Cross-Reference Analysis
Cross-Reference Analysis — Ephesians (Japanese Destination Language Package)
Methodology and Scope
This document catalogs every Old Testament quotation and allusion in Ephesians 1–6, every messianic reference, every typological pattern, and every substantive doctrinal parallel to the Romans curriculum already delivered in this language pair. Citations use normalizable English book-chapter:verse form (e.g., “Ephesians 2:8-9”, “Genesis 2:24”) for internal cross-referencing and system indexing; Phase 2 output-facing citations must still follow the baseline’s Japanese Bible citation convention (e.g., エペソ人への手紙2:8-9), per 12_ai_translation_requirements.md. Each row records the translation sensitivity specific to the Japanese destination context, reusing baseline translation_memory.json renderings wherever the referenced term is already established, and flagging new sensitivities where Ephesians introduces material the Romans baseline does not cover.
Note on book-name convention: 창세기/Genesis = 創世記, Exodus = 出エジプト記, Deuteronomy = 申命記, Psalms = 詩篇, Isaiah = イザヤ書, Zechariah = ゼカリヤ書, per Shinkaiyaku conventions already established in the baseline’s cross-reference preservation rules; Ephesians itself = エペソ人への手紙.
Section 1 — Direct Old Testament Quotations in Ephesians
| Passage (Ephesians) | Theme | Related Character | OT/NT Connection | Translation Sensitivity (Japanese) |
|---|---|---|---|---|
| Ephesians 4:8 | Christ’s ascension and gift-giving to the church | Christ (as ascended victor) | Quotes Psalm 68:18 LXX, “When he ascended on high, he led a host of captives and he gave gifts to men” | Must render the giving of 賜物 (spiritual gifts, baseline Medium-risk term) as flowing from Christ’s triumphant ascension, not as generic bestowal. Avoid any language suggesting the gifts are earned tribute brought to Christ (which would invert the verse and risk resonance with Japan’s gift-giving reciprocity customs, 贈答文化, where gifts move in both directions to maintain social obligation); the direction here is entirely one-way, from the victorious Christ down to his church. |
| Ephesians 4:25 | Truthful speech within the body of Christ | — | Quotes Zechariah 8:16, “Speak the truth, each one to his neighbor” | Low collision risk; 真理を語りなさい (standard). Sensitivity is contextual: this is truth-telling within the “one body” (4:25b), i.e. gospel-community ethics, not a generic Confucian honesty-virtue teaching disconnected from union with Christ. |
| Ephesians 4:26 | Righteous anger without sin | — | Quotes Psalm 4:4 LXX, “Be angry and do not sin” | Standard vocabulary (怒っても、罪を犯してはいけません). Minor sensitivity: must not collapse into Japan’s strong social-harmony expectation that anger itself is the primary social fault (space to “read the air” and suppress anger) — Paul permits righteous anger while forbidding sin, a distinction that needs light unpacking for a wa-conditioned reader. |
| Ephesians 5:31 | Marriage as one-flesh union, typologically applied to Christ and the church | Adam and Eve (implicit) | Quotes Genesis 2:24, “Therefore a man shall leave his father and mother and hold fast to his wife, and they shall become one flesh” | This is the same verse category as Romans’ use of Genesis material; no Romans citation of Genesis 2:24 exists, so this is a first occurrence for the Japanese package. Must retain the covenantal (not merely biological/sexual) sense of 一体となる (baseline-extension term, see 08_core_glossary.md), and the immediately following μυστήριον application (Ephesians 5:32) must be flagged with the same theologian-review requirement as 奥義 elsewhere (see Section 3 below). |
| Ephesians 6:2-3 | Honoring parents, with covenant promise attached | — | Quotes Exodus 20:12 / Deuteronomy 5:16, “Honor your father and your mother… that it may go well with you and that you may live long in the land” | Paul explicitly calls this “the first commandment with a promise” — a Decalogue citation. Japan’s Confucian-influenced filial-piety tradition (孝, kou) makes 敬う (honor) intuitively resonant (see 07_semantic_analysis.md ch. 6 notes), but translators must preserve that this is a direct citation of Mosaic Decalogue material, not a free-standing moral maxim, to keep the OT-fulfillment structure visible. |
Section 2 — Old Testament Allusions (Non-Quotation)
| Passage (Ephesians) | Theme | Related Character | OT/NT Connection | Translation Sensitivity (Japanese) |
|---|---|---|---|---|
| Ephesians 1:4 | Election “before the foundation of the world” | — (God as elector) | Alludes to the pattern of Deuteronomy 7:6-8 (God’s sovereign, unmerited choice of Israel) and to Genesis 1:1’s creation-opening frame | Election (選び, baseline High-risk term) here is grounded pre-creation, intensifying the baseline’s existing caution against merit-based 選抜 (“selection by competitive achievement”) framing — there is no possible temporal reference point at which any human quality could have been the basis of choice. |
| Ephesians 1:20-21 | Christ exalted at God’s right hand, above all rule and authority | Christ | Alludes to Psalm 110:1, “The LORD says to my Lord: Sit at my right hand, until I make your enemies your footstool” | Direct continuity with 主 (Lord, baseline Critical-risk term) and its Psalm 110 messianic background; also anticipates Ephesians 6:12’s ἀρχαί/ἐξουσίαι (rulers/authorities) as the powers now subordinated to Christ. Teaching should make this session-at-the-right-hand background explicit, since Japanese readers with no OT exposure will not recognize Psalm 110 without it. |
| Ephesians 1:22 | All things subjected under Christ’s feet | Christ | Alludes to Psalm 8:6, “You have given him dominion over the works of your hands; you have put all things under his feet” | Same allusion appears in 1 Corinthians 15:27 and Hebrews 2:8 (outside this language pair’s existing curricula, but relevant for future consistency). No unique Japanese risk beyond maintaining consistency with 1:20-21’s Psalm 110 material as a single connected messianic-enthronement unit. |
| Ephesians 2:13-17 | Christ himself as “our peace,” breaking down hostility, near and far both reconciled | Christ | Alludes to Isaiah 57:19, “Peace, peace, to the far and to the near,” and to Isaiah 9:6’s messianic title “Prince of Peace” | 平安/平和 (baseline Medium-risk term for peace) here carries both the Isaiah 57:19 “far and near” (Gentile and Jew) structure and the messianic-peace title background of Isaiah 9:6. Must be flagged alongside the baseline’s note that Ephesians uses εἰρήνη in a corporate, Jew-Gentile-unity sense beyond Romans’ individual “peace with God” usage (5:1) — see 07_semantic_analysis.md ch. 2 notes. |
| Ephesians 2:11-13 | Gentiles formerly excluded, now brought near | — | Alludes to the prophetic promises of Gentile inclusion, e.g. Isaiah 49:6 (“a light for the nations”), Isaiah 56:3-8 (foreigners and eunuchs welcomed into God’s house) | Reinforces the curriculum’s “Unity of Jews and Gentiles” doctrine with deep OT roots predating Christ; important for combating the illiteracy risk that Japanese readers may assume Gentile inclusion is a NT-only innovation rather than a promise embedded in Israel’s own Scriptures. Pairs directly with Romans 9-11’s extended treatment of the same theme (see Section 4). |
| Ephesians 2:19-22 | The church as God’s holy temple, built on the apostles/prophets with Christ as cornerstone | Christ; apostles and prophets | Alludes to the tabernacle/temple typology of Exodus 25-27, 1 Kings 6, and especially the cornerstone imagery of Isaiah 28:16 and Psalm 118:22 | Isaiah 28:16 and Psalm 118:22 are also cited directly in Romans 9:33 (combined) and quoted in 1 Peter 2:6-7 — this is the single most important shared-citation node between the Romans and Ephesians curricula. See Section 5 rendering-consistency rule below; 要石 (cornerstone) must align with however 隅の親石 or equivalent cornerstone language was rendered in the Romans package’s treatment of Romans 9:33, if any Romans material referenced it (the supplied Romans baseline files do not explicitly record this citation, so this is flagged as a new consistency checkpoint requiring confirmation against the full Romans curriculum text, not just the supplied baseline glossary files). |
| Ephesians 4:24 / 2:15 | New self / one new humanity, created in righteousness and holiness | Adam (implicit contrast); Christ (as head of the new humanity) | Alludes to Genesis 1:26-27 (humanity made in God’s image/likeness) as the pattern now being restored and exceeded in Christ | This is Ephesians’ own “second Adam” pattern, structurally parallel to Romans 5:12-21’s Adam/Christ typology (see Section 3 and Section 4). Must be taught with explicit Genesis-image-of-God background, since 造られた (created, baseline-extension term) alone does not surface this connection for a biblically illiterate reader. |
| Ephesians 5:14 | ”Awake, O sleeper, and rise from the dead, and Christ will shine on you” | — | Likely an allusion to (rather than a formal quotation of) Isaiah 60:1, “Arise, shine, for your light has come,” possibly filtered through early Christian hymnic material | Must be handled as an allusion, not mislabeled a direct citation, in any teaching notes; Japanese rendering should preserve the light/darkness, waking/sleeping imagery consistent with 光/闇 (light/darkness, 08_core_glossary.md new-term entry) and its caution against Buddhist enlightenment-attainment (悟り) framing — waking here is a gift given by Christ’s shining, not self-attained insight. |
| Ephesians 6:14-17 | The armor of God: belt of truth, breastplate of righteousness, shoes of the gospel of peace, shield of faith, helmet of salvation, sword of the Spirit | God as divine warrior | Alludes to Isaiah 11:5 (“righteousness shall be the belt of his waist”) and Isaiah 59:17 (“he put on righteousness as a breastplate, and a helmet of salvation on his head”) | This is the most theologically dense typological unit in the letter: the armor Isaiah describes as God’s own battle equipment is, in Ephesians, given to the church to wear. This upward-to-downward transfer (divine warrior’s armor → believer’s armor) must be made explicit in teaching, not left implicit, since the connection to Isaiah is allusive rather than quoted and will be invisible to a reader without OT background. See Section 3 for full typological treatment. |
Section 3 — Messianic References and Typology
| Passage (Ephesians) | Theme | Related Character | OT/NT Connection (typological) | Translation Sensitivity (Japanese) |
|---|---|---|---|---|
| Ephesians 1:3-14 | The Father’s eternal plan “in Christ,” blessing all things through the Messiah | Christ | Fulfills the Abrahamic covenant’s promise that “in you all the families of the earth shall be blessed” (Genesis 12:3) and the Davidic covenant’s promise of an everlasting throne (2 Samuel 7:12-16), both converging in Christ | Requires the same substantial explanatory teaching flagged in the baseline for キリスト (Christ/Messiah, Critical risk): most secular Japanese readers know “Kirisuto” only as a cultural-brand reference with zero connection to this Abrahamic/Davidic promise-fulfillment structure. Ephesians 1 should be taught with brief OT covenant background before the doctrinal content is introduced. |
| Ephesians 1:20-22 | Christ’s resurrection and enthronement above all powers | Christ | Fulfills Psalm 110:1 and Psalm 8:6 (see Section 2); typologically completes the pattern of the enthroned Davidic king (2 Samuel 7; Psalm 2) | Reinforces baseline’s “Resurrection of Christ” (High risk) and “Lordship of Christ” (Critical risk) doctrine entries; 復活 (resurrection) here must carry the same active-weight-restoration requirement flagged in the baseline against secular “comeback” dilution, now combined with enthronement-above-all-powers language relevant to Ephesians 6:12’s spiritual warfare unit. |
| Ephesians 2:14-18 | Christ himself as “our peace,” the Prince of Peace who reconciles both to God and to each other | Christ | Fulfills Isaiah 9:6’s messianic title “Prince of Peace” and Micah 5:5’s “he shall be their peace” | Same 平安/平和 sensitivity as Section 2’s Isaiah 57:19 entry; the messianic-title background (this is not generic peace but the Messiah himself functioning as peace) must be surfaced, since Japanese 平和 in ordinary secular usage names an abstract state (world peace, inner peace) rather than a person. |
| Ephesians 2:20-22 | Christ as cornerstone; the church as the true temple | Christ; apostles and prophets (foundation) | Typologically fulfills and supersedes the OT tabernacle/temple (Exodus 25-27; 1 Kings 6; Ezekiel 40-48’s temple vision) | Directly extends the baseline’s “church” entry (Medium risk, forbidding 寺/神社). The typological move — physical temple building → corporate body of believers — is a genuinely difficult concept for Japanese readers embedded in a culture where sacred space is overwhelmingly physical-building-centered (shrine and temple architecture as the default religious-space referent). Requires theologian-level framing; see 07_semantic_analysis.md ch. 2 notes on 神殿. |
| Ephesians 4:22-24 (with 2:15) | Old self / new self; one new humanity | Adam (old humanity); Christ (head of new humanity) | Typological parallel to Romans 5:12-21’s Adam/Christ contrast: as sin and death entered through one man (Adam), a new humanity is created through one man (Christ) | This is the single most important structural parallel between the Ephesians and Romans curricula (see Section 4 below); rendering consistency for “old self”/“new self” language must be checked against however Romans’ Phase 2 materials handled Romans 5:12-21 and 6:1-11’s “old self” (παλαιὸς ἄνθρωπος does not appear by name in the supplied Romans baseline files, so this is a new consistency checkpoint for the full curriculum, not resolvable from the baseline alone). |
| Ephesians 5:22-33 | Christ’s self-sacrificial love for the church, of which marriage is a living picture | Christ (bridegroom); the church (bride) | Draws on the OT bridegroom/bride marriage-covenant metaphor for God and his people (Isaiah 54:5; Isaiah 62:5; Hosea 1-3; Song of Songs read typologically in historic Christian interpretation) | High sensitivity, compounding the ὑποτάσσω/κεφαλή cluster already flagged Critical/High risk in 07_semantic_analysis.md and 08_core_glossary.md. The OT bridegroom-bride background (God’s covenant love for unfaithful Israel in Hosea specifically) should be surfaced to show that the pattern being invoked is God’s self-giving covenant faithfulness toward an undeserving bride, not a culturally generic household-authority structure. Mandatory theologian review, same routing as the household-codes cluster. |
| Ephesians 6:10-17 | The armor of God as the church’s participation in the divine warrior’s own battle equipment | God as divine warrior; Christ as victor over the powers (cf. 1:20-21) | Typologically transfers Isaiah 11:5 and Isaiah 59:17’s description of the LORD’s own armor onto the church, who fight already-defeated powers (cf. Ephesians 1:20-21’s “far above every rule and authority”) | This typological transfer (God’s own armor → the church’s armor) is the doctrinal key to the whole unit: believers are not arming themselves for an uncertain battle against an undefeated enemy, but standing firm in a victory already secured in Christ’s exaltation (1:20-21). Must be taught together with 1:20-21, not in isolation, to avoid the “unaided human striving against real evil” misreading flagged as High risk in 07_semantic_analysis.md ch. 6. |
Section 4 — Parallels to the Romans Curriculum (Same Language Pair)
| Ephesians Passage | Shared Theme | Romans Parallel Passage | Translation Sensitivity (Japanese) |
|---|---|---|---|
| Ephesians 2:8-9 | Salvation by grace through faith, apart from works | Romans 3:20-28; 4:1-8; 11:5-6 | This is the single highest-stakes cross-curriculum consistency point in the entire package. 恵み (grace), 信仰 (faith), 行い (works) must be rendered with the exact baseline forms and the exact same on-giri/kudoku doctrinal scaffolding already established for Romans. Any inconsistency between how the Romans and Ephesians materials teach this cluster will directly undermine learner comprehension across the two curricula. Mandatory theologian review for both the Ephesians δῶρον/賜物 disambiguation (08_core_glossary.md) and the shared grace-works contrast. |
| Ephesians 1:4-5, 11 | Election and predestination in Christ | Romans 8:28-30; 9:11-23 | 選び (election, baseline High risk) is shared vocabulary; προορίζω/あらかじめ定める (predestination, new Ephesians term, Critical risk per 08_core_glossary.md) is new to this package and must be taught as the companion doctrine to Romans’ existing 選び material, not a competing or separate concept. Theologian review required to confirm the two terms read as unified in Japanese across both curricula. |
| Ephesians 1:5; 1:14; 1:18 | Adoption and inheritance | Romans 8:15-17, 23 | 子とされること (adoption, baseline Medium risk) and アバ (Abba, baseline Medium risk) are directly reused; 相続 (inheritance, new Ephesians term) extends the baseline’s existing 養子縁組 cultural-bridge note. Consistency check: Romans 8:17’s “heirs” language and Ephesians 1:11/1:14/1:18’s “inheritance” language should use visibly related Japanese vocabulary across both curricula. |
| Ephesians 2:11-22 | Unity of Jews and Gentiles; no distinction | Romans 3:29-30; 9-11 (esp. 11:17-24 olive tree); 15:7-12 | This doctrine receives its most extended OT-typological treatment in Romans 11 (olive tree grafting) and its most extended NT-historical/architectural treatment in Ephesians 2 (dividing wall, temple). 異邦人 (Gentiles, baseline Medium risk) is shared vocabulary; 隔ての壁 (dividing wall) and 一つの新しい人 (one new humanity) are new Ephesians-specific images that must be taught as complementary to, not competing with, Romans 11’s grafting metaphor. Both intersect the baseline’s uchi-soto (内・外) insider/outsider risk flagged as High. |
| Ephesians 4:7-16 | Spiritual gifts for building up the body | Romans 12:3-8 | 賜物 (spiritual gifts, baseline Medium risk) is shared vocabulary; the Ephesians 4:11 office-list (apostle, prophet, evangelist, pastor, teacher) is more specific than Romans 12:6-8’s function-list (prophecy, service, teaching, exhortation, giving, leadership, mercy). Consistency requirement: the underlying 賜物 concept and its “Spirit-given, not merit-earned” doctrinal note must match exactly between both curricula’s teaching material. |
| Ephesians 4:22-24 | Old self/new self; put off, put on | Romans 6:1-11; 8:1-13 | See Section 3’s typological entry above. Romans 6 uses “dead to sin, alive to God” resurrection-union language; Ephesians 4 uses “old self/new self, put off/put on” clothing language. Both describe the same underlying reality (definitive break with the old life in Adam, new life in Christ) using different Pauline metaphors, and Japanese teaching material should make this metaphor-level difference explicit so learners do not treat them as unrelated doctrines. |
| Ephesians 5:5 | Kingdom of God/Christ | Romans 14:17 | 神の国 (Kingdom of God, baseline High risk) is directly reused vocabulary and carries the baseline’s mandatory anchoring requirement against pre-1945 State Shinto ultranationalist resonance (神国日本). Ephesians 5:5’s usage (“no… covetous person… has any inheritance in the kingdom of Christ and God”) is an exclusion-warning framing distinct from Romans 14:17’s positive definition (“righteousness, peace, and joy in the Holy Spirit”); both anchoring notes should be taught together so learners see one consistent doctrine, not two different “kingdoms.” |
| Ephesians 6:10-17 | Armor imagery for the Christian life | Romans 13:12, “let us put on the armor of light” | This is a direct verbal/conceptual parallel using the same underlying image (military equipment as a metaphor for holy living) across both curricula. Romans 13:12 is brief and undeveloped; Ephesians 6:10-17 is the fully developed form of the same image. Japanese 武具/防具 (armor/equipment) vocabulary chosen for Ephesians 6 should be checked against whatever the Romans Phase 2 material used for Romans 13:12’s “armor of light,” if rendered, to avoid two different armor-vocabularies appearing across the same learner’s curriculum sequence. Flagged as a required consistency check against the full Romans Phase 2 output, since the supplied Romans baseline glossary files do not record a specific rendering for this verse. |
| Ephesians 2:1-3; 4:17-19 | Universal human condition prior to grace (death in sin, futility of mind, hardness of heart) | Romans 1:18-3:20 | 罪 (sin, baseline High risk) and the guilt-vs-shame/meiwaku risk are directly inherited; Ephesians 2:1-3’s “dead in trespasses… children of wrath” is a compressed restatement of the same universal-accountability doctrine Romans treats at much greater length (Romans 1:18-3:20). Teaching material should treat Ephesians 2:1-3 as assuming the Romans exposition, not re-deriving it from scratch, for learners who have completed the Romans curriculum first. |
| Ephesians 2:14-16 | Reconciliation, both to God and between former enemies | Romans 5:10-11 | 和解 (reconciliation, new Ephesians term, High risk) has no exact prior entry in the Romans baseline glossary files (Romans 5:10-11 uses καταλλάσσω/καταλλαγή as well, but no baseline Japanese rendering is recorded), so this is effectively a first-occurrence term for the full curriculum sequence despite Romans using the same Greek root earlier. Recommend that the Ephesians-package rendering of 和解 (with its wa-harmony caution, see 08_core_glossary.md) become the retroactive standard reference point if Romans materials are revised, and that Phase 2 flag any Romans output using a different rendering for review. |
| Ephesians 1:13; 4:30 | Sealed with the Holy Spirit as guarantee of inheritance | Romans 8:16 (Spirit bearing witness); implicitly Romans 8:23 (firstfruits of the Spirit) | 聖霊 (Holy Spirit, baseline Critical risk) is shared vocabulary; the sealing/inkan cultural-bridge image (証印を押される, new Ephesians term) is a genuinely new positive contribution to the language package not present in the Romans baseline and should be considered for retroactive inclusion in future Romans material revisions discussing Romans 8:16’s Spirit-witness theme. |
| Ephesians 3:14-19 | Prayer for the church’s inward strengthening by the Spirit | Romans 8:26-27 (Spirit’s intercession); Romans 15:30-32 (Paul’s prayer requests) | とりなし (intercession, baseline Medium risk) and the baseline’s contrast with Shinto/Buddhist ritual petition (お参り、おみくじ) apply directly; no new terms required. |
Section 5 — Rendering-Consistency Rules for Shared Quotations and Cross-Curriculum Terms
-
Psalm 118:22 / Isaiah 28:16 (cornerstone). Both Romans 9:33 and Ephesians 2:20 draw on this OT cornerstone material. Whatever Japanese rendering was used for Romans 9:33’s citation (not recorded in the supplied Romans baseline files) must be reconciled with Ephesians 2:20’s 要石 before Phase 2 translation of either passage is finalized. This is flagged for mandatory verification against the full Romans Phase 2 corpus, not resolvable from the baseline glossary alone.
-
Genesis 2:24 (one flesh). First formal citation in this language package’s cross-reference history (not cited in the supplied Romans baseline). The Ephesians 5:31 rendering 一体となる becomes the reference standard; any future curriculum quoting Genesis 2:24 (e.g., a Gospels or 1 Corinthians curriculum covering divorce/marriage teaching) must reuse this exact rendering.
-
Romans 13:12 / Ephesians 6:10-17 (armor imagery). The full armor-of-God unit in Ephesians 6 is the fully developed form of Romans 13:12’s brief “armor of light” exhortation. Equipment-noun vocabulary (盾, 剣, 帯, 胸当て, 兜, 履物 per
08_core_glossary.md) chosen for Ephesians must be checked against and, where necessary, retrofitted into consistency with Romans 13:12’s existing Phase 2 rendering. -
Grace/faith/works triad (Romans 3-4, 11:5-6 / Ephesians 2:8-10). All three baseline terms (恵み, 信仰, 行い) must appear identically across both curricula with no stylistic variation. The Ephesians-specific δῶρον/賜物 disambiguation (
08_core_glossary.mdSection B) does not alter the Romans-established rendering of χάρις/χαρίσματα; it only prevents a new Ephesians term (δῶρον, “the gift of salvation” in 2:8) from colliding with the existing baseline term (賜物, “spiritual gifts,” reused in Ephesians 4:7-11). -
Reconciliation (Romans 5:10-11 / Ephesians 2:14-16). Since no baseline rendering for καταλλάσσω/καταλλαγή is recorded, Ephesians’ 和解 (with its wa-harmony caution) becomes the reference standard for this language pair going forward; Phase 2 must confirm the Romans corpus does not already use a conflicting rendering, and reconcile if it does.
-
Old self/new self and Adam/Christ typology (Romans 5:12-21, 6:1-11 / Ephesians 2:15, 4:22-24). Since no baseline rendering for παλαιὸς ἄνθρωπος is recorded in the supplied Romans files, the Ephesians package’s 古い人/新しい人 pairing becomes the reference standard; Phase 2 must confirm consistency against however the Romans corpus rendered “old self” language in Romans 6, if such language was included in that curriculum’s actual lesson content beyond the supplied baseline glossary excerpts.
-
Kingdom of God (Romans 14:17 / Ephesians 5:5). 神の国 must be rendered identically and must carry the identical mandatory anchoring note (against 神国日本 historical resonance) in both curricula’s teaching material without exception.
-
General rule. Wherever this document identifies a term or citation shared between Romans and Ephesians but not recorded with a specific Japanese rendering in the supplied Romans baseline files (
translation_memory.json,bible_term_registry.json), that gap must be treated as an open consistency risk requiring verification against the actual delivered Romans Phase 2 output before Ephesians Phase 2 translation locks in a rendering, per the priority order in12_ai_translation_requirements.md’s Glossary Enforcement Priority Order.
Full-Book OT/Typology/Cross-Reference Coverage Checklist
| Chapter | Coverage status |
|---|---|
| 1 | Reviewed: Psalm 110:1 allusion (1:20-21), Psalm 8:6 allusion (1:22), Abrahamic/Davidic covenant messianic background (1:3-14), election/predestination cross-reference to Romans 8-9, adoption/inheritance cross-reference to Romans 8, sealing cross-reference to Romans 8:16 |
| 2 | Reviewed (core passage 2:1-10 plus 2:11-22): Isaiah 57:19 and Isaiah 9:6 allusions (2:13-17), Isaiah 49:6/56:3-8 Gentile-inclusion background (2:11-13), Isaiah 28:16/Psalm 118:22 cornerstone allusion (2:20), tabernacle/temple typology (2:19-22), universal human accountability cross-reference to Romans 1:18-3:20, grace/faith/works cross-reference to Romans 3-4 and 11:5-6, reconciliation cross-reference to Romans 5:10-11 |
| 3 | Reviewed: no direct OT quotations in this chapter; mystery-revealed theme noted for typological continuity with 1:9 and 5:32 (treated in Section 3 and in 10_biblical_theme_map.md); no new cross-reference material beyond what is already captured under the ch. 1 mystery entry |
| 4 | Reviewed: Psalm 68:18 direct quotation (4:8), Zechariah 8:16 direct quotation (4:25), Psalm 4:4 direct quotation (4:26), Genesis 1:26-27 image-of-God allusion underlying old-self/new-self language (4:22-24), Adam/Christ typology cross-reference to Romans 5:12-21, spiritual gifts cross-reference to Romans 12:3-8 |
| 5 | Reviewed: Isaiah 60:1 allusion (5:14), Hosea/Isaiah bridegroom-bride typology (5:22-33), Genesis 2:24 direct quotation (5:31), kingdom-of-God cross-reference to Romans 14:17 |
| 6 | Reviewed: Exodus 20:12/Deuteronomy 5:16 direct quotation (6:2-3), Isaiah 11:5 and Isaiah 59:17 typological allusion underlying the armor of God (6:14-17), armor-imagery cross-reference to Romans 13:12 |
No chapter in Ephesians is without OT quotation, allusion, messianic/typological content, or a substantive Romans-curriculum parallel; the whole book has been reviewed chapter by chapter as required.
This document feeds analysis/10_biblical_theme_map.md and should be read alongside analysis/07_semantic_analysis.md and analysis/08_core_glossary.md. All rendering-consistency rules in Section 5 must be resolved (verified or reconciled against the actual Romans Phase 2 corpus) before any Ephesians segment covered by those rules is locked into an Ephesians-specific translation memory extension.