Cross-Reference Analysis
Cross-Reference and Theme Analysis — Ephesians 1–6 (English → Bodo)
Purpose and Method
This analysis catalogs every Old Testament quotation and allusion in Ephesians, every messianic reference, every typological pattern, and every substantive parallel to the Romans curriculum already encoded in the baseline Language Package. Citations are normalized to the form Book Chapter:Verse (e.g., “Genesis 15:6”, “Ephesians 2:20”) for consistent lookup across curricula. Translation Sensitivity ratings follow the Critical/High/Medium/Low convention of doctrine_risk_registry.json. Where a passage shares an underlying OT text or a Greek/Bodo lexical item with a passage already translated in the Romans curriculum, a rendering-consistency rule is recorded in Part 4 to bind the two curricula together in the learner’s experience.
PART 1 — Chapter-by-Chapter OT Quotation and Allusion Matrix
Ephesians 1
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ephesians 1:4 | Election “before the foundation of the world” | God the Father, the elect | Allusion to Genesis 1:1 (creation as the temporal marker against which God’s pre-temporal choice is set) | Medium — do not let सृष्टि/creation vocabulary imply a cosmic cycle; election precedes and is independent of created time. |
| Ephesians 1:9-10 | The mystery of God’s plan to unite all things | God the Father, Christ | Echoes Daniel 2:28-29, 47 (God as the revealer of hidden mysteries/plans to a king) and Isaiah 46:9-10 (God’s purposes declared from ancient times) | High — Daniel’s court-mystery genre must not be assimilated to Kherai-trance-disclosed “hidden things”; see मुस्तेरियन/रहस्य note in Part 4. |
| Ephesians 1:14 | The Spirit as guarantee of the inheritance | Holy Spirit | Echoes the land-inheritance promise pattern of Genesis 15:7-21 and Deuteronomy 4:20-21 (Israel’s inheritance of the promised land) | High — inheritance here is the SPIRITUAL inheritance secured by the Spirit, not a territorial land-grant; distinguish carefully given Bodoland Territorial Region associations. |
| Ephesians 1:17 | ”the Spirit of wisdom and revelation” | Holy Spirit | Echoes Isaiah 11:2 (the Spirit of wisdom and understanding resting on the messianic branch) | Medium — messianic-Spirit language now given to all believers, not one anointed figure alone. |
| Ephesians 1:20 | Christ seated at God’s right hand | Christ (Messiah) | Direct allusion to Psalm 110:1, “Sit at my right hand” — one of the most-quoted messianic texts in the NT (cf. Matthew 22:44, Acts 2:34-35, Hebrews 1:13, Romans 8:34) | Critical — messianic enthronement; must retain exclusive supreme authority, never an honorific elder-seat among the Bathou pantheon’s own council of spirits. |
| Ephesians 1:22 | ”put all things under his feet” | Christ | Direct allusion to Psalm 8:6, “You have put all things under his feet” | High — cosmic, comprehensive Christ-centered authority; keep distinct from ancestral/nature-spirit territorial dominions recognized in Bathou cosmology. |
| Ephesians 1:22-23 | Christ as head, church as body/fullness | Christ, the church | Develops Psalm 8:6 into ecclesiology; anticipates Genesis 1:26-28’s “dominion” theme fulfilled in Christ and shared with his body | Critical — see गुदि/मसीहनि गुदि note in Part 4; do not conflate incarnation-sense body with corporate-sense body. |
Ephesians 2
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ephesians 2:1-3 | Universal deadness in sin | Humanity (“sons of disobedience”) | Thematic parallel to Genesis 2:17/3:6-19 (the fall and its death-sentence) and Psalm 51:5 (sinful from birth) | Critical — inherited liability before birth; parallels Romans 5:12-19’s Adam-Christ typology directly (see Part 3). |
| Ephesians 2:8-9 | Grace through faith, not works | Believer, God | Thematic (not quoted) parallel to Genesis 15:6 (“Abraham believed… and it was counted to him as righteousness”) via Paul’s own argument in Romans 4:1-8 | Critical — this is the letter’s hinge verse and the direct doctrinal sibling of Romans 3:27-28 and Romans 4:1-8; see Part 4 rendering-consistency rule. |
| Ephesians 2:11-12 | Gentile exclusion from Israel’s covenants | Gentiles, Israel | Echoes the covenant-promise structure of Genesis 12:1-3, Genesis 17:1-14, and Exodus 19:5-6 (Israel as God’s covenant people) | High — requires explicit OT covenant-background teaching; parallels the baseline’s caution on “covenant” and “seed_of_david.” |
| Ephesians 2:13 | ”brought near by the blood of Christ” | Christ | Direct allusion to Isaiah 57:19, “Peace, peace, to the far and to the near” | High — see full quotation at 2:17 below; treat both verses as one unit. |
| Ephesians 2:14 | ”He himself is our peace” | Christ (Messiah) | Echoes Isaiah 9:6-7 (“Prince of Peace”) and Micah 5:5 (“he shall be their peace”) | Critical — messianic peace-bringer identity; must not be reduced to household/community harmony sought through Bathou/Kherai ritual offerings. |
| Ephesians 2:16-17 | Reconciliation and the preaching of peace | Christ | Direct quotation of Isaiah 57:19, “and preached peace to those who were far off and those who were near” | Critical — a direct OT quotation; render with the same सान्ति (peace, baseline) root used throughout Romans and Ephesians for terminological unity. |
| Ephesians 2:19-20 | Fellow citizens, God’s household | Apostles, prophets, Christ | Draws on the temple-building tradition of 1 Kings 5-8 (Solomon’s temple) and directly echoes Psalm 118:22 / Isaiah 28:16 (“the stone that the builders rejected has become the cornerstone”) | Critical — SAME underlying stone-testimony tradition quoted in Romans 9:33; see mandatory rendering-consistency rule in Part 4. |
| Ephesians 2:21-22 | The church as God’s temple/dwelling place | The church, Holy Spirit | Echoes Ezekiel 37:26-27 (“I will set my sanctuary in their midst… I will dwell with them”) and 1 Kings 8:10-13 (the glory filling Solomon’s temple) | Critical — figurative language for the corporate people of God; see ईश्वरनि मन्दिर/नमासोलि note in Part 4. |
Ephesians 3
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ephesians 3:2-6 | The mystery: Gentiles as fellow heirs | Paul, Gentiles, Israel | Fulfills the Abrahamic promise “in you all the families of the earth shall be blessed” (Genesis 12:3; cf. Genesis 22:18), argued at length in Romans 4 and Galatians 3 | Critical — the content of the “mystery” is precisely the doctrine Romans 4 and Romans 9-11 already establish; teach as fulfillment, not new revelation contradicting Romans. |
| Ephesians 3:9 | Mystery “hidden for ages in God who created all things” | God the Father | Echoes Daniel 2:28-29 (God who reveals mysteries) and Genesis 1:1 (God as Creator, grounding his authority to disclose his plan) | Critical — see Part 4 मुस्तेरियन/रहस्य rendering rule. |
| Ephesians 3:14-15 | ”every family… named” from the Father | God the Father | Echoes the genealogical/clan-naming patterns of Genesis 10 and Numbers 1 (tribal/family enumeration) | Medium — resonates naturally with Bodo clan (afad) naming structures; teach God as the source of ALL family identity, not merely Bodo afad lineage. |
| Ephesians 3:20-21 | Doxology: “to him be glory… forever” | God the Father | Echoes doxological formulas such as 1 Chronicles 29:11 and Psalm 72:18-19 | Low — standard doxological form; low collision risk. |
Ephesians 4
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ephesians 4:4-6 | Sevenfold unity: one body, Spirit, hope, Lord, faith, baptism, God | God (Father, Son, Spirit) | Echoes the Shema, Deuteronomy 6:4 (“The LORD our God, the LORD is one”) | Critical — the “one God” confession directly echoes Israel’s foundational monotheistic confession; must retain absolute singularity, never softened toward a supreme-deity-among-many Bathou-pantheon framing. |
| Ephesians 4:8 | ”He ascended… led captivity captive, gave gifts to men” | Christ (Messiah) | Direct quotation of Psalm 68:18 | Critical — messianic reapplication of a royal-victory psalm to Christ’s ascension; render as a direct, identifiable OT quotation, not a loose paraphrase. |
| Ephesians 4:9-10 | Christ’s descent and ascent | Christ | Interpretive extension of Psalm 68:18, and echoing Psalm 139:8-9 (descent to the depths, ascent to the heights, as descriptions of God’s own comprehensive presence) | High — link explicitly to the baseline incarnation (मानसि गुदि सोलायनाय) and resurrection (जिउनाय सोलायनाय) terms; a single continuous redemptive movement, not two unrelated spatial images. |
| Ephesians 4:18 | Gentile “hardness of heart” | Unbelieving Gentiles | Echoes Exodus 7:3/14:4 (Pharaoh’s hardened heart) and Isaiah 6:9-10 (hardened hearts unable to perceive) | High — a moral-spiritual condition, not an ethnic characteristic; consistent with Romans 1:21-23’s parallel description of Gentile idolatry. |
| Ephesians 4:24 | ”Put on the new self, created after the likeness of God” | Believer | Echoes Genesis 1:26-27 (humanity created in God’s image/likeness) | Critical — new creation renewing what was marred at the Fall; must not be read as रिबर्थ/reincarnation. See Part 4. |
| Ephesians 4:25 | ”Let each one speak the truth with his neighbor” | Believers | Direct quotation of Zechariah 8:16 | Medium — a direct OT quotation embedded in ethical instruction; preserve as identifiable quotation, not generalized proverb. |
| Ephesians 4:26 | ”Be angry and do not sin” | Believers | Direct quotation of Psalm 4:4 (LXX) | Medium — distinguish righteous anger, kept from sin, from ईश्वरनि सोर (God’s own righteous wrath, Ephesians 2:3); this is a human-ethical instruction, not a divine-attribute term. |
Ephesians 5
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ephesians 5:2 | Christ’s self-offering “as a fragrant offering and sacrifice” | Christ | Echoes the Levitical sacrificial system’s “pleasing aroma” language (Leviticus 1:9, 1:13; Exodus 29:18) | High — Christ’s once-for-all self-offering must be distinguished from the repeated propitiatory offerings of Bathou/Kherai practice (offerings made TO secure favor); here God himself provides the offering. |
| Ephesians 5:8 | ”You were once darkness, but now you are light” | Believers | Echoes Isaiah 9:2 (“the people who walked in darkness have seen a great light”) and Isaiah 60:1-3 | High — see फार/आन्धार note in 08_core_glossary.md; keep distinct from महिमा (God’s glory) and from Brahma Dharma “enlightenment” reform rhetoric. |
| Ephesians 5:14 | ”Awake, O sleeper, and arise from the dead, and Christ will shine on you” | Believer, Christ | Composite allusion, likely drawing on Isaiah 60:1 and Isaiah 26:19 (“awake and sing, you who dwell in the dust… your dead shall live”), possibly filtered through an early Christian hymn | High — a resurrection/awakening image; must be rendered with जिउनाय सोलायनाय-family vocabulary, never फिन जोनोम, to avoid a rebirth-cycle misreading. |
| Ephesians 5:18 | ”Do not get drunk with wine… be filled with the Spirit” | Believers, Holy Spirit | Echoes Proverbs 23:20-21, 29-35 (wisdom literature’s warning against drunkenness) as the negative foil for the positive Spirit-filling command | Critical — see full treatment in 07_semantic_analysis.md and 08_core_glossary.md; highest-priority Bathou/Kherai collision point in the curriculum. |
| Ephesians 5:31 | ”A man shall leave his father and mother and be joined to his wife, and the two shall become one flesh” | Adam, Eve (typologically: Christ, the church) | Direct quotation of Genesis 2:24 | Critical — a direct, verbatim OT quotation reused typologically; the Bodo rendering of Genesis 2:24 (if the Bodo Bible’s Genesis text is available) should be matched exactly here for cross-reference recognizability. |
| Ephesians 5:32 | ”This mystery is profound… referring to Christ and the church” | Christ, the church | Paul’s own typological commentary on Genesis 2:24, paralleling the marriage-covenant imagery of Hosea 2:19-20 and Isaiah 54:5 (God/Israel as bridegroom/bride) | Critical — marriage as a living type of Christ and the church; see Part 2 typology section. |
Ephesians 6
| Passage | Theme | Related Character | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ephesians 6:2-3 | ”Honor your father and mother… that it may go well with you and you may live long” | Believing children | Direct quotation of Exodus 20:12, worded closer to Deuteronomy 5:16 | Medium — a direct quotation of the fifth commandment; preserve the attached promise clause, which resonates naturally with strong Bodo family-honor values but must be taught as flowing from covenant relationship with God, not generic clan-elder custom alone. |
| Ephesians 6:4 | Fathers not provoking children to anger | Fathers | Echoes wisdom-literature parental instruction, e.g., Proverbs 22:6, Deuteronomy 6:6-7 | Low-Medium — standard household-instruction parallel. |
| Ephesians 6:9 | ”There is no partiality with him [God]“ | God, masters, slaves | Direct echo of Deuteronomy 10:17, Leviticus 19:15, and 2 Chronicles 19:7 (“the LORD your God… shows no partiality”) | High — SAME theological claim and near-identical Greek phrase (προσωπολημψία) as Romans 2:11, “God shows no partiality”; see mandatory rendering-consistency rule in Part 4. |
| Ephesians 6:14 | ”having fastened on the belt of truth” | Believer | Echoes Isaiah 11:5, “righteousness shall be the belt of his waist, and faithfulness the belt of his loins” (messianic figure’s own garments now given to the believer) | High — a messianic image extended to the church; part of the armor unit, see Part 2. |
| Ephesians 6:14 | ”the breastplate of righteousness” | Believer | Direct allusion to Isaiah 59:17, “he put on righteousness as a breastplate” (God’s own war-gear now given to believers) | Critical — builds directly on the baseline धार्मिकता (righteousness, Critical tier); the armor image must not dilute the forensic/relational weight already fixed for this term. |
| Ephesians 6:15 | ”shoes for your feet, readiness given by the gospel of peace” | Believer | Direct allusion to Isaiah 52:7, “How beautiful upon the mountains are the feet of him who brings good news… who publishes peace” | High — builds on baseline मंगल खबर (gospel) and सान्ति (peace); a messianic herald-image now applied to every believer. |
| Ephesians 6:17 | ”the helmet of salvation” | Believer | Direct allusion to Isaiah 59:17, “and a helmet of salvation on his head” | Critical — builds directly on baseline फोरायनाय (salvation, Critical tier); see armor-unit note in Part 2. |
| Ephesians 6:17 | ”the sword of the Spirit, which is the word of God” | Believer, Holy Spirit | Echoes Isaiah 49:2 (“he made my mouth like a sharp sword”) and the broader OT “word of the LORD” tradition (e.g., Jeremiah 23:29) | High — the Spirit’s own offensive weapon is God’s spoken word, not a ritual object or amulet. |
PART 2 — Messianic References and Typology
Messianic References
| Reference | OT Source | Messianic Content | Translation Sensitivity |
|---|---|---|---|
| Ephesians 1:20 | Psalm 110:1 | Christ enthroned at God’s right hand, supreme over all rule and authority | Critical — exclusive enthronement; never an honorific seat among Bathou-pantheon elder-spirits. |
| Ephesians 2:14, 2:17 | Isaiah 9:6-7; Micah 5:5; Isaiah 57:19 | Christ himself as “our peace,” the promised Prince of Peace who abolishes hostility | Critical — messianic peace is reconciling and reunifying (Jew/Gentile, sinner/God), not the protective household-harmony Bathou/Kherai offerings seek. |
| Ephesians 2:20 | Psalm 118:22; Isaiah 28:16 | Christ as the rejected-yet-exalted cornerstone of God’s new temple | Critical — direct terminological link to Romans 9:33; see Part 4. |
| Ephesians 4:8 | Psalm 68:18 | Christ’s ascension as a royal-victory procession distributing gifts to his people | Critical — a direct quotation reapplied messianically; must be flagged as an identifiable OT citation in translator materials. |
| Ephesians 6:14-17 | Isaiah 11:5; Isaiah 59:17; Isaiah 52:7 | The Messiah’s own war-gear (righteousness, salvation) and heraldic mission (peace) now given to and worn by ordinary believers | Critical — the armor passage as a whole reapplies messianic imagery corporately to the church; treat 6:10-20 as a single high-priority unit for theologian review (already flagged in 07_semantic_analysis.md). |
Typological Patterns
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Adam/Christ, Old Self/New Self typology (Ephesians 2:1-10; 4:22-24) — Rooted in Genesis 1-3 and developed identically to Romans 5:12-19’s Adam-Christ contrast. The “dead in sin” condition (2:1) is Adam’s legacy; the “new self created after the likeness of God” (4:24) restores what Genesis 1:26-27 originally established. Sensitivity: Critical. Must be taught alongside Romans 5 material for a single coherent doctrine, and must never be rendered with rebirth/reincarnation vocabulary (फिन जोनोम forbidden).
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Temple typology (Ephesians 2:19-22) — Solomon’s temple (1 Kings 5-8) and Ezekiel’s promised future sanctuary (Ezekiel 37:26-28; 43:7, “I will dwell in their midst forever”) find their fulfillment not in a rebuilt physical structure but in the corporate church, indwelt by the Spirit. Sensitivity: Critical. Must be sharply distinguished from both नमासोलि (the Bathou/Kherai ritual shrine site, forbidden per the Romans baseline’s “church” entry) and from मन्दिर’s own Hindu/Brahma Dharma temple-devotion associations; this is figurative, corporate, Spirit-indwelt language.
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Marriage typology (Ephesians 5:22-33, esp. 5:31-32) — Genesis 2:24’s creation-marriage bond becomes, in Paul’s hands, a living picture of Christ’s own self-giving union with the church, paralleling the OT prophetic marriage-covenant tradition (Hosea 1-3; Isaiah 54:5; Isaiah 62:5; Jeremiah 2:2). Sensitivity: Critical. Marriage instruction must be taught as flowing FROM this Christ-typology, not as a standalone cultural household rule; see the mutual-submission caution already flagged in
08_core_glossary.md. -
Priestly/sacrificial typology (Ephesians 5:2) — Christ’s self-offering fulfills and surpasses the Levitical sacrificial system (Leviticus 1, 4); he is simultaneously the offering and (implicitly, per Hebrews’ fuller development) the priest who offers it. Sensitivity: High. Distinguish sharply from reciprocal Bathou/Kherai offerings made BY worshippers TO secure divine favor; here God himself, in Christ, provides the offering FOR sinners.
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New Creation typology (Ephesians 2:10, 2:15; 4:24) — Echoes Genesis 1’s creation account and anticipates 2 Corinthians 5:17 and Revelation 21:1-5’s consummated new creation. Sensitivity: Critical. A once-for-all re-creative act situating the believer “in Christ,” never a cyclical renewal; ties directly to the baseline’s forbidden फिन जोनोम substitution rule.
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Warrior-King typology (Ephesians 6:10-17) — Isaiah’s portrait of both God (Isaiah 59:17) and his messianic servant (Isaiah 11:5) as armor-wearing warriors for righteousness is extended corporately to the whole church. Sensitivity: Critical. See Part 1 armor entries and the mandatory theologian-review flag already established in
07_semantic_analysis.mdfor the entire principalities-and-powers/armor unit.
PART 3 — Parallels to the Romans Curriculum
Ephesians and Romans share more direct doctrinal overlap than any two books in the Bodo Language Package developed so far. The following table records substantive thematic and argumentative parallels (not merely shared vocabulary, which is covered in Part 4).
| Ephesians Passage | Romans Passage | Shared Doctrine | Notes for Bodo Teaching |
|---|---|---|---|
| Ephesians 2:1-3 | Romans 1:18-3:20; 5:12-19 | Universal human sinfulness and Adamic condemnation | Both passages ground the need for grace in a universal, inherited condition; teach as one unified doctrine (“Universal Human Accountability” in the Romans risk registry). |
| Ephesians 2:4-7 | Romans 3:21-26; 5:6-11 | God’s initiative in mercy and love prior to any human response | Reinforce that God’s mercy PRECEDES and is not solicited by ritual offering in either curriculum. |
| Ephesians 2:8-9 | Romans 3:27-28; 4:1-8; 11:5-6 | Salvation/justification by grace through faith, apart from works | This is the single most tightly linked pair of passages across the two curricula; see mandatory rendering-consistency rule in Part 4. |
| Ephesians 2:10 | Romans 6:1-4; 6:22 | Good works as the FRUIT, never the ground, of salvation | The ground/fruit distinction fixed for Ephesians 2:8-10 must match the parallel distinction already taught from Romans 6. |
| Ephesians 1:4-5, 11 | Romans 8:28-30; 9:11-13 | Election and predestination as God’s sovereign, personal, pre-temporal choice | Ephesians introduces προορίζω (predestination) as a term distinct from ἐκλογή (election); Romans uses both concepts but does not lexically separate them as sharply. Teach the two curricula as complementary, not contradictory. |
| Ephesians 2:11-22 | Romans 3:29-30; 9:1-11:36 (esp. 11:17-24) | Unity of Jews and Gentiles in Christ | Romans develops this via the olive-tree metaphor (grafting); Ephesians develops it via the dividing-wall/one-new-humanity/temple metaphors. Different images, one doctrine — teach explicitly as two complementary pictures of a single truth. |
| Ephesians 4:4-6 | Romans 12:3-5 | The church as one body with many members/one Lord | Ephesians’ sevenfold confession is more creedal/doctrinal; Romans 12 is more functional/practical. Use identical baseline terms (गुदि, पबित्र आत्था, प्रभु, बिश्वास, ईश्वर) in both. |
| Ephesians 4:1 | Romans 12:1-2 | Exhortation to a way of life worthy of/transformed by the gospel | Both passages pivot from doctrine (chs. 1-3 / chs. 1-11) to ethical instruction (chs. 4-6 / ch. 12) at structurally identical points in their respective letters; useful for curriculum sequencing. |
| Ephesians 5:1-2 | Romans 12:1 | Self-giving love as the pattern of Christian ethics, grounded in Christ’s own sacrifice | Reinforce Christ’s sacrifice (θυσία) as the model in both passages. |
| Ephesians 6:1-9 | Romans 13:1-7 | Ordered submission to human authority structures, grounded in a higher, God-given rationale | Structurally parallel “how to live within existing social institutions” passages; both require the same pastoral caution against either blanket endorsement or blanket rejection of existing structures. |
| Ephesians 1:19-20; 2:6 | Romans 1:4; 6:4-5; 8:11 | Resurrection power at work in and for believers | MANDATORY consistent rendering: जिउनाय सोलायनाय (never फिन जोनोम) at every occurrence in both curricula. |
| Ephesians 6:9 | Romans 2:11 | God’s impartiality | See mandatory rendering-consistency rule in Part 4. |
| Ephesians 2:19-20 | Romans 9:33 | The stone/cornerstone tradition (Isaiah 28:16 / Psalm 118:22) | See mandatory rendering-consistency rule in Part 4. |
| Ephesians 3:6 | Romans 4:1-25; Romans 9:6-8 | Gentiles as fellow heirs of the Abrahamic promise | Both trace Gentile inclusion back to Genesis 12:3/15:6; teach as one continuous argument spanning both curricula. |
PART 4 — Rendering-Consistency Rules for Shared Quotations and Terms
The following rules bind the Ephesians extension to the existing Romans translation_memory.json and must be enforced identically in both curricula’s Phase 2 output.
| Shared OT Text / Concept | Romans Occurrence | Ephesians Occurrence | Rendering-Consistency Rule |
|---|---|---|---|
| Psalm 118:22 / Isaiah 28:16 (the stone/cornerstone) | Romans 9:33 (stone of stumbling — negative sense, Israel’s unbelief) | Ephesians 2:20 (cornerstone — positive sense, the church’s foundation) | Use one consistent Bodo word for “stone” (पाथर) across both occurrences, with the SAME word modified by context-appropriate qualifiers: “बिगथिनि पाथर” (stone of stumbling, Romans 9:33) vs. “कोन पाथर” (cornerstone, Ephesians 2:20). Translator notes in both curricula must cross-reference each other, explaining that the same OT stone-tradition yields both a warning (to unbelief) and a foundation-promise (to the church built on Christ). Flag as Critical in both curricula. |
| Genesis 15:6 / righteousness credited by faith | Romans 4:3, 4:9, 4:22 (direct quotation; underlies दानै लाबोनाय धार्मिकता, “imputed_righteousness”) | Ephesians 2:8-9 (thematic parallel; no direct quotation, but identical doctrine) | Ephesians 2:8-9 must be taught with an explicit cross-reference to Romans 4 and the existing दानै लाबोनाय धार्मिकता entry; do not introduce a competing Bodo phrase for the same grace-not-works doctrine. The Ephesians-specific term गुनथि (“works,” new) must be understood as the same category as Romans 4’s “मोनसे नि गुनथिजों लाबोनाय धार्मिकता” rejected-alternative phrase. |
| Deuteronomy 10:17 / Leviticus 19:15 / 2 Chronicles 19:7 (God’s impartiality) | Romans 2:11, “God shows no partiality” (no fixed TM entry currently recorded) | Ephesians 6:9, “there is no partiality with him” | Adopt a single Bodo phrase for both occurrences: पख होनाय गैयि (pokh honai gaiyi, “there is no favoritism/partiality”), as already proposed for Ephesians 6:9 in 08_core_glossary.md. RECOMMEND this same phrase be retrofitted into a future Romans translation_memory.json version increment for Romans 2:11 to close this gap, since both curricula teach the identical doctrine from the identical OT background. Flag as High in both. |
| Resurrection vocabulary (Christ’s and believers’) | Romans 1:4; 4:24-25; 6:4-5; 6:9; 8:11 (जिउनाय सोलायनाय, Critical) | Ephesians 1:19-20; 2:6 (मसीहजों समान जिउनाय सोलायनाय, building on the same root) | The root जिउनाय सोलायनाय must appear identically in both curricula at every resurrection reference. Ephesians adds समान (“together with”) only where the text specifically marks union-with-Christ (συν- compound verbs); the base root must never vary and फिन जोनोम remains absolutely forbidden in both curricula without exception. |
| Isaiah 57:19 (“peace to the far and the near”) | Not directly quoted in Romans, but thematically underlies Romans 5:1 (peace with God) and Romans 10:12-13 (no distinction, Jew/Gentile) | Ephesians 2:13, 2:17 (direct quotation) | Use the baseline सान्ति (peace) for every occurrence; Ephesians 2:13/2:17 should be flagged in translator notes as the direct OT quotation underlying the peace-with-God doctrine Romans states more abstractly, so the two curricula visibly cohere for the learner. |
| ”One God” confession (Shema background) | Romans 3:29-30 (“Is God the God of Jews only?… one God”); Romans 11:36 (doxology) | Ephesians 4:6 (“one God and Father of all”) | Render ईश्वर मोनसे (Isor monse, “one God”) identically in both curricula wherever this specific numerical-singularity confession occurs; this phrase carries special weight against any Bathou-pantheon or Brahma Dharma-monistic misreading and should be flagged Critical in both. |
| Adam/Christ typology | Romans 5:12-19 (extended argument) | Ephesians 2:1-3 (universal deadness); 4:22-24 (old self/new self) | Teach as a single continuous doctrine across both curricula; the Bodo terms बुरहा मानुष (old self) and गोदान मानुष (new self/humanity) introduced in Ephesians should be explicitly cross-referenced to the Romans 5 Adam-Christ material in teacher’s notes, even though Romans itself does not lexicalize “old man/new man” with a fixed TM term. |
| Genesis 12:3 (Abrahamic blessing to all nations) | Romans 4:1-25 (Abraham’s faith); Romans 9:6-8 (true seed of Abraham) | Ephesians 3:6 (Gentiles as fellow heirs) | No direct quotation in either book, but both curricula trace their Gentile-inclusion argument to this single Genesis promise; keep इस्राएल and गैर-जुथुद (baseline terms) consistent across both, and teach Ephesians 3:6 explicitly as Romans 4’s and Romans 9-11’s fulfillment statement. |
PART 5 — Citation Format Note
All Scripture references in this document and in downstream Phase 2 artifacts must use the normalized Book Chapter:Verse citation format (e.g., “Isaiah 28:16”, “Ephesians 2:20”, “Genesis 2:24”), matching the convention already established for the Romans curriculum in 12_ai_translation_requirements.md. Verse numbers remain Arabic numerals; do not substitute Devanagari numerals in citations, consistent with the baseline’s cross-reference preservation rules.
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