Ephesians — Cross-Reference and Theme Analysis (Hmong Language Package)

0. Method

This document catalogs every Old Testament quotation and allusion identifiable in each of Ephesians’ six chapters, together with messianic references, typological patterns, and — because this is the second curriculum built on this language’s translation memory — explicit parallels to the Hmong Romans Language Package. For each entry, “Translation Sensitivity” draws on risk tiers and collision categories already established in assets/bible_term_registry.json, assets/doctrine_risk_registry.json, and the Ephesians-specific findings of analysis/07_semantic_analysis.md/analysis/08_core_glossary.md. No new permanent renderings are locked here; this document surfaces consistency requirements for Phase 2 enforcement and TM-revision review. Citations are normalized per the governing rule above.

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1. Cross-Reference Matrix by Chapter

Chapter 1 — Blessing, Election, and the Plan of God in Christ

Ephesians Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Ephesians 1:3	Berakah/blessing formula	(God as blesser; no single human figure)	Echoes the OT covenant-blessing formula pattern (Genesis 9:26; Psalm 41:13); parallels 2 Corinthians 1:3 (NT, outside this pipeline)	Critical. Reuses the fate-collision term flagged in 08_core_glossary.md #49 (koob hmoov); the mandatory God-ward/Christ-ward qualifier must appear at this very first occurrence of the theme, since it sets the pattern for the entire letter’s opening doxology.
Ephesians 1:4	Election “before the foundation of the world”	Abraham (typological precedent); Israel	Deuteronomy 7:6-8 (God’s election of Israel “not because you were more numerous”); Genesis 12:1-3 (call of Abraham)	Critical, per Romans TM election_choose entry — must retain the volitional clause, never hmoov vocabulary; this is the letter’s foundational election statement and sets the register for all later election language (Ephesians 1:5, 1:11).
Ephesians 1:7	Redemption/forgiveness through Christ’s blood	—	Echoes the Passover/sacrificial-blood pattern (Exodus 12:13) and Leviticus’s blood-atonement logic (Leviticus 17:11)	Medium, ties to Romans TM propitiation_atoning_sacrifice (Critical) and redemption (Medium); reinforces rather than modifies those entries.
Ephesians 1:9-10	Mystery of God’s plan; “fullness of time”	Daniel (typological precedent for hidden-then-revealed plans)	Daniel 2:28-29, 47 (mystery revealed to Daniel); the “fullness of time” pattern echoes covenant-fulfillment structure throughout the Torah and Prophets	Low-Medium, per Romans TM mystery entry, unchanged; sets up the doctrinal center of The Mystery of Christ Revealed, fully developed in Ephesians 3.
Ephesians 1:13-14	Sealing with the Spirit; guarantee of inheritance	Abraham (circumcision as covenant sign); Israel (Sabbath as covenant sign)	Genesis 17:9-14 (circumcision as covenant sign); Exodus 31:13 (Sabbath as covenant sign)	High, per 08_core_glossary.md #53 — covenant-sign typology strengthens rather than resolves the amulet/protective-marking collision risk; must retain explicit Holy-Spirit anchor, not merely “a mark.”
Ephesians 1:20	Christ seated at God’s right hand	David (Psalm author)	Psalm 110:1 (“The LORD says to my Lord: Sit at my right hand”) — direct allusion; also alluded to in Romans 8:34 (“who is at the right hand of God”)	High. Direct cross-curriculum overlap with the Romans Language Package: Romans 8:34 already alludes to Psalm 110:1 in this language’s translation memory context. Phase 2 must render “seated at the right hand” identically in doctrinal substance to any prior Romans-curriculum treatment, even though no dedicated TM entry currently exists for this exact phrase — flagged for TM-revision harmonization (see §4 below).
Ephesians 1:22	”Put all things under his feet”	David (Psalm author)	Psalm 8:6 — direct allusion, combined with Psalm 110:1 in the same verse-cluster	Medium. Messianic/christological reading of a psalm originally about humanity’s dominion (Psalm 8:4-6); requires a brief teaching note that Christ, as the second Adam, fulfills humanity’s intended dominion — ties to the Adam-Christ typological thread carried over from the Romans baseline’s original_sin_adam_christ_typology entry.
Ephesians 1:21-22	Heavenly rank-powers subordinated to Christ	—	No single OT quotation; establishes the cosmological framework later invoked in Ephesians 6:12 and echoed in Romans 8:38 (“nor rulers,” archai)	Critical, per 08_core_glossary.md #58. Must be taught as the positive counterpart to Ephesians 6:12’s evil-powers list; the Greek term archai also appears in Romans 8:38 without a dedicated Romans TM entry — flagged for cross-curriculum harmonization (§4).

Chapter 2 — Reconciliation and the One New Humanity (includes core passage 2:1-10)

Ephesians Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Ephesians 2:1	Dead in trespasses and sins	Adam	Genesis 2:17 (“in the day you eat of it you shall surely die”); Genesis 3:19 (return to dust)	Medium, per Romans TM death entry applied metaphorically; ties directly to the Adam-Christ typological thread shared with Romans 5:12-19.
Ephesians 2:2	Prince of the power of the air; sons of disobedience	The serpent/Satan	Genesis 3:1-5 (the serpent’s deception)	Critical, per 07_semantic_analysis.md ch.2 note — must be anchored to Ntxwg Nyoog, never left as a generic aerial-spirit reference; the Genesis 3 serpent-typology is the OT root for this figure and should be taught explicitly so hearers connect Ephesians’ “prince of the power of the air” to the same defeated enemy of Genesis 3, not a separate sky-spirit category.
Ephesians 2:3	Children of wrath by nature	David (Psalm author)	Psalm 51:5 (“in sin did my mother conceive me”) — thematic parallel for inborn sinfulness; direct doctrinal parallel to Romans 5:12-19	High, per Romans TM wrath_of_god; this is the clearest cross-curriculum doctrinal echo of Romans’ Original Sin and Universal Guilt doctrine — the “by nature” (physei) language must be taught alongside the Romans 5 Adam-typology teaching note already established in the baseline.
Ephesians 2:4-5	Rich in mercy; grace; made alive with Christ	—	No direct OT quotation; theological summary of God’s saving initiative, structurally parallel to Romans 3:24, 4:4-5, 5:6-11	Critical. Direct cross-curriculum overlap: this is the same doctrinal claim (Salvation by Grace) anchoring Romans 3-5; the mercy/grace distinction from Romans TM mercy and grace entries must be preserved exactly, since Ephesians 2:4 places both terms in the same verse-cluster for the first time in this language’s pipeline.
Ephesians 2:5	”By grace you have been saved”	—	Structural echo of Romans 3:24 (“justified by his grace”) and Romans 5:1 (“justified by faith, we have peace”)	Critical, per Romans TM grace and salvation_save entries, unchanged; mandatory joint anchoring to Yexus Khetos.
Ephesians 2:8-9	Grace, faith, not works, no boasting	Abraham (typological precedent)	Genesis 15:6 (“Abraham believed the LORD, and he counted it to him as righteousness”) — undergirds the doctrine without direct quotation; direct structural parallel to Romans 3:27-28, Romans 4:1-8, and Romans 11:6	Critical. This is the single most important cross-curriculum doctrinal parallel in the letter: Ephesians 2:8-9 is effectively a summary restatement of the Romans justification argument. The Romans TM’s justify_reckon_as_righteous, reckon_impute, and boasting entries govern any teaching that draws the Genesis 15:6/Romans 4:3 connection explicit; koob hmoov remains permanently forbidden here as in Romans.
Ephesians 2:10	Workmanship, created for good works	Adam (creation typology)	Genesis 1:26-27 (creation of humanity); Genesis 2:7 (breath of life)	Medium, per 08_core_glossary.md #62; ties the “new creation” motif to the original creation account, reinforcing (not replacing) the Romans TM creation entry.
Ephesians 2:11	Circumcision/uncircumcision as identity marker	Abraham	Genesis 17:9-14 (circumcision covenant)	Medium, per Romans TM circumcision entry, unchanged.
Ephesians 2:12	Covenants of promise; Israel’s covenant history	Abraham, Moses	Genesis 12:1-3; Genesis 15:18-21; Genesis 17:1-8 (Abrahamic covenants); Exodus 19-24 (Sinai covenant)	Medium, per 08_core_glossary.md #67; must be disambiguated from the single “promise” entry (Romans TM), since this verse names the plural covenant-history Gentiles were excluded from.
Ephesians 2:13, 17	Peace to those far and near	Isaiah (prophet)	Isaiah 57:19 (“Peace, peace, to the far and to the near”) — direct allusion/near-quotation	Low-Medium. Messianic peace-prophecy fulfilled in Christ; reinforces Romans TM peace entry; low collision risk, but should be taught as fulfillment of a specific named prophecy, not generic peace-talk.
Ephesians 2:14	”He himself is our peace”	Isaiah (prophet)	Isaiah 9:6-7 (“Prince of Peace”) — messianic typology	Low. Christological title-fulfillment; no collision.
Ephesians 2:16	Reconciliation through the cross; hostility killed	—	Structural/doctrinal parallel to Romans 5:10-11	Medium, per Romans TM reconciliation entry — carries the doctrinal-extension note already flagged in 08_core_glossary.md #26: this occurrence requires BOTH the vertical (God-ward) and horizontal (Jew-Gentile) senses simultaneously, a usage the Romans-only baseline note did not anticipate.
Ephesians 2:19-20	Fellow citizens, household of God, cornerstone	Isaiah, David	Isaiah 28:16 (“a costly cornerstone”); Psalm 118:22 (“the stone the builders rejected has become the cornerstone”) — both texts are also quoted in combination with Isaiah 8:14 at Romans 9:33, where the Romans TM’s stumbling_block entry renders the SAME underlying OT stone-imagery in its NEGATIVE (stumbling) sense	Critical. This is the single most important rendering-consistency flag in the whole cross-reference analysis. Ephesians 2:20 and Romans 9:33 draw on the same two or three Isaiah/Psalm “stone” texts but apply them in opposite rhetorical directions (foundation vs. stumbling-block). See §5 Rule 1 below for the mandatory disambiguation strategy.
Ephesians 2:21-22	Holy temple, dwelling place of God	Solomon, Ezekiel	1 Kings 8:10-13 (glory fills Solomon’s temple); Ezekiel 43:1-5 (glory returns to the future temple); Ezekiel 37:26-27 (God’s dwelling among his people)	High, per 08_core_glossary.md #86 — temple/shrine collision risk with household ancestral shrines (qhov txos); mandatory metaphor-only teaching note, reinforced by the OT temple-typology background presented here.

Chapter 3 — The Mystery of Christ and Paul’s Ministry

Ephesians Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Ephesians 3:2-9	Stewardship/mystery of Christ revealed	Daniel	Daniel 2:28-29, 47 (mysteries revealed by God alone)	Low-Medium, per Romans TM mystery, unchanged, but now bears the doctrine’s full weight — must connect explicitly to ch.2’s Jew-Gentile unity material.
Ephesians 3:6	Gentiles as fellow heirs, fellow members, fellow partakers	Abraham, Isaiah	Genesis 12:3 (“in you all the families of the earth shall be blessed”); Isaiah 49:6 (“a light for the nations”) — direct fulfillment claim; structural parallel to Romans 4:16-17 and Romans 11:11-12	Low. Positive extension of the heir entry; reinforces (does not modify) the Romans Gentile-inclusion doctrine already anchored in Romans 4 and 9-11.
Ephesians 3:14-15	”Every family in heaven and on earth”	Abraham	Wordplay echo of Genesis 12:3’s “families of the earth”	Low. Comprehension-level; positive clan/family imagery bridge, consistent with the adoption_as_sons and heir rationale already established.
Ephesians 3:20-21	Doxology: power at work within us; glory	—	Echoes doxological patterns throughout the Psalms (e.g., Psalm 72:18-19)	High (power) / Low (glory), both Reused — Romans TM, unchanged.

Chapter 4 — One Body, Gifts for Ministry, and the New Self

Ephesians Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Ephesians 4:4-6	Sevenfold unity formula	—	No direct OT quotation; structural/doctrinal parallel to Romans 12:4-5 (body), Romans 6:3-4 (baptism), Romans 8:24-25 (hope)	Cumulative High, per 08_core_glossary.md #89 note — six Romans-baseline-flagged terms concentrated in one verse-cluster; requires the same qualifier discipline as the Romans 1:16-17 precedent.
Ephesians 4:8	Christ’s ascension gifts	David (Psalm author)	Psalm 68:18 (“When he ascended on high he led a host of captives, and he gave gifts to men”) — direct OT quotation, with Paul’s deliberate modification of “received” to “gave”	Medium-High. Direct quotation requiring careful teaching: Paul’s alteration of the Hebrew/LXX wording is itself theologically significant (Christ as triumphant giver, not merely receiver, of gifts). The “gift” vocabulary here (domata) must be kept distinct from spiritual_gift (individual charismata, Romans TM) and from the simple dōron gift-of-salvation (Ephesians 2:8) — a three-way disambiguation already flagged in 08_core_glossary.md #43/#59/#56.
Ephesians 4:9-10	Christ’s descent and ascent	David	Psalm 68:18 continued; typological descent-ascent Christology	Low-Medium. Comprehension-level; reinforces the ascension theme, no collision.
Ephesians 4:24	Put on the new self, created after the likeness of God	Adam	Genesis 1:26-27 (“Let us make man in our image, after our likeness”) — direct allusion; typological Adam/Christ contrast, structural parallel to Romans 5:12-19 and Romans 6:6 (“our old self was crucified with him”)	Medium-High. Direct cross-curriculum overlap: Romans 6:6 already uses the phrase “old self” (ho palaios anthrōpos) without a dedicated Romans TM entry. Flagged for harmonization — see §4/§5 Rule 2.
Ephesians 4:25	”Speak the truth with his neighbor”	Zechariah	Zechariah 8:16 — direct quotation	Low. Reinforces Romans TM truth entry, unchanged.
Ephesians 4:26	”Be angry and do not sin”	David	Psalm 4:4 — direct quotation	Low. Ethical exhortation, no collision.
Ephesians 4:28	”Let the thief no longer steal”	Moses	Exodus 20:15 / Deuteronomy 5:19 (eighth commandment) — echo	Low-Medium. Decalogue echo; comprehension-level, ties to the Law-qualifier discipline discussed at Ephesians 6:2-3 below.

Chapter 5 — Walking in Love and Light; Christ-Centered Household Relationships

Ephesians Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Ephesians 5:2	Christ’s fragrant offering and sacrifice	—	Leviticus 1:9, 1:13, 1:17 (“a pleasing aroma to the LORD”) — direct allusion to the Levitical sacrificial system; typological fulfillment	Critical, per 08_core_glossary.md #82 — reuses the fij sacrificial domain flagged Critical in Romans (propitiation_atoning_sacrifice, living_sacrifice); the OT Levitical background reinforces the need to teach this as fulfillment of, not addition to, the sacrificial system, and never as a third, separate offering category.
Ephesians 5:5	Covetous person as idolater	Moses	Exodus 20:3-4 (prohibition of idols) — echo	High, per Romans TM idol entry; requires the teaching note on idolatry’s redefinition to include misplaced desire, already flagged in 08_core_glossary.md #45.
Ephesians 5:14	”Awake, O sleeper… Christ will shine on you”	Isaiah	Isaiah 60:1 (“Arise, shine, for your light has come”); Isaiah 26:19 (resurrection imagery) — composite allusion, likely quoting an early Christian hymn itself rooted in Isaiah	Low-Medium. Comprehension-level; light/darkness and resurrection imagery both transfer reasonably; no direct collision identified.
Ephesians 5:18	Warning against drunkenness	Solomon (Proverbs)	Proverbs 23:29-35 (warning against wine) — thematic echo	Low. Reinforces existing Hmong ethical vocabulary around drunkenness; no collision.
Ephesians 5:22-33	Marriage as type of Christ and the church	Adam, Eve, Hosea	Genesis 2:24 (“the two shall become one flesh”) — direct quotation at Ephesians 5:31; Hosea 2:19-20 (“I will betroth you to me forever”); Isaiah 54:5 (“your Maker is your husband”); Isaiah 62:5 (bridegroom imagery)	Critical. The Genesis 2:24 quotation must use the Romans TM’s flesh_neutral_descent_body rendering (lub cev nqaij tawv) in its neutral, bodily-union sense — never drifting into the moral/sinful-nature periphrasis used elsewhere in the corpus (see §5 Rule 3). The Hosea/Isaiah marriage-covenant typology (God as faithful husband to unfaithful Israel) should be taught alongside, since it is the deep OT background for treating human marriage as a living picture of Christ’s covenant love; note also the potential cultural sensitivity of applying bridal/covenant-love imagery within a Hmong context that has its own bride-price (nqi tshoob) marriage customs — flagged for translator awareness, not a hard doctrinal collision.
Ephesians 5:31	”The two shall become one flesh”	Adam, Eve	Genesis 2:24 — direct quotation, cited above	See immediately above.

Chapter 6 — Household Relationships, and the Armor of God

Ephesians Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Ephesians 6:1-3	Obey/honor parents	Moses	Exodus 20:12 / Deuteronomy 5:16 (“Honor your father and your mother, that your days may be long…”) — direct quotation, explicitly called “the first commandment with a promise”	Medium-High. This is a direct Decalogue quotation applied as household ethic rather than covenant-law-keeping. Requires a teaching note distinguishing Paul’s ethical use of this commandment from the Romans TM’s law_mosaic_divine entry’s covenantal/sin-exposing function (Romans 3:20, 7:7-13) — the commandment is affirmed as abiding moral instruction here, not reintroduced as the ground of justification; must not be taught in a way that implies law-keeping merits salvation, per Romans TM Doctrine 5’s preservation rule.
Ephesians 6:4	Fathers instructing children	Moses	Deuteronomy 6:6-7 (“teach them to your children”) — echo	Low. Reinforces positive filial/parental instruction themes; no collision.
Ephesians 6:5-9	Slaves and masters	—	Leviticus 25:39-46 (servitude regulations) — background; direct term-sharing with Romans 1:1, 6:16-22	High, per Romans TM servant_slave_doulos entry — qhev reused unchanged for the household-slave referent; the human “master” (tus tswv) must remain lexically distinct from the divine tus Tswv, per 08_core_glossary.md #90.
Ephesians 6:9	”There is no partiality with him”	Moses	Deuteronomy 10:17 (“God… shows no partiality”); direct term-sharing with Romans 2:11	Low, per Romans TM impartiality_of_god entry (tsis saib ntsej muag) — must be reused verbatim; a clean, low-risk direct cross-curriculum overlap.
Ephesians 6:11-17	Armor of God	Isaiah, David	Isaiah 11:5 (righteousness as belt); Isaiah 59:17 (breastplate of righteousness, helmet of salvation — YHWH’s OWN armor, now given to the church); Isaiah 52:7 (gospel of peace, “beautiful feet”) — this last text is directly quoted at Romans 10:15 (“How beautiful are the feet of those who preach the good news”); Psalm 18:2 (God as shield)	Critical. The divine-warrior typology (God’s own armor in Isaiah 59:17 now clothing the church) must be taught explicitly as participation in Christ’s finished victory, never as ritual combat equipment analogous to a shaman’s implements (ua neeb ntaus dab). The Isaiah 52:7 overlap with Romans 10:15 is a mandatory rendering-consistency point — see §5 Rule 4.
Ephesians 6:11-12	Schemes of the devil; cosmic powers of evil	The serpent/Satan; Daniel; Job	Genesis 3:1-5 (serpent’s craftiness); Daniel 10:12-13, 20-21 (angelic/cosmic conflict); Job 1:6-12, 2:1-7 (Satan as accuser); direct term-sharing with Romans 8:38 (“nor rulers,” archai)	Critical, per 08_core_glossary.md #74 — the highest collision-risk term in the book; must be kept distinct from the Romans TM governing_authority entry (civil authority) and reinforced by the Genesis 3/Job/Daniel background as one continuous biblical storyline of a real, personal, but ultimately defeated enemy — never assimilated into shamanic spirit-combat categories.

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2. Messianic References Summary

Reference	Type	Fulfillment Claim	Hmong Sensitivity
Ephesians 1:20 / Psalm 110:1	Direct allusion	Christ enthroned at God’s right hand, fulfilling the Davidic king’s promised exaltation	High — shared with Romans 8:34; harmonize (§4).
Ephesians 1:22 / Psalm 8:6	Direct allusion	Christ as the second Adam who fulfills humanity’s intended dominion	Medium — ties to Adam-Christ typology.
Ephesians 2:14 / Isaiah 9:6-7	Typological title	Christ as the promised “Prince of Peace”	Low.
Ephesians 2:17 / Isaiah 57:19	Direct allusion	Christ’s peace-bringing extends to both “far” (Gentiles) and “near” (Jews)	Low-Medium.
Ephesians 2:20 / Isaiah 28:16, Psalm 118:22	Direct allusion	Christ as the cornerstone of God’s new-covenant building	Critical — cornerstone/stumbling-stone consistency (§5 Rule 1).
Ephesians 4:8 / Psalm 68:18	Direct quotation	Christ’s ascension as triumphal procession, giving gifts to his church	Medium-High — three-way “gift” disambiguation.
Ephesians 5:2 / Leviticus 1:9,13,17	Typological fulfillment	Christ as the true, sufficient fragrant sacrifice fulfilling the Levitical system	Critical — sacrificial-domain discipline.
Ephesians 5:23-32 / Hosea 2:19-20, Isaiah 54:5, 62:5	Typological fulfillment	Christ as the faithful bridegroom of the church, fulfilling YHWH’s covenant-marriage to Israel	Medium — bride-price cultural note.
Ephesians 6:14-17 / Isaiah 59:17	Typological reapplication	The church clothed in God’s own (YHWH’s) armor, now mediated through union with Christ	Critical — divine-warrior vs. shamanic-combat discipline.

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3. Typological Patterns Summary

1. Adam-Christ typology (Ephesians 2:1, 2:10, 4:24 ↔ Genesis 1-3; Romans 5:12-19). Carries forward the Romans baseline’s original_sin_adam_christ_typology entry; Ephesians adds the “old self/new self” clothing-metaphor extension (Ephesians 4:22-24), requiring harmonization with Romans 6:6’s “old self,” which was never given a dedicated TM entry (§5 Rule 2).
2. Temple typology (Ephesians 2:21-22 ↔ 1 Kings 8; Ezekiel 43). The church as the antitype of the Solomonic and Ezekielian temple; must never be presented as parallel to a household ancestral shrine.
3. Marriage/covenant-bride typology (Ephesians 5:22-33 ↔ Genesis 2:24; Hosea 2; Isaiah 54, 62). Human marriage as a living icon of Christ’s covenant love for the church.
4. Divine-warrior/armor typology (Ephesians 6:10-17 ↔ Isaiah 59:17; Exodus 15; Psalm 18). The church now wears the armor originally depicted as God’s own; requires the mandatory non-shamanic teaching note.
5. Mystery-revealed typology (Ephesians 1:9-10, 3:1-13 ↔ Daniel 2). A hidden-then-disclosed divine plan, distinct in kind from esoteric/occult “hidden knowledge” categories that could otherwise be conflated with this theme in a culture with strong shamanic-divination associations for “hidden things.”

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4. Parallels to the Hmong Romans Language Package

Because Ephesians is the second curriculum built on this language’s translation memory, every point of direct textual, doctrinal, or terminological overlap with Romans must be identified and harmonized.

Ephesians Reference	Romans Reference	Shared Theme	Rendering-Consistency Status
Ephesians 2:1, 2:5	Romans 6:23; Romans 7:24	Spiritual death	Consistent — both use txoj kev tuag (Reused — Romans TM).
Ephesians 2:3	Romans 1:18; Romans 2:5; Romans 5:9	Wrath of God	Consistent — kev npau taws ntawm Vajtswv (Reused — Romans TM).
Ephesians 2:4-5	Romans 3:24; Romans 9:15-18,23; Romans 11:30-32	Grace/mercy distinction	Consistent — txiaj ntsim (grace) vs. txoj kev khuv leej (mercy), per Romans TM mercy entry’s explicit warning against conflation.
Ephesians 2:8-9	Romans 3:27-28; Romans 4:1-8; Romans 11:6	Salvation by grace, not works, no boasting	Consistent — txiaj ntsim, kev ntseeg, kev khav theeb all Reused — Romans TM.
Ephesians 1:4-5, 11	Romans 8:28-30; Romans 9:6-24; Romans 11:5-7	Election and predestination	Consistent — kev xaiv, twb paub ua ntej lawm (Reused — Romans TM).
Ephesians 2:11-22	Romans 9-11 (Israel and the Gentiles); Romans 3:29-30	Jew-Gentile unity	Consistent base terms (cov Yudas, lwm Haiv Neeg); new doctrinal extension required for reconciliation (§07 ch.2 note, both vertical and horizontal senses).
Ephesians 2:20	Romans 9:33	Cornerstone vs. stumbling-stone (same OT source texts)	Requires harmonization — see §5 Rule 1. Not yet consistent; both entries currently rendered independently (“pob zeb ncej taum” vs. “pob zeb ua rau dawm ceg”) without a cross-reference note tying them to the same Isaiah/Psalm texts.
Ephesians 4:4-6	Romans 12:4-5; Romans 6:3-4; Romans 8:24-25	Sevenfold unity formula	Consistent — all six terms Reused — Romans TM.
Ephesians 4:11	Romans 12:6-8; Romans 1:1	Ministry gifts and apostleship	Consistent for tus Tub Txib (apostle); new fivefold-office terms (prophet, evangelist, pastor, teacher) require independent TM-revision review, not harmonization with Romans (Romans does not use this exact list).
Ephesians 4:24	Romans 6:6; Romans 5:12-19	Old self / new self, Adam typology	Requires harmonization — see §5 Rule 2. Romans 6:6’s “old self” (ho palaios anthrōpos) has no dedicated TM entry; Ephesians 4:22 introduces “tus qub” independently.
Ephesians 5:2	Romans 3:25; Romans 12:1	Sacrificial/offering domain (fij)	Consistent in discipline (never assimilate to appeasement); each occurrence (atonement / living sacrifice / Christ’s fragrant offering) remains a distinct, clearly-marked sub-sense per the Romans TM’s mandatory disambiguation rule.
Ephesians 6:9	Romans 2:11	Impartiality of God	Fully consistent — identical idiom, identical context (both immediately follow discussion of social hierarchy: Jew/Greek in Romans, master/slave in Ephesians).
Ephesians 6:12; 1:21	Romans 8:38	Cosmic rank-powers (archai, “rulers”)	Requires harmonization — see §5 Rule 5. Romans 8:38 uses the same Greek term without a dedicated TM entry; Ephesians introduces full renderings for both the positive (1:21) and negative (6:12) senses.
Ephesians 6:14-17	Romans 13:12 (“armor of light,” hopla)	Armor metaphor	Requires harmonization — see §5 Rule 6. Different Greek word (hopla vs. panoplia) but the same metaphor-domain; Romans 13:12 has no dedicated TM entry for “armor.”
Ephesians 6:15	Romans 10:15	Isaiah 52:7 (“beautiful feet,” gospel of peace)	Requires harmonization — see §5 Rule 4. Romans 10:15 directly quotes Isaiah 52:7; Ephesians 6:15 alludes to the same text in the armor metaphor.

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5. Rendering-Consistency Rules for Shared Quotations

1. Cornerstone vs. stumbling-stone (Ephesians 2:20 / Isaiah 28:16, Psalm 118:22 ↔ Romans 9:33 / Isaiah 8:14, 28:16). Both curricula draw on the same OT “stone” texts but in opposite rhetorical senses. The Hmong renderings must remain visually and lexically distinct — pob zeb ncej taum (cornerstone, positive/foundational) versus pob zeb ua rau dawm ceg (stumbling stone, negative, Reused — Romans TM stumbling_block) — while any teaching note that references Isaiah 28:16 must explicitly state that this single prophetic text is applied by the apostles in two directions (a stone of stumbling to unbelief, a foundation-stone to faith), so learners are not confused when the same OT citation appears in both curricula with different Hmong outputs.
2. Old self (Ephesians 4:22 “tus qub” ↔ Romans 6:6 “our old self was crucified”). Romans 6:6 was never assigned a dedicated TM entry for ho palaios anthrōpos. Any future Phase 2 content in either curriculum that renders Romans 6:6 must use tus qub to match the Ephesians rendering, and this correspondence must be formally logged as a TM-revision addition retroactively covering Romans 6:6, per the governing baseline’s non-contradiction principle (§10 of 12_ai_translation_requirements.md).
3. One flesh (Genesis 2:24, quoted at Ephesians 5:31). Must use the Romans TM’s flesh_neutral_descent_body rendering (lub cev nqaij tawv) exclusively in its neutral, bodily-union sense. It must never be rendered with, or taught alongside, the flesh_moral_sinful_nature periphrasis (kev xav/kev ua raws li lub cev nqaij tawv) used elsewhere in both corpora, even though both phrases share the English word “flesh.”
4. Isaiah 52:7 (“beautiful feet,” gospel of peace) — quoted directly at Romans 10:15 and alluded to at Ephesians 6:15. Any Hmong rendering of Isaiah 52:7 itself, or of either NT passage, must use identical vocabulary for “gospel” (Txoj Moo Zoo, Reused — Romans TM) and “peace” (kev thaj yeeb, Reused — Romans TM); the “feet”/shoes imagery in Ephesians 6:15 is additive (the armor context) but must not introduce a competing gospel/peace vocabulary pair.
5. Cosmic rank-powers (archai/exousiai — Ephesians 1:21, 6:12 ↔ Romans 8:38). Since Romans 8:38 uses the same Greek vocabulary without a prior dedicated Hmong rendering, any future Phase 2 treatment of Romans 8:38 must adopt the Ephesians 1:21 positive-sense rendering (txhua tus thawj kav, txhua tug muaj hwjchim...) for the “rulers” listed there as defeated, not threatening, powers — since Romans 8:38’s rhetorical point (nothing, including these powers, can separate believers from God’s love) is the same “defeated-power” register as Ephesians 1:21, not the active-conflict register of Ephesians 6:12. This distinction (defeated-and-listed vs. actively-opposing) must be preserved in any harmonizing note.
6. Armor metaphor (Ephesians 6:11-17 panoplia/hopla ↔ Romans 13:12 “armor of light,” hopla). Romans 13:12 has no dedicated TM entry for “armor.” Any future Phase 2 treatment of Romans 13:12 should render “armor” consistently with the Ephesians 6:11 rendering (cuab yeej ntaus rog), qualified there as “armor of light” (cuab yeej ntaus rog ntawm qhov kaj) rather than “armor of God,” since the Romans text’s qualifier differs from Ephesians’ — the underlying equipment-metaphor vocabulary should nonetheless remain the same root phrase across both curricula for a consistent reader experience.
7. Genesis 15:6 / Romans 4:3 and Ephesians 2:8-9 (grace-faith-not-works logic). Even though Ephesians 2:8-9 does not directly quote Genesis 15:6, any teaching note connecting the two passages must use the Romans TM’s reckon_impute (suav / suav tias) vocabulary when explicitly drawing the Abraham parallel, to preserve a single consistent forensic-imputation teaching thread across both curricula.
8. Deuteronomy 10:17/Leviticus 19:15 (“no partiality”) — Romans 2:11 and Ephesians 6:9. Both must use tsis saib ntsej muag (Reused — Romans TM, unchanged) with zero variation; this is the cleanest, lowest-risk cross-curriculum overlap identified and should serve as the model for how consistent reuse is meant to function.

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6. Full-Book Coverage Confirmation

• Chapter 1 — reviewed; OT connections: Psalm 110:1, Psalm 8:6, Deuteronomy 7:6-8, Genesis 12:1-3, Genesis 17:9-14, Exodus 31:13, Daniel 2:28-29; cross-curriculum flags: Romans 8:34, Romans 8:38.
• Chapter 2 — reviewed (core passage 2:1-10 plus 2:11-22); OT connections: Genesis 2:17, 3:1-5, 3:19, Psalm 51:5, Genesis 15:6 (background), Genesis 1:26-27, Genesis 17:9-14, Genesis 12:1-3/15:18-21/17:1-8, Isaiah 57:19, Isaiah 9:6-7, Isaiah 28:16, Psalm 118:22, 1 Kings 8:10-13, Ezekiel 43:1-5, 37:26-27; cross-curriculum flags: Romans 3:24, 3:27-28, 4:1-8, 5:6-11, 5:10-11, 9:33, 11:6.
• Chapter 3 — reviewed; OT connections: Daniel 2:28-29,47; Genesis 12:3; Isaiah 49:6; Psalm 72:18-19 (doxological pattern); cross-curriculum flags: Romans 4:16-17, 11:11-12.
• Chapter 4 — reviewed; OT connections: Psalm 68:18, Genesis 1:26-27, Zechariah 8:16, Psalm 4:4, Exodus 20:15/Deuteronomy 5:19; cross-curriculum flags: Romans 12:4-5, 6:3-4, 8:24-25, 5:12-19, 6:6.
• Chapter 5 — reviewed; OT connections: Leviticus 1:9,13,17, Exodus 20:3-4, Isaiah 60:1, Isaiah 26:19, Proverbs 23:29-35, Genesis 2:24, Hosea 2:19-20, Isaiah 54:5, Isaiah 62:5; cross-curriculum flags: Romans 3:25, 12:1.
• Chapter 6 — reviewed; OT connections: Exodus 20:12/Deuteronomy 5:16, Deuteronomy 6:6-7, Leviticus 25:39-46, Deuteronomy 10:17, Isaiah 11:5, Isaiah 59:17, Isaiah 52:7, Psalm 18:2, Genesis 3:1-5, Daniel 10:12-13,20-21, Job 1:6-12/2:1-7; cross-curriculum flags: Romans 1:1, 6:16-22, 2:11, 10:15, 8:38, 13:12.

No chapter was found to contain zero OT quotations, allusions, or cross-curriculum parallels; every chapter is logged above with its specific connections.