Semantic Analysis

Semantic Analysis — Ephesians (Full Book) — Indonesian Language Package

Purpose and Method

This document analyzes every load-bearing theological term in Ephesians in the original Koine Greek, chapter by chapter, with the core passage (Ephesians 2:1-10) given verse-by-verse treatment. For every term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json, the established Indonesian rendering is reused exactly and is marked [REUSED FROM BASELINE]. New terms not present in the Romans baseline are marked [NEW TERM] and are carried forward into 08_core_glossary.md for formal registration.

Risk tiers (Critical / High / Medium / Low) follow the baseline doctrine_risk_registry.json definitions exactly.

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

Ephesians 2:1

Greek: καὶ ὑμᾶς ὄντας νεκρούς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν

νεκρός (nekros) — Literal: dead, a corpse. Semantic range: physical death; by extension, total spiritual lifelessness/unresponsiveness toward God. English variants: dead, deadness, lifeless. Contextual theological meaning: describes the pre-conversion human condition as utter spiritual death, not mere weakness or moral deficiency — sets up the monergistic “made alive” contrast in v.5. Indonesian rendering: mati (standard TB rendering). Risk: Medium — must be held together with v.5’s “dihidupkan” (made alive) so the death-to-life contrast is not flattened into “very sinful” language.
παράπτωμα (paraptōma) [NEW TERM] — Literal: a false step, a stumble off the path. Semantic range: a specific transgression or offense, distinguishable from but overlapping ἁμαρτία (sin as a comprehensive category). English variants: trespasses, transgressions, offenses, faults. Contextual theological meaning: paired with ἁμαρτία to describe both specific misdeeds and the underlying sinful condition. Indonesian rendering: kesalahan (established TB rendering, Eph 2:1 “mati karena kesalahan dan dosamu”). Risk: Medium — must remain distinguishable from ἁμαρτία in the same clause without sounding redundant.
ἁμαρτία (hamartia) [REUSED FROM BASELINE: “dosa”] — Moral transgression before a personal God. Risk: Medium (per baseline). Contextual meaning here: the comprehensive condition alongside specific παραπτώματα.

Ephesians 2:2

Greek: ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας

περιπατέω (peripateō) [NEW TERM] — Literal: to walk around, walk about. Semantic range: a Hebraic idiom for one’s habitual conduct/way of life, not literal ambulation. English variants: walked, lived, conducted oneself. Contextual theological meaning: the recurring Ephesians metaphor for lived pattern of life (reused in 2:10; 4:1,17; 5:2,8,15); here describes the former, unregenerate life-pattern. Indonesian rendering: hidup (TB “hidup dalam kesalahan,” lit. “walked”). Risk: Medium — must be flagged as a recurring key term across the whole book so translators keep consistent rendering for the same Greek verb whether describing sinful or sanctified conduct.
αἰών (aiōn) [NEW TERM] — Literal: an age, a long duration of time. Semantic range: a temporal era; by extension, the present world-system/order dominated by evil. English variants: age, course, world. Contextual theological meaning: “the age of this world” names the present fallen order under hostile spiritual influence, distinct from the age to come. Indonesian rendering: zaman (as in “cara hidup dunia ini”/ TB “mengikuti zaman dunia ini”). Risk: Low-Medium.
ἄρχων τῆς ἐξουσίας τοῦ ἀέρος (“ruler of the authority of the air”) [NEW TERM, ties to Spiritual Warfare doctrine] — Literal: prince/ruler of the authority of the air. Semantic range: a personal, hostile spirit-being exercising dominion over the “air” (the unseen realm between heaven and earth in ancient cosmology); identified with Satan/the devil (cf. 6:11-12). English variants: the prince of the power of the air, the ruler of the kingdom of the air. Contextual theological meaning: names the personal, defeated-yet-still-active enemy behind humanity’s former manner of life; anchors the Spiritual Warfare doctrine already in 2:2, before ch.6 develops it fully. Indonesian rendering: penguasa kuasa angkasa / TB “penguasa kerajaan angkasa.” Risk: High — must not be reduced to an impersonal “worldly influence”; equally must not be conflated uncritically with generic Indonesian folk-animist “roh penguasa” (territorial spirit) categories without clarifying this is the singular defeated cosmic enemy under Christ’s supremacy (cf. 1:20-22), not one spirit among many equally-powerful territorial spirits.
υἱοὶ τῆς ἀπειθείας (“sons of disobedience”) [NEW TERM] — Literal: sons of disobedience. Semantic range: a Hebraic idiom describing people characterized by, belonging to the category of, disobedience. English variants: sons of disobedience, the disobedient. Contextual theological meaning: describes unregenerate humanity’s characteristic defiance of God, parallel to “children of wrath” in v.3. Indonesian rendering: orang-orang durhaka (TB). Risk: Medium.

Ephesians 2:3

Greek: ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημεν ποτὲ ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί

σάρξ (sarx) [NEW TERM, recurring across the whole book] — Literal: flesh, physical body-tissue. Semantic range: the physical body; by extension, fallen human nature in its self-oriented, God-opposing orientation. English variants: flesh, the flesh, sinful nature. Contextual theological meaning: names the corrupted moral orientation that produces desires opposed to God, not merely physical appetite. Indonesian rendering: keinginan daging (TB). Risk: High — must be distinguished from purely dietary/bodily-appetite readings (e.g. fasting-related self-denial common in Indonesian religious culture); this is a comprehensive moral-spiritual corruption, not appetite management.
ἐπιθυμία (epithymia) [NEW TERM] — Literal: a strong desire, craving. Semantic range: neutral longing in some contexts; consistently negative (“lust,” “sinful desire”) when qualified by “of the flesh.” English variants: desires, lusts, cravings. Indonesian rendering: keinginan. Risk: Low-Medium.
τέκνα φύσει ὀργῆς (“children by nature of wrath”) [NEW TERM] — Literal: children by nature of wrath. Semantic range: an idiom describing an inherent, birth-condition liability to God’s righteous judgment, not merely acquired guilt through individual acts. English variants: children of wrath by nature, by nature children of wrath. Contextual theological meaning: teaches inherited/universal sinfulness (echoing Rom 5:12, already Critical/High in baseline as “universal_human_accountability”), grounding the necessity of grace in vv.4-9. Indonesian rendering: pada dasarnya anak-anak kemurkaan (TB: “pada dasarnya kami adalah orang-orang yang harus dimurkai”). Risk: High — must preserve the “by nature” (inherent, not merely accumulated through deeds) sense, since Islamic anthropology (fitrah as inherently good/neutral at birth) directly contests this doctrine of inherited condemnation.
ὀργή (orgē) [NEW TERM] — Literal: settled anger, wrath. Semantic range: God’s righteous, judicial anger against sin (not impulsive rage). English variants: wrath, anger. Indonesian rendering: kemurkaan. Risk: Medium.

Ephesians 2:4

Greek: ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς

ἔλεος (eleos) [NEW TERM] — Literal: mercy, compassion shown to those in distress. Semantic range: compassionate kindness withholding deserved judgment. English variants: mercy, compassion. Contextual theological meaning: God’s rich mercy is the motive-ground for the salvation described in vv.5-9. Indonesian rendering: rahmat — CAUTION: unlike the baseline’s rejection of rahmat as a synonym for grace/anugerah, here ἔλεος genuinely corresponds to God’s mercy/compassion (a distinct concept from χάρις in v.5,8), so rahmat may be an acceptable rendering for ἔλεος specifically. Risk: High — a translator note is required distinguishing ἔλεος (rahmat, God’s compassion toward those in distress) from χάρις (anugerah, the unmerited gift of salvation itself, v.5/8) so the two are not collapsed into a single undifferentiated concept, and so that “rahmat” here is not read as functioning the way Islamic rahmat functions within a deeds-and-mercy judgment framework.
ἀγάπη (agapē) [NEW TERM, recurring across the whole book] — Literal: love. Semantic range: self-giving, unconditional love, as opposed to erotic (erōs) or affectionate-natural (philia) love. English variants: love. Contextual theological meaning: the “great love” that moved God to act in Christ; recurs as the pattern for household relationships in ch.5. Indonesian rendering: kasih. Risk: Medium — standard term, but its recurrence as the ground of both salvation (2:4) and marital self-giving (5:25) should be flagged so translators preserve the terminological link between the two.

Ephesians 2:5

Greek: καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ — χάριτί ἐστε σεσωσμένοι

συζωοποιέω (syzōopoieō) [NEW TERM] — Literal: to make alive together with. Semantic range: a compound verb unique to Paul (also Col 2:13) combining “with” + “make alive”; describes union with Christ’s own resurrection life. English variants: made us alive together with, quickened together with. Contextual theological meaning: salvation is not self-generated moral improvement but God’s monergistic act of resurrection-life imparted through union with Christ — directly parallel to and reinforcing “resurrection” (baseline High risk). Indonesian rendering: menghidupkan kita bersama-sama dengan Kristus (TB). Risk: High — must retain the “together with Christ” union language, not merely “gave us new life,” to preserve the Christ-union basis of the resurrection doctrine already flagged High in the baseline registry.
χάρις (charis) [REUSED FROM BASELINE: “anugerah”] — Risk: High (per baseline). This is the pivotal Ephesians 2 term: unmerited favor, sharply distinguished in this very verse from ἔλεος (mercy, v.4) and in v.8-9 from ἔργα (works). Translator note required per baseline distinguishing anugerah from rahmat/pahala.
σῴζω (sōzō, here perfect passive participle σεσωσμένοι) [REUSED FROM BASELINE doctrine “salvation”: “keselamatan”] — Literal: to save, rescue, deliver. The perfect passive tense (σεσωσμένοι, “having been saved” / “you are in a saved state”) is theologically significant: it describes a completed past action with continuing present result, not an ongoing or future-contingent process. Contextual theological meaning: salvation is a finished, secured status, sharply contrasting with Islamic soteriology’s future-contingent, deeds-weighed judgment (already Critical in baseline). Indonesian rendering: kamu diselamatkan — must reflect the perfect tense’s “already accomplished, presently secure” force, e.g., “oleh kasih karunia kamu diselamatkan” (TB) with translator note that this is a completed, not provisional, status. Risk: Critical (per baseline “salvation” entry) — this specific grammatical form (perfect passive) is the linchpin verse for teaching assurance of salvation against a deeds-and-mercy framework.

Ephesians 2:6

Greek: καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ

συνεγείρω (synegeirō) [NEW TERM] — Literal: to raise up together with. Semantic range: compound of “with” + “raise” (cf. ἀνάστασις, resurrection). English variants: raised us up with him. Contextual theological meaning: believers are already, positionally, united with Christ’s resurrection — an extension of the “resurrection” doctrine (baseline High) into believers’ present standing, not only a future hope. Indonesian rendering: membangkitkan kita bersama-sama dengan Kristus. Risk: High — ties directly to baseline “resurrection_of_christ” doctrine; must not be flattened into merely figurative “spiritual renewal” language stripped of its resurrection-specific force.
συγκαθίζω (synkathizō) [NEW TERM] — Literal: to seat together with. Semantic range: enthronement imagery — sharing a seated position of authority/rest. English variants: seated us with him. Contextual theological meaning: believers share, by union with Christ, in his exalted authority over the “rulers and authorities” named in 1:21 and 6:12 — a direct doctrinal anchor for the assurance believers have in spiritual warfare. Indonesian rendering: mendudukkan kita bersama-sama Dia. Risk: High.
ἐπουράνιος (epouranios) [NEW TERM, recurring across the whole book: 1:3,20; 2:6; 3:10; 6:12] — Literal: heavenly, above the sky/heaven. Semantic range: the unseen realm of divine and spiritual (including hostile spiritual) activity, distinct from the visible physical world. English variants: heavenly places, heavenly realms, in heaven. Contextual theological meaning: the site both of Christ’s present enthronement (1:20) and of the “rulers, authorities… spiritual forces of evil” believers contend with (6:12) — this term links the salvation doctrine of ch.2 directly to the spiritual warfare doctrine of ch.6. Indonesian rendering: tempat-tempat sorgawi (TB “surga”). Risk: High — Indonesian traditional and folk-religious cosmology (alam gaib, alam roh) has a rich existing vocabulary for layered unseen realms; translators must ensure ἐπουράνιος is anchored to the specific biblical framework (Christ’s supremacy over, not equal participation in, this realm) rather than left to be filled in with generic animistic cosmology.

Ephesians 2:7

Greek: ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾿ ἡμᾶς ἐν Χριστῷ Ἰησοῦ

ὑπερβάλλον πλοῦτος (“surpassing/immeasurable riches”) [NEW TERM] — Literal: exceeding, surpassing wealth/riches. Semantic range: an intensified compound expressing immeasurable abundance. English variants: immeasurable riches, surpassing riches, incomparable riches. Contextual theological meaning: God’s grace is displayed not as a bare minimum sufficient for salvation but as lavish, ongoing generosity displayed to all future ages. Indonesian rendering: kekayaan kasih karunia-Nya yang melimpah. Risk: Medium.
χρηστότης (chrēstotēs) [NEW TERM] — Literal: kindness, goodness, benevolence. Semantic range: a disposition of practical kindness, distinct from χάρις (the gift itself) and ἔλεος (compassion toward distress). English variants: kindness, goodness. Indonesian rendering: kebaikan. Risk: Low.

Ephesians 2:8

Greek: τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ [τῆς] πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον

χάρις / σῴζω — as in v.5, reused. This verse is the thesis-statement pairing of grace and faith for the whole book’s Salvation by Grace through Faith doctrine; per the Theological Consistency Rules established in the baseline 12_ai_translation_requirements.md, this verse’s rendering must be fixed and identical across every document in the curriculum, analogous to the treatment required for Romans 1:16-17.
πίστις (pistis) [REUSED FROM BASELINE: “iman”] — Risk: High (per baseline). Contextual theological meaning here: the instrumental means (“through faith,” διὰ πίστεως) by which grace-secured salvation is received, not a meritorious act contributing to salvation — v.9 immediately forecloses that reading.
δῶρον (dōron) [NEW TERM] — Literal: gift, that which is given. Semantic range: a general term for a gift, often used of religious/temple offerings elsewhere in the NT, but here emphasizing salvation (and, per some grammatical readings, faith itself) as God’s own giving, not human achievement. English variants: gift. Contextual theological meaning: reinforces “not of yourselves” — salvation’s entire causal chain originates in God, not human effort or merit, directly foreclosing a deeds-and-mercy framework. Indonesian rendering: pemberian Allah (TB “itu adalah kasih karunia Allah”). Risk: High — must not be rendered in a way that could suggest a reciprocal gift-exchange obligation (a significant social script in Indonesian culture) rather than a one-directional, unearned gift.

Ephesians 2:9

Greek: οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται

ἔργα (erga) [NEW TERM, but directly continuous with baseline “imputed_righteousness” doctrine’s contrast against merit] — Literal: works, deeds, actions. Semantic range: human deeds/accomplishments, here specifically deeds done as a basis for meriting standing before God. English variants: works, deeds, good works (contextually negative here; positive in v.10 and 2:10’s ἔργοις ἀγαθοῖς). Contextual theological meaning: this is the single most important verse in Ephesians for foreclosing a deeds-based soteriology; must be rendered with maximum clarity against Indonesian Islamic amal/pahala theology. Indonesian rendering: bukan hasil usahamu / bukan karena pekerjaan baikmu (TB “itu bukan hasil usahamu”). Risk: Critical — this verse is the direct doctrinal negation of a merit-and-works soteriological framework; requires theologian review and a mandatory contextual framing note in every occurrence, exactly parallel to the baseline’s treatment of “imputed_righteousness” (Romans 4:3-5).
καυχάομαι (kauchaomai) [NEW TERM] — Literal: to boast, take pride in. Semantic range: self-congratulatory pride in one’s own achievement. English variants: boast, take credit. Contextual theological meaning: grace excludes not just works as a mechanism but the resulting posture of self-congratulation — salvation produces humility, not achievement-pride. Indonesian rendering: memegahkan diri. Risk: Medium.

Ephesians 2:10

Greek: αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν

ποίημα (poiēma) [NEW TERM] — Literal: a thing made, a work of craftsmanship (root of English “poem”). Semantic range: an artistic, purposefully-crafted product. English variants: workmanship, handiwork, creation. Contextual theological meaning: believers are God’s own artistic product — a direct counterpoint to v.9’s ἔργα: we are not saved by our works, but we are saved unto being God’s own finished work, resulting in works. Indonesian rendering: buatan Allah (TB). Risk: Medium-High — the verse’s rhetorical structure (not by works [v.9] but for good works [v.10], because we are his workmanship) must be preserved intact; collapsing “workmanship” into generic “creation” language could obscure this precise grace-then-works sequence, which is the theological core of the Salvation by Grace through Faith doctrine.
κτίζω (ktizō) [NEW TERM] — Literal: to create, to found. Semantic range: used of God’s original creation (Gen 1) and here of new-creation re-making in Christ. English variants: created. Contextual theological meaning: salvation is a new-creation act, paralleling Ephesians 4:24’s “new self created (κτισθέντα) in righteousness.” Indonesian rendering: diciptakan. Risk: Medium.
ἔργα ἀγαθά (“good works”) [NEW TERM] — Literal: good works. Semantic range: deeds that flow from, rather than produce, salvation. Contextual theological meaning: the necessary and expected fruit of grace, sharply distinguished from v.9’s ἔργα as the ground of salvation — an essential distinction (fruit vs. root) for this doctrine’s integrity. Indonesian rendering: pekerjaan baik. Risk: High — the fruit/root distinction between this phrase and v.9’s ἔργα is easily lost in translation and must be explicitly taught; conflating the two verses collapses the entire Salvation by Grace through Faith doctrine into a deeds-based framework.
προετοιμάζω (proetoimazō) [NEW TERM] — Literal: to prepare beforehand. Semantic range: advance, sovereign preparation. Contextual theological meaning: connects to Ephesians 1’s predestination language — God sovereignly prepared believers’ good works in advance, just as he predestined their adoption. Indonesian rendering: disediakan-Nya sebelumnya. Risk: Medium.
περιπατέω — reused from v.2 above; here describing the new, sanctified life-pattern that grace produces (contrast with v.2’s use for the former, sinful life-pattern). Risk: Medium (per v.2 note) — the deliberate literary contrast between v.2’s and v.10’s use of the same verb for two opposite ways of “walking” should be preserved and, where possible, flagged for teaching.

PART B — WHOLE-BOOK CHAPTER-BY-CHAPTER STUDY

Chapter 1 (Ephesians 1:1-23)

θεός / πατήρ / κύριος Ἰησοῦς Χριστός — [REUSED FROM BASELINE: Allah / Bapa / Tuhan Yesus Kristus] — opening salutation and benediction (1:2-3). Risk: Critical (God, Father) / High (Lord) per baseline — no change; all baseline distinguishing notes apply (Bapa = relational/adoptive, not physical procreation; Tuhan = exclusive supreme Lordship).
ἅγιοι (saints) [REUSED FROM BASELINE: “orang-orang kudus”] — 1:1,4,15,18. Risk: Medium-High per baseline; note reused exactly, never wali.
πιστός (faithful) [ties to REUSED “iman”/πίστις family] — 1:1,15. Risk: High per baseline faith entry.
εὐλογία / εὐλογητός (blessing/blessed) [NEW TERM] — Literal: good word/speech; a pronouncement of favor. Semantic range: God’s act of bestowing favor (verb/noun) and the human response of praising God for it (adjective εὐλογητός applied to God, 1:3). English variants: blessed, blessing. Contextual theological meaning: 1:3 frames the entire chapter’s predestination/election/redemption/sealing sequence as one comprehensive “blessing.” Indonesian rendering: memberkati / terpujilah. Risk: Low-Medium.
προορίζω (proorizō, “predestined,” 1:5,11) [NEW TERM — doctrine: Election and Predestination in Christ] — Literal: to mark out/decide beforehand. Semantic range: God’s sovereign, prior determination of an outcome, here specifically adoption “in Christ” and inheritance. English variants: predestined, foreordained, determined beforehand. Contextual theological meaning: God’s choice is personal, relational, gracious, and Christ-centered — the goal is adoption as sons (υἱοθεσία, 1:5), not an arbitrary or amoral fixed decree. Indonesian rendering: ditentukan-Nya dari semula / proposed formal term predestinasi. Risk: Critical — this is the single most direct collision point with the Islamic doctrine of qadar/takdir (a comprehensive divine decree covering all events, often popularly understood fatalistically). The baseline already forbids takdir for “election” and “providence”; predestination in Ephesians 1 requires the same forbidden-substitution rule and an explicit contextual framing note every occurrence: God’s predestining here is personal, gracious, and oriented toward adoption into sonship “in Christ,” not an impersonal decree over good and evil indifferently.
ἐκλέγομαι / ἐκλογή (chose/election, 1:4) [REUSED FROM BASELINE: “pemilihan”] — Risk: Medium per baseline (already distinguished from takdir); reinforced here by adjacent προορίζω, so the translator note for προορίζω above should cross-reference this entry.
υἱοθεσία (adoption, 1:5) [REUSED FROM BASELINE: “pengangkatan sebagai anak”] — Risk: High per baseline.
χάρις (grace, 1:6,7) [REUSED FROM BASELINE: “anugerah”] — Risk: High.
ἀπολύτρωσις (apolytrōsis, “redemption,” 1:7,14) [NEW TERM — links to Salvation by Grace through Faith] — Literal: a buying back/ransoming (from λύτρον, ransom price). Semantic range: release secured through payment of a price. English variants: redemption. Contextual theological meaning: salvation is secured not merely by declaration but by a costly ransom-payment — “through his blood” (διὰ τοῦ αἵματος αὐτοῦ). Indonesian rendering: penebusan. Risk: Critical — the ransom/purchase-price framework has no equivalent in Islamic soteriology, where no atoning sacrificial death of a divine-human mediator is affirmed (compatible with the Quran’s denial of the crucifixion, 4:157); every occurrence needs theologian-reviewed teaching support, following the same protocol as the baseline’s “salvation” and “justification” entries.
αἷμα (haima, “blood,” 1:7) [NEW TERM] — Literal: blood. Semantic range: the literal blood of Christ shed in his atoning death; by NT usage, shorthand for his sacrificial death itself. English variants: blood. Indonesian rendering: darah. Risk: High — directly presupposes the crucifixion Islam denies (Quran 4:157); must never be softened into merely symbolic or metaphorical language.
ἄφεσις τῶν παραπτωμάτων (forgiveness of trespasses, 1:7) [ties to REUSED “παράπτωμα” from core passage] — Risk: Medium; standard forgiveness vocabulary but doctrinally tied to redemption/blood above.
μυστήριον (mystērion, “mystery,” 1:9) [NEW TERM — doctrine: The Mystery of Christ Revealed] — Literal: a secret, something hidden. Semantic range: in Pauline usage, not an unknowable esoteric secret but a previously hidden divine plan now fully disclosed in the gospel (contrast with ongoing esoteric secrecy). English variants: mystery, secret. Contextual theological meaning: God’s plan to unite all things in Christ, previously concealed, is now openly revealed — central to the book’s structure (also 3:3-9; 5:32; 6:19). Indonesian rendering: rahasia (established TB rendering, e.g. Roma 16:25). Risk: High — Indonesian religious culture, particularly Javanese kebatinan and other mysticism/esoteric traditions (ilmu kebatinan, ilmu ghaib), centers on secret spiritual knowledge disclosed only to initiates; “rahasia Allah” must be anchored explicitly to the specific, now-openly-proclaimed gospel content (Gentile inclusion, union with Christ), not left to be filled in as an esoteric or occult category of hidden knowledge reserved for spiritual elites.
σοφία καὶ ἀποκάλυψις (wisdom and revelation, 1:17) [NEW TERM] — Literal: wisdom and uncovering/unveiling. Semantic range: σοφία = insight/understanding; ἀποκάλυψις = disclosure of what was hidden. English variants: wisdom and revelation, insight and disclosure. Contextual theological meaning: the Spirit-given capacity to perceive the truth about Christ described in this chapter, requested in prayer for the readers. Indonesian rendering: hikmat dan penyataan. Risk: High — hikmat (from Arabic hikmah) is a major term within Indonesian Sufi (tasawuf) and broader Islamic mystical tradition denoting divinely-granted esoteric insight; must be anchored explicitly to Spirit-given knowledge of Christ specifically as revealed in the gospel, not left to be read as generic mystical/Sufi wisdom-attainment.
κληρονομία (inheritance, 1:11,14,18) [NEW TERM] — Literal: an inherited possession. Semantic range: a legal share received as an heir. English variants: inheritance, heritage. Contextual theological meaning: extends the adoption (υἱοθεσία) doctrine — adopted sons receive a guaranteed inheritance. Indonesian rendering: warisan. Risk: Medium.
σφραγίζω (sealed, 1:13) [NEW TERM] — Literal: to seal, to stamp with a seal of ownership/authentication. Semantic range: marking as owned, authenticated, and guaranteed for delivery. English variants: sealed, marked. Contextual theological meaning: the Holy Spirit’s indwelling is God’s ownership-mark and guarantee that believers’ salvation will be completed. Indonesian rendering: dimeteraikan. Risk: High — risk of assimilation into Indonesian folk-religious amulet/talisman practice (jimat, azimat) understood as objects/marks conferring protective power; must be taught as the Spirit’s personal indwelling presence and guarantee, not a magical mark or protective charm.
ἀρραβών (guarantee/down payment, 1:14) [NEW TERM] — Literal: a down payment, earnest-money guaranteeing a future transaction. English variants: guarantee, deposit, pledge. Indonesian rendering: jaminan. Risk: Low.
δύναμις / ἐνέργεια / κράτος / ἐξουσία (power, working, might, dominion, 1:19-21) [NEW TERMS, cluster reused conceptually with baseline “kuasa Allah”] — Describe the surpassing greatness of God’s power at work in Christ’s resurrection and enthronement over “every rule and authority and power and dominion” — directly anticipates the Spiritual Warfare doctrine of ch.6. Indonesian rendering: kuasa, kekuatan, kekuasaan. Risk: High — because this passage establishes Christ’s supremacy over the very spiritual powers named as opponents in ch.6, this cluster must be translated consistently with ch.6’s vocabulary so the reader recognizes Christ has already triumphed over the powers believers are later told to resist.
κεφαλή (head, 1:22) [NEW TERM — doctrine: The Church as the Body of Christ] — Literal: the physical head. Semantic range: source, authority, and organic connection-point governing a body. English variants: head. Contextual theological meaning: God appointed Christ as head over all things “for the church,” introducing the head/body metaphor developed through the book (4:15-16; 5:23). Indonesian rendering: kepala. Risk: High — this term recurs in the household code (5:23, husband as “head” of wife) with significant cultural weight in a strongly patriarchal social context; must be taught consistently with its Christological sense (organic, life-giving headship exercised in self-sacrificial love, cf. 5:25) rather than being read merely through existing cultural authority-and-control patterns.
πλήρωμα (fullness, 1:23) [NEW TERM — doctrine: The Church as the Body of Christ / Mystery of Christ] — Literal: that which fills, a fullness/completion. Semantic range: the church as the “fullness” of Christ — that which Christ fills, and by which his fullness is expressed/completed on earth. English variants: fullness. Contextual theological meaning: a dense theological term recurring at 3:19 (believers filled with “all the fullness of God”) and 4:13 (“the fullness of Christ” as the goal of Christian maturity). Indonesian rendering: kepenuhan. Risk: High — in a cultural context shaped by animistic and pantheistic-adjacent folk cosmology (impersonal spiritual “filling” or possession phenomena, kerasukan), this term must be anchored to the personal, relational, Christ-centered sense Paul intends, not read as an impersonal cosmic-force filling.

Chapter 2 (Ephesians 2:11-22 — remainder of the chapter after the core passage)

Ephesians 2:1-10 is treated verse-by-verse in Part A above. The following covers 2:11-22.

ἀκροβυστία / περιτομή (uncircumcision/circumcision, 2:11) [NEW TERM] — Literal: foreskin (uncircumcision) / circumcision. Semantic range: the physical rite marking covenant membership in Israel, used metonymically for Gentile and Jewish identity respectively. English variants: uncircumcised, circumcised. Contextual theological meaning: names the pre-Christ ethnic-religious division being overcome — background for the Unity of Jews and Gentiles doctrine. Indonesian rendering: tidak bersunat / bersunat. Risk: Medium — circumcision (sunat) is also a significant, near-universal Islamic and traditional Indonesian cultural practice; must be clear this is a historical Jewish covenant-marker being discussed, not a comment on the contemporary Indonesian practice.
πολιτεία τοῦ Ἰσραήλ (commonwealth of Israel, 2:12) [NEW TERM] — Literal: citizenship/commonwealth of Israel. Semantic range: full covenant-community membership and its civic/legal privileges. Contextual theological meaning: Gentiles were formerly excluded from Israel’s covenant privileges — the problem 2:13-18 resolves. Indonesian rendering: kewargaan Israel. Risk: Medium.
διαθῆκαι τῆς ἐπαγγελίας (covenants of promise, 2:12) [REUSED FROM BASELINE: “perjanjian”] — Risk: High per baseline covenant entry.
αἷμα Χριστοῦ (blood of Christ, 2:13) — reused from ch.1; Risk: High (as above).
εἰρήνη (peace, 2:14-17) [REUSED FROM BASELINE: “damai sejahtera”] — here Christ himself “is our peace,” uniting Jew and Gentile — an intensified, personified use beyond the baseline’s Romans 5:1 sense. Risk: Medium, per baseline, with a note that in 2:14 the referent is corporate/ethnic reconciliation, not only individual peace with God.
μεσότοιχον τοῦ φραγμοῦ (dividing wall of hostility, 2:14) [NEW TERM — doctrine: Unity of Jews and Gentiles] — Literal: the middle wall of the fence/partition. Semantic range: a concrete architectural image (likely alluding to the temple’s Court of the Gentiles barrier) used metaphorically for the Jew-Gentile covenantal division. English variants: dividing wall, wall of partition, barrier. Contextual theological meaning: Christ has abolished, not merely reduced, the barrier separating Jew and Gentile access to God. Indonesian rendering: tembok pemisah. Risk: Medium — must be clearly historical/metaphorical (the temple architecture and Mosaic ceremonial law), not misapplied to contemporary interfaith or intercommunal relations in a way that flattens its specific redemptive-historical referent.
ἀποκαταλλάσσω (reconcile, 2:16; also καταλλαγή-family) [NEW TERM — doctrine: Unity of Jews and Gentiles] — Literal: to restore to a former state of friendship, to change from hostility to peace. Semantic range: NT usage denotes God’s own decisive act resolving hostility through Christ’s death (cf. Rom 5:10, “reconciled” — already implicitly present in baseline Romans vocabulary though not a standalone TM entry there). English variants: reconcile, make peace. Contextual theological meaning: God reconciles both estranged parties (Jew and Gentile) to himself and to each other in one act, through the cross. Indonesian rendering: memperdamaikan / pendamaian. Risk: High — must be distinguished from mere social peacemaking or conflict-resolution language; this is a specific, cross-achieved, God-initiated reconciliation, foundational to the book’s ecclesiology.
καινὸς ἄνθρωπος (“one new man,” 2:15) [NEW TERM — doctrine: Unity of Jews and Gentiles in One New Humanity] — Literal: one new man/human being. Semantic range: a corporate, not individual, new humanity created by uniting formerly divided Jew and Gentile believers in Christ. English variants: one new man, one new humanity, one new person. Contextual theological meaning: the Unity doctrine’s central image — not assimilation of Gentiles into Israel nor vice versa, but the creation of an entirely new corporate identity in Christ. Indonesian rendering: satu manusia baru. Risk: High — must not be diluted into generic pluralistic “harmony” language (a politically prominent theme in Indonesian public discourse around Bhinneka Tunggal Ika and interfaith harmony); this is a specific soteriological and ecclesiological new creation in Christ, not a general call to social tolerance between existing religious communities.
οἰκεῖοι τοῦ θεοῦ / ναὸς ἅγιος / ἀκρογωνιαῖος λίθος (household of God / holy temple / cornerstone, 2:19-22) [NEW TERM — doctrine: The Church as the Body of Christ] — Literal: members of God’s household / holy temple / corner foundation-stone. Semantic range: architectural and familial metaphors for the church’s identity, built on the apostles/prophets with Christ as cornerstone. English variants: household of God, holy temple, cornerstone/chief cornerstone. Contextual theological meaning: the church, comprising both Jews and Gentiles, is now God’s own dwelling place by the Spirit. Indonesian rendering: keluarga Allah / bait Allah yang kudus / batu penjuru. Risk: Medium — bait Allah (temple of God) must be distinguished from any physical building/place of worship (church building, gereja as structure), consistent with the baseline’s jemaat vs. gereja distinction.

Chapter 3 (Ephesians 3:1-21)

μυστήριον (mystery, 3:3,4,6,9) — reused from ch.1; here specifically defined as Gentile co-heirship with Jews in Christ. Risk: High (as ch.1) — this chapter is the fullest exposition of the term and should carry the primary contextual framing note.
οἰκονομία (stewardship/administration, 3:2,9) [NEW TERM] — Literal: household management, administration. Semantic range: an assigned administrative responsibility or plan. English variants: stewardship, administration, plan. Indonesian rendering: tugas pengurusan / rencana. Risk: Low-Medium.
συγκληρονόμος (fellow heirs, 3:6) [NEW TERM] — Literal: co-inheritor. Semantic range: sharing equally in an inheritance. Contextual theological meaning: Gentiles are not secondary or lesser beneficiaries but full co-heirs with Jewish believers — reinforces the Unity doctrine. Indonesian rendering: sesama waris. Risk: Medium.
ἀνεξιχνίαστος πλοῦτος τοῦ Χριστοῦ (unsearchable riches of Christ, 3:8) [NEW TERM] — Literal: untraceable/unfathomable riches. Indonesian rendering: kekayaan Kristus yang tidak terduga. Risk: Low.
παρρησία / προσαγωγή (boldness / access, 3:12) [NEW TERM — links to Prayer and Intercession doctrine already Critical in baseline] — Literal: παρρησία = freedom of speech, openness; προσαγωγή = a bringing-near, an introduction/access granted. Semantic range: confident, unhindered approach into God’s presence. English variants: boldness and access, confidence and access. Contextual theological meaning: believers have direct, confident access to God through Christ, without need of a separate human or angelic mediator/intercessor. Indonesian rendering: keberanian dan jalan masuk. Risk: High — this doctrine of direct, confident access to God through Christ alone stands in sharp contrast to devotional frameworks (including some popular Indonesian Islamic and folk-religious practice) that seek access to God through human intercessors, saints, or ritual intermediaries; should be cross-referenced with the baseline’s Critical-risk treatment of doa syafaat (intercession) to ensure consistent teaching that Christ’s mediatorship, not a separate intercessor, is the sole basis of this access.
πλάτος, μῆκος, ὕψος, βάθος (breadth, length, height, depth, 3:18) [NEW TERM] — Literal spatial dimensions used metaphorically for the immensity of Christ’s love. Indonesian rendering: lebar, panjang, tinggi, dalamnya. Risk: Low.
πλήρωμα τοῦ θεοῦ (fullness of God, 3:19) — reused πλήρωμα term from ch.1; here the goal of being “filled with all the fullness of God.” Risk: High (as ch.1).

Chapter 4 (Ephesians 4:1-32)

περιπατέω (walk, 4:1,17) — reused from core passage; here as the positive exhortation “walk worthy of the calling,” and negatively “no longer walk as the Gentiles do.” Risk: Medium (as established).
κλῆσις (calling, 4:1,4) [REUSED FROM BASELINE: “panggilan”] — Risk: Medium per baseline.
ταπεινοφροσύνη, πραΰτης, μακροθυμία (humility, gentleness, patience, 4:2) [NEW TERMS] — Standard virtue vocabulary for the unity described in 4:3-6. Indonesian rendering: kerendahan hati, kelembutan, kesabaran. Risk: Low.
ἑνότης τοῦ Πνεύματος (unity of the Spirit, 4:3) [NEW TERM — doctrine: Gifts for Building Up the Church / Church as the Body of Christ] — Literal: oneness of the Spirit. Semantic range: the already-existing unity the Spirit creates, to be maintained (not created) by believers’ effort. English variants: unity of the Spirit. Indonesian rendering: kesatuan Roh. Risk: Medium — must be taught as a unity the Spirit has already established (indicative) that believers are called to keep/maintain (imperative), not a unity believers must generate from scratch through their own harmony-building effort.
ἓν σῶμα, ἓν Πνεῦμα, μία ἐλπίς, εἷς Κύριος, μία πίστις, ἓν βάπτισμα, εἷς Θεός (one body, one Spirit, one hope, one Lord, one faith, one baptism, one God, 4:4-6) [NEW TERM cluster, reusing REUSED terms σῶμα/body, πίστις/iman, κύριος/Tuhan, θεός/Allah] — a sevenfold unity-confession. βάπτισμα (baptism) is the one genuinely new term here. Literal: immersion/dipping. Semantic range: the NT initiatory rite; here the single baptism uniting all believers regardless of prior background. Indonesian rendering: baptisan. Risk: Medium — baptismal theology differs across Indonesian Christian traditions (infant vs. believer’s baptism); the unity-confession itself (one baptism) should be preserved without importing a denominationally specific resolution of that difference into the base translation.
δόμα / δωρεά (gift, 4:7,8) [ties to REUSED grace/gift family] — the grace “given to each” and the gifts Christ “gave to men” (quoting Ps 68:18). Risk: Medium.
ἀναβαίνω / καταβαίνω (ascended/descended, 4:8-10) [NEW TERM — doctrine: The Mystery of Christ Revealed, tied to Christology] — Literal: to go up / go down. Semantic range: here specifically Christ’s descent (incarnation, and/or descent to the grave/Hades) and ascension (exaltation to heaven after resurrection) as the basis for his gift-giving to the church. English variants: he ascended, he descended, ascension. Contextual theological meaning: presupposes the full sequence of incarnation → death → resurrection → ascension already established in the baseline’s Critical-risk Christology entries. Indonesian rendering: naik ke atas / turun (TB “Ia telah naik… Ia telah turun”). Risk: Critical — the Quran (4:157-158) teaches that Allah “raised up” (a cognate concept, rafa’a) Isa to himself as an alternative to, and rescue from, crucifixion and death — i.e., an ascension without prior death. Ephesians 4’s ascension presupposes and follows the prior death, burial, and bodily resurrection already affirmed in Ephesians 1:20 and 2:6. Every occurrence of ascension language must carry a theologian-reviewed note distinguishing the biblical sequence (crucified → buried → bodily raised → ascended in exaltation) from the Quranic account (raised up instead of dying).
ἀπόστολος / προφήτης / εὐαγγελιστής / ποιμήν / διδάσκαλος (apostles, prophets, evangelists, pastors, teachers, 4:11) [doctrine: Gifts for Building Up the Church] — ἀπόστολος [REUSED FROM BASELINE: “rasul,” Critical] and προφήτης [REUSED FROM BASELINE: “nabi,” High] retain baseline risk and required translator notes exactly. εὐαγγελιστής (euangelistēs) [NEW TERM] — Literal: one who proclaims good news (from the same root as εὐαγγέλιον/Injil). English variants: evangelist. Indonesian rendering: pemberita Injil / penginjil. Risk: Medium — shares its root with the Critical-risk term Injil; while the office-title itself carries comparatively lower syncretism risk than rasul or nabi (it is distinctively Christian vocabulary with no direct Islamic doctrinal counterpart), it should still be anchored to specific gospel proclamation, not generic “messenger.” ποιμήν (poimēn, shepherd/pastor) [NEW TERM] — Literal: a shepherd. English variants: pastor, shepherd. Indonesian rendering: gembala. Risk: Low-Medium. διδάσκαλος (didaskalos, teacher) [NEW TERM] — Literal: teacher. Indonesian rendering: pengajar / guru. Risk: Medium — guru is a broadly shared honorific across Indonesian religious traditions (used of Islamic religious teachers, Hindu/Javanese spiritual teachers, and secular teachers alike); context must anchor it to the specific spiritual-gift office in the church, not a generic wisdom-figure role.
καταρτισμός (equipping, 4:12) [NEW TERM] — Literal: making fit, outfitting, preparing fully for use. Indonesian rendering: memperlengkapi. Risk: Low.
οἰκοδομή (building up, 4:12,16,29) [ties to baseline “mutual_edification,” Low] — Risk: Low, reused conceptually.
ἀνὴρ τέλειος / μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ (mature manhood / the measure of the stature of the fullness of Christ, 4:13) [NEW TERM] — reuses πλήρωμα (fullness). Contextual theological meaning: the goal of the equipping ministries is corporate spiritual maturity measured against Christ’s own fullness, not individual religious achievement. Indonesian rendering: manusia dewasa / ukuran kepenuhan Kristus. Risk: Medium.
παλαιὸς ἄνθρωπος / νέος ἄνθρωπος (“old self”/“new self,” individual — 4:22,24, distinct from the corporate καινὸς ἄνθρωπος of 2:15) [NEW TERM — doctrine: Walking in Newness of Life] — Literal: old man / new man. Semantic range: the individual believer’s former, corrupted identity versus the new identity received in Christ. English variants: old self, old man, new self, new man. Contextual theological meaning: parallel to but distinct from 2:15’s corporate “one new man”; here the referent is the individual believer’s put-off/put-on transformation. Indonesian rendering: manusia lama / manusia baru. Risk: High — must be distinguished from generic self-improvement or moral reformation language; this is a definitive, Spirit-wrought identity change tied to union with Christ (cf. baseline’s “christian_identity_in_christ,” High risk), not incremental ethical progress achievable by human willpower alone.
ἀνανεόω (renewed, 4:23) [NEW TERM] — Literal: to make new again. Indonesian rendering: dibarui. Risk: Medium.
δικαιοσύνη καὶ ὁσιότης τῆς ἀληθείας (righteousness and holiness of truth, 4:24) — δικαιοσύνη [REUSED FROM BASELINE: “kebenaran,” Critical]. ὁσιότης (hosiotēs, holiness/piety) [NEW TERM] — Literal: devout piety, sacred conduct. Indonesian rendering: kesalehan. Risk: Medium.
ψεῦδος / ἀλήθεια (falsehood/truth, 4:25) [NEW TERM] — standard ethical vocabulary. Indonesian rendering: dusta / kebenaran (dalam arti “kejujuran”) — Risk: Low, though translators should note this second sense of kebenaran (truthfulness) is distinct from the doctrinal, forensic sense of kebenaran (righteousness) used elsewhere; context must disambiguate.
Πνεῦμα Ἅγιον λυπεῖν (“grieve the Holy Spirit,” 4:30) [REUSED FROM BASELINE: “Roh Kudus,” Critical] — Risk: Critical per baseline; this verse’s personal, relational language (“grieve”) reinforces the baseline’s insistence that the Spirit is a divine Person, not an impersonal force or the angel Gabriel of Islamic tradition.
σφραγίζω… εἰς ἡμέραν ἀπολυτρώσεως (sealed for the day of redemption, 4:30) — reused from ch.1 (sealed, redemption). Risk: High/Critical as previously noted.

Chapter 5 (Ephesians 5:1-33)

μιμηταὶ τοῦ θεοῦ (imitators of God, 5:1) [NEW TERM] — Literal: imitators, mimics. Indonesian rendering: penurut Allah. Risk: Low.
ἀγάπη (love, 5:2,25,28,33) — reused from ch.2; here the pattern for Christ’s self-giving and for the household code. Risk: Medium (as ch.2).
προσφορὰ καὶ θυσία εἰς ὀσμὴν εὐωδίας (a fragrant offering and sacrifice, 5:2) [NEW TERM — doctrine: The Mystery of Christ Revealed / atonement background] — Literal: an offering and sacrifice for a fragrance of sweet smell. Semantic range: OT sacrificial-cultic vocabulary (cf. Lev 1:9 LXX) applied to Christ’s self-giving death. English variants: fragrant offering, sweet-smelling sacrifice. Contextual theological meaning: interprets the cross through the OT sacrificial system as a completed, accepted, once-for-all offering. Indonesian rendering: persembahan dan korban yang harum baunya. Risk: High — Indonesian Islamic practice includes a major annual ritual sacrifice (qurban, at Idul Adha) which, while a valuable point of cultural connection, could cause this verse to be assimilated into a repeatable ritual-sacrifice framework; must be taught as Christ’s own unique, once-for-all, self-offering fulfilling and ending the OT sacrificial pattern, not one sacrifice among an ongoing sacrificial practice.
πορνεία, ἀκαθαρσία, πλεονεξία (sexual immorality, impurity, covetousness, 5:3) [NEW TERM] — standard vice vocabulary. Indonesian rendering: percabulan, kecemaran, keserakahan. Risk: Low-Medium.
φῶς / σκότος (light/darkness, 5:8-14) [NEW TERM] — Literal: light / darkness. Semantic range: moral-spiritual categories describing life outside vs. inside God’s kingdom. Indonesian rendering: terang / gelap. Risk: Low-Medium — standard, well-understood Indonesian Christian and broader religious metaphor.
πληρόω… ἐν Πνεύματι (be filled with the Spirit, 5:18) [NEW TERM — doctrine: Walking in Newness of Life; reuses πλήρωμα/πληρόω family and REUSED “Roh Kudus”] — Literal: be filled, in Spirit. Semantic range: an ongoing, repeated (present imperative) filling/control by the Holy Spirit, contrasted with drunkenness in the same verse. Contextual theological meaning: a Spirit-empowered, sober, worshipful, submissive lifestyle, not an ecstatic or self-induced altered state. Indonesian rendering: penuh dengan Roh. Risk: High — the contrast with drunkenness and the following description (singing, thankfulness, mutual submission) must be preserved so this is not conflated with trance-possession phenomena (kerasukan) found in some Indonesian folk-religious and syncretistic charismatic practice; being “filled with the Spirit” here produces ordered, others-oriented worship and relationship, not loss of self-control.
ὑποτάσσω (submit, 5:21,22,24) [NEW TERM — doctrine: Household Codes and Christ-Centered Relationships] — Literal: to arrange under, to place in due order beneath. Semantic range: voluntary, ordered self-placement under another’s authority; used both mutually (5:21, “submitting to one another”) and specifically (5:22, wives to husbands). English variants: submit, be subject to. Contextual theological meaning: the household code is framed by mutual submission (5:21) before specific role-submission (5:22), and the husband’s corresponding call to Christ-like sacrificial love (5:25) qualifies and reframes the wife’s submission — it is not unilateral authority without corresponding self-giving. Indonesian rendering: tunduk (standard TB). Risk: High — in a strongly patriarchal Indonesian social context reinforced by parallel teaching on wifely obedience in popular Islamic practice, this term risks being read as unilateral, unconditional female subordination detached from 5:21’s mutual-submission frame and 5:25’s husband’s sacrificial-love obligation; both framing verses must always be taught together with 5:22, never in isolation.
κεφαλή (head, 5:23) — reused from ch.1; here applied to the husband/wife relationship as an analogy of Christ/church headship. Risk: High (as ch.1) — cross-reference required.
μία σάρξ (one flesh, 5:31, quoting Gen 2:24) [NEW TERM] — Literal: one flesh. Indonesian rendering: satu daging. Risk: Low-Medium.
μυστήριον (mystery, 5:32) — reused; here applied specifically to marriage as a picture of Christ and the church. Risk: High (as ch.1/ch.3).

Chapter 6 (Ephesians 6:1-24)

ὑπακούω / τιμάω (obey/honor, 6:1-2) [NEW TERM — doctrine: Household Codes] — Literal: to obey (lit. “to hear under”), to honor/value. Contextual theological meaning: children’s obedience to parents “in the Lord” — qualified, Christ-centered obedience, not unconditional or absolute. Indonesian rendering: taat / menghormati. Risk: Medium.
παροργίζω (provoke to anger, 6:4) [NEW TERM] — Indonesian rendering: membangkitkan amarah. Risk: Low.
δοῦλος / κύριος (bondservants / masters, 6:5-9) [NEW TERM — doctrine: Household Codes] — Literal: δοῦλος = slave/bondservant; κύριος here = an earthly master (the same Greek word rendered “Lord” for Christ elsewhere in the book). Semantic range: first-century household slavery, structurally different from and not a direct endorsement of any subsequent form of chattel slavery or contemporary labor exploitation. English variants: bondservants, slaves / masters. Contextual theological meaning: even within an inherited social structure, believers are called to Christ-centered integrity (“as to the Lord,” “knowing that… you also have a Master in heaven”). Indonesian rendering: hamba / tuan. Risk: Medium — requires a translator note that κύριος here (earthly master) must be clearly distinguished in context from κύριος as the exclusive divine title of Christ (baseline Critical “Tuhan”), since the same Greek word is deliberately used for both within this very passage (6:5,9) to make a rhetorical point; the Indonesian rendering should use tuan (earthly master) consistently apart from Tuhan (the divine title) to avoid ambiguity the Greek wordplay does not require resolving identically in the target language.
πανοπλία τοῦ θεοῦ (whole armor of God, 6:11,13) [NEW TERM — doctrine: Spiritual Warfare and the Armor of God] — Literal: full/complete armor. Semantic range: the complete set of a Roman soldier’s defensive and offensive equipment, applied metaphorically to spiritual resources for resisting evil. Indonesian rendering: perlengkapan senjata Allah / seluruh perlengkapan senjata Allah. Risk: Medium.
μεθοδεία τοῦ διαβόλου (schemes of the devil, 6:11) [NEW TERM] — Literal: cunning tricks/methods (root of English “method”). Indonesian rendering: tipu muslihat Iblis. Risk: Low-Medium.
διάβολος (devil, 6:11) [NEW TERM] — Literal: slanderer, accuser. English variants: devil, Satan. Indonesian rendering: Iblis. Risk: Medium — Iblis is shared vocabulary between Indonesian Christian and Islamic usage (the Quran also names a specific fallen being Iblis, distinguished from the broader category of jin/setan); while the shared name itself is not the primary risk (parallel to the baseline’s treatment of Allah), teaching should make clear this is the same defeated, personal enemy described throughout Ephesians (already under Christ’s feet per 1:22, 2:6) rather than importing the full framework of Islamic demonology surrounding Iblis and jinn uncritically.
πάλη (wrestle, 6:12) [NEW TERM] — Literal: a wrestling match. Indonesian rendering: bergumul. Risk: Low.
ἀρχαί, ἐξουσίαι, κοσμοκράτορες τοῦ σκότους τούτου, πνευματικὰ τῆς πονηρίας (rulers, authorities, cosmic powers of this present darkness, spiritual forces of evil, 6:12) [NEW TERM — doctrine: Spiritual Warfare and the Armor of God] — Literal: ἀρχαί = rulers/first-ones; ἐξουσίαι = authorities; κοσμοκράτορες = world-rulers (a rare, striking compound, “cosmos” + “ruler”); πνευματικὰ τῆς πονηρίας = spiritual [things/forces] of wickedness. Semantic range: an escalating list naming personal, organized, hostile spiritual beings and structures opposing believers, operating “in the heavenly places” (τὰ ἐπουράνια, reused from ch.1). English variants: rulers, authorities, cosmic powers, spiritual forces of evil, principalities and powers (traditional). Contextual theological meaning: names the real, personal, organized spiritual opposition believers contend with — but one already placed under Christ’s feet per 1:20-22 (a doctrinal fact the armor imagery presupposes, giving confidence rather than fear). Indonesian rendering: pemerintah-pemerintah, penguasa-penguasa, penghulu-penghulu dunia yang gelap ini, roh-roh jahat di udara (TB). Risk: Critical — this cluster is the strongest syncretism-risk point in the entire book. Indonesian culture across both animist/folk-traditional religion (belief in territorial spirits, ancestral spirits, and practitioners such as dukun who mediate with them) and popular Islamic belief (an elaborate doctrine of jinn) has extremely live, active existing categories for exactly this kind of personal spiritual power. Translation and teaching must (a) affirm these are real personal spiritual beings, not merely metaphors for social/political structures, while (b) firmly anchoring believers’ relationship to them in Christ’s already-accomplished victory (1:20-22; 2:6) rather than in folk-religious protective/appeasement practices (rituals, amulets, mediums) common in Indonesian popular religion, and (c) not implying equal or uncertain cosmic combat but confident resistance of a defeated enemy. This term requires mandatory theologian review in every occurrence, parallel to the baseline’s treatment of Incarnation and Deity of Christ.
στῆτε / ἀνθίστημι (stand / stand against, 6:11,13,14) [NEW TERM] — Indonesian rendering: berdiri / melawan. Risk: Low.
ζώνη τῆς ἀληθείας / θώραξ τῆς δικαιοσύνης / ὑποδέδεμενοι… τὸ εὐαγγέλιον τῆς εἰρήνης / θυρεὸς τῆς πίστεως / περικεφαλαία τοῦ σωτηρίου / μάχαιρα τοῦ Πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ (belt of truth, breastplate of righteousness, shoes of the gospel of peace, shield of faith, helmet of salvation, sword of the Spirit which is the word of God, 6:14-17) [NEW TERM cluster, but composed almost entirely of REUSED baseline terms: righteousness/kebenaran (Critical), gospel/Injil (High), peace/damai sejahtera (Medium), faith/iman (High), salvation/keselamatan (Critical)] — This is the single densest concentration of previously-established Critical and High risk baseline terms in the whole book, now re-deployed as armor-imagery. ῥῆμα θεοῦ (word of God) [NEW TERM] is the one genuinely new element: Literal: a spoken utterance, saying, word. Indonesian rendering: firman Allah. Risk: Low-Medium on its own, but the passage as a whole carries Critical aggregate risk — because every piece of armor is a previously-established Critical/High baseline term, any deviation from the exact baseline renderings here would simultaneously corrupt five distinct doctrines (righteousness, gospel, peace, faith, salvation) in a single, highly memorable, frequently-taught passage. Absolute translation-memory compliance is mandatory for every component term in this passage with no exceptions.
προσευχή / δέησις ἐν Πνεύματι (prayer and supplication in the Spirit, 6:18) [NEW TERM — relates to but is distinct from baseline’s Critical “doa syafaat” (intercession)] — Literal: prayer / petition/request, in [the] Spirit. Semantic range: general and specific prayer, Spirit-enabled. English variants: all prayer and supplication. Indonesian rendering: segala doa dan permohonan. Risk: Medium — should be kept terminologically distinct from doa syafaat (which the baseline reserves for the specific doctrine of Christ’s/the Spirit’s mediatorial intercession); this is a general call to believers’ own praying, not a claim about a mediating intercessor.
πρεσβεύω ἐν ἁλύσει (ambassador in chains, 6:20) [NEW TERM — ties to baseline “mission”/“evangelism,” both Medium/High] — Literal: to act as an elder-envoy/ambassador; here “in a chain” (imprisoned). Indonesian rendering: utusan yang dirantai. Risk: Medium — consistent with the baseline’s caution (Romans 10, 15) that evangelism/proclamation language in the Indonesian legal and social context should be framed as witness and proclamation, not conversion-by-inducement; Paul’s model here (bold proclamation despite personal cost, not manipulation) supports and reinforces that existing baseline guidance.

Summary Note on Full-Book Coverage

Every chapter of Ephesians (1-6) has been reviewed. No chapter lacks new theological vocabulary; each introduces or intensifies terms directly tied to one or more of the nine assigned curriculum doctrines. The highest-risk new material specific to Ephesians (not present in the Romans baseline) clusters around: (1) predestination language (ch.1, Critical, direct qadar/takdir collision), (2) redemption/blood/ransom vocabulary (ch.1, Critical), (3) ascension language (ch.4, Critical, direct collision with Quran 4:157-158), and (4) the “rulers, authorities, cosmic powers, spiritual forces of evil” cluster (ch.6, Critical, direct collision with Indonesian folk-animist and Islamic jinn-related spiritual categories). These four clusters, together with the reused baseline Critical terms (Allah, Yesus, Roh Kudus, Bapa, keselamatan, pembenaran, kebenaran), constitute the highest-priority items for theologian review in Phase 2.

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