērōma tou theou) — fullness of God, v. 19. [Recurs — see ch. 1.] Risk: Medium.

Chapter 4 (Ephesians 4:1–32)

περιπατέω ἀξίως (peripateō axiōs) — walk worthy, v. 1 (recurs 4:17; 5:2, 8, 15). [Recurs — see core passage 2:2, 2:10.] Risk: High. This chapter opens the book’s extended ethical section under this exact phrase, making it the structural hinge between doctrine (chs. 1–3) and practice (chs. 4–6) — reinforce that the “worthy walk” flows from the calling already secured, not toward a calling still to be earned.
πραότης, ταπεινοφροσύνη, μακροθυμία, ἀνεχόμενος (praotēs, tapeinophrosynē, makrothymia, anechomai) — gentleness, lowliness, patience, forbearance, v. 2. [NEW cluster] Həlimlik, təvazökarlıq, dözüm, dözümlülük. Risk: Low.
ἑνότης τοῦ Πνεύματος, σύνδεσμος τῆς εἰρήνης (henotēs tou Pneumatos, syndesmos tēs eirēnēs) — unity of the Spirit, bond of peace, v. 3. [NEW] Ruhun birliyi, sülhün bağı. Risk: Medium.
The sevenfold unity statement, vv. 4–6 — one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father. Most terms [REUSED — Romans TM: Rəbb, İman]; ἐλπίς (elpis, hope) [NEW] Ümid, Risk: Low; βάπτισμα (baptisma, baptism) [NEW] Vəftiz. Risk: High. Azerbaijani readers may readily map “one baptism” onto the ritual-ablution categories of Islamic practice (dəstəmaz, ğüsl) — repeated ritual purifications performed as needed. Teaching material must clarify Christian baptism as a single, once-for-all public identification with Christ’s death and resurrection (cf. Romans 6:3–4 framing already established in the baseline curriculum), not a repeatable purity rite.
μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ (metron tēs dōreas tou Christou) — measure of Christ’s gift, v. 7. [NEW] Məsihin hədiyyəsinin ölçüsü. Risk: Low.
καταβαίνω / ἀναβαίνω (katabainō/anabainō) — descended/ascended, vv. 9–10. [NEW] Enmə/Yüksəlmə. Risk: High. Refers to Christ’s incarnation-then-ascension movement; must be anchored to the baseline’s Critical “incarnation” (Bədən alma) and to the Critical resurrection/ascension sequence — a real descent into full humanity, a real death and resurrection, and a real bodily ascension, not a symbolic or docetic up-and-down.
ἀπόστολος, προφήτης, εὐαγγελιστής, ποιμήν, διδάσκαλος (apostolos, prophētēs, euangelistēs, poimēn, didaskalos) — the fivefold gifted-office list, v. 11. Apostle and prophet [REUSED — Romans TM: Həvari, Peyğəmbər]. εὐαγγελιστής (euangelistēs) [NEW] Müjdəçi, Risk: Low (built cleanly on the established Müjdə root). ποιμήν (poimēn) [NEW] Çoban, Risk: Medium — pastoral shepherd imagery is biblically standard, but care is needed that “çoban” not be read through a clergy-mediated-authority lens resembling a mullah’s community role, since the baseline’s “church_as_gods_people” entry already flags this general risk category. διδάσκαλος (didaskalos) [NEW] Müəllim, Risk: Low.
καταρτισμός (katartismos) — equipping, v. 12. [NEW] Hazırlamaq/Təchiz etmə. Risk: Medium. Avoid the more loaded “kamilləşdirmə” (perfecting) here — reserve that caution for τέλειος below — since equipping describes ongoing preparation for service, not attained sinless perfection.
οἰκοδομή (oikodomē) — building up, edifying, v. 12 (recurs v. 29). [REUSED conceptually — Romans TM “mutual_edification”: Qarşılıqlı inkişaf]. Risk: Low.
ἑνότης τῆς πίστεως, ἐπίγνωσις τοῦ υἱοῦ τοῦ Θεοῦ, ἀνὴρ τέλειος, μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ (henotēs tēs pisteōs, epignōsis tou huiou tou theou, anēr teleios, metron hēlikias tou plērōmatos tou Christou) — unity of the faith, knowledge of the Son of God, mature/perfect man, the measure of the stature of Christ’s fullness, v. 13. τέλειος (teleios) [NEW] Yetkin. Risk: High. Must NOT be rendered with “kamil” (perfect), a term with strong associations to the Sufi/Shia devotional concept of insan-i kamil (“the Perfect Man”), a spiritually perfected saint or master who has attained a unique elevated station on the mystical path. “Yetkin” (mature, matured) avoids this collision while preserving the sense of full-grown Christian maturity as a corporate, ongoing goal rather than an individual mystical attainment.
νηπιάζω / κλυδωνίζομαι, πανουργία, μεθοδεία τῆς πλάνης (nēpiazō/klydōnizomai, panourgia, methodeia tēs planēs) — children tossed by waves, craftiness, deceitful scheming, v. 14. [NEW cluster] Uşaq kimi dalğalarda çalxalanan, hiylə, aldadıcı fənd. Risk: Low.
ἀληθεύω ἐν ἀγάπῃ (alētheuō en agapē) — speaking the truth in love, v. 15. [NEW] Sevgi ilə həqiqəti söyləmək. Risk: Low.
παλαιὸς ἄνθρωπος / καινὸς ἄνθρωπος (palaios anthrōpos/kainos anthrōpos) — old man / new man, vv. 22–24. [NEW] Köhnə insan / Yeni insan. Risk: High. This pair anchors the “Walking in Newness of Life” doctrine’s core identity claim: a definitive, once-for-all change of nature in Christ (not a lifelong project of self-improvement upon an unchanged nature). Teaching material must present this as an identity that already IS true positionally and is being progressively realized experientially — distinct from the baseline’s caution (under “sanctification”) against reducing renewal to self-directed moral self-improvement.
ἀνακαινοῦσθαι τῷ πνεύματι τοῦ νοός (anakainousthai tō pneumati tou noos) — renewed in the spirit of the mind, v. 23. [NEW] Düşüncədə ruhən yenilənmək. Risk: Medium.
λυπέω τὸ Πνεῦμα τὸ Ἅγιον (lypeō to Pneuma to Hagion) — grieve the Holy Spirit, v. 30. [NEW] Müqəddəs Ruhu kədərləndirmək. Risk: High. Directly reinforces the baseline’s Critical “holy_spirit” entry: only a genuinely personal divine Being can be grieved. This verb is itself strong positive evidence for the Spirit’s personhood against any archangel-Cəbrail or impersonal-force reading, and should be highlighted as such in teaching notes.
χαρίζομαι (charizomai) — forgiving one another, v. 32. [REUSED conceptually — Romans TM notes on bağışlanma]. Risk: Medium. Interpersonal forgiveness “even as God for Christ’s sake has forgiven you” — keep the ground (Christ’s finished work) explicit, echoing the baseline’s caution that forgiveness alone must not substitute for the fuller “saleh sayılma” (justification) concept when that specific doctrine is in view; here the everyday interpersonal sense is primary and appropriate.

Chapter 5 (Ephesians 5:1–33)

μιμητής (mimētēs) — imitators (of God), v. 1. [NEW] Nümunə götürənlər. Risk: Low.
προσφορά, θυσία, ὀσμὴ εὐωδίας (prosphora, thysia, osmē euōdias) — offering, sacrifice, sweet-smelling aroma, v. 2. [NEW] Təqdim, qurban, xoş ətir. Risk: High. “Qurban” (sacrifice) is one of the most culturally loaded terms available in Azerbaijani religious vocabulary, central to the annual Qurban Bayramı (Eid al-Adha) festival of ritual animal sacrifice. Christ’s self-offering must be taught explicitly as a unique, historical, once-for-all sacrifice that fulfills and ends the need for repeated sacrificial ritual (a theme fully developed in Hebrews but assumed here) — not as one instance of an ongoing sacrificial pattern analogous to Qurban Bayramı practice.
πορνεία, ἀκαθαρσία, πλεονεξία (porneia, akatharsia, pleonexia) — fornication, uncleanness, covetousness, v. 3 (recurs v. 5). [NEW cluster] Əxlaqsızlıq, murdarlıq, tamahkarlıq. Risk: Medium.
αἰσχρότης, μωρολογία, εὐτραπελία (aischrotēs, mōrologia, eutrapelia) — filthiness, foolish talk, crude joking, v. 4. [NEW cluster] Ədəbsizlik, boş danışıq, nalayiq zarafat. Risk: Low.
κληρονομία … βασιλεία τοῦ Θεοῦ (klēronomia … basileia tou theou) — inheritance in the kingdom of God, v. 5. Kingdom [REUSED — Romans TM: Allahın Padşahlığı]; inheritance [Recurs — see ch. 1 above]. Risk: High (inheritance) / Medium (kingdom, per baseline).
τέκνα φωτός / σκότος (tekna phōtos/skotos) — children of light / darkness, v. 8. [NEW] İşıq övladları / Zülmət övladları. Risk: High. Translator caution: render φωτός as işıq (light), NOT nur. The baseline’s “glory” entry already flags nur as heavily associated in Azerbaijani Shia devotional tradition with the pre-existent “Light of the Imams” (Nur-i Məhəmmədi) passed down through Muhammad and the Twelve Imams. Using nur here would import a competing pre-existent-light theology into a verse about believers’ moral-relational transformation, not metaphysical light-participation.
καρπὸς τοῦ φωτός (karpos tou phōtos) — fruit of light, v. 9. [NEW] İşığın bəhrəsi. Risk: Low (same nur caution as above extends here).
δοκιμάζω (dokimazō) — proving/discerning, v. 10. [NEW] Sınaqdan keçirmək/Ayırd etmək. Risk: Low.
ἐξαγοράζω τὸν καιρόν (exagorazō ton kairon) — redeeming the time, v. 16. [NEW] Vaxtdan səmərəli istifadə etmək. Risk: Low.
μεθύσκεσθε οἴνῳ … πληροῦσθε ἐν Πνεύματι (methyskesthe oinō … plērousthe en Pneumati) — drunk with wine … filled with the Spirit, v. 18. [NEW] Şərabla məst olmaq … Ruhla dolmaq. Risk: High. The contrast (Spirit-fullness vs. wine-intoxication) risks being read through the lens of ecstatic/trance devotional states found in some Sufi-influenced zikr practice; teaching material should clarify Spirit-filling as ongoing, Word- and worship-saturated yieldedness to God (evidenced by the singing, thanksgiving, and mutual submission of vv. 19–21), not an induced altered state of consciousness.
ψαλμοί, ὕμνοι, ᾠδαὶ πνευματικαί (psalmoi, hymnoi, ōdai pneumatikai) — psalms, hymns, spiritual songs, v. 19. [NEW] Zəbur nəğmələri, ilahilər, ruhani mahnılar. Risk: Low.
ὑποτάσσω (hypotassō) — submit, v. 21 (recurs vv. 22, 24). [NEW] Tabe olmaq. Risk: High. Anchors the “Household Codes and Christ-Centered Relationships” doctrine. V. 21’s “submitting to one another” frames the specific wife/husband instruction that follows as an application of a broader mutual-submission ethic rooted in “the fear of God/Christ” (i.e., reverence for Christ), not an assertion of one gender’s inherent, unqualified authority over the other independent of Christ’s own self-giving example (v. 25). Given Azerbaijani cultural patriarchal norms (independently shaped by both Soviet-era and Islamic-legal-tradition family structures), this passage requires careful pastoral framing distinguishing Paul’s Christ-modeled instruction from generic cultural patriarchy.
κεφαλή (kephalē) — head (of the wife), v. 23. [Recurs — see ch. 1.] Risk: High.
σωτήρ τοῦ σώματος (sōtēr tou sōmatos) — Savior of the body, v. 23. [NEW] Bədənin Xilaskarı, built on the baseline’s Critical Xilas root. Risk: Critical. “Xilaskar” (Savior) applied to Christ as the church’s exclusive Savior carries the same Critical weight as “salvation” and “lordship of Christ” in the baseline — must never be softened to “helper” or “leading figure.”
ἀγαπάω … παραδίδωμι (agapaō … paradidōmi) — love … gave himself up, v. 25. [NEW] Sevmək … özünü təslim etmək. Risk: Medium. The husband’s love is explicitly Christ’s cross-shaped, self-sacrificial love, not romantic sentiment or generic affection — the standard for this term should be explicitly cross-referenced to v. 2’s offering/sacrifice language.
ἁγιάζω, καθαρίζω, λουτρὸν τοῦ ὕδατος ἐν ῥήματι (hagiazō, katharizō, loutron tou hydatos en rhēmati) — sanctify, cleanse, washing of water by the word, v. 26. Sanctify [REUSED — Romans TM: Təqdisetmə]; “washing” [NEW] Su ilə yuma. Risk: Medium. The washing/word imagery evokes baptism; should be kept distinct from ritual ablution practice (dəstəmaz/ğüsl) as with “one baptism” above.
μυστήριον μέγα (mystērion mega) — great mystery (Christ and the church), v. 32. [Recurs — see ch. 1, 3.] Risk: Critical.

Chapter 6 (Ephesians 6:1–24)

ὑπακούω (hypakouō) — obey (children, parents), v. 1. [NEW] İtaət etmək. Risk: Low.
τιμάω (timaō) — honor (father and mother), v. 2. [NEW] Hörmət etmək. Risk: Low. Notably resonant with, though not identical to, Islamic filial-honor teaching — a genuine point of common ground worth noting in teaching material.
παιδεία, νουθεσία (paideia, nouthesia) — nurture, admonition, v. 4. [NEW] Tərbiyə, nəsihət. Nəsihət [REUSED conceptually — Romans TM “exhort”: Nəsihət vermək]. Risk: Low.
δοῦλος / κύριος (doulos/kyrios) — bondservant / master, vv. 5–9. [TRANSLATOR CAUTION — dual usage of κύριος across this curriculum] Risk: High. The baseline fixes κύριος (kyrios) as Rəbb exclusively for Christ’s exclusive divine Lordship (Romans 10:9), explicitly rejecting ağa (human master) as a substitute in that context. In Ephesians 6:5–9, the SAME Greek word κύριος refers to a human household master, and here ağa (or sahib) is the correct, doctrinally appropriate Azerbaijani rendering — using Rəbb for a human slaveholder would wrongly imply the divine title is being applied to an ordinary human being. Every occurrence of κύριος in Ephesians must be individually checked against its referent (Christ vs. a human master) before rendering; this passage is the clearest test case in the whole curriculum for that context-sensitivity rule.
προσωπολημψία (prosōpolēmpsia) — respect of persons/favoritism, v. 9. [NEW] Tərəfkeşlik. Risk: Low.
πανοπλία τοῦ Θεοῦ (panoplia tou theou) — the whole armor of God, v. 11 (recurs v. 13). [NEW] Allahın tam zirehi/silahı. Risk: High. Anchors the “Spiritual Warfare and the Armor of God” doctrine. Military-conflict imagery for the Christian life carries real risk of being heard through the lens of jihad-adjacent religious-political struggle language, itself a legally and socially sensitive category in the Azerbaijani context (cf. the baseline’s caution on təbliğ). Teaching material must consistently and explicitly frame this armor as defensive, non-violent, and directed against spiritual — not human or political — opposition (v. 12).
μεθοδεία τοῦ διαβόλου (methodeia tou diabolou) — wiles/schemes of the devil, v. 11. [NEW] İblisin hiylələri. Risk: Medium.
πάλη … ἀρχάς, ἐξουσίας, κοσμοκράτορας τοῦ σκότους, πνευματικὰ τῆς πονηρίας (palē … archas, exousias, kosmokratoras tou skotous, pneumatika tēs ponērias) — wrestling … principalities, powers, world-rulers of this darkness, spiritual forces of wickedness, v. 12. [NEW] Mübarizə … hakimiyyətlər, qüvvələr, bu zülmətin dünya hökmdarları, pis ruhani qüvvələr. Risk: High. Same jinn/cin-folk-belief caution flagged at 2:2 and 1:21 — reinforced here as the passage’s explicit theological climax. These are named as the believer’s actual struggle “not against flesh and blood,” making precise, non-superstitious, Christ-subordinated framing essential.
θώραξ δικαιοσύνης, θυρεὸς τῆς πίστεως, περικεφαλαία τοῦ σωτηρίου, μάχαιρα τοῦ Πνεύματος (thōrax dikaiosynēs, thyreos tēs pisteōs, perikephalaia tou sōtēriou, machaira tou Pneumatos) — breastplate of righteousness, shield of faith, helmet of salvation, sword of the Spirit, vv. 14–17. Righteousness, faith, salvation [all REUSED — Romans TM: Salehlik, İman, Xilas]. ῥῆμα Θεοῦ (rhēma theou), “word of God,” v. 17 [NEW] Allahın Sözü. Risk: High. Do NOT render as “Allahın kəlamı” — kəlam/Kəlamullah is closely associated in Azerbaijani Islamic usage specifically with the Qur’an as God’s uncreated speech; “Allahın Sözü” avoids that direct terminological overlap while remaining a natural, established Bible-translation phrase.
προσευχή, δέησις, προσκαρτέρησις (proseuchē, deēsis, proskarterēsis) — prayer, supplication, perseverance (in prayer), v. 18. [NEW] Dua, yalvarış, dözümlə davam etmə. Risk: Medium. Standard prayer vocabulary; the specific caution is to keep this personal, direct prayer to God “in the Spirit” clearly distinct from the baseline’s Critical “intercession” caution — this is the believer’s own praying, not a mediating third party’s intercessory office.
πρεσβεύω (presbeuō) — ambassador, v. 20. [NEW] Səfir. Risk: Medium. A positive, dignified image (Paul as Christ’s ambassador even while imprisoned); minor risk of sounding overly political/diplomatic rather than gospel-proclamation-centered without brief explanation.
ἀφθαρσία (aphtharsia) — incorruptibility/sincerity, v. 24. [NEW] Saf məhəbbətlə/Pozulmazlıqla. Risk: Low.

Summary Note

Ephesians shares the bulk of its foundational vocabulary (Xilas, Lütf, İman, Salehlik, Müqəddəs, Müqəddəslər, Rəbb, Allahın Oğlu, Diriliş, Allah, Müqəddəs Ruh, Ata, Seçilmə, Əhd, Millətlər, Peyğəmbər, Həvari, Qanun, Günah, Allahın Padşahlığı) with the baseline Romans package and reuses every one of those renderings without modification. The book’s distinctive theological contribution — and correspondingly its distinctive translation risk profile — clusters around six term-families new to this curriculum: mystery (Sirr), predestination/inheritance (Qabaqcadan təyin etmə / İrs), the body/head/fullness of Christ (Bədən/Baş/Bütövlük), direct access to God (Yaxınlaşma haqqı), the armor of God and cosmic powers (Allahın zirehi / hakimiyyətlər), and household submission and headship (Tabe olmaq / Baş). All six require Critical- or High-tier review routing per the reasoning documented above.

See 08_core_glossary.md for the consolidated glossary table of every term cited above, across every chapter.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.