Cross-Reference Analysis
09 Cross-Reference Analysis — Ephesians (Full Book) — English → Bengali
Methodology
This document catalogs every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every substantive parallel to the Romans curriculum (the established baseline for this language pair) found across all six chapters of Ephesians. Citations are given in normalizable “Book Chapter:Verse” form (e.g., “Ephesians 2:8”, “Genesis 15:6”, “Psalm 68:18”) per the baseline’s cross-reference preservation convention. Bengali book-name conventions extend the baseline table as follows:
| English | Bengali | Transliteration |
|---|---|---|
| Ephesians | ইফিষীয় | Iphishio |
| Exodus | যাত্রাপুস্তক | Jatrapustok |
| Deuteronomy | দ্বিতীয় বিবরণ | Ditio Bibaron |
| Zechariah | সখরিয় | Shokhorio |
| Daniel | দানিয়েল | Danielo |
| Psalms | গীতসংহিতা | Gitshonghita |
| Isaiah | যিশাইয় | Jishaiyo |
| Genesis | আদিপুস্তক | Adipustok |
All Scripture references retain Arabic verse numerals per house style (matching the baseline Romans convention).
Baseline reuse rule applied throughout: where a shared quotation or theme also appears in the Romans curriculum, the Bengali rendering established for that OT text or doctrinal term in the Romans baseline package MUST be reused. Where Ephesians quotes or alludes to an OT passage not otherwise rendered in the Romans baseline, a new rendering is proposed here and flagged for Phase 2 addition to translation_memory.json.
PART A — Direct Old Testament Quotations in Ephesians
| Ephesians Passage | OT Source | Theme | Related Character(s) | Connection Type | Translation Sensitivity |
|---|---|---|---|---|---|
| Ephesians 1:22 | Psalm 8:6 | Christ’s exalted headship over all creation | Christ; (Psalm 8’s “son of man”) | Direct quotation, applied christologically (cf. also 1 Corinthians 15:27, not in this curriculum) | Must render “put all things under his feet” (সমস্ত বিষয় তাঁর পায়ের নীচে রাখলেন) so as to preserve total, cosmic subjection to Christ specifically, not a general statement about humanity’s dominion mandate as in the original Psalm 8 context. |
| Ephesians 2:17 | Isaiah 57:19 | Peace extended to those “far off” and “near” — Gentile inclusion | none named (prophetic oracle) | Direct quotation, reapplied to Jew/Gentile reconciliation in Christ | শান্তি (baseline reuse, Medium) and দূরে/নিকটে (Ephesians-specific, High) must both appear consistently at 2:13 and 2:17, since Paul is deliberately echoing the Isaiah oracle across both verses within the same paragraph. |
| Ephesians 2:20 (allusion functioning as quotation) | Isaiah 28:16 / Psalm 118:22 | Christ as the foundational cornerstone of God’s building, the church | Christ | Direct christological application; the identical OT text is quoted in Romans 9:33 (Isaiah 28:16) and (outside this curriculum) 1 Peter 2:6-7 | CRITICAL CONSISTENCY POINT: if the Romans curriculum’s translation memory contains a rendering of Isaiah 28:16/Romans 9:33’s “cornerstone,” that exact Bengali term must be reused here (কোণের প্রধান পাথর, as proposed in 08_core_glossary.md) rather than a fresh rendering, since both letters quote the same Isaiah verse to make the same christological point. |
| Ephesians 4:8 | Psalm 68:18 | Christ’s ascension and his gift-giving to the church | Christ | Direct quotation, with a deliberate Pauline interpretive shift (the Hebrew/LXX has the victor “receiving” gifts; Paul says Christ “gave” gifts) | Translate Paul’s Greek text as it stands (“he gave gifts to men,” উপহার দিলেন), not the underlying Hebrew Psalm’s “received” — this is Paul’s own inspired application, not a translation of the Psalm itself. A translator note explaining the shift is recommended given how doctrinally significant it is to the “Gifts for Building Up the Church” curriculum doctrine. |
| Ephesians 4:25 | Zechariah 8:16 | Truthful speech within the covenant community | none named | Direct quotation | Low sensitivity; standard ethical exhortation. Render সত্য কথা বলা consistently with 4:15’s “speaking the truth in love.” |
| Ephesians 4:26 | Psalm 4:4 | Anger without sin | David (Psalm superscription) | Direct quotation | Low sensitivity. |
| Ephesians 5:31 | Genesis 2:24 | Marriage as one-flesh union, typologically fulfilled in Christ and the church | Adam; Eve (implied, unnamed) | Direct quotation with typological reapplication (5:32’s “this mystery”) | HIGH sensitivity. একদেহ (Ephesians-specific, Medium per glossary) must be rendered so the reader recognizes this as the same Genesis creation-ordinance text underlying all biblical teaching on marriage, not a novel NT invention; the immediately following typological application (Christ/church) must not be lost by rendering 5:31 as a free-standing marriage maxim disconnected from 5:32. |
| Ephesians 6:2-3 | Exodus 20:12 / Deuteronomy 5:16 | Honoring parents; the Decalogue’s promise-attached commandment | Moses (giver of the Law); parents (referent) | Direct quotation, explicitly labeled by Paul as “the first commandment with a promise” | Must render বাধ্য হওয়া/সম্মান করা identically to any existing Bengali Bible rendering of the Fifth/Fourth Commandment in Exodus/Deuteronomy, since Paul is citing the Decalogue verbatim, not paraphrasing it. |
PART B — Old Testament Allusions (Non-Formal Echoes)
| Ephesians Passage | OT Allusion | Theme | Related Character(s) | Connection Type | Translation Sensitivity |
|---|---|---|---|---|---|
| Ephesians 1:4 | Genesis 1:1 (“before the foundation of the world”) | God’s eternal, pre-creation electing purpose | none (creation narrative) | Temporal allusion establishing the eternality of election | জগৎ সৃষ্টির পূর্বে (already in glossary) must not be read as one of a repeating series of cosmic ages (cf. semantic analysis note on αἰών, Ephesians 2:2) — this is the single, linear beginning of the one created order. |
| Ephesians 1:10 | Isaiah 11 (messianic unifying reign); background also cf. Genesis 1 (creation “gathered” under God’s rule) | Cosmic reunification of all things under Christ’s headship | Christ | Thematic/conceptual allusion, not a formal quotation | High sensitivity (see semantic analysis on ἀνακεφαλαιώσασθαι); must preserve “under one head” sense, not flatten to vague unity. |
| Ephesians 2:1-3 | Psalm 14:1-3 / Psalm 51:5 / Ecclesiastes 7:20 (universal sinfulness texts) | Universal human deadness in sin prior to grace | ”we all” (universal referent) | Conceptual allusion reinforcing OT teaching on universal depravity | Directly parallels Romans 3:9-20’s catena of OT universal-sin quotations (Psalm 14, Psalm 5, Psalm 140, Isaiah 59, etc.) — see Part E below. Must retain full universal scope; no softening for communal-identity comfort, per baseline’s “universal_human_accountability” doctrine note. |
| Ephesians 2:10 | Genesis 1:27 / Genesis 2:7 (creation of humanity) | Believers as God’s new creative workmanship | Adam (implicit, as the pattern of the “old” creation now surpassed) | Typological/conceptual allusion | CRITICAL — this is the theological hinge already flagged in the core-passage semantic analysis; the সৃষ্টি root must echo Genesis’s own creation vocabulary to signal that salvation is a new-creation act analogous to, and exceeding, the first creation. |
| Ephesians 3:9 | Daniel 2:28-29,47 | A hidden divine plan/mystery now disclosed | Daniel (background figure; not named in Ephesians) | Conceptual allusion — Daniel’s ἀποκάλυψις-of-mysteries idiom is the OT background for Paul’s μυστήριον vocabulary | নিগূঢ়তত্ত্ব (established Ephesians term) should be understood by teachers/reviewers as drawing on this Danielic background of divine mystery revealed to God’s servants, reinforcing that revelation is disclosure by God, not human speculation or occult divination. |
| Ephesians 4:24 | Genesis 1:26-27 (humanity made in God’s image, “righteousness and holiness”) | The “new self” created in true righteousness and holiness, restoring/fulfilling the original creation intent | Adam (background) | Typological allusion — new creation restoring and exceeding the Genesis image-of-God pattern | See Part D (Adam typology) below; পুরাতন মানুষ/নতুন মানুষ must be read against this Genesis background, not against Hindu ātman doctrine (already flagged High risk in semantic analysis). |
| Ephesians 5:14 | Composite echo of Isaiah 60:1 and Isaiah 26:19 (possibly an early Christian hymn drawing on both) | Awakening from spiritual death/sleep into resurrection light | none named | Allusive citation, introduced with “it is said/sung” rather than a formal “as it is written” | Medium sensitivity. Render as a citation-like exhortation (“জাগো, যে নিদ্রায় আছ…”) consistent with পুনরুত্থান-family vocabulary (resurrection light imagery), never with পুনর্জন্ম-adjacent phrasing. |
| Ephesians 5:18 | Proverbs 23:20-21, 29-35 (warnings against drunkenness) | Contrast between wine-drunkenness and Spirit-fullness | none named | Contrastive conceptual allusion | See semantic analysis note on ecstatic-trance/possession risk; the OT wisdom-tradition contrast (sober self-control vs. drunken loss of control) supports translating 5:18 so that Spirit-fullness is clearly the OPPOSITE of loss of control, not an ecstatic-trance equivalent. |
| Ephesians 6:12 | Daniel 10:13,20-21 (a “prince” of a hostile nation contending against God’s messenger; the angelic “prince” Michael) | Organized, personal, hierarchical spiritual opposition behind earthly events | Daniel; the angel/messenger; the “prince of Persia” (background) | Conceptual/structural allusion — Daniel supplies the OT pattern of real, personal, ranked spiritual powers contesting God’s purposes | Reinforces (see semantic analysis) that this cluster of terms names real personal spiritual beings, not impersonal social structures — consistent with, and strengthening, the Critical-risk translator-note requirement already established for this passage. |
| Ephesians 6:14 | Isaiah 11:5 (“righteousness shall be the belt of his waist”) | Messianic righteousness as girding strength | The messianic figure of Isaiah 11 (fulfilled in Christ; here extended to believers in him) | Typological/allusive borrowing of messianic imagery, reapplied to believers “in Christ” | Must reuse ধার্মিকতা (baseline Critical term) for “righteousness” in this armor image exactly as elsewhere; never substitute a generic term for “belt of truth” imagery given the term’s doctrinal weight. |
| Ephesians 6:14,17 | Isaiah 59:17 (“he put on righteousness as a breastplate, and a helmet of salvation on his head”) | God’s own armor, put on by the divine Warrior in Isaiah, now given to believers to wear in spiritual warfare | God himself (Isaiah 59, the divine Warrior); extended to the church | Direct imagery-borrowing/allusion — Paul takes God’s OWN battle-armor from Isaiah 59 and reassigns it to ordinary believers, underscoring that believers fight in God’s strength, wearing God’s own equipment | HIGH sensitivity. Both ধার্মিকতার বুকপাটা (breastplate of righteousness) and পরিত্রাণের শিরস্ত্রাণ (helmet of salvation) reuse Critical baseline terms (ধার্মিকতা, পরিত্রাণ) and must never substitute forbidden alternatives (ধর্ম; মুক্তি/মোক্ষ/নাজাত). The Isaiah 59 background reinforces that this armor is God’s own, not human-manufactured or magically potent — directly supporting the translator-note requirement already flagged against amulet/taveez conflation. |
| Ephesians 6:15 | Isaiah 52:7 (“How beautiful upon the mountains are the feet of him who brings good news… who publishes peace”) | Gospel-readiness pictured as beautiful, prepared feet | The herald/messenger of Isaiah 52 (fulfilled in gospel proclamation) | Allusive borrowing — the identical Isaiah 52:7 text is quoted FORMALLY in Romans 10:15 within the Romans curriculum | CRITICAL CROSS-CURRICULUM CONSISTENCY POINT — see Part E below. The Bengali rendering of “gospel of peace” here (শান্তির সুসমাচারের পাদুকা) must use the exact established সুসমাচার and শান্তি baseline terms so that a learner moving between the Romans and Ephesians curricula recognizes the same Isaiah 52:7 image underlying both Romans 10:15 and Ephesians 6:15. |
PART C — Messianic References and Christological Fulfillment
| Ephesians Passage | Messianic/Christological Content | OT Root | Translation Sensitivity |
|---|---|---|---|
| Ephesians 1:3-14 | The entire “berakah” blessing is structured around God’s eternal plan fulfilled “in Christ” (repeated ἐν Χριστῷ), climaxing in redemption through his blood (1:7) | Echoes covenant-blessing forms (cf. Genesis 12:1-3; Numbers 6:24-26) reapplied wholly to Christ | Ensure ঈশ্বরের মনোনয়ন (election, baseline High) and দত্তকপুত্রতা (adoption, baseline High) remain anchored “in Christ,” not read as an abstract divine decree apart from him. |
| Ephesians 1:20-22 | Christ’s resurrection and enthronement “at his right hand,” fulfilling Psalm 110:1 (implicit) and Psalm 8:6 (explicit) | Psalm 110:1; Psalm 8:6 | পুনরুত্থান (baseline Critical) and the “seated” imagery must be kept distinct from generic exaltation language — this is the specific, bodily, historical resurrection and enthronement of Jesus, echoed again in 2:6’s “seated with him.” |
| Ephesians 2:20 | Christ as the fulfillment of Isaiah 28:16’s promised cornerstone | Isaiah 28:16; Psalm 118:22 | See Part A above — cross-curriculum consistency with Romans 9:33 required. |
| Ephesians 3:5-6 | The mystery “now revealed to his holy apostles and prophets” that Gentiles are fellow heirs — fulfillment of the Abrahamic promise that all nations would be blessed | Genesis 12:3; Genesis 22:18 (background) | নিগূঢ়তত্ত্ব (mystery, established High-risk term) must connect, in teaching notes, to this specific Abrahamic-promise fulfillment, not remain an abstract “secret.” |
| Ephesians 4:8-10 | Christ’s ascension (and, in most readings, prior descent in incarnation/death) fulfilling and surpassing Psalm 68:18’s victory procession | Psalm 68:18 | See Part A. The ascension/descent motif here parallels Romans 10:6-7’s use of Deuteronomy 30:12-14 (see Part E) — both passages use a “descent/ascent” OT pattern to describe Christ’s saving work; render consistently as historical, bodily events, never metaphorically. |
| Ephesians 5:14 | The “sleeper” awakened into resurrection light — a christological application of Isaiah’s dawn/resurrection imagery | Isaiah 60:1; Isaiah 26:19 | See Part B. |
PART D — Typological Parallels
| Type (OT Pattern) | Antitype (Ephesians Fulfillment) | Ephesians Passage(s) | Related Character(s) | Translation Sensitivity |
|---|---|---|---|---|
| Adam, the first man, whose fall brought universal death and disorder (Genesis 2-3; developed doctrinally in Romans 5:12-21) | The “new self” (καινὸς ἄνθρωπος) created in Christ, and the “one new man” formed from Jew and Gentile together | Ephesians 2:15; 4:22-24 | Adam (unnamed but presupposed); Christ | HIGH sensitivity and a genuine curriculum-sequencing dependency: Ephesians assumes the reader already understands Romans 5’s Adam/Christ typology. If a learner has not studied Romans 5, a brief bridging note explaining the Adam background is recommended wherever “old man/new man” language occurs. Never render with পুনর্জন্ম-adjacent vocabulary (rebirth into a new body), which would wrongly suggest a cyclical rather than once-for-all new-creation transformation. |
| The Jerusalem Temple, God’s dwelling place among his covenant people, entered through restricted, mediated access (Exodus 25-40; 1 Kings 8) | The church, Jew and Gentile together, as God’s living temple (ναός), with direct, unmediated access (προσαγωγή) to the Father | Ephesians 2:18-22 | none named (corporate) | HIGH sensitivity. Must not collapse মন্দির (temple, God’s dwelling) with the baseline’s rejected rendering of মণ্ডলী (church, the gathered assembly) — these are related but distinct images; a translator note distinguishing them, and distinguishing this “temple” from a literal Hindu image-worship মন্দির, is required (already flagged in the semantic analysis). |
| Marriage of the first man and woman, instituted at creation as a one-flesh union (Genesis 2:18-24) | Christ’s self-giving, sanctifying union with the church, of which every Christian marriage is a living picture | Ephesians 5:22-33 | Adam and Eve (background, per the Genesis 2:24 quotation at 5:31); Christ and the church | CRITICAL/HIGH sensitivity, compounding the already-flagged ὑποτάσσω risk (see semantic analysis). The typology’s whole point is Christ’s SELF-SACRIFICIAL love (5:25-29) as the pattern for headship, not a general endorsement of unilateral authority; this typological grounding must be foregrounded in any teaching material, not only the submission language. |
| The Exodus-era tabernacle/temple’s foundation stones and the Davidic “sure foundation” promises (Isaiah 28:16) | The church built on the foundation of the apostles and prophets, with Christ himself as the cornerstone | Ephesians 2:20-22 | Apostles, prophets (foundation); Christ (cornerstone) | See Parts A and E — cross-curriculum consistency with Romans 9:33 required. |
| God as the Divine Warrior, clothed in his own armor of righteousness and salvation to save his people (Isaiah 59:15-19) | The church, clothed in God’s own armor, standing firm against spiritual opposition | Ephesians 6:10-17 | God (Isaiah’s divine Warrior); the church (recipient of the same armor) | See Part B — reinforces that believers do not manufacture or ritually acquire this armor; it is God’s own equipment given to them. |
PART E — Cross-Curriculum Parallels: Ephesians ↔ Romans
This section identifies substantive doctrinal and lexical overlaps between Ephesians and the established Romans curriculum, with explicit rendering-consistency requirements.
| Ephesians Passage | Romans Passage | Shared Theme/Doctrine | Shared Baseline Term(s) | Consistency Requirement |
|---|---|---|---|---|
| Ephesians 2:1-3 | Romans 1:18-3:20; Romans 3:23 | Universal human sinfulness and accountability before God | পাপ (sin); ক্রোধ (wrath) | Both curricula must render “all have sinned”/“we all” with full universal scope; no communal-identity softening in either curriculum (baseline’s “universal_human_accountability” doctrine note applies equally here). |
| Ephesians 2:4-5 | Romans 5:8; Romans 5:15-17 | God’s mercy and love as the ground of grace shown to the undeserving | অনুগ্রহ (grace); প্রেম (love) | দয়া (mercy, new Ephesians term) must remain distinct from অনুগ্রহ in both curricula — mercy is God’s compassionate disposition; grace is the saving act itself. |
| Ephesians 2:8-9 | Romans 3:24,27-28; Romans 4:1-8; Romans 11:5-6 | Salvation by grace through faith, explicitly excluding works | অনুগ্রহ; বিশ্বাস; পরিত্রাণ | This is the single most important cross-curriculum doctrinal thread. The grace-vs-works contrast established in Romans 3-4 and 11:5-6 must be rendered with identical rhetorical force in Ephesians 2:8-9 — the AI translation system prompt’s existing rule (“Grace ≠ merit… ensure the Bengali rendering preserves the contrast”) applies directly to Ephesians 2:8-9 as well and should be extended to reference this passage explicitly in Phase 2 instructions. |
| Ephesians 2:10 | Romans 6:4 (walking in newness of life); Genesis 15:6 / Romans 4:3 (imputed righteousness) | Good works as fruit, never cause, of salvation; new-creation identity preceding ethical fruit | আরোপিত ধার্মিকতা (imputed righteousness); ধার্মিকতা | The sequencing rule already established for Romans 4 (righteousness credited, not earned) must be mirrored precisely in how Ephesians 2:10’s ἔργα ἀγαθά/ποίημα distinction is taught — never suggest works contribute to the initial standing, only that they flow from it. |
| Ephesians 1:4-5, 11 | Romans 8:28-30; Romans 9:11-13 | Election and predestination in Christ | ঈশ্বরের মনোনয়ন (election) | পূর্বনির্ধারণ (predestination, new Ephesians term) must be introduced and explained consistently with how Romans 8:28-30 and 9:11-13 already frame God’s sovereign call as relational and loving, not impersonal fate — the same anti-taqdir/anti-bhagya translator-note logic applies in both curricula. |
| Ephesians 1:19-21; 3:20 | Romans 1:16 (power of God for salvation) | God’s power, described with multiple synonyms, at work in salvation and resurrection | ঈশ্বরের সামর্থ্য (power of God) | The baseline’s absolute prohibition on শক্তি for God’s power (Shakta/Durga-Kali association) governs every one of the seven Ephesians 1:19-21 power/authority terms without exception — this is a direct extension, not merely an analogous case, of the existing Romans 1:16 rule. |
| Ephesians 2:11-22 | Romans 3:29-30; Romans 9-11 (esp. 11:17-24 olive tree); Romans 15:7-12 | Unity of Jews and Gentiles as one people in Christ | পরজাতি (Gentiles); শান্তি (peace) | Both curricula must retain full doctrinal force — no distinction, one new humanity, full inclusion — without softening into vague social tolerance language, per the baseline’s “unity_of_jews_and_gentiles” doctrine note, which Ephesians 2:11-22 develops even more extensively than Romans does. |
| Ephesians 6:12 | Romans 8:38-39 (angels, rulers, powers, “nor anything else in all creation”) | Personal, organized spiritual/cosmic powers set against believers, ultimately unable to separate them from God’s love | কর্তৃত্ব, ক্ষমতা (rulers, authorities) | If the Romans curriculum’s translation memory later renders Romans 8:38’s “rulers/powers” vocabulary, it should be checked against the terms established here for Ephesians 1:21, 3:10, and 6:12, since both letters draw on the same conceptual category of cosmic powers subordinate to Christ. Recommend the Romans team adopt কর্তৃত্ব/ক্ষমতা rather than introducing new terms, to preserve cross-curriculum consistency. |
| Ephesians 6:15 | Romans 10:14-15 (quoting Isaiah 52:7) | Gospel-readiness/proclamation pictured with Isaiah’s “beautiful feet” imagery | সুসমাচার (gospel); শান্তি (peace) | CRITICAL — both passages draw on the identical Isaiah 52:7 text. The Bengali rendering of Romans 10:15’s Isaiah quotation and Ephesians 6:15’s “gospel of peace” phrase must share identical core vocabulary (সুসমাচার, শান্তি) so a learner recognizes the same OT image is in view in both letters. |
| Ephesians 4:11 | Romans 12:6-8 | Spirit-given gifts for building up the church, distributed to each member | আত্মিক বর (spiritual gifts) | The fivefold-office list in Ephesians 4:11 (apostle, prophet, evangelist, pastor, teacher) supplements, but must not contradict, the function-oriented gift list already established in Romans 12:6-8; both describe grace-gifts, never merit-earned abilities. |
| Ephesians 1:7 | Romans 3:24-25 | Redemption through Christ’s blood | অনুগ্রহ; খ্রীষ্টের রক্ত | উদ্ধার (redemption, Ephesians-specific Critical term) must never drift toward মুক্তি even though Romans 3:24 uses similar redemption-through-blood language; both curricula share the same forbidden-term constraint. |
| Ephesians 6:1-9 | Romans 13:1-7 | Ordered relationships of authority, grounded “in the Lord”/under God, restraining as well as requiring obedience | প্রভু (Lord) | Both passages ground submission to human authority structures in ultimate accountability to Christ as the true, supreme প্রভু; the household code’s use of মালিক for human masters (protecting প্রভু’s exclusive reservation) should inform how the Romans curriculum’s civil-authority language is checked for the same প্রভু-exclusivity principle. |
| Ephesians 5:2 | Romans 12:1 (living sacrifice) | Sacrificial imagery applied to Christ’s death (5:2) and, in Romans, to believers’ consecrated lives (12:1) | — | Distinguish carefully in teaching material: Ephesians 5:2 describes Christ’s ONE, FINISHED, atoning sacrifice; Romans 12:1 describes believers’ ONGOING, non-atoning consecration of their whole lives in response. Using নৈবেদ্য/বলিদান-family vocabulary in both places without this distinction risks conflating a completed atonement with an ongoing believer-offering — a live risk given regional Hindu puja-offering associations flagged in both contexts. |
PART F — Rendering-Consistency Rules for Shared Quotations and Terms
- Isaiah 28:16 / Psalm 118:22 (cornerstone): Ephesians 2:20 and Romans 9:33 quote/allude to the same OT text for the same christological point. Use the identical Bengali rendering (কোণের প্রধান পাথর) in both curricula’s teaching materials.
- Isaiah 52:7 (beautiful feet / gospel of peace): Ephesians 6:15 and Romans 10:15 draw on the same Isaiah verse. Both must use সুসমাচার and শান্তি (baseline terms) with matching phrasing wherever feasible.
- Genesis creation vocabulary (সৃষ্টি root): Every occurrence of κτίζω/ποίημα-family language in Ephesians (2:10; 2:15; 3:9; 4:24) must share the same Bengali root (সৃষ্টি) both internally within Ephesians and in cross-reference to Romans’ own new-creation language (Romans 6:4’s “newness of life”; Romans 8:19-22’s creation groaning), to preserve the thread of God’s creative, re-creative action running through both letters.
- Power-of-God vocabulary: শক্তি is forbidden for every rendering of God’s power, might, or authority in both curricula, with no exception, per the baseline’s Bengal-specific Shakta caution — extended here to all seven Ephesians 1:19-21 power/authority terms and to any future Romans 8:38 rendering.
- Election/predestination pairing: ঈশ্বরের মনোনয়ন (election, baseline) and পূর্বনির্ধারণ (predestination, new) must never be used interchangeably; each names a distinct (though related) aspect of God’s sovereign saving purpose, consistently across both curricula.
- Grace-works contrast: Wherever grace (অনুগ্রহ) is contrasted with works (কর্ম/কাজ) — Ephesians 2:8-9; Romans 3:27-28; 4:1-8; 11:5-6 — the negation must be rendered with equal, unmitigated force in every instance across both curricula.
- Redemption vocabulary: উদ্ধার (redemption) must never be rendered with মুক্তি in either curriculum; where “price paid” needs foregrounding, supplement with “রক্তের মূল্যে” (at the price of the blood), consistent with Ephesians 1:7 and Romans 3:24-25 alike.
- Armor/spiritual-warfare vocabulary: Where Romans uses armor imagery (Romans 13:12, “put on the armor of light”), the Bengali rendering of “armor” (যুদ্ধসজ্জা) should align with the term established for Ephesians 6:11,13, so that the shared military metaphor is recognizable across both letters.
- Household/authority “Lord” reservation: প্রভু is reserved exclusively for Christ (or God) in every occurrence across both curricula; human masters/authorities (Ephesians 6:5,9; Romans 13:1-7’s civil rulers) must use a distinct term (e.g., মালিক for a household master), never প্রভু.
PART G — Full-Book Coverage Confirmation (Chapter by Chapter)
| Chapter | OT Quotations/Allusions Present? | Summary |
|---|---|---|
| Ephesians 1 | Yes | Allusions to Genesis 1 (foundation of the world), Psalm 8:6 (quoted, 1:22), implicit Psalm 110:1 background (1:20), Daniel-background revelation vocabulary anticipated (see ch. 3). Reviewed in full above (Parts A-C). |
| Ephesians 2 | Yes — heaviest concentration in the book | Isaiah 57:19 (quoted, 2:17), Isaiah 28:16/Psalm 118:22 (quoted, 2:20), Genesis creation allusion (2:10), universal-sin OT background (2:1-3), temple typology (2:19-22). Reviewed in full above. |
| Ephesians 3 | Yes | Daniel 2:28-29 mystery-revelation background (3:9), Abrahamic-promise fulfillment background (3:6). Reviewed in full above. |
| Ephesians 4 | Yes | Psalm 68:18 (quoted, 4:8), Zechariah 8:16 (quoted, 4:25), Psalm 4:4 (quoted, 4:26), Genesis 1:26-27 image-of-God background (4:24), Adam typology underlying “old man/new man” (4:22-24). Reviewed in full above. |
| Ephesians 5 | Yes | Composite Isaiah 60:1/26:19 citation (5:14), Proverbs 23 background (5:18), Genesis 2:24 (quoted, 5:31), marriage typology (5:22-33). Reviewed in full above. |
| Ephesians 6 | Yes | Exodus 20:12/Deuteronomy 5:16 (quoted, 6:2-3), Daniel 10 background (6:12), Isaiah 11:5 and Isaiah 59:17 (allusion, 6:14,17), Isaiah 52:7 (allusion, 6:15). Reviewed in full above. |
No chapter of Ephesians is without load-bearing OT connection; every chapter is represented in Parts A-D above. Chapters with no NEW cross-curriculum (Romans) parallel beyond what is already listed in Part E are confirmed as fully reviewed with no additional entries required.
This document extends 07_semantic_analysis.md and 08_core_glossary.md and must be read alongside them. All Critical/High risk items identified here inherit the review routing established in doctrine_risk_registry.json and must be added to that registry and to bible_term_registry.json in Phase 1 Steps 2-3 deliverables where not already present.