Cross-Reference and Theme Analysis: Ruth

A note on scope and method

This document maps every identifiable Old Testament allusion, quoted/echoed formula, messianic connection, and typological pattern in Ruth, chapter by chapter, and cross-references each to related New Testament development — with particular attention to this pipeline’s Romans-anchored baseline package, since Romans and Ruth will sit side by side in the same curriculum library and must not present shared terms or citations inconsistently.

Ruth contains no formulaic OT “quotation” citations of the kind Paul uses in Romans (e.g., “as it is written”). Its cross-references are almost entirely allusive and typological, embedded in narrative action, blessing-formulas, and genealogy, rather than introduced by citation markers. This is a genre difference from Romans worth stating plainly for curriculum writers: Romans argues from Scripture; Ruth enacts Scripture’s patterns without pausing to cite them. Phase 2 material should make these connections explicit precisely because the book itself does not.

Citations throughout this document use the normalized format required by this Language Package: Book Chapter:Verse (e.g., Genesis 15:6, Ruth 1:16, Romans 4:3), with verse ranges as Chapter:Verse-Verse (e.g., Ruth 4:18-22) and multi-verse NT citations as Chapter:Verse-Verse (e.g., Romans 15:9-12). Per the baseline’s site-wide copy rule, all published Scripture text defaults to the NLT wording; this document’s own working notes may reference other translations for comparison.

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PART ONE — Chapter-by-Chapter Cross-Reference Matrix

Chapter 1

Passage	Theme	Related Character	OT/NT Connection	Translation Sensitivity
Ruth 1:1 (“in the days when the judges ruled”)	Providence in Ordinary Life (backdrop)	Narrator	Connects the whole book to the moral and social chaos of the book of Judges (cf. Judges 21:25, “everyone did whatever seemed right in their own eyes”); Ruth is deliberately set as a counter-narrative of quiet faithfulness during a period Scripture otherwise depicts as lawless.	Low-Medium. The connection is invisible to readers unfamiliar with Judges; a brief explanatory bridge should be supplied rather than assuming readers place Ruth in its historical-canonical setting.
Ruth 1:16-17 (core passage)	Loyalty and Faithfulness; Inclusion of Gentiles	Ruth	Echoes, in tone and structure though not verbatim, the pattern of Abram’s call in Genesis 12:1 (“Leave your country… go to the land I will show you”) — a Gentile woman’s voluntary, faith-driven departure from her native land and gods toward the God and land of promise. Also functions as the OT counterpart to the NT’s confession formulas of exclusive allegiance (cf. Romans 10:9, “if you confess with your mouth that Jesus is Lord”).	High. This thematic parallel to Abram must be presented as a resonance, not a direct quotation; conflating the two risks implying Ruth’s vow is itself an OT citation of Genesis 12, which it is not. See Part Three below for the direct Romans 10:9 parallel.
Ruth 1:20-21 (Naomi’s lament, “the Almighty has dealt very bitterly with me”)	Providence in Ordinary Life	Naomi	Directly echoes Job’s lament vocabulary and address to Shaddai (“the Almighty”) amid suffering (cf. Job 27:2, “as surely as God lives… the Almighty, who has made my life bitter”; also Job 1:21). Both figures address God directly and honestly in bitterness without renouncing him.	Medium. The lexical echo (Shaddai, “bitter”) is invisible without a cross-reference note; without it, readers may miss that Naomi’s complaint sits within a recognized biblical genre of faithful lament, not unbelief.
Ruth 1:22 (“at the beginning of the barley harvest”)	Providence in Ordinary Life	Narrator	Sets up the gleaning-law background of Leviticus 19:9-10, 23:22 and Deuteronomy 24:19-21, developed fully in chapter 2.	Low. Simple narrative time-marker; full legal background belongs to chapter 2’s entries below.

Chapter 2

Passage	Theme	Related Character	OT/NT Connection	Translation Sensitivity
Ruth 2:2-3, 15-17 (gleaning)	Providence in Ordinary Life	Ruth, Boaz	Directly enacts the gleaning provisions of Leviticus 19:9-10, 23:22, and Deuteronomy 24:19-21, which command Israelite landowners to leave the edges of fields and dropped sheaves for the poor, the widow, the orphan, and the foreign resident. Ruth is a living case study of exactly the class of person these laws were written to protect (widow and foreigner, doubly).	Medium. Without the legal background, gleaning reads as mere charity or luck; with it, gleaning is revealed as Ruth’s Gentile inclusion being provided for structurally by God’s own law, not as an exception to it.
Ruth 2:11-12 (Boaz’s blessing, “may the LORD reward you… may you receive a full reward from the LORD, the God of Israel, under whose wings you have come for refuge”)	Providence in Ordinary Life; Inclusion of Gentiles	Boaz, Ruth	The “wings” (kanaph) image directly echoes Psalm 91:4 (“he will shelter you with his wings… his faithful promises are your armor and protection”) and Deuteronomy 32:11 (God as an eagle sheltering Israel). Boaz applies covenant-protection language, previously used of Israel, to a Moabite woman who has just joined herself to Israel’s God — an implicit statement of Gentile inclusion under the same divine care.	High. This is also the first half of the kanaph wordplay resolved in Ruth 3:9 (see below); both the intertextual echo (Psalm 91/Deuteronomy 32) and the internal echo (Ruth 3:9) must be flagged, since ordinary English translation renders the same Hebrew word differently in each location.
Ruth 2:20 (“he is one of our family redeemers” / go’el)	The Kinsman-Redeemer	Naomi, Boaz	First explicit statement of the legal category developed fully from Leviticus 25:23-34 (land redemption) and, in a related but distinct custom, Deuteronomy 25:5-10 (levirate marriage). This is the narrative hinge on which the entire remainder of the book turns.	Critical. See baseline glossary entry for go’el; no rendering-consistency issue with Romans (the term does not appear in the NT epistolary vocabulary directly), but the underlying redemption concept connects directly to Romans 3:24 and Ephesians 1:7 — see Part Three below.

Chapter 3

Passage	Theme	Related Character	OT/NT Connection	Translation Sensitivity
Ruth 3:9 (“spread the corner of your garment over me, for you are a family redeemer”)	The Kinsman-Redeemer; Providence in Ordinary Life	Ruth, Boaz	Directly resolves the kanaph (“wings”/“corner of garment”) wordplay begun in Ruth 2:12: Boaz prayed that Ruth find refuge under God’s “wings”; Ruth now asks Boaz himself to be the answer to that very prayer. The image also echoes Ezekiel 16:8, where God “spread the corner of my garment over you” as a marriage-covenant gesture toward Israel.	High. Requires an explicit, mandatory cross-reference back to Ruth 2:12 and out to Ezekiel 16:8; without it, the marriage-covenant weight of Ruth’s request is invisible, and Boaz’s becoming the literal fulfillment of his own earlier blessing-prayer over Ruth is lost entirely.
Ruth 3:11 (“everyone in town knows you are a woman of noble character” / eshet chayil)	Loyalty and Faithfulness; Inclusion of Gentiles	Boaz (of Ruth)	Identical Hebrew phrase to Proverbs 31:10 (“a wife of noble character who can find?”), applying the OT’s paradigmatic commendation of an ideal woman to a Moabite widow.	Medium-High. The Proverbs 31 echo is invisible in most English translations (which render chayil variously); must be flagged as a required cross-reference, since it is a significant reinforcement of the Inclusion of Gentiles doctrine — Ruth is held up as the ideal, not merely tolerated.
Ruth 3:12-13 (the nearer kinsman)	The Kinsman-Redeemer	unnamed nearer kinsman, Boaz	Assumes the priority-of-relation legal structure of Leviticus 25:25 (the nearest kinsman has first right/duty of redemption); this sets up chapter 4’s legal resolution.	Medium. Background legal knowledge needed for the reader to feel the narrative tension; without it, the nearer kinsman’s role in chapter 4 seems arbitrary rather than legally necessary.

Chapter 4

Passage	Theme	Related Character	OT/NT Connection	Translation Sensitivity
Ruth 4:1-6 (the gate, the unnamed kinsman’s refusal)	The Kinsman-Redeemer	unnamed kinsman, Boaz, elders	Enacts Leviticus 25:23-34’s land-redemption law and the town-gate legal venue reflected in Deuteronomy 21:19 and 25:7.	Medium. Legal-procedural background; low doctrinal risk once the go’el concept itself (chapter 2) is established.
Ruth 4:7 (removing the sandal)	The Kinsman-Redeemer	unnamed kinsman, Boaz	Related in theme, though not identical in legal form, to the shoe-removal ceremony of Deuteronomy 25:9-10 (public renunciation ritual in levirate refusal); Ruth 4:7 explicitly notes this was “the custom” of the time, signaling the narrator’s own awareness that the custom needed explanation even for its original audience.	Medium. No competing wrong meaning (obsolescence-type risk); needs a full explanation as a legal-symbolic ritual rather than left unexplained.
Ruth 4:11-12 (“may the LORD make this woman… like Rachel and Leah, who built up the family of Israel”; “may your family be like that of Perez, whom Tamar bore to Judah”)	Genealogy Pointing to David and Christ; Inclusion of Gentiles	town elders/witnesses; invoking Rachel, Leah, Tamar, Judah, Perez	Direct internal OT allusions spoken by the narrative’s own characters: Genesis 29:31–30:24 (Rachel and Leah building up Israel’s twelve tribes) and Genesis 38:6-30 (Judah and Tamar, whose union — itself involving a levirate-adjacent scandal and a marginalized woman — produced Perez, an ancestor in this very genealogical line). The elders’ blessing explicitly links Ruth’s story to two OT precedents of God building Israel’s future through unconventional, even scandalous, family circumstances.	High. These are genuine direct OT allusions spoken within the text itself (not merely thematic echoes supplied by later interpreters), and both precedents (Tamar especially) reinforce the Inclusion of Gentiles and Genealogy doctrines simultaneously; Phase 2 material must supply the Genesis 38 background, since Tamar’s story is otherwise obscure to most readers and the parallel (marginalized woman, redemption-adjacent legal custom, ancestor of Christ) is doctrinally load-bearing, not incidental.
Ruth 4:13 (“the LORD enabled her to conceive”)	Providence in Ordinary Life	Ruth, God	Reuses baseline’s “providence” (Critical) term; direct narrative enactment of the same divine causation Paul asserts propositionally in Romans 8:28.	Critical, reusing baseline entry. See Part Three below for rendering-consistency notes with Romans 8:28.
Ruth 4:17 (“they named him Obed… he became the father of Jesse, the father of David”)	Genealogy Pointing to David and Christ	Obed, Jesse, David	Direct genealogical link into the Davidic line, matched independently in 1 Chronicles 2:12-15.	Critical, reusing baseline “David” (Low) and “seed of David” (Medium) entries; the genealogical link itself is the doctrinally load-bearing element, not the individual proper names.
Ruth 4:18-22 (closing genealogy: Perez… Boaz… Obed… Jesse… David)	Genealogy Pointing to David and Christ	Perez, Boaz, Obed, Jesse, David	Matches 1 Chronicles 2:5-15’s genealogical record and is directly picked up in Matthew 1:5-6 (“Boaz was the father of Obed by Ruth. Obed was the father of Jesse. Jesse was the father of King David”) and reflected in Luke 3:31-32’s ascending genealogy of Jesus through David, Jesse, Obed, and Boaz.	Critical. This is the single most important cross-reference in the entire book: Ruth 4:18-22 is the direct Old Testament historical content behind the New Testament’s genealogical claims for Jesus. Phase 2 material must present Ruth 4:18-22, 1 Chronicles 2:5-15, and Matthew 1:5-6 as one continuous historical record, not three independent lists, and must reuse baseline’s “David”/“seed of David” renderings exactly at every occurrence.

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PART TWO — Messianic References and Typology

Type/Pattern	Ruth Text	Fulfillment/Antitype	NT Connection	Notes
The Kinsman-Redeemer (go’el)	Ruth 2:20; 3:9-13; 4:1-10	Christ as Redeemer, who must be both truly kin to those he redeems and able and willing to pay the redemption price	Galatians 4:4-5 (“God sent his Son… to buy freedom for us”); Hebrews 2:14-17 (Christ shares in humanity to redeem humanity); Ephesians 1:7; Titus 2:14; 1 Peter 1:18-19; Revelation 5:9	Boaz’s threefold qualification (near kinsman, financially able, personally willing) is a well-established typological pattern for Christ’s own threefold qualification to redeem: true kinship through the incarnation (cf. baseline’s “incarnation” entry and Romans 1:3’s “seed of David… according to the flesh”), sufficient standing (Colossians 2:9), and voluntary willingness (John 10:17-18; Philippians 2:5-8). This typology must be presented as a legitimate theological pattern the church has long recognized, not as an explicit claim the book of Ruth itself makes about Boaz.
Ruth as a type of the Gentile bride grafted into Israel	Ruth 1:16-17; 2:10-12; 4:13-17	The church, composed of Jew and Gentile united in Christ	Romans 11:17-24 (Gentile branches grafted into Israel’s olive tree — an especially close structural parallel, given the shared “grafting/inclusion” logic); Ephesians 2:11-13, 19 (“you Gentiles… now you have been united with Christ Jesus… you are citizens along with all of God’s holy people”); Ephesians 3:6	Ruth’s personal, narrative inclusion anticipates by roughly a millennium the doctrinal argument Paul makes in Romans 9-11; this is the strongest single cross-curricular thematic bridge in this entire analysis. Curriculum should present Ruth as narrative anticipation, not proof-text, of Paul’s later argument.
Rahab and Tamar alongside Ruth: marginalized/Gentile-adjacent women in the Messianic genealogy	Ruth 4:12 (Tamar allusion); cf. Joshua 2 and 6:22-25 (Rahab, not named in Ruth but relevant by genealogical parallel)	The genealogy of Jesus itself	Matthew 1:3 (Tamar), Matthew 1:5 (Rahab and Ruth both named)	Matthew’s genealogy explicitly names four women, three of them (Tamar, Rahab, Ruth) either Gentile or embroiled in scandal by the standards of their own culture, alongside Mary; this recurring pattern is widely read as a deliberate signal that the Messiah’s own lineage embodies the “no distinction” grace later argued propositionally in Romans 3:22-24. Should be flagged as a required cross-reference for the Genealogy and Gentile Inclusion doctrines together.
Bethlehem as setting	Ruth 1:1, 19, 22; 4:11	Bethlehem as Messiah’s birthplace	Micah 5:2 (“Bethlehem… out of you will come a ruler”); Matthew 2:1, 6; Luke 2:4-7	The same small town in which Naomi’s family starved, Ruth gleaned, and Boaz redeemed is, roughly a millennium later, the prophesied and fulfilled birthplace of the Messiah descended from this very family line — a literary and theological “house of bread” resolution (see semantic analysis’s Bethlehem etymology note).
Emptiness-to-fullness reversal	Ruth 1:21; 4:14-17	The gospel’s pattern of reversal — God exalting the lowly, filling the empty	Luke 1:52-53 (Magnificat: “he has lifted up the humble… satisfied the hungry with good things”); 2 Corinthians 8:9	A thematic, not verbal, echo; useful for pastoral application but should not be presented as a direct citation relationship.
Naomi/Mara wordplay and lament resolved	Ruth 1:20-21; 4:14-17	God’s pattern of turning lament into praise	Psalm 30:11 (“you have turned my mourning into joyful dancing”); Jeremiah 31:13	Thematic parallel supporting the Providence doctrine’s “shown, not merely asserted” narrative mode.

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PART THREE — Parallels to Other Curricula in This Language (Romans)

Ruth Doctrine/Term	Romans Passage(s)	Relationship	Rendering-Consistency Requirement
Hesed (Covenant Loving-kindness)	Romans 3:24; 5:2, 15-17, 20-21; 11:5-6 (grace)	Structural parallel, not lexical equivalence. Chesed is covenant loyalty rooted in relationship and often reciprocal human loyalty modeled on God’s own; charis/“grace” is unmerited favor extended specifically to the guilty, apart from any prior relationship or merit. Both are Critical-risk terms whose English rendering is under strain from secularization, but they are doctrinally distinct concepts.	Never render chesed as “grace,” and never gloss “grace” using chesed’s relational-loyalty sense. Keep the baseline’s “grace” entry and this package’s “kindness / covenant loving-kindness” entry side by side but distinct in all Phase 2 material.
The Kinsman-Redeemer	Romans 3:24 (“redemption that Christ Jesus provides”); Ephesians 1:7	Two distinct root metaphors converging in Christ. Romans’ redemption vocabulary (Greek apolytrōsis/agorazō) draws on the slave-market image of buying someone out of bondage; Ruth’s go’el vocabulary draws on the near-kinsman family-law image of buying back a relative’s land, person, or name. Christ’s redemption fulfills both images simultaneously (he is both purchaser and kinsman), but the two Testaments arrive at “redemption” from different legal starting points.	When cross-referencing Ruth’s go’el material with Romans’ redemption material, state both root metaphors explicitly rather than assuming English “redeem” carries a single unified sense across both.
God’s Providence in Ordinary Life	Romans 8:28 (“God causes everything to work together for the good of those who love God”)	Same doctrine, different genre. Romans 8:28 states providence as a general pastoral/theological proposition; Ruth 4:13 (“the LORD enabled her to conceive”) and the book’s whole plot show the same doctrine embedded in ordinary, unremarkable events (famine, gleaning, legal proceedings, birth) without ever stating it as a general principle.	Reuse baseline’s “providence” Critical entry and its required clarification against “everything happens for a reason” exactly; add the genre note (shown vs. asserted) to Phase 2 material whenever Ruth and Romans 8:28 are cross-referenced together.
The Inclusion of Gentiles in God’s Redemptive Plan	Romans 3:29-30; 9:1-11:36; 15:8-12 (quoting Deuteronomy 32:43, Psalm 18:49, Psalm 117:1, Isaiah 11:10 as OT proof-texts for Gentile inclusion)	Narrative anticipation of a later propositional argument. Ruth enacts, roughly a millennium in advance, the very reality Paul argues doctrinally in Romans 9-11 and defends with a chain of OT citations in Romans 15:9-12. Romans 11:1-2’s insistence that “God has not rejected his people” (Israel) is a necessary safeguard against reading Ruth’s Gentile-inclusion narrative as if it implied Israel’s displacement — it is inclusion into, not replacement of, God’s covenant people.	Whenever Ruth’s Moab/Moabite material is cross-referenced with Romans 9-11, explicitly restate Romans 11:1-2, 28-29’s anti-supersessionist safeguard (already present in baseline’s “unity_of_jews_and_gentiles” doctrine notes) so the Gentile Inclusion doctrine in this curriculum is never presented as Israel’s replacement.
Loyalty and Faithfulness	Romans 3:3 (“God’s faithfulness”); Romans 11:29 (“God’s gifts and his call can never be withdrawn”)	Covenant faithfulness as a shared attribute of God and, in Ruth’s case, of a human character modeling it. Ruth’s loyalty to Naomi is presented as a human echo of the very covenant faithfulness Paul says characterizes God himself, even when Israel is faithless.	Keep “faithfulness” (of Ruth) and “faithfulness” (of God, Romans 3:3) distinct in application even where the English word is identical; note the direction of the analogy (human loyalty modeled on God’s, not God’s faithfulness reduced to a human virtue).
Genealogy Pointing to David and Christ	Romans 1:3 (“a descendant of David” / “seed of David”)	Direct historical continuity, not merely thematic parallel. Ruth 4:18-22 is the literal Old Testament genealogical record that Romans 1:3 presupposes when it identifies Jesus as descended from David. This is the single most direct textual bridge between this curriculum and the Romans-anchored baseline.	Reuse baseline’s “David” (Low) and “seed of David” (Medium) renderings exactly, with zero deviation, at every occurrence in both curricula. Any Phase 2 material presenting Ruth 4 and Romans 1:3 together should quote both in NLT wording per the site-wide citation rule.
The Lordship confession, OT and NT	Romans 10:9 (“Jesus is Lord”)	Two-Testament confession of exclusive divine lordship. Ruth 1:16-17 is arguably the OT’s most personally decisive individual confession of allegiance to YHWH by a former outsider; Romans 10:9 is the NT’s parallel confession of allegiance to the risen Christ. Both confessions cost the speaker their prior identity and community standing.	Reuse baseline’s “Lord” Critical entry and its required clarification (restoring the sense of total, exclusive, personal allegiance) at both occurrences; extend the note to cover the OT small-caps “the LORD” (YHWH) typographic convention, which most readers do not know to look for.
Election / God’s sovereign choice	Romans 9:6-13 (election language: Isaac, not Ishmael; Jacob, not Esau)	Resonance, not identity. Ruth’s personal inclusion is not itself a proof-text for the doctrine of individual election as Paul develops it in Romans 9, but the two share the underlying conviction that God’s redemptive plan moves by his own initiative and choice rather than by ethnic default or human merit.	Do not import Romans 9’s full election vocabulary or debate onto Ruth’s narrative; note the resonance briefly, but keep Ruth’s own doctrinal center (Gentile inclusion via chesed and go’el) primary.

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PART FOUR — Rendering-Consistency Rules for Shared Quotations and Terms

1. “Lord” / “LORD.” Reuse baseline’s Critical “Lord” entry verbatim for every NT occurrence of kyrios. For Ruth’s OT occurrences of YHWH, use “the LORD” (small capitals) per standard English Bible-translation convention, and supply a one-time explanatory note (in any document introducing Ruth 1) that this typographic distinction (LORD vs. Lord) marks God’s personal covenant name versus the title “Lord,” a detail most general readers do not know to look for.
2. “seed of David” / “David.” Reuse baseline’s exact renderings with zero deviation at every occurrence in Ruth 4:17-22, 1 Chronicles 2:5-15, Matthew 1:5-6, Luke 3:31-32, and Romans 1:3.
3. Chesed vs. grace. Never render chesed as “grace” or gloss “grace” with chesed’s relational-loyalty sense. Use “kindness,” “covenant loving-kindness,” or “unfailing kindness” (NLT’s own rendering) consistently for chesed throughout all Ruth material; reserve “grace” exclusively for the baseline’s charis entries.
4. Go’el/redemption vs. Romans’ redemption vocabulary. When cross-referencing, state both root metaphors (kinsman-redemption vs. slave-market redemption) explicitly rather than letting the shared English word “redeem” imply a single unified biblical concept without further comment.
5. Genealogy citations. Present Ruth 4:18-22, 1 Chronicles 2:5-15, and Matthew 1:5-6 as one continuous historical record whenever cited together, using identical NLT wording for any directly quoted genealogical statement shared across sources.
6. Gentiles vs. Moab/Moabite. Do not silently equate “Moabite” (a specific, historically loaded OT ethnic-national category, cf. Deuteronomy 23:3-6) with the NT’s general term “Gentiles” (ethnē, any non-Jewish person or nation). Note the conceptual overlap (both are outsider-to-Israel categories) explicitly, but do not conflate the terms in rendering.
7. Shared OT citations appearing in both curricula’s material. Where an OT passage is quoted in both a Ruth document and a Romans document (e.g., any future material drawing on Genesis 12:1-3, Deuteronomy 25:5-10, or Isaiah 11:10), use identical NLT wording for the quotation in both places.
8. Anti-supersessionist safeguard. Whenever Ruth’s Gentile-inclusion material is cross-referenced with Romans 9-11, restate Romans 11:1-2, 28-29’s affirmation that God has not rejected Israel, consistent with baseline’s existing “unity_of_jews_and_gentiles” doctrine notes.

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PART FIVE — Citation Normalization Reference

All citations in this document and all Phase 2 material derived from it follow the format: Book Chapter:Verse, with hyphenated ranges for multiple verses (Ruth 4:18-22) and no abbreviation of book names (1 Chronicles, not 1 Chr.). Examples used throughout this document, confirmed normalizable:

• Ruth 1:16, Ruth 1:16-17, Ruth 2:12, Ruth 3:9, Ruth 4:11-12, Ruth 4:18-22
• Genesis 12:1-3, Genesis 15:6, Genesis 29:31-30:24, Genesis 38:6-30
• Leviticus 19:9-10, Leviticus 25:23-34, Leviticus 23:22
• Deuteronomy 23:3-6, Deuteronomy 24:19-21, Deuteronomy 25:5-10, Deuteronomy 32:11
• Job 1:21, Job 27:2
• Psalm 91:4, Psalm 117:1, Proverbs 31:10
• Isaiah 11:10, Micah 5:2, Ezekiel 16:8
• 1 Chronicles 2:5-15
• Matthew 1:3, Matthew 1:5-6, Matthew 2:1, Matthew 2:6
• Luke 1:52-53, Luke 3:31-32
• Romans 1:3, Romans 3:3, Romans 3:22-24, Romans 3:24, Romans 3:29-30, Romans 8:28, Romans 9:6-13, Romans 9:1-11:36, Romans 10:9, Romans 11:1-2, Romans 11:5-6, Romans 11:17-24, Romans 11:28-29, Romans 15:8-12
• Ephesians 1:7, Ephesians 2:11-13, Ephesians 2:19, Ephesians 3:6
• Galatians 4:4-5; Hebrews 2:14-17; Titus 2:14; 1 Peter 1:18-19; Revelation 5:9