Semantic Analysis — Ephesians (Full Book) | English → Italian

Purpose and Method

This document analyzes every chapter of Ephesians in the original Koine Greek, first to last, per PRD Phase 1 Step 1. The core passage (Ephesians 2:1-10) receives verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter-level treatment of its load-bearing theological terms with identical fields. Terms already fixed in the baseline Romans translation_memory.json / bible_term_registry.json are explicitly marked [BASELINE REUSE] and the recorded Italian rendering is reused exactly, never re-derived. New terms proposed for this curriculum are marked [NEW TERM] and are candidates for the extended translation memory produced later in Phase 1.

Field key used throughout:

• Original: Koine Greek word/phrase
• Translit.: Transliteration
• Literal meaning: Root/etymological sense
• Semantic range: Attested range of meaning in Koine usage
• English variants: How English Bible versions render it
• Contextual theological meaning: What the term is doing theologically in this passage/book
• Italian rendering & risk: Proposed Italian, risk tier, and grounded reason

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PART 1 — Core Passage Verse-by-Verse: Ephesians 2:1-10

Ephesians 2:1

“καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν” — “And you were dead in your trespasses and sins”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
νεκρός	nekros	dead, lifeless corpse	Physical death; metaphorical spiritual deadness/inability	”dead”	Total spiritual inability prior to grace — not sickness or weakness but death; sets up the “but God” reversal of v.4-5.	”morti” — Low-Medium risk. Straightforward, but must not be softened to “moribondi” (dying) which would imply residual capacity to respond; must read as complete deadness.
παράπτωμα	paraptōma	a false step, a falling beside/aside	Trespass, transgression, misstep (distinct nuance from ἁμαρτία’s “missing the mark”)	“trespasses,” “transgressions”	Paired with ἁμαρτία for rhetorical fullness — the totality of sinful acts and condition. [NEW TERM]	“trasgressioni” — Medium risk. Italian tends to flatten παράπτωμα and ἁμαρτία both to “peccati,” losing Paul’s stylistic doubling; recommend “trasgressioni e peccati” to preserve both terms distinctly.
ἁμαρτία	hamartia	missing the mark	Moral transgression before a personal God	”sins”	[BASELINE REUSE] Universal human accountability doctrine (cf. Romans 3:23).	“peccati” — reuse baseline exactly. High risk per baseline: colloquial “che peccato!” (what a shame) idiom risks trivializing; must retain forensic/moral gravity.

Ephesians 2:2

“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”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
περιπατέω	peripateō	to walk about	Metaphor for habitual conduct/lifestyle	”walked,” “lived,” “conducted yourselves”	The curriculum’s “Walking in Newness of Life” theme is anchored here in its negative form; recurs positively in 2:10, 4:1, 4:17, 5:2, 5:8, 5:15. [NEW TERM — thematic key]	“camminare” — Low risk, doctrinally central. Matches existing Romans 6:4 convention “camminare in novità di vita”; consistency across curricula must be enforced.
αἰών	aiōn	age, era	A period of time; “the present age” as a moral-spiritual order opposed to God	”course,” “age,” “world”	The dominant value-system of fallen human history, not a literal century. [NEW TERM]	“il sistema di questo mondo” / “il corso di questo mondo” — Medium risk. A literal “secolo” risks being read as a 100-year unit in ordinary Italian; must use periphrasis to preserve the cosmic-moral-order sense.
ἄρχων τῆς ἐξουσίας τοῦ ἀέρος	archōn tēs exousias tou aeros	ruler of the authority of the air	Reference to Satan as a personal spiritual power with real (though limited) dominion	”prince of the power of the air”	Anchors Spiritual Warfare doctrine (developed fully in ch.6); the devil as an active personal agent, not myth. [NEW TERM]	“il principe della potestà dell’aria” — High risk. Italy’s strong folk-Catholic exorcism culture (e.g. popular devotion around exorcist-priests) can pull this either toward sensationalized horror-genre reading or, conversely, toward dismissal as superstition by secular readers; needs catechetical framing either direction.
ἀπείθεια	apeitheia	non-persuadability, disobedience	Willful resistance to God’s revealed will	”disobedience"	"Sons of disobedience” is a Hebraic idiom (characterized by disobedience), paired with Universal Human Accountability doctrine. [NEW TERM]	“disobbedienza” — Low-Medium risk. The Semitic genitive idiom “figli della disobbedienza” is intelligible in formal Italian but may need a footnote gloss for OT-illiterate readers per baseline’s low-OT-literacy assumption.

Ephesians 2:3

“ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
ἐπιθυμία	epithymia	strong desire, craving	Neutral “desire” or (usually here) sinful appetite	”desires,” “lusts,” “passions”	The internal engine of the “old self” prior to grace. [NEW TERM]	“desideri” / “passioni” — Low risk, standard biblical Italian.
σάρξ	sarx	flesh	Literal body; Pauline technical sense: fallen human nature in rebellion against God	”flesh,” “sinful nature”	Not the physical body per se but the whole person oriented against God — same Pauline usage as in Romans. [NEW TERM, Romans-parallel]	“carne” — Medium risk. Also means “meat” in everyday Italian (easily disambiguated by context) but the deeper risk is readers hearing mere “the body/physical” rather than Paul’s fallen-nature sense; brief explanatory framing recommended on first occurrence.
φύσις	physis	nature, natural condition	Innate condition/character, as opposed to acquired	”by nature”	Grounds the doctrine of universal, inherited fallenness — comparable to Catholic “peccato originale” and thus not sharply divisive doctrinally in Italy, but risks being read through an optimistic humanist “nature is basically good” cultural lens.	”per natura” — Medium risk.
τέκνα ὀργῆς	tekna orgēs	children of wrath	Hebraic idiom: those characterized by/liable to wrath	”children of wrath,” “objects of wrath”	Universal Human Accountability doctrine at its starkest point in the book.	”figli d’ira” — High risk. Requires the same forensic-wrath gravity as “sin” above; flattening risk if “ira” is read merely as God’s temper rather than righteous judicial response to sin.
ὀργή	orgē	wrath, settled anger	God’s righteous judicial response to sin	”wrath”	Not impulsive anger but judicial consequence.	”ira” — Medium-High risk, same concern as above.

Ephesians 2:4

“ὁ δὲ Θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
ὁ δὲ Θεός	ho de Theos	”but God”	Strong adversative — the pivot of the whole passage	”but God”	The hinge of Salvation by Grace doctrine: divine initiative alone reverses vv.1-3. Preserve the emphatic contrast; do not soften into a mere connective “e."	"Ma Dio” — Low risk mechanically, High rhetorical weight. Must retain sentence-initial emphatic position in Italian syntax.
ἔλεος	eleos	mercy, compassion for the afflicted	Compassionate response to human misery/need	”mercy”	God’s rich mercy toward those under wrath (v.3). Resonates positively with Italy’s strong Divine Mercy (Divina Misericordia) devotional tradition.	”misericordia” — Low-Medium risk. Generally reinforcing rather than colliding, given the Divina Misericordia devotional strength in Italian Catholicism; note the resonance rather than treat as a hazard.
ἀγάπη	agapē	selfless, willed love	God’s love, love without self-interest	”love”	Motivates the whole salvation act. [NEW TERM, distinct emphasis from Romans]	“amore” — Low risk, standard.

Ephesians 2:5

“καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ — χάριτί ἐστε σεσωσμένοι”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
συζωοποιέω	syzōopoieō	to make alive together with	Compound “syn-” (with) + “make alive” — union with Christ in his own life	”made us alive together with,” “quickened together with”	Christian Identity in Christ doctrine: resurrection life given jointly with Christ’s, not a separate event. [NEW TERM — “syn-” compound family, see also v.6]	“ci ha dato vita insieme con Cristo” — Medium risk. Italian cannot reproduce the Greek “syn-” prefix productively; must use periphrasis (“insieme con Cristo”) in every occurrence of this compound family (v.5, v.6 ×2) to preserve the union-with-Christ theme consistently.
χάρις	charis	grace, unmerited favor	Unmerited divine favor	”grace”	[BASELINE REUSE — Critical doctrine anchor for this whole curriculum]	“grazia” — reuse baseline exactly. High risk per baseline: Catholic sacramental grazia vs. Waldensian/evangelical sola gratia; this verse is a primary proof-text and must reinforce “apart from merit.”
σῴζω (σεσωσμένοι)	sōzō (sesōsmenoi)	to save/rescue; perfect passive: “having been saved [and remaining so]“	Deliverance and reconciliation with God	”saved”	[BASELINE REUSE — salvation] The perfect tense signals a completed act with ongoing result — assurance, not process.	”salvati” — reuse baseline “salvezza” word-family exactly. Medium-Critical risk: the Greek perfect tense’s “once for all, abidingly so” nuance must not collapse into an ongoing, uncertain process reading that Catholic sacramental-standing anxiety could otherwise reinforce (cf. baseline’s “assurance_of_salvation” doctrine note).

Ephesians 2:6

“καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
συνεγείρω	synegeirō	to raise up together with	”syn-” + ἐγείρω (raise); union with Christ’s resurrection	”raised us up with him”	Distinct from ἀνάστασις (baseline “risurrezione,” Christ’s own historical event) — here the believer’s participatory raising.	”ci ha risuscitati con lui” — Medium risk; must not be confused with, nor diluted relative to, the baseline “risurrezione” term for Christ’s own bodily resurrection; this is the believer’s incorporation into it.
συγκαθίζω	synkathizō	to seat together with	”syn-” + καθίζω (seat); enthronement imagery	”seated us with him”	Present positional reality in the heavenlies — not a future-only hope; grounds assurance and dignity. [NEW TERM]	“ci ha fatti sedere con lui” — Medium risk, same “syn-” periphrasis concern as above.
ἐπουράνιος	epouranios	heavenly, in the heavens	The unseen spiritual realm where Christ reigns and believers are positionally seated	”heavenly places,” “heavenly realms”	Recurs in 1:3, 1:20, 3:10, 6:12 — a key spatial-cosmological term for the whole book, tying salvation (ch.2) to spiritual warfare (ch.6). [NEW TERM]	“luoghi celesti” — Medium risk, must render identically across all five occurrences for cross-chapter consistency.

Ephesians 2:7

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

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
αἰῶσιν τοῖς ἐπερχομένοις	aiōsin tois eperchomenois	the coming ages	Future eschatological ages	”ages to come”	Salvation’s purpose extends into eternity — grace is displayed forever, not merely granted once.	”le età future” / “i secoli futuri” — Low-Medium risk, same “secolo” caution as v.2.
πλοῦτος	ploutos	riches, wealth	Abundance, superabundance	”riches”	Intensifies grace’s superabundant character.	”ricchezza” — Low risk.
χρηστότης	chrēstotēs	kindness, goodness	Benevolent disposition in action	”kindness”	God’s active goodness toward the saved. [NEW TERM]	“bontà” — Low risk.

Ephesians 2:8

“τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
χάρις	charis	grace	Unmerited favor	”grace”	[BASELINE REUSE] The curriculum’s thesis-statement verse alongside Romans 1:16-17/8:28/10:9-10 tier — requires absolute cross-document consistency.	”grazia” — reuse baseline exactly. Critical per baseline High-risk grace entry; this specific verse should be treated with the same fixed-rendering discipline as the baseline’s flagship verses.
πίστις	pistis	faith, trust	Personal trust/reliance	”faith”	[BASELINE REUSE] The instrument, not the ground, of salvation — grace is the ground.	”fede” — reuse baseline exactly. Medium-Critical risk in this verse specifically: “διὰ πίστεως” (through faith) must not be rendered so as to make faith itself a meritorious contribution alongside grace.
δῶρον	dōron	gift, that which is given	A free, unearned gift	”gift”	Distinguished from δωρεά/δόμα (ch.4, the gifted offices) and from χάρισμα (baseline “carismi,” individual spiritual gifts) — here the whole of salvation is the gift. [NEW TERM]	“dono” — High risk of under-differentiation. Italian “dono” will also be used for the ch.4 “gifts to the church”; translators must ensure context makes clear this is salvation itself as gift, not a ministry-office gift.

Ephesians 2:9

“οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
ἔργα	erga	works, deeds	Human deeds/actions, often contrasted with grace-based standing	”works”	CRITICAL — the Ephesians parallel to Romans’ justification/grace flashpoint. Salvation explicitly excludes works as its ground. [NEW TERM, directly parallel to baseline’s imputed_righteousness/grace Critical entries]	“opere” — Critical risk. Post-Tridentine Catholic catechesis affirms “opere buone” as necessary, grace-enabled cooperation in justification (“fede operante per carità”); Waldensian/evangelical tradition reads this verse as excluding works entirely from the ground of salvation. Must be flagged for theologian review every occurrence, exactly as baseline’s grace/justification entries require.
καυχάομαι	kauchaomai	to boast, glory in	Self-congratulation, taking credit	”boast”	The purpose clause: grace excludes works precisely so that no human boasting is possible.	”vantarsi” — Medium risk, must retain the purpose (“so that…”) logical link to v.8-9’s works-exclusion, not merely a stray moralism against pride in general.

Ephesians 2:10

“αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ Θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν”

Original	Translit.	Literal meaning	Semantic range	English variants	Contextual theological meaning	Italian rendering & risk
ποίημα	poiēma	a thing made, a work of craftsmanship (root of English “poem”)	God’s handiwork/creation	”workmanship,” “handiwork,” “creation”	The believer is God’s product, not the producer of their own salvation — direct converse of v.9’s ἔργα. [NEW TERM]	“opera” — High risk, Italian-specific. “Siamo opera sua” (we are his workmanship, singular) sits one letter away from “opere” (works, v.9, plural) which Paul has just excluded — the near-homophony/shared root risks blurring exactly the antithesis Paul is drawing. Recommend explicit disambiguating phrasing, e.g. “Siamo infatti fattura sua” or heavy contextual glossing, and flag for theologian review.
κτίζω (κτισθέντες)	ktizō	to create	Divine creative act	”created”	New creation in Christ, echoing Genesis creation and anticipating 2:15/4:24’s “new man."	"creati” — Low risk.
ἔργα ἀγαθά	erga agatha	good works	Deeds done in obedience/love, resulting from (not producing) salvation	”good works”	The resolution of the works-tension: works are the fruit and purpose of grace, never its ground (v.9 vs v.10 is the doctrinal crux of the whole passage). [NEW TERM — pairs with ἔργα v.9 as a single Critical doctrinal unit]	“buone opere” — Critical risk, same flag as ἔργα (v.9); the juxtaposition of “non per opere” (v.9) and “per compiere buone opere” (v.10) is itself the doctrinal point and must be rendered so the contrast (ground vs. fruit) is unmistakable, not merely juxtaposed words that could read as contradictory.
προετοιμάζω	proetoimazō	to prepare beforehand	Prior divine planning	”prepared beforehand”	Ties to Election/Predestination doctrine (ch.1) — God’s good works for believers are not accidental but foreordained.	”che Dio ha preparato in anticipo” — Medium risk, reinforces predestination theme; consistency with ch.1 rendering of προορίζω-family vocabulary recommended.
περιπατέω	peripateō	to walk	Habitual conduct	”walk,” “live”	Closes the passage by returning to the “walk” verb of v.2, now transformed — the Walking in Newness of Life doctrine’s positive pole.	”camminare” — reuse the v.2 rendering exactly for thematic bookending. Low risk.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Blessing, Election, Predestination, Sealing

Terms	Variants	Contextual theological meaning	Italian rendering & risk
Blessing εὐλογία / eulogia good word, benediction	Praise/gift bestowed ”blessed,” “blessing”	Opens the letter’s doxology; every spiritual blessing already given “in Christ."	"benedizione” — Low risk.
Election ἐκλέγομαι / eklegomai (1:4) to pick out, choose	Sovereign selection ”chose,” “elected”	[BASELINE REUSE — “elezione”] God’s choice “before the foundation of the world,” foundational to the curriculum’s Election and Predestination doctrine.	”eletti/ha scelto” — reuse baseline “elezione” word-family exactly. High risk per baseline: collides with everyday “elezioni politiche” (political elections); Catholic Thomistic synergistic reading of election also differs from Reformed assumptions a translator might import.
Predestination προορίζω / proorizō (1:5, 1:11) to mark out/decide beforehand	Foreordination prior to and apart from foreseen merit or choice ”predestined,” “foreordained”	[NEW TERM] Distinct from but paired tightly with ἐκλέγομαι (1:4) — the curriculum names this its own doctrine (“Election and Predestination in Christ”), requiring the two be distinguished yet coordinated.	”predestinare/predestinazione” — Critical risk. This is the single most theologically volatile new term in the book: Reformed/evangelical readings (unconditional, sovereign, prior to and apart from human response) sit directly against the Catholic synergistic (Thomistic) tradition and against a folk-fatalistic misreading akin to secular “destino.” Requires mandatory theologian review at every occurrence, cross-referenced with baseline’s “election” High-risk entry.
Adoption υἱοθεσία / huiothesia (1:5) placing as a son	Full son-status with inheritance rights ”adoption”	[BASELINE REUSE — “adozione filiale”]	“adozione filiale” — reuse baseline exactly. Medium risk per baseline.
Grace χάρις / charis (1:6-7) unmerited favor	— “grace”	[BASELINE REUSE]	“grazia” — reuse baseline exactly. High risk.
Redemption ἀπολύτρωσις / apolytrōsis (1:7, 1:14) a buying back, ransoming	Deliverance secured by a price paid ”redemption”	[NEW TERM] Christ’s blood as the ransom price; resonates with Italy’s “Cristo Redentore” devotional and artistic tradition (positively reinforcing, low collision).	“redenzione” — Low-Medium risk, generally reinforcing rather than colliding; ensure the “price paid” (blood, 1:7) sense is not lost to a generic “liberation” gloss.
Forgiveness ἄφεσις / aphesis (1:7) release, letting go	Release from debt/guilt ”forgiveness”	Coupled with redemption as its content. [NEW TERM]	“perdono” — Low risk, standard.
Mystery μυστήριον / mystērion (1:9) that which is hidden, then disclosed to initiates	A previously hidden divine plan now revealed ”mystery”	[NEW TERM] Central to the curriculum’s “Mystery of Christ Revealed” doctrine — the mystery is revealed, not an esoteric secret reserved for an elite, and not primarily a sacramental “mistero” in the liturgical sense.	”mistero” — High risk. Catholic sacramental theology uses “mistero” extensively (the Mysteries of the Rosary, “mistero pasquale,” “misteri della fede”), risking readers hearing a liturgical/sacramental mystery to be venerated rather than Paul’s revealed-content-formerly-hidden sense (which is the opposite emphasis: disclosure, not veiled sacred mystery). Requires explicit disambiguating context every occurrence (1:9; 3:3-4,9; 5:32; 6:19).
Dispensation/Stewardship οἰκονομία / oikonomia (1:10) household management	Administrative plan, arrangement ”dispensation,” “plan,” “administration”	[NEW TERM] God’s ordered unfolding plan for history, climaxing in Christ.	”economia (della grazia/salvezza)” — Medium risk. Note: Catholic theological Italian already uses “economia della salvezza” (Vatican II usage), which helps; but ordinary Italian readers will first hear “economia” as monetary/financial economics, requiring a clarifying gloss.
Inheritance κληρονομία / klēronomia (1:11, 1:14, 1:18) that which is inherited	Guaranteed future possession ”inheritance”	Ties adoption (full sonship) to a guaranteed future possession.	”eredità” — Low-Medium risk, standard.
Sealed σφραγίζω / sphragizō (1:13) to stamp with a seal	Mark of ownership, authentication, security ”sealed,” “marked”	The Spirit’s immediate sealing of every believer at conversion, guaranteeing final redemption.	”sigillo/sigillare” — High risk. Italian Catholic catechesis explicitly names the Sacrament of Confirmation “il sigillo dello Spirito Santo” — readers may default to thinking this refers to the sacramental rite of Confirmation rather than the immediate, unmediated sealing of every believer at the moment of faith described here. Requires explicit disambiguation.
Down payment/Guarantee ἀρραβών / arrabōn (1:14) earnest money, deposit	A partial payment guaranteeing the full transaction ”guarantee,” “down payment,” “earnest,” “pledge”	The Spirit as present guarantee of the future, full inheritance. [NEW TERM]	“caparra” — Low-Medium risk. A vivid, well-established Italian commercial idiom (the deposit paid on a house purchase); positively reinforcing concreteness, similar in kind to “fede” also naming the wedding ring per baseline.
Revelation ἀποκάλυψις / apokalypsis (1:17) unveiling, disclosure	Divine disclosure of hidden truth ”revelation”	Paired with “mystery” — request for spiritual insight into what God has revealed. [NEW TERM]	“rivelazione” — Low-Medium risk, standard theological vocabulary.
Power (four synonyms) δύναμις, ἐνέργεια, κράτος, ἰσχύς (1:19-21) might, effective working, dominion-strength, strength	Overlapping but distinct nuances of divine power ”power,” “working,” “might,” “strength”	Paul piles up near-synonyms for rhetorical intensity describing the power that raised Christ — the same power at work in believers. [NEW TERM cluster]	Recommend varied but consistent Italian equivalents (“potenza,” “energia/operare,” “forza,” “vigore”) — Medium risk of flattening all four into one repeated Italian word, losing the cumulative rhetorical intensity; note for translator guidance rather than a single fixed gloss.
Church/Body/Fullness ἐκκλησία, σῶμα, πλήρωμα (1:22-23) assembly; body; that which fills/completeness	God’s people; organic union with Christ; Christ’s completeness expressed through the church ”church,” “body,” “fullness”	Introduces the Body of Christ doctrine, developed fully in chs. 2-5. See Chapter 4 entry for full risk treatment of σῶμα/κεφαλή.	”chiesa” [BASELINE REUSE, High risk], “corpo” [NEW TERM, Critical risk — see ch.4], “pienezza” [NEW TERM, Low-Medium risk].

Chapter 2 (continued, 2:11-22) — Unity of Jews and Gentiles, One New Humanity

(2:1-10, the core passage, is fully treated in Part 1 above.)

Terms	Variants	Contextual theological meaning	Italian rendering & risk
Gentiles ἔθνη / ethnē (2:11) nations, peoples	Non-Jewish peoples ”Gentiles”	[BASELINE REUSE — “pagani”] Central to this chapter’s Unity of Jews and Gentiles doctrine.	”pagani” — reuse baseline exactly. Medium risk per baseline.
Circumcision/Uncircumcision περιτομή / ἀκροβυστία (2:11) cut around / uncut foreskin	Covenant identity marker vs. its absence ”circumcision,” “uncircumcision”	Marks the old Jew-Gentile boundary now abolished in Christ. [NEW TERM]	“circoncisione” / “incirconcisione” — Low-Medium risk, requires brief OT background gloss for biblically unchurched readers per baseline’s low-OT-literacy assumption.
Commonwealth of Israel πολιτεία τοῦ Ἰσραήλ / politeia tou Israēl (2:12) citizenship/polity of Israel	Covenant community membership, not a modern nation-state ”commonwealth,” “citizenship”	[NEW TERM] Must be read theologically, not politically.	”cittadinanza d’Israele” — Medium risk, same contemporary-Middle-East-conflation caution as baseline’s “Israele” entry; keep strictly theological/historical.
Dividing wall μεσότοιχον τοῦ φραγμοῦ / mesotoichon tou phragmou (2:14) the middle wall of the fence	Concrete architectural metaphor (likely alluding to the Temple’s Court of the Gentiles barrier) for the Jew-Gentile separation ”dividing wall,” “barrier”	Christ has torn down the very thing separating Jew and Gentile — the doctrinal centerpiece of this chapter’s second half. [NEW TERM]	“muro di separazione” — Low risk, vivid and concrete; matches established CEI phrasing.
Abolish καταργέω / katargeō (2:15) to render idle/ineffective, nullify	To bring to an end, make inoperative ”abolished,” “set aside”	Refers to “the law of commandments and ordinances” — the ceremonial/dividing aspects of the Law, not a blanket abrogation of all moral law. [NEW TERM, connects to baseline’s “law” High-risk entry]	“annullare/abolire” — High risk. Must be carefully scoped to the ceremonial-boundary-marking function of the Law (what separated Jew from Gentile) rather than implying Christ abolished moral law altogether, which would create confusion with baseline’s Thomistic natural-law-inflected “legge” entry.
One new man/humanity ἕνα καινὸν ἄνθρωπον / hena kainon anthrōpon (2:15) one new man	A newly created single humanity replacing the two former groups ”one new man,” “one new humanity,” “one new people”	The Unity of Jews and Gentiles doctrine’s climactic image — not assimilation of one group into the other but a genuinely new creation. [NEW TERM]	“un solo uomo nuovo” — Medium risk. Follow established CEI phrasing (retains generic “uomo” for “humanity/person,” not a male-specific referent); brief note needed so readers do not read gender specificity into a corporate-humanity term.
Reconcile ἀποκαταλλάσσω / apokatallassō (2:16) to reconcile fully, restore to favor	Restoring right relationship where hostility existed ”reconcile”	Christ reconciles both Jew and Gentile “to God” through the cross — same reconciliation dynamic as Romans 5. [NEW TERM]	“riconciliare” — High risk. Post-Vatican-II Catholic Italian uses “Riconciliazione” as the official renamed title of the Sacrament of Confession/Penance (“il sacramento della Riconciliazione”). Readers may default to thinking of the confessional rite rather than Christ’s once-for-all reconciling work on the cross. Requires explicit disambiguation, parallel to baseline’s “fellowship”/Eucharist caution.
Access προσαγωγή / prosagōgē (2:18; cf. 3:12) a bringing/leading to	Introduction into the presence of a superior (royal court idiom) “access”	Both Jew and Gentile now have equal, direct access to the Father through the Spirit — no mediating hierarchy required. [NEW TERM]	“accesso” — Medium risk. The “no mediating hierarchy required” implication should be preserved carefully in a culture where sacramental/priestly mediation is culturally prominent (cf. baseline’s “intercession” High-risk entry).
Household of God οἰκεῖοι τοῦ θεοῦ / oikeioi tou theou (2:19) members of the household	Family belonging, not merely institutional membership ”members of the household of God,” “God’s household”	Reinforces family/kinship imagery over institutional imagery for the church. [NEW TERM]	“famiglia di Dio” — Medium risk. A literal “casa di Dio” risks being heard as “house of God” = a church building; “famiglia” better preserves the relational sense and should be preferred.
Cornerstone ἀκρογωνιαῖος / akrogōniaios (2:20) topmost corner stone	The foundational stone determining alignment of the whole structure ”cornerstone,” “chief cornerstone”	Christ as the structural foundation of the church, built on the apostles’ and prophets’ foundation.	”pietra angolare” — Low risk, matches established CEI phrasing.
Holy temple ναὸς ἅγιος / naos hagios (2:21) holy sanctuary	The dwelling place of God’s presence ”holy temple”	The church corporately, not a building, is God’s dwelling place — continuous with baseline’s “church” High-risk entry (avoid institutional-building conflation).	“tempio santo” — Low-Medium risk, matches CEI; ensure the corporate-body, not architectural, referent is clear.

Chapter 3 — The Mystery of Christ Revealed; Paul’s Ministry

Terms	Variants	Contextual theological meaning	Italian rendering & risk
Mystery μυστήριον / mystērion (3:3-4, 3:9) see ch.1	— “mystery”	Reuse ch.1 entry. Here explicitly defined: Gentiles are fellow heirs with Israel in Christ.	”mistero” — reuse ch.1 rendering. High risk, same liturgical-collision caution.
Stewardship of grace οἰκονομία τῆς χάριτος / oikonomia tēs charitos (3:2) management/administration of grace	Paul’s specific commissioned role in God’s unfolding plan ”stewardship of grace,” “administration of grace”	Reuse ch.1 οἰκονομία entry, combined with baseline “grazia."	"economia della grazia” — Medium risk, same “economia” caution as ch.1.
Fellow heirs/partakers συγκληρονόμος, συμμέτοχος / synklēronomos, symmetochos (3:6) co-inheritors, co-partakers	Full, equal share, not a lesser participation ”fellow heirs,” “fellow members,” “fellow partakers”	Gentiles share fully and equally in the promise — reinforces Unity of Jews and Gentiles doctrine. [NEW TERM]	“co-eredi/co-partecipi” — Low-Medium risk, ensure “equal share” not “junior share” is clear.
Manifold wisdom πολυποίκιλος σοφία / polypoikilos sophia (3:10) many-colored/variegated wisdom	Rich, multifaceted divine wisdom displayed through the church ”manifold wisdom,” “many-colored wisdom”	The church itself displays God’s wisdom to cosmic spiritual powers (ἀρχαί, ἐξουσίαι — reuse ch.6 term). [NEW TERM]	“sapienza multiforme” — Low risk, literary/philosophical vocabulary, minimal collision.
Boldness and access παρρησία, προσαγωγή / parrēsia, prosagōgē (3:12) freedom of speech; a bringing-to	Confident, unhindered approach to God ”boldness and access,” “confidence and access”	Reuse ch.2 προσαγωγή; παρρησία adds the subjective confidence dimension. [NEW TERM: παρρησία]	“franchezza”/“libertà (di parola)” + “accesso” — Medium risk: “libertà” could evoke secular political-liberty connotations; “franchezza” (candor/boldness) is the safer choice.
Family πατριά / patria (3:15) lineage, family group (from πατήρ)	Every family/people-group, in heaven and on earth ”family,” “every family”	Wordplay on πατήρ (Father) — all family relationships derive their name/meaning from God the Father. [NEW TERM]	“famiglia” — Low risk.
Breadth, length, height, depth πλάτος, μῆκος, ὕψος, βάθος (3:18) width, length, height, depth	Spatial totality metaphor for the immeasurable scope of Christ’s love ”breadth and length and height and depth”	Emphasizes the incomprehensible vastness of Christ’s love — a doxological climax.	”larghezza, lunghezza, altezza, profondità” — Low risk, literal spatial vocabulary.

Chapter 4 — One Body, Gifts, Old Self/New Self

Terms	Variants	Contextual theological meaning	Italian rendering & risk
Unity of the Spirit ἑνότης τοῦ πνεύματος / henotēs tou pneumatos (4:3) oneness of the Spirit	The Spirit-given unity believers must actively maintain ”unity of the Spirit”	Grounds the sevenfold “one…one…one” litany (4:4-6). [NEW TERM]	“unità dello Spirito” — Low-Medium risk, matches CEI; broadly positive resonance given Italy’s ecumenical movements.
Baptism βάπτισμα / baptisma (4:5) immersion, dipping	The rite of Christian initiation ”baptism"	"One baptism” is asserted as a unifying doctrinal fact. [NEW TERM — not in baseline Romans package]	“battesimo” — High risk. Practice diverges sharply among Italy’s Christian communities: Catholic and Waldensian/Reformed infant baptism vs. Pentecostal (Assemblee di Dio) and other evangelical believer’s-only baptism. The text’s claimed unity (“one baptism”) can create real pastoral tension against genuinely divergent lived practice; flag for theologian/pastoral review whenever taught.
Body of Christ / Head σῶμα, κεφαλή / sōma, kephalē (4:4, 4:12, 4:15-16; cf. 1:22-23, 5:23) body; head	The church as a living organism united to and directed by Christ ”body,” “head”	Central image of the Church as the Body of Christ doctrine. [NEW TERM, Critical]	“corpo (di Cristo)” — Critical risk. “Corpo di Cristo” is the exact liturgical formula spoken at every Catholic Mass when the host is administered (“Corpo di Cristo” / “Amen”), one of the most repeated sacred phrases in Italian religious life. Readers will very readily hear the Eucharistic host rather than the ecclesial-body metaphor; explicit disambiguating context (“il corpo di Cristo, cioè la Chiesa, i credenti uniti a lui”) is required at first use and periodically thereafter. “Capo” (head) — High risk: doubles as ordinary secular “boss” (il capo), risking a flat corporate-hierarchy reading rather than an organic, life-giving headship; also recurs at 5:23 (husband/wife) with added gender-role sensitivity — see ch.5.
Gift(s) (offices) δωρεά, δόμα / dōrea, doma (4:7-8) gift, that which is given	Christ’s gift of gifted offices/persons to the church (distinct from individual χαρίσματα) “gift,” “gifts”	Distinct nuance from baseline’s “carismi” (χάρισμα, individual Spirit-enablement, Romans 12): here the “gifts” ARE the office-bearers (apostles, prophets, etc.) whom Christ gives to the church. [NEW TERM, distinguish from baseline spiritual_gifts entry]	“dono/doni” — Medium risk, must be distinguished contextually from “carismi” so readers do not conflate ministry offices with the wider Romans/1 Corinthians individual-gifting vocabulary; recommend a clarifying phrase (“i doni che sono gli stessi ministri”) on first use.
Apostles, Prophets ἀπόστολοι, προφῆται (4:11) —	— “apostles,” “prophets”	[BASELINE REUSE]	“apostoli” / “profeti” — reuse baseline exactly. Low risk per baseline.
Evangelists εὐαγγελισταί / euangelistai (4:11) proclaimers of good news	Those gifted/sent specifically to proclaim the gospel ”evangelists”	[NEW TERM]	“evangelizzatori” — High risk if mistranslated “evangelisti.” In Italian religious/artistic culture, “gli evangelisti” overwhelmingly and specifically means the four Gospel-writers (Matthew, Mark, Luke, John), iconically depicted in the dome of virtually every Italian basilica. Note that CEI itself avoids “evangelisti” here and uses “evangelizzatori” precisely to sidestep this collision — this rendering should be followed and enforced as a near-mandatory rule.
Pastors ποιμένες / poimenes (4:11) shepherds	Local congregational shepherding ministers ”pastors”	[NEW TERM]	“pastori” — High risk. In Catholic usage “pastore” broadly describes priests/bishops/the Pope (“il Buon Pastore”); in Waldensian/evangelical and Pentecostal usage “pastore” is the standard title for a local minister with a very different ecclesial polity assumption. The same word carries divergent institutional expectations across Italy’s denominational landscape — flag for theologian review when polity implications are drawn out.
Teachers διδάσκαλοι / didaskaloi (4:11) teachers	Those gifted to instruct in doctrine ”teachers”	[NEW TERM]	“maestri” — Medium risk. Avoid “dottori,” which in modern Italian primarily signals a medical doctor or academic PhD-holder, an unrelated professional register.
Equipping καταρτισμός / katartismos (4:12) making fit, outfitting, mending	Preparing/equipping for a task; also used of mending nets or setting a broken bone ”equipping,” “perfecting”	The offices exist to equip all believers for ministry, not to do all ministry themselves. [NEW TERM]	“rendere idonei” (as CEI renders it) rather than “perfezionamento” — Medium-High risk if mistranslated “perfezionamento.” “Perfezionamento” risks implying attainment of sinless moral perfection (a perfectionist misreading), whereas the sense is functional readiness/equipping for service; follow CEI’s safer “rendere idonei” solution.
Building up οἰκοδομή / oikodomē (4:12, 4:16, 4:29) construction, edification	The church’s growth and strengthening ”building up,” “edification”	[BASELINE-ADJACENT — cf. “mutual_edification” doctrine]	“edificazione” — Low-Medium risk, well-established spiritual-metaphor Italian usage; minor risk of literal-construction flattening, manageable by context.
Mature manhood ἀνὴρ τέλειος / anēr teleios (4:13) perfect/complete man	Collective, corporate maturity of the whole church, not individual male perfection ”mature manhood,” “fullness of maturity,” “complete personhood”	The church’s corporate growth goal — unity and Christlike maturity.	”uomo perfetto/adulto” — Medium risk: (1) gender-generic “uomo” here means the corporate church, not an individual male, and must be read that way; (2) “perfetto” risks the same perfectionism misreading as καταρτισμός above — consider “piena maturità” as a safer alternative phrase.
Old self/New self παλαιὸς ἄνθρωπος, καινός/νέος ἄνθρωπος / palaios anthrōpos, kainos/neos anthrōpos (4:22, 4:24) old man; new/young man	The pre-conversion self versus the new-creation self, put off and put on like clothing ”old self,” “new self,” “old man,” “new man”	Parallels Romans 6’s “old self” language (baseline’s christian_identity_in_christ doctrine) and echoes the “one new man” of 2:15. [NEW TERM, Romans-parallel]	“l’uomo vecchio” / “l’uomo nuovo” — Low-Medium risk, established CEI/Riveduta phrasing; ensure consistency with Romans 6 rendering convention for cross-curriculum coherence.
Renewal of the mind ἀνανεόω, ἀνακαίνωσις / ananeoō, anakainōsis (4:23) to renew, make new again	Ongoing transformation of thought-patterns ”renewed in the spirit of your mind”	Sanctification doctrine’s cognitive/inward dimension. [NEW TERM]	“rinnovamento della mente” — Medium risk. “Rinnovamento” is the exact name of the Catholic Charismatic Renewal movement (“Rinnovamento nello Spirito Santo,” noted already in the baseline’s spiritual_gifts entry); readers may associate this specific movement rather than Paul’s general sanctification concept. Context should make clear this is a universal call, not a reference to that particular movement.
Grieve the Spirit λυπέω τὸ Πνεῦμα τὸ Ἅγιον / lypeō (4:30) to grieve, cause sorrow	Personal, relational response of the Spirit to sin ”grieve the Holy Spirit”	Reinforces the Holy Spirit’s full personhood — [BASELINE REUSE, reinforcing] consistent with baseline’s holy_spirit entry (no impersonal-force misreading in Italian culture).	“non contristate lo Spirito Santo” — Low risk.

Chapter 5 — Walking in Light and Love; Household Codes (Marriage)

Terms	Variants	Contextual theological meaning	Italian rendering & risk
Imitators of God μιμηταὶ τοῦ θεοῦ / mimētai tou theou (5:1) mimics, imitators	Following God’s character as a pattern ”imitators of God”	Grounds the ethical exhortations that follow. [NEW TERM]	“imitatori di Dio” — Low risk.
Walk in love περιπατεῖτε ἐν ἀγάπῃ (5:2) —	— “walk in love”	Reuse ch.2/ch.4 περιπατέω convention; positive ethical pole of Walking in Newness of Life doctrine.	”camminare nell’amore” — reuse verb rendering. Low risk.
Children of light τέκνα φωτός / tekna phōtos (5:8) children of light	Those characterized by moral/spiritual illumination, contrasted with darkness ”children of light”	Dualistic light/darkness ethical metaphor. [NEW TERM]	“figli della luce” — Low risk, well-established biblical Italian metaphor.
Filled with the Spirit πληροῦσθε ἐν πνεύματι / plērousthe en pneumati (5:18) be being filled	Ongoing, repeated Spirit-empowerment (present passive imperative) “be filled with the Spirit”	Contrasted with drunkenness; the source of the psalms/hymns/submission material that follows. [NEW TERM]	“siate ripieni di Spirito” — Medium risk. Given Italy’s substantial Pentecostal (Assemblee di Dio) and Catholic Charismatic Renewal presence (per baseline’s spiritual_gifts note), this phrase carries denominationally loaded experiential expectations (e.g., associated with specific charismatic manifestations in some traditions); the text’s meaning here is broader — ongoing Spirit-empowered, Spirit-submitted living — and should not be narrowed to one tradition’s specific experiential marker.
Submit ὑποτάσσω / hypotassō (5:21, 5:22, 5:24) to arrange under, subordinate	Voluntary ordering under another’s authority; mutual (5:21) and wife-specific (5:22) senses both occur ”submit,” “be subject to”	Household Codes doctrine’s central and most sensitive verb — begins with mutual submission (5:21) before addressing wives specifically (5:22). [NEW TERM]	“sottomettersi” — High risk. Contemporary secular Italian culture (and many Italian Christians across traditions) carries strong sensitivity to gender-hierarchical language; the mutual-submission framing of 5:21 must not be lost when 5:22’s wife-specific application is reached, or the passage will read as one-directional authoritarian subordination rather than the reciprocal, Christ-patterned relationship Paul frames. Requires theologian review to ensure context (5:21) is not severed from application (5:22).
Head κεφαλή / kephalē (5:23) —	— “head”	Reuse ch.4 κεφαλή entry, now applied to the husband-wife relationship, paralleling Christ-Church headship.	”capo” — reuse ch.4 rendering. High risk, same “il capo” = “the boss” flattening concern, intensified here by contemporary gender-role sensitivities.
The great mystery (marriage) τὸ μυστήριον τοῦτο μέγα ἐστίν / to mystērion touto mega estin (5:32) this mystery is great	The Christ-Church union as the archetype and deeper referent of human marriage ”this mystery is profound,” “this is a great mystery”	[NEW TERM — Critical] The classic proof-text underlying Catholic sacramental theology of marriage.	”questo mistero è grande” — Critical risk. This verse is the direct scriptural basis for the Catholic doctrine that marriage is one of the seven sacraments (“il matrimonio è un sacramento” grounded explicitly in this “mistero”). A Catholic reading will likely hear sacramental instituting language; the Protestant/evangelical reading treats this as a profound analogy illuminating Christ’s relationship to the church without instituting a sacrament. Requires mandatory theologian review and explicit framing of which reading the curriculum intends, given this is a live denominational flashpoint.

Chapter 6 — Household Codes (Children, Slaves); Spiritual Warfare and the Armor of God

Terms	Variants	Contextual theological meaning	Italian rendering & risk
Obey parents ὑπακούετε τοῖς γονεῦσιν (6:1) —	— “obey your parents”	Continues Household Codes doctrine; quotes the Exodus commandment (ties to baseline’s fulfillment_of_prophecy doctrine).	“obbedire ai genitori” — Low risk.
Slaves/Bondservants δοῦλοι / douloi (6:5) slaves, bondservants	First-century chattel/household slavery — not equivalent to modern voluntary employment ”slaves,” “bondservants,” “servants”	Household Codes doctrine’s most historically and ethically fraught term; must not be sanitized into a modern “employee” relationship, nor read as endorsing slavery as an institution. [NEW TERM]	“schiavi” (preferred over softened “servi”) — High risk. Requires explicit historical-cultural framing distinguishing first-century Greco-Roman household slavery from both modern chattel slavery’s horrific legacy and from ordinary employment, so the passage’s actual ethical instruction (mutual accountability before a common heavenly Master) is not obscured either by euphemism or by anachronism.
Masters κύριοι / kyrioi (6:5, 6:9) lords, masters	Earthly household masters — the SAME Greek word (κύριος) elsewhere reserved for Christ’s exclusive Lordship ”masters”	[CRITICAL DISAMBIGUATION — directly engages baseline’s “lord” entry]	“padroni” — Critical risk requiring mandatory disambiguation. Baseline’s “lord” entry explicitly rejects “padrone” as a rendering for Christ’s Lordship (Signore); here, in 6:5 and 6:9, κύριος genuinely does refer to a human, non-exclusive earthly master and MUST be rendered “padrone,” never “Signore,” to keep the two categories (Christ’s unique Lordship vs. an ordinary human master) sharply distinct across the whole curriculum.
Armor of God πανοπλία τοῦ θεοῦ / panoplia tou theou (6:11, 6:13) full armor/panoply	Complete defensive/offensive military equipment ”armor of God,” “full armor of God”	Anchors the Spiritual Warfare and the Armor of God doctrine. [NEW TERM]	“armatura di Dio” — Medium risk, vivid stable military metaphor; low ambiguity.
Schemes μεθοδεία / methodeia (6:11) crafty method, scheming	Deliberate deceptive strategy ”schemes,” “wiles,” “strategies”	The devil’s calculated methods, not random temptation. [NEW TERM]	“insidie” / “astuzie” — Low-Medium risk.
Rulers, authorities, cosmic powers, spiritual forces of evil ἀρχαί, ἐξουσίαι, κοσμοκράτορες, πνευματικὰ τῆς πονηρίας (6:12) rulers; authorities; world-rulers; spirituals of wickedness	Personal, organized, hierarchical spiritual powers of evil, not abstract impersonal forces ”rulers,” “authorities,” “cosmic powers,” “spiritual forces of evil”	The doctrinal core of Spiritual Warfare: real, personal, organized opposition, requiring real, God-given defense — not myth, not superstition. [NEW TERM cluster — Critical]	“principati, potestà, dominatori di questo mondo di tenebra, spiriti del male” — High-Critical risk. Italy’s rich (and still culturally live) folk-Catholic exorcism and spiritual-protection culture (popular devotion around figures such as noted exorcist-priests, folk practices like warding off the malocchio) creates a genuine double risk: over-sensationalizing this into horror-genre/occult-media territory, or secular readers dismissing it as pre-scientific superstition. Requires theologian review with explicit catechetical framing distinguishing biblical spiritual warfare doctrine from both extremes.
Armor pieces θώραξ, ζώνη, ὑποδήματα, θυρεός, περικεφαλαία, μάχαιρα (6:14-17) breastplate, belt, shoes, shield, helmet, sword	Individual pieces of Roman legionary equipment allegorized to spiritual virtues ”breastplate,” “belt,” “shoes,” “shield,” “helmet,” “sword”	Each piece maps to a named virtue/reality (truth, righteousness [baseline “giustizia”], gospel of peace [baseline “vangelo”/“pace”], faith [baseline “fede”], salvation [baseline “salvezza”], word of God).	“corazza, cintura, calzature, scudo, elmo, spada” — Low risk, concrete, stable military-metaphor vocabulary; ensure the baseline terms embedded within (righteousness, peace, faith, salvation, gospel, word of God) each retain their baseline renderings exactly.
Word of God ῥῆμα θεοῦ / rhēma theou (6:17) spoken word/utterance of God	Scripture, specifically as actively wielded ”word of God”	The “sword of the Spirit,” ties to baseline’s inspiration_of_scripture doctrine.	”parola di Dio” — Low risk, standard.
Prayer and supplication προσευχή, δέησις / proseuchē, deēsis (6:18) prayer; petition	Continual, Spirit-empowered prayer, including for Paul’s own bold gospel proclamation ”prayer,” “supplication”	[BASELINE-ADJACENT — prayer_and_intercession doctrine] Note: this is petitionary prayer for Paul’s ministry, not intercession-through-saints; same disambiguation discipline as baseline’s High-risk intercession entry applies.	”preghiera” / “supplica” — Medium-High risk, same Marian/saints-intercession-default caution as baseline.
Ambassador πρεσβεύω / presbeuō (6:20) to act as an elder/envoy	An official representative acting on behalf of another with delegated authority ”ambassador”	Paul describes his imprisoned ministry as ambassadorial — proclamation with delegated authority, not personal opinion. [NEW TERM]	“ambasciatore” — Low risk.

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Summary of New Critical/High-Risk Terms Requiring Extended Translation Memory Entries

The following terms are new to this curriculum (not present in the baseline Romans package) and require formal entries in an extended translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json before Phase 2 translation begins: predestinazione, mistero, corpo (di Cristo), capo, riconciliare/riconciliazione, sigillo (dello Spirito Santo), opere/opera (Eph 2:9-10 antithesis), battesimo, evangelizzatori, pastori (offices), sottomettersi, padroni (vs. Signore), principati/potestà/dominatori/spiriti del male, schiavi, il grande mistero (matrimonio).

All other Ephesians terms reusing baseline Romans renderings (grazia, fede, salvezza, vangelo, santi, santo, santificazione, adozione filiale, peccato, legge, giustizia, chiesa, pace, gloria, pagani, Israele, elezione, intercessione, missione, potenza di Dio, carismi [with the ch.4 distinction noted], Regno di Dio, Gesù, Dio, Spirito Santo, Padre, Signore) must be enforced exactly as recorded in the baseline files, with no deviation.

End of 07_semantic_analysis.md