Semantic Analysis
Semantic Analysis — Ephesians (Full Book) — English → Javanese
Methodology
This document analyzes every chapter of Ephesians, first to last, in the original Koine Greek. The core passage (Ephesians 2:1–10) receives verse-by-verse treatment. Every other chapter receives a chapter-level study of its load-bearing theological terms with the same analytical fields:
- Original word (Greek)
- Transliteration
- Literal meaning
- Semantic range
- English variants (as rendered across English versions)
- Contextual theological meaning (in Ephesians)
- Javanese rendering + destination-language risk
Baseline enforcement: Any term already recorded in the Romans-curriculum translation_memory.json / bible_term_registry.json is reused EXACTLY as recorded there. This document marks such terms [REUSED FROM ROMANS TM]. New terms introduced by the Ephesians curriculum are marked [NEW] and are assigned a risk tier using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.
A chapter that introduces no new load-bearing vocabulary beyond terms already treated states this explicitly.
PART A — CORE PASSAGE: Ephesians 2:1-10 (Verse-by-Verse)
Ephesians 2:1–10 is the theological anchor of the curriculum: humanity’s death in sin, God’s rescuing grace, salvation as gift not works, and the believer’s new identity as God’s workmanship created for good works. It directly extends the Romans doctrine of Grace, Salvation, and Righteousness into ecclesial and cosmic dimensions (union with Christ, seating in the heavenlies).
Ephesians 2:1 — “And you were dead in the trespasses and sins”
| Field | νεκρός (nekros) | παράπτωμα (paraptōma) | ἁμαρτία (hamartia) |
|---|---|---|---|
| Transliteration | nekros | paraptōma | hamartia |
| Literal meaning | dead, lifeless | a false step, a falling-away, a trespass | missing the mark |
| Semantic range | physically dead; spiritually/morally dead, unresponsive | a specific act of wrongdoing, a lapse | moral transgression against God generally |
| English variants | dead | trespasses / transgressions / offenses | sins |
| Contextual theological meaning | Total spiritual deadness prior to God’s saving act — not sickness or weakness but death, requiring resurrection-power to reverse (v.5). | Concrete acts of wrongdoing distinct from, but paired with, the general condition of sin. | Reuses Romans’ universal-accountability doctrine: sin as moral transgression before a personal God. |
| Javanese rendering | pejah (krama, “dead,” rather than ngoko mati) — [NEW, High risk]: register must stay formal/krama to match doctrinal weight; must be taught as spiritual deadness, not merely dormant/weak (a state the felt need for slametan-style protective ritual could otherwise address, rather than resurrection to new life). | panerak — [NEW, Medium risk]: distinct from dosa; conveys specific violations. Must not collapse indistinguishably into dosa or the doctrinal force of “dead in trespasses AND sins” (two related but distinct realities) is lost. | dosa — [REUSED FROM ROMANS TM]. |
Ephesians 2:2 — “in which you once walked, following the course of this world, following the prince of the power of the air, the spirit now at work in the sons of disobedience”
| Field | περιπατέω (peripateō) | ὁ αἰὼν τοῦ κόσμου τούτου | ὁ ἄρχων τῆς ἐξουσίας τοῦ ἀέρος | υἱοὶ τῆς ἀπειθείας |
|---|---|---|---|---|
| Transliteration | peripateō | ho aiōn tou kosmou toutou | ho archōn tēs exousias tou aeros | huioi tēs apeitheias |
| Literal meaning | to walk about | the age/course of this world | the ruler of the authority of the air | sons of disobedience |
| Semantic range | literal walking; figurative: habitual conduct, way of life | the present, fallen world-order/system | a specific ruling spiritual authority over the “air”/unseen realm | people characterized by, given over to, disobedience |
| English variants | walked / lived / conducted yourselves | course of this world / ways of the world | prince of the power of the air | sons/children of disobedience |
| Contextual theological meaning | Introduces the “walk” motif that structures Ephesians’ ethics (cf. 4:1,17; 5:2,8,15) — habitual lived direction, not isolated acts. | The old, God-opposing pattern of life humanity followed by default. | Satan, ruling a real spiritual domain, exercising active influence over rebellious humanity — grounding the Spiritual Warfare doctrine already in ch. 2. | Those characteristically opposed to God’s rule; parallel/contrast to “obedience of faith” already established in Romans. |
| Javanese rendering | lumampah — [NEW, High risk]: must convey ongoing life-direction. Caution: shares a root with laku/tirakat, the Javanese ascetic spiritual-discipline tradition undertaken to gain spiritual potency or kasampurnan. Teaching must clarify “walking” in Ephesians describes the fruit of a given new life (2:10), never a self-directed discipline earning spiritual attainment. | wektuning jagad iki (“the present age/order of this world”) — [NEW, Medium risk]. | panggedhening panguwaos ing gegana — [NEW, Critical risk]: names Satan as a real ruling spiritual authority. Must NOT be rendered with dhemit or lelembut (folk spirit categories, forbidden per baseline Holy Spirit entry) nor treated as one more capricious nature-spirit to be placated; he is a defeated but still-active personal enemy, distinct from and opposed to Roh Suci. | anak-anaking pambangkang (“children of rebellion/disobedience”) — [NEW, Medium risk]: mirror term to baseline’s “obedience of faith” (pambangun-turut kang metu saka pitados). |
Ephesians 2:3 — “among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath”
| Field | σάρξ (sarx) | ἐπιθυμία (epithymia) | διάνοια (dianoia) | φύσει τέκνα ὀργῆς |
|---|---|---|---|---|
| Transliteration | sarx | epithymia | dianoia | physei tekna orgēs |
| Literal meaning | flesh (physical body) | strong desire, craving | mind, understanding, way of thinking | by nature, children of wrath |
| Semantic range | literal body; Pauline moral sense: fallen human nature in rebellion against God | neutral desire or, pejoratively, sinful lust/craving | the faculty of thought; can be corrupted (cf. 4:18) | inherent condition (not merely acquired) deserving divine judgment |
| English variants | flesh / sinful nature | passions / lusts / desires | mind / thoughts | by nature children of wrath / deserving of wrath |
| Contextual theological meaning | Universal, inherited condition of moral corruption — foundation for the universal accountability doctrine extended from Romans 1–3. | Disordered cravings driving sinful conduct, both bodily and intellectual. | Even the “mind” is implicated, not only bodily appetite — total depravity. | Humanity’s condition prior to grace is not neutral but under God’s righteous judgment from birth — critical for the grace-contrast in vv.4-5. |
| Javanese rendering | kadagingan — [NEW, Medium risk]: theological/moral sense of sarx, distinct from literal daging (meat/flesh). | kepenginan (“cravings/desires”) — [NEW, Low-Medium risk]. | pangangen-angen (“mind/thoughts”) — [NEW, Low risk]. | anak-anaking bebenduning Gusti Allah miturut kodratipun — [NEW, High risk]: bebendu is a live Javanese cosmological concept (divine/cosmic wrath or curse, often linked to calamity as consequence of disrupted cosmic-moral order). Teaching note required: God’s wrath here is the personal, moral judgment of a personal God against sin, not an impersonal cosmic-disorder retribution that could be read fatalistically (cf. baseline’s rejection of bare pesthi for providence). |
Ephesians 2:4 — “But God, being rich in mercy, because of the great love with which he loved us”
| Field | ἔλεος (eleos) | ἀγάπη (agapē) |
|---|---|---|
| Transliteration | eleos | agapē |
| Literal meaning | mercy, compassion for the suffering/undeserving | selfless, covenantal love |
| Semantic range | pity moved to action on behalf of the wretched; distinct from charis (grace) which addresses guilt | love as deliberate, sacrificial commitment, not mere affection |
| English variants | mercy / compassion | love / great love |
| Contextual theological meaning | God’s compassionate response to humanity’s desperate condition (v.1-3), distinct from but joined to grace (v.5,8). | The motivating cause behind God’s saving mercy — not human loveliness or merit. |
| Javanese rendering | sih-kawelasan — [NEW, Medium risk]: mercy toward the helpless; distinct from sih-rahmat (grace, unmerited favor toward the guilty) — the two must be taught as complementary but distinct: mercy answers misery, grace answers guilt. | katresnan — [NEW, Medium risk]: standard Javanese term for love. Must be taught as God’s deliberate, sacrificial covenant love, not romantic sentiment, nor a form of utang budi (reciprocal social debt the baseline already forbids for grace) that would place the believer in the debtor’s position. |
Ephesians 2:5 — “even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—“
| Field | συζωοποιέω (syzōopoieō) | χάρις (charis) | σῴζω / σεσῳσμένοι ἐστε (sesōsmenoi este) |
|---|---|---|---|
| Transliteration | syzōopoieō | charis | sesōsmenoi este |
| Literal meaning | to make alive together with | favor, gift | you have been saved (perfect passive — a completed act with ongoing effect) |
| Semantic range | resurrection-life given jointly with another (Christ) | unearned favor; can degrade in some cultures to “reward for merit” | rescue, deliverance; can degrade to “well-being” or “safety ritual” in Javanese |
| English variants | made alive together / quickened together | grace | you have been saved / you are saved |
| Contextual theological meaning | Believers share, by union with Christ, in the very resurrection life that raised Christ from death — the central turning-point of the passage. | The sole basis of the transition from death to life. The parenthetical “by grace you have been saved” anticipates and compresses vv.8-9. | This is Ephesians’ first direct occurrence of the Critical-risk salvation doctrine already flagged in Romans. |
| Javanese rendering | kagesangaken sesarengan kaliyan Sang Kristus — [NEW, Critical risk]: built on the “gesang” (life) root rather than reusing “wungu” (raised) directly, but must be explicitly taught alongside baseline’s resurrection entry (wungu saka pati) as the same resurrection-power now applied to believers. Never allow drift toward titisan (spirit-descent/reincarnation) language — this is a believer sharing, by grace, in Christ’s own historical, bodily resurrection life, not a spiritual essence transmigrating into a new bearer. | sih-rahmat — [REUSED FROM ROMANS TM, Critical]. | kaslametan — verb form “kaslametaken” (“you have been saved”) — [REUSED FROM ROMANS TM, Critical]. MANDATORY translator note: distinguish Christ’s one-time, completed rescue (perfect tense, “you HAVE BEEN saved”) from the repeated protective ritual (slametan) sharing the same root. |
Ephesians 2:6 — “and raised us up with him and seated us with him in the heavenly places in Christ Jesus”
| Field | συνεγείρω (synegeirō) | συγκαθίζω (synkathizō) | ἐπουράνιος (epouranios) |
|---|---|---|---|
| Transliteration | synegeirō | synkathizō | epouranios |
| Literal meaning | to raise up together with | to seat together with | heavenly, above the sky |
| Semantic range | resurrection shared jointly with another | enthronement/seating shared jointly with another | the unseen, heavenly, spiritual realm — of God’s throne (1:20), of spiritual authorities (3:10; 6:12), and now of believers’ position |
| English variants | raised up with him | seated with him / made us sit together | heavenly places / heavenly realms |
| Contextual theological meaning | Believers’ union with Christ extends beyond forgiveness to resurrection and enthronement — a share in Christ’s own victory and authority, directly relevant to the Spiritual Warfare doctrine (ch. 6). | Present, positional reality: believers already share Christ’s exalted status, even while still living on earth. | Same “heavenly places” domain contested by hostile spiritual powers in 6:12 — believers are seated ABOVE that contested realm in Christ. |
| Javanese rendering | kawungokaken sesarengan kaliyan Sang Kristus — [NEW, Critical risk]: deliberately reuses the “wungu” root from the baseline resurrection term (wungu saka pati) for full doctrinal consistency; must never be rendered with titisan language. | kalenggahaken sesarengan wonten ing Sang Kristus — [NEW, High risk]: “kalenggahaken” (enthroned/seated) must convey a real granted position of honor and authority, not a temporary honorific court seating that could be read as merely ceremonial (as in keraton protocol) rather than a genuine spiritual reality. | ing swarga / papan-papan swarga — [NEW, Medium risk]: same term must be used consistently at 1:3, 1:20, 2:6, 3:10, 6:12 for cross-reference clarity. |
Ephesians 2:7 — “so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus”
| Field | ὑπερβάλλων πλοῦτος (hyperballōn ploutos) | χρηστότης (chrēstotēs) |
|---|---|---|
| Transliteration | hyperballōn ploutos | chrēstotēs |
| Literal meaning | surpassing/exceeding riches | kindness, goodness |
| Semantic range | wealth beyond measure, used figuratively for God’s grace | benevolent kindness expressed in action |
| English variants | immeasurable/surpassing riches | kindness / goodness |
| Contextual theological meaning | God’s saving grace is displayed not as a bare minimum rescue but as lavish, eternally-displayed generosity. | The tone/manner in which grace is given — warm favor, not cold legal transaction, still without any debt incurred (per baseline grace notes). |
| Javanese rendering | kasugihaning sih-rahmat ingkang tanpa wates — [NEW, High risk], built on baseline sih-rahmat. | kabecikanipun Gusti Allah — [NEW, Medium risk]: must not be confused with utang budi reciprocal kindness requiring repayment (baseline’s explicit rejection under Grace). |
Ephesians 2:8 — “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God”
| Field | χάρις (charis) | πίστις (pistis) | δῶρον (dōron) |
|---|---|---|---|
| Transliteration | charis | pistis | dōron |
| Literal meaning | favor, gift | trust, faith | gift |
| Semantic range | (as above) | trust/reliance on a person | a freely given present, with no payment expected |
| English variants | grace | faith / through faith | gift |
| Contextual theological meaning | This verse is the doctrinal thesis of the core passage and the whole “Salvation by Grace through Faith” curriculum doctrine — grace as the source, faith as the receiving instrument, and both together excluding any human contribution. | Faith is the channel, not the ground, of salvation — its object (Christ, established already in Romans 2:1-10 context) must remain explicit. | Explicitly repeats and intensifies the grace point: salvation is a gift, categorically not a wage or a repayable favor. |
| Javanese rendering | sih-rahmat — [REUSED FROM ROMANS TM, Critical]. | pitados — [REUSED FROM ROMANS TM, Medium]: object of faith (Christ) must be clear from the wider paragraph. | peparingipun Gusti Allah — [NEW, Critical risk], built on the baseline peparing root (cf. peparing Roh Suci). Must be taught with maximum force against utang budi: a peparing that, unlike ordinary Javanese social gift-giving, incurs no reciprocal social debt whatsoever. |
Ephesians 2:9 — “not a result of works, so that no one may boast”
| Field | ἔργον (ergon) | καυχάομαι (kauchaomai) |
|---|---|---|
| Transliteration | ergon | kauchaomai |
| Literal meaning | work, deed | to boast |
| Semantic range | any human deed, moral or ritual, done to earn standing | to take pride in, especially in one’s own achievement |
| English variants | works / deeds | boast / take credit |
| Contextual theological meaning | Directly excludes any works-based contribution to salvation — parallel to Romans’ justification-by-faith-apart-from-works framework, now extended explicitly to exclude self-congratulation. | The intended effect of grace-based (not works-based) salvation: no basis remains for human self-glorification, protecting God’s kamulyan (glory) as his alone. |
| Javanese rendering | pandamel-pandamel (“works/deeds”) — [NEW, High risk]: must be understood generically (any human effort), not narrowly as “Torah-works” alone, to preserve the full force of the exclusion. | gumunggung (“to boast/be proud”) — [NEW, Low-Medium risk]. |
Ephesians 2:10 — “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them”
| Field | ποίημα (poiēma) | κτίζω (ktizō) | ἀγαθὰ ἔργα (agatha erga) | προετοιμάζω (proetoimazō) |
|---|---|---|---|---|
| Transliteration | poiēma | ktizō | agatha erga | proetoimazō |
| Literal meaning | a thing made, a work of art/craftsmanship | to create | good works | to prepare in advance |
| Semantic range | product of skilled making (root of English “poem”) | divine creative act, new-creation act | deeds that are morally good and God-honoring | planned/arranged ahead of time |
| English variants | workmanship / handiwork | created | good works | prepared beforehand / ordained beforehand |
| Contextual theological meaning | Believers themselves are God’s artistic new-creation product — the direct positive counterpart to v.9’s exclusion of self-made works. | Salvation is itself a new-creation act (cf. baseline incarnation/resurrection framework of God acting decisively in history), not self-improvement. | Good works are the FRUIT of salvation, never its ROOT — resolves the grace/works tension for the whole curriculum, extending Romans’ grace-works contrast (Rom 4:4-5; 11:5-6) into Ephesians. | God’s sovereign plan (cf. baseline providence and election entries) already included these works before the believer existed to do them. |
| Javanese rendering | gawéanipun Gusti Allah — [NEW, High risk]: “God’s handiwork/masterpiece.” Must not be confused with self-made achievement. | katitahaken (“created,” from titah = creature/creation, a term already carrying strong Javanese cosmological weight for divine creative acts) — [NEW, Medium risk]. | pandamel-pandamel sae — [NEW, Medium risk]: must be taught, per the Grace doctrine, strictly as the FRUIT and never the ROOT of salvation. | sampun cumawis rumiyin déning Gusti Allah (“already prepared beforehand by God”) — [NEW, High risk]: ties to baseline’s providence entry (pepesthenipun Gusti Allah kang kebak katresnan) — must convey personal, loving, purposive planning, never bare impersonal pesthi (fate). |
PART B — WHOLE-BOOK CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS
Chapter 1 (Ephesians 1:1-23)
Establishes the doctrines of Election/Predestination in Christ and introduces the Church as Christ’s Body and Fullness.
| Greek | Translit. | Literal | Semantic Range | Eng. Variants | Theological Meaning (Ephesians) | Javanese Rendering & Risk |
|---|---|---|---|---|---|---|
| εὐλογία | eulogia | a speaking-well-of, blessing | God’s favor bestowed; a benediction | blessing | Every spiritual blessing in Christ (1:3) — the header over the whole letter’s soteriology. | berkah — [NEW, Medium risk]: shared vocabulary with Islamic/kejawen blessing-seeking (including at graves, cf. baseline para suci note). Must anchor to blessing located “in Christ,” not obtainable through pilgrimage or ritual intermediaries. |
| ἐκλέγομαι | eklegomai | to choose out | God’s sovereign choosing (verb form of eklogē) | chose / elected | God chose believers “before the foundation of the world” (1:4) — grounds Election doctrine. | Verb form of pepilihanipun Gusti Allah — [REUSED FROM ROMANS TM, High]. |
| προορίζω | proorizō | to mark out/determine beforehand | foreordaining, predestining | predestined / foreordained / destined | God’s prior determination that believers be adopted as sons (1:5) and obtain an inheritance (1:11) — distinct from, but closely joined to, election. | katemtokaken déning Gusti Allah saking sakawit — [NEW, Critical risk]: deliberately built on temtu (“certain/definite”) rather than the pesthi root, to avoid the impersonal-fate collision the baseline already flags for providence and election. Must be taught as a personal, loving, purposive determination — never bare fatalism (nrimo ing pandum). |
| υἱοθεσία | huiothesia | placing as a son | full legal sonship with inheritance | adoption | God’s predetermined purpose for believers (1:5). | pengangkatan dadi putra — [REUSED FROM ROMANS TM, Medium]. |
| ἀπολύτρωσις | apolytrōsis | a releasing by payment of ransom | redemption, deliverance by a price paid | redemption | Redemption “through his blood” (1:7) — the price-paid basis of forgiveness. | panebusan — [NEW, High risk]: established Javanese/Indonesian Christian term (from nebus, to redeem/ransom). Must be taught as Christ’s blood-price, not a generic rescue or a votive offering paid to ward off misfortune. |
| ἄφεσις | aphesis | a sending away, release | forgiveness, remission (of debt or guilt) | forgiveness | Forgiveness of trespasses (1:7), “according to the riches of his grace.” | pangapunten — [NEW, Medium risk]. |
| μυστήριον | mystērion | a secret, hidden thing now disclosed | in Paul: God’s previously hidden redemptive plan, now revealed to all in Christ | mystery | God’s will, formerly hidden, now made known (1:9) — central to the “Mystery of Christ Revealed” doctrine (further developed ch. 3, 5:32, 6:19). | wewados — [NEW, CRITICAL risk]. HIGHEST-PRIORITY COLLISION: Javanese kebatinan/kejawen and Sufi tarekat traditions center on ngèlmu (esoteric knowledge) transmitted secretly from a guru to an initiated murid, attainable only by the spiritually advanced. Biblical mystērion is the OPPOSITE: a plan once hidden, now openly proclaimed to ALL believers, Jew and Gentile alike (3:5-6), requiring no secret initiation. Every occurrence requires a mandatory translator note distinguishing “wewados ingkang sampun kawiyak dhateng sedaya tiyang pitados” (a mystery now revealed to all believers) from any closed, guru-mediated esoteric transmission. |
| οἰκονομία | oikonomia | household management, stewardship | administrative plan/arrangement | dispensation / plan / administration | God’s plan “for the fullness of time” (1:10) to unite all things in Christ. | pranatanipun Gusti Allah — [NEW, Medium risk]. |
| ἀνακεφαλαιόω | anakephalaioō | to sum up under one head | to unite/gather all things under a single head | unite / sum up / bring together | Christ as the appointed Head under whom all things, heavenly and earthly, are unified (1:10) — foundational for the Body-of-Christ and Unity doctrines developed later. | pangimpuning sedaya kawontenan wonten ing Sang Kristus minangka Sirah — [NEW, High risk]. |
| κληρονομία | klēronomia | inheritance, allotted portion | a possession received by right, often by promise/covenant | inheritance | Believers “obtained an inheritance” (1:11) and await its “guarantee” (1:14) — closely tied to Adoption. | warisan — [NEW, Medium risk]: must convey inheritance secured by God’s own promise and predetermination, not ordinary Javanese customary property inheritance alone. |
| σφραγίζω | sphragizō | to seal, to stamp with a mark of ownership | mark of authentication, ownership, or security | sealed | Believers “sealed with the promised Holy Spirit” (1:13) upon believing. | kaparingan pratandha Roh Suci — [NEW, Medium risk]: must reuse Roh Suci (baseline, Critical) in full; never abbreviate to a bare mark/spirit category. |
| ἀρραβών | arrabōn | earnest money, down payment/pledge | a partial payment guaranteeing the full amount to come | guarantee / pledge / down payment / deposit | The Holy Spirit as God’s pledge guaranteeing believers’ full future inheritance (1:14). | panjer — [NEW, Medium risk]: a natural, well-understood Javanese/Indonesian commercial term for a deposit guaranteeing a future full payment — a positive cultural bridge. Note: ensure “panjer” is not read as a merely transactional or reversible arrangement; God’s panjer guarantees a certain, not merely probable, future inheritance. |
| πλήρωμα | plērōma | fullness, that which fills | completeness; that which fills up or completes something else | fullness | The church as “his body, the fullness of him who fills all in all” (1:23) — introduces a key term recurring at 3:19 and 4:13. | kekebakan — [NEW, High risk]: built on kebak (“full”) rather than sampurna (“perfect/complete,” explicitly rejected in the baseline for kasampurnan, the mystical-ascetic-attainment concept). Must be taught as Christ’s own given completeness dwelling in and expressed through the church, never an attainable mystical perfection reached through spiritual discipline. |
| κεφαλή | kephalē | head (body part); by extension, source/authority | literal head; figurative: authority, source, or organic head of a body | head | Christ given as “head over all things to the church” (1:22) — introduces the Body-of-Christ doctrine, later extended to household relationships (5:23). | sirah (bodily/organic sense, “head of the body”) — [NEW, Medium risk]; see also 5:23 for the authority sense. |
| σῶμα | sōma | body | physical body; corporate body (the church) | body | The church described as Christ’s body (1:23) — central image for the Church-as-Body-of-Christ doctrine. | badan — [NEW, Medium risk]: “badanipun Gusti Kristus” (the body of Christ), consistently reused at 4:4,12,16 and 5:23,30. |
| δύναμις / ἐνέργεια | dynamis / energeia | power / working, operative energy | God’s active, effective power at work | power / working / mighty power at work | The same power that raised Christ from the dead is at work toward believers (1:19-20) — links directly to the baseline Power-of-God doctrine. | panguwaosipun Gusti Allah — [REUSED FROM ROMANS TM, Critical]; energeia rendered pandamelipun Gusti Allah ingkang kebak panguwaos (“God’s working, full of power”) — [NEW, High risk]. |
| ἐπουράνιος | epouranios | heavenly | the unseen heavenly realm | heavenly places / heavenly realms | Christ seated “at his right hand in the heavenly places” (1:20) — the domain later shared by believers (2:6) and contested by hostile powers (3:10; 6:12). | ing swarga / papan-papan swarga — [NEW, Medium risk]: consistent rendering required across all five occurrences in the letter. |
Chapter 2 (Ephesians 2:11-22) — remainder beyond the core passage
Develops the Unity of Jews and Gentiles doctrine.
| Greek | Translit. | Literal | Semantic Range | Eng. Variants | Theological Meaning (Ephesians) | Javanese Rendering & Risk |
|---|---|---|---|---|---|---|
| περιτομή / ἀκροβυστία | peritomē / akrobystia | circumcision / uncircumcision | Jewish covenant identity marker / its absence | circumcision / uncircumcision | Former ethnic-religious identity markers now transcended in Christ (2:11). | tetak / boten tetak — [NEW, Medium risk]: shares vocabulary with Islamic khitan practice; requires a note clarifying the reference is to Jewish covenant identity, now relativized in Christ — not a comment on Islamic religious practice. |
| ἀπαλλοτριόω / ξένος | apallotrioō / xenos | to alienate / stranger, foreigner | excluded from a community or citizenship | alienated / strangers / excluded | Gentiles’ former exclusion from Israel’s covenant privileges (2:12) — sets up the “far off/near” contrast (2:13). | kapisahaken / tiyang manca — [NEW, Medium risk]. |
| πολιτεία τοῦ Ἰσραήλ | politeia tou Israēl | citizenship/commonwealth of Israel | the covenant community and its civic-religious status | commonwealth of Israel | Gentiles were excluded from this covenant citizenship prior to Christ. | kawarganagaraning Israel — [NEW, Medium risk], reusing baseline Israel. |
| ἐλπίς | elpis | hope | confident expectation, not mere wishing | hope | Gentiles were “having no hope” (2:12) prior to Christ. | pengarep-arep — [NEW, Low-Medium risk]: standard Javanese term for hope/expectation. |
| μακράν / ἐγγύς | makran / engys | far off / near | spatial/relational distance from God and covenant | far off / near / brought near | Gentiles “far off” now “brought near” by Christ’s blood (2:13,17) — key text for the Unity doctrine. | tebih / celak — [NEW, Medium risk]. |
| μεσότοιχον τοῦ φραγμοῦ | mesotoichon tou phragmou | the middle wall of the fence/partition | a literal or figurative dividing barrier (echoing the Jerusalem temple’s Gentile-exclusion barrier) | dividing wall (of hostility) | Christ has abolished the hostility that separated Jew and Gentile (2:14) — directly parallel to the baseline’s flagged concern about residual priyayi/wong cilik social stratification. | tembok pamisah — [NEW, High risk]: teaching must extend the analogy to any lingering Javanese social-status barrier the baseline’s Unity-of-Jews-and-Gentiles doctrine note already anticipates. |
| ἔχθρα | echthra | hostility, enmity | active opposition/hatred between parties | hostility / enmity | The dividing hostility Christ put to death “in his flesh” (2:14-16). | mumusuhan — [NEW, Medium risk]. |
| καταργέω | katargeō | to render inactive, abolish, nullify | to make of no effect | abolished / set aside / nullified | The law’s dividing, exclusionary function (expressed in ordinances) is nullified in Christ (2:15) — must not be confused with the abolition of Torah’s moral content, only its Jew/Gentile-dividing ceremonial force. | dipun icalaken dayanipun (“its dividing power was removed”) — [NEW, High risk]: needs careful qualification to avoid implying the whole Law (angger-anggering Toret, baseline) is discarded rather than its exclusionary ceremonial function. |
| καινὸς ἄνθρωπος | kainos anthrōpos | new man, new humanity | a genuinely new corporate humanity, not a repaired old one | one new man / one new humanity | Jew and Gentile united into one new humanity in Christ (2:15) — the doctrinal center of “Unity of Jews and Gentiles in One New Humanity.” | manungsa enggal ingkang satunggal — [NEW, Critical risk]: must convey a genuinely NEW corporate identity created by Christ, not a truce or blended coexistence between two unchanged parties, nor a Javanese social-harmony (rukun) veneer over unresolved difference. |
| ἀποκαταλλάσσω | apokatallassō | to reconcile fully | restoring both parties to right relationship with each other and with God | reconcile | Both Jew and Gentile reconciled to God in one body through the cross (2:16). | karukunaken — [NEW, Medium risk]: rukun (social harmony) is a deeply positive Javanese cultural value, giving helpful resonance, but must be taught as reconciliation achieved through Christ’s atoning death, not mere surface-level social smoothing-over that avoids naming underlying guilt. |
| προσαγωγή | prosagōgē | a bringing-into-the-presence-of, access | the right/privilege of approach to a superior, especially a ruler | access | Both Jew and Gentile now have access to the Father by one Spirit (2:18; cf. 3:12). | sowan — [NEW, Medium risk]: the Javanese court term for approaching/audiencing a king — a strong positive cultural bridge to convey privileged access to the divine King. Must be taught that this royal access is now freely granted to ALL believers, not restricted court protocol reserved for nobility. |
| συμπολῖται / οἰκεῖοι τοῦ θεοῦ | sympolitai / oikeioi tou theou | fellow citizens / members of the household | full civic and family belonging | fellow citizens / members of the household of God | Gentile believers now share full covenant belonging, not probationary status (2:19). | tunggal kawarganagaran / brayat Allah — [NEW, Medium risk]: brayat (household/family) is a warm, natural Javanese term for God’s household. |
| θεμέλιος / ἀκρογωνιαῖος | themelios / akrogōniaios | foundation / cornerstone | structural base / the key structural stone | foundation / cornerstone | The church built on the apostles and prophets, Christ himself the cornerstone (2:20). | dhasar / watu pojok utama — [NEW, Medium risk]. |
| ναός | naos | temple (inner sanctuary) | the sacred dwelling place of deity | temple | The whole church growing into a holy temple in the Lord (2:21). | padaleman suci — [NEW, Medium risk]: uses the palace-household register (dalem) fitting for God’s royal dwelling; must be distinguished from a punden (village guardian-spirit shrine, forbidden per baseline church entry). |
| κατοικητήριον τοῦ θεοῦ ἐν πνεύματι | katoikētērion tou theou en pneumati | dwelling place of God in the Spirit | God’s indwelling presence in the corporate church | dwelling place of God by the Spirit | The church as the place where God himself now dwells by his Spirit (2:22). | padununganipun Gusti Allah wonten ing Roh Suci — [NEW, High risk]: reuses Roh Suci in full (baseline, Critical); must not shorten. |
Chapter 3 (Ephesians 3:1-21)
Develops the Mystery of Christ Revealed doctrine in full.
| Greek | Translit. | Literal | Semantic Range | Eng. Variants | Theological Meaning (Ephesians) | Javanese Rendering & Risk |
|---|---|---|---|---|---|---|
| οἰκονομία τῆς χάριτος | oikonomia tēs charitos | stewardship of grace | Paul’s entrusted administrative task of proclaiming grace | stewardship / administration of grace | Paul’s apostolic commission to make known the mystery (3:2). | pranatan sih-rahmat ingkang kapitadosaken dhateng Paulus — [NEW, Medium risk], reusing oikonomia (ch.1) and sih-rahmat (baseline). |
| μυστήριον | mystērion | (as above) | (as above) | mystery | The mystery, now revealed: Gentiles are fellow heirs, members, and partakers of the promise in Christ (3:3-6) — the doctrinal peak of this theme. | wewados — [REUSED from this document’s Ch.1 coinage, Critical]. Same mandatory translator note applies, now anchored specifically to Jew-Gentile unity as the content of the revealed mystery. |
| ἀποκάλυψις | apokalypsis | an uncovering, unveiling | disclosure of what was hidden | revelation | The mystery “was made known to me by revelation” (3:3). | kawiyak (“that which has been uncovered/revealed”) — [NEW, CRITICAL risk]: EXPLICIT WARNING — although Indonesian Bible tradition commonly renders general “revelation” language with wahyu (and even titles the book of Revelation “Wahyu”), the baseline Romans package has already forbidden wahyu for calling, election, and glory precisely because of its association with an impersonal, transferable mandate-light legitimizing Javanese rulers. For full cross-curriculum consistency, Ephesians must NOT reach for wahyu here either; use kawiyak or pangandika ingkang kawedharaken (“an utterance that has been declared”) instead. Flag every occurrence for human theologian review given this genuine and easily-missed tension with common translation convention. |
| συγκληρονόμος / σύσσωμος / συμμέτοχος | synklēronomos / syssōmos / symmetochos | co-heir / co-body-member / co-partaker | full, equal shared status | fellow heirs / fellow members of the body / fellow partakers | The precise threefold content of the revealed mystery: Gentiles share fully, equally, not partially, in Christ (3:6). | tunggal-warisan / tunggal-badan / tunggal-panduman — [NEW, High risk]: each “tunggal-” (shared/one-together) compound must be taught as full equality, not junior or provisional participation. |
| διάκονος | diakonos | servant, minister | one who serves in a designated ministry role | minister / servant | Paul’s own designation as minister of this gospel (3:7). | juru-ladi — [NEW, Low-Medium risk]: “ladi” = to serve; distinguish from utusan (apostle, baseline) — a minister serves the mystery an apostle was sent to found. |
| ἀνεξιχνίαστος πλοῦτος τοῦ Χριστοῦ | anexichniastos ploutos tou Christou | untraceable/unsearchable riches of Christ | riches beyond human capacity to fully trace or measure | unsearchable riches of Christ | The surpassing content of the gospel Paul was sent to proclaim to the Gentiles (3:8). | kasugihanipun Gusti Kristus ingkang tanpa wates — [NEW, Medium risk]. |
| πολυποίκιλος σοφία | polypoikilos sophia | many-colored/variegated wisdom | God’s wisdom displayed in rich, multifaceted variety | manifold wisdom | God’s wisdom, displayed through the (Jew-Gentile-unified) church, made known even to the heavenly rulers and authorities (3:10) — linking Unity and Spiritual-Warfare doctrines. | kawicaksanan ingkang mawarni-warni — [NEW, Medium risk]. |
| πρόθεσις τῶν αἰώνων | prothesis tōn aiōnōn | purpose of the ages | God’s eternal, unchanging plan | eternal purpose | God’s purpose realized in Christ (3:11) — ties to baseline Providence doctrine. | sedyanipun Gusti Allah ingkang langgeng — [NEW, High risk]: reuse the personal/purposive framing already established for baseline providence, avoiding bare pesthi. |
| παρρησία / πεποίθησις | parrēsia / pepoithēsis | boldness/freedom of speech / confidence | confident, unashamed access and speech | boldness and confidence / access with confidence | Believers’ confident access to God through faith in Christ (3:12). | kekendelan lan kayakinan — [NEW, Medium risk]. |
| πατριά | patria | family, lineage, clan | every family, in heaven and on earth | family / every family | Every family, named from the Father (3:14-15). | brayat / kulawarga — [NEW, Low-Medium risk], reusing brayat from ch.2. |
| ἔσω ἄνθρωπος | esō anthrōpos | inner man | the inward, spiritual self | inner being / inner man | Christ’s strengthening of the believer’s inner self by the Spirit (3:16). | manungsa ing batin — [NEW, Medium risk]: batin (inner heart/spirit) is a standard Javanese term; note it is also used in kebatinan mystical vocabulary, so context must anchor the phrase to Spirit-empowered inner strengthening, not batin as a site of self-attained mystical insight. |
| ῥιζόω / θεμελιόω ἐν ἀγάπῃ | rhizoō / themelioō en agapē | rooted / founded in love | firmly established, like a tree’s roots or a building’s foundation | rooted and grounded in love | The believer’s stability is located in Christ’s love (3:17), preparing for the “breadth, length, height, depth” doxology. | kaoyodaken lan kadhasaraken ing katresnan — [NEW, Medium risk], reusing katresnan. |
| πλήρωμα τοῦ θεοῦ | plērōma tou theou | fullness of God | the totality of God’s own nature/presence | fullness of God | The prayer’s climax: being filled with all the fullness of God (3:19). | kekebakanipun Gusti Allah — [REUSED from Ch.1 coinage, High]: same kasampurnan-avoidance caution applies. |
Chapter 4 (Ephesians 4:1-32)
Develops Gifts for Building Up the Church and begins Walking in Newness of Life.
| Greek | Translit. | Literal | Semantic Range | Eng. Variants | Theological Meaning (Ephesians) | Javanese Rendering & Risk |
|---|---|---|---|---|---|---|
| ἑνότης τοῦ πνεύματος / σύνδεσμος τῆς εἰρήνης | henotēs tou pneumatos / syndesmos tēs eirēnēs | unity of the Spirit / bond of peace | Spirit-given, not humanly manufactured, unity | unity of the Spirit / bond of peace | The unity believers are to eagerly maintain, already given by the Spirit, not achieved by effort (4:3). | kasatunggalanipun Roh Suci / talining katentreman — [NEW, High risk], reusing Roh Suci and katentreman (baseline). |
| ταπεινοφροσύνη / πραΰτης / μακροθυμία | tapeinophrosynē / prautēs / makrothymia | lowliness of mind / gentleness / long-suffering | humility, gentleness, patient endurance with others | humility, gentleness, patience | The character required to preserve unity (4:2). | andhap asor, sabar, saha kasabaran ingkang panjang — [NEW, Medium risk]: andhap asor is a core Javanese ethical value (humility/self-lowering); must be anchored as Christ-centered virtue, not mere social decorum (unggah-ungguh status etiquette). |
| ἓν σῶμα, ἓν πνεῦμα, μία ἐλπίς, εἷς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεὸς καὶ πατήρ | (the “seven ones”) | one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father | the complete, non-negotiable unity of the church’s confession | the sevenfold unity statement | The doctrinal ground of church unity (4:4-6) — a foundational catechetical text. | Each term reuses baseline exactly: badan (new, see ch.1), Roh Suci, pengarep-arep (new, see ch.2), Gusti, pitados, baptisan (new — see below), Gusti Allah and Rama. — [Critical, composite]: this verse must be rendered identically across all Ephesians documents per the baseline’s cross-document consistency rule. |
| βάπτισμα | baptisma | baptism | the rite of Christian baptism | baptism | The “one baptism” uniting all believers (4:5). | baptisan — [NEW, Medium risk]: established loanword across Indonesian Christian usage. Must be distinguished from ritual washing practices in Javanese Islam (wudhu) or purification before slametan. |
| δωρεά / δόμα | dōrea / doma | gift / gift given | a gift, especially one given by a superior | gift(s) | Christ’s gift(s) to the church (4:7-8), grounding the fivefold ministries. | peparing — [REUSED root FROM ROMANS TM pattern, Medium] (cf. peparing Roh Suci). |
| καταβαίνω / ἀναβαίνω | katabainō / anabainō | to descend / to ascend | Christ’s descent (incarnation) and ascent (exaltation) | he descended… he ascended | Christ’s full movement from incarnation to exaltation, the basis of his gift-giving authority (4:9-10) — ties directly to the baseline Incarnation doctrine. | tumurun / minggah — [NEW, High risk]: must be read alongside baseline Gusti Allah dados manungsa (incarnation); never suggest a repeatable divine descent, only the single historical incarnation and ascension of Christ. |
| ἀπόστολος, προφήτης, εὐαγγελιστής, ποιμήν, διδάσκαλος | apostolos, prophētēs, euangelistēs, poimēn, didaskalos | apostle, prophet, evangelist, shepherd, teacher | the fivefold ministry gifts for equipping the church | apostles, prophets, evangelists, pastors, teachers | Christ’s gifted ministers, given to equip the saints for ministry (4:11) — the heart of the “Gifts for Building Up the Church” doctrine. | utusan (apostle) and nabi (prophet) — [REUSED FROM ROMANS TM]. juru pekabaran Injil (evangelist) — [NEW, Medium], reusing Injil. pangèn (shepherd/pastor) — [NEW, Medium]. guru pasamuwan (teacher) — [NEW, HIGH RISK]: bare guru alone is avoided because in Javanese kejawen/kebatinan and Sufi tarekat tradition, a guru leads murid (disciples) toward esoteric spiritual attainment or mystical union (cf. baseline’s manunggaling kawula gusti prohibition under Incarnation). Qualifying with pasamuwan (of the congregation) anchors the role to Scripture-based teaching within the church, not a guru-murid mystical lineage. |
| καταρτισμός | katartismos | equipping, preparing fully | outfitting/training for a task | equipping | The purpose of the fivefold gifts: to equip the saints for works of ministry (4:12). | nyawisaken para suci — [NEW, Medium risk], reusing para suci (baseline). |
| οἰκοδομή | oikodomē | building, edifice; act of building up | constructing; figuratively, spiritual edification | building up / edification | The goal of ministry gifts and of speech (4:12, 16, 29). | mbangun pasamuwan — [NEW, Low-Medium risk], reusing pasamuwan. |
| ἑνότης τῆς πίστεως / ἐπίγνωσις | henotēs tēs pisteōs / epignōsis | unity of the faith / full knowledge | shared doctrinal unity / deep, personal knowledge | unity of the faith / knowledge (of the Son of God) | The goal of maturity: unified faith and full knowledge of Christ (4:13). | kasatunggalanipun pitados — [NEW, Medium], reusing pitados. pangertosan ingkang jangkep (“full/complete understanding”) — [NEW, HIGH RISK]: chosen deliberately over kawruh, which in Javanese carries strong esoteric/mystical-knowledge connotations (kawruh kebatinan, ngèlmu) reserved for initiates — the opposite of the openly-taught knowledge of Christ intended here. |
| ἀνὴρ τέλειος | anēr teleios | mature/complete man | full spiritual maturity, adulthood in faith | mature manhood / full maturity | The corporate goal of the church’s growth (4:13). | tiyang ingkang diwasa (“a mature/adult person”) — [NEW, High risk]: deliberately avoids sampurna/kasampurnan (rejected in the baseline for righteousness) to prevent conflating gospel maturity with mystically-attained ascetic perfection. |
| μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ | metron hēlikias tou plērōmatos tou Christou | the measure of the stature of the fullness of Christ | the full measure of Christ’s own completeness | the measure of the stature of the fullness of Christ | The standard of church maturity is Christ’s own fullness (4:13), reusing kekebakan (ch.1,3). | timbanganing diwasanipun kekebakanipun Sang Kristus — [NEW, High risk]. |
| νήπιος / κλυδωνίζομαι | nēpios / klydōnizomai | infant / to be tossed by waves | spiritual immaturity, instability | children / tossed to and fro | The immaturity Christian growth is meant to overcome (4:14). | lare alit ingkang kabur déning ombak piwucalan (“little children swept by waves of teaching”) — [NEW, Medium risk]. |
| ἀληθεύειν ἐν ἀγάπῃ | alētheuein en agapē | to truth it in love | speaking/living truthfully, joined with love | speaking the truth in love | The manner of growth toward maturity (4:15). | ngucapaken kayektosan kanthi katresnan — [NEW, Medium risk]. |
| παλαιὸς ἄνθρωπος / καινὸς ἄνθρωπος | palaios anthrōpos / kainos anthrōpos | old man / new man | the former, corrupt self / the new, Christ-shaped self | old self / new self | The core imagery of the Walking-in-Newness-of-Life doctrine: putting off the old self, putting on the new (4:22-24). | manungsa lawas / manungsa enggal — [NEW, High risk]: manungsa enggal reuses the “one new man” term from ch. 2, now applied individually — both corporate (Jew-Gentile unity) and personal (moral renewal) senses must be kept distinct in teaching notes. |
| ἀνανεόω τῷ πνεύματι τοῦ νοός | ananeoō tō pneumati tou noos | renewed in the spirit of the mind | ongoing inward renewal of one’s whole way of thinking | renewed in the spirit of your minds | The Spirit’s ongoing transformative work (4:23), paralleling Romans’ sanctification doctrine. | kaanyaraken ing gagasaning manah — [NEW, High risk]: ties to baseline pensucen (sanctification) — must be taught as the Spirit’s ongoing work, not a one-time self-improvement decision. |
| ὁσιότης | hosiotēs | piety, holiness (devout uprightness) | moral/devotional holiness, paired with righteousness | true holiness / holiness | The new self, “created after the likeness of God in righteousness and true holiness” (4:24). | kasucen ingkang sejati — [NEW, Medium risk]: paired with reused kabeneran (righteousness, baseline); distinct nuance from suci (holy, baseline) — devout godly character rather than only set-apart status. |
| διάβολος | diabolos | slanderer, accuser | Satan, the personal spiritual adversary | devil | Do not give the devil an opportunity (4:27); also 6:11. | Iblis — [NEW, HIGH RISK]: an established Indonesian Christian Bible term, but shares vocabulary with the Islamic figure of the same name. Must be anchored, in every occurrence, to the specific NT identity of the defeated-but-active personal enemy of God and the church — not folk mischievous spirits (memedi, lelembut), which the baseline already forbids for the Holy Spirit and by extension must not be conflated here either. |
| λυπέω τὸ πνεῦμα τὸ ἅγιον | lypeō to pneuma to hagion | to grieve the Holy Spirit | causing personal sorrow to a relational, personal Spirit | grieve the Holy Spirit | Sin grieves the Spirit personally (4:30) — reinforces baseline’s insistence that Roh Suci is a personal divine Person, not an impersonal force or folk spirit-category. | nyedhihaken Roh Suci — [NEW, High risk], reusing Roh Suci (baseline, Critical). Must be taught as relational grief flowing from love, not a taboo-violation offending an impersonal spirit requiring ritual appeasement. |
| ἡμέρα ἀπολυτρώσεως | hēmera apolytrōseōs | day of redemption | the future, final day of complete deliverance | day of redemption | Believers are sealed until this final day (4:30), reusing panebusan (ch.1). | dinten panebusan — [NEW, Medium risk]. |
| πικρία, θυμός, ὀργή, κραυγή, βλασφημία, κακία / χρηστός, εὔσπλαγχνος, χαρίζομαι | (vice list / virtue list) | bitterness, wrath, anger, clamor, slander, malice / kind, tenderhearted, forgiving | catalog of relational sins to remove / virtues to practice | bitterness, wrath, anger… / kindness, tenderheartedness, forgiveness | The practical ethical outworking of “putting off/putting on” (4:31-32). | kapahitan, nesu, brangasan, panyatur ala, piala (“bitterness, anger, rage, slander, malice”) / kabecikan, sih-welas, pangapunten (“kindness, compassion, forgiveness”) — [NEW, Medium risk], reusing pangapunten (ch.1). |
Chapter 5 (Ephesians 5:1-33)
Continues Walking in Newness of Life and begins Household Codes and Christ-Centered Relationships.
| Greek | Translit. | Literal | Semantic Range | Eng. Variants | Theological Meaning (Ephesians) | Javanese Rendering & Risk |
|---|---|---|---|---|---|---|
| μιμητὴς τοῦ θεοῦ | mimētēs tou theou | imitator of God | one who patterns life after another | imitators of God | Believers as “beloved children” imitating their Father (5:1) — Adoption doctrine applied ethically. | dados tetuladhaning Gusti Allah — [NEW, Medium risk]. |
| προσφορὰ καὶ θυσία / ὀσμὴ εὐωδίας | prosphora kai thysia / osmē euōdias | offering and sacrifice / fragrant aroma | OT sacrificial-cultic language applied to Christ’s self-giving | offering and sacrifice, a fragrant offering | Christ’s self-giving love as the pattern for believers’ love (5:2). | kurban pisungsung saha kurban sembelehan / ganda arum — [NEW, HIGH RISK]: kurban is shared vocabulary with the Islamic Idul Adha sacrificial practice. Must be anchored explicitly to Christ’s unique, historical, once-for-all self-offering (cf. baseline’s incarnation/resurrection “once, in history” emphasis), never a repeatable ritual sacrifice. |
| πορνεία, ἀκαθαρσία, πλεονεξία | porneia, akatharsia, pleonexia | sexual immorality, impurity, covetousness/greed | catalog of vices incompatible with the saints | sexual immorality, impurity, greed | Vices that must not even be named among believers (5:3). | jina, rereged, srakah — [NEW, Medium risk]. |
| εἰδωλολάτρης | eidōlolatrēs | idol-worshiper | one devoted to an idol in place of God | idolater | The covetous person is, in effect, an idolater (5:5) — a striking doctrinal equation. | panembahing brahala — [NEW, High risk]: the equation “greed = idolatry” needs explicit teaching, since Javanese hearers may not automatically connect covetousness to idol-worship categories associated with sesajen (ritual offerings) or pusaka veneration. |
| ὀργὴ τοῦ θεοῦ | orgē tou theou | wrath of God | God’s righteous judicial anger against sin | wrath of God | God’s wrath comes on the sons of disobedience because of these sins (5:6) — reuses the bebendu caution from 2:3. | bebenduning Gusti Allah — [REUSED from this document’s core-passage coinage, High]. |
| τέκνα φωτός / καρπὸς τοῦ φωτός | tekna phōtos / karpos tou phōtos | children of light / fruit of light | new identity and its resulting moral fruit | children of light / fruit of the light | Believers’ new identity (5:8) producing goodness, righteousness, and truth (5:9). | anak-anaking pepadhang / wohing pepadhang — [NEW, Medium risk], reusing kabeneran (righteousness, baseline) within the fruit list. |
| πληρόω πνεύματι | plēroō pneumati | be filled with the Spirit | ongoing, Spirit-directed filling producing worship and submission | be filled with the Spirit | Contrasted directly with drunkenness (5:18) — foundational text for Spirit-filled Christian living. | kepenuhan ing Roh Suci — [NEW, CRITICAL RISK]: HIGH-PRIORITY COLLISION — Javanese ritual culture includes trance/possession phenomena (kesurupan, kerasukan, e.g., in jathilan/kuda lumping performance) in which a person’s body and will are taken over by an entering spirit. Being “filled with the Spirit” must be taught explicitly as the Holy Spirit’s personal, sanctifying, self-controlled empowering — producing worship, thanksgiving, and mutual submission (5:19-21) — NOT an ecstatic trance-possession experience in which personal agency is suspended. Mandatory theologian review for every occurrence. |
| ψαλμός, ὕμνος, ᾠδὴ πνευματική | psalmos, hymnos, ōdē pneumatikē | psalm, hymn, spiritual song | corporate worship vocabulary | psalms, hymns, spiritual songs | The Spirit-filled community’s corporate speech to one another (5:19). | masmur, kidung pamuji, kidung kasukman — [NEW, Low-Medium risk], reusing pamuji sukur root (baseline, thanksgiving). |
| ὑποτάσσομαι | hypotassomai | to place oneself under, submit | voluntary ordering of oneself under another’s authority, not necessarily inferiority | submit / be subject to | The governing verb of the household code section, beginning with MUTUAL submission “to one another” (5:21) before addressing wives (5:22) and husbands (5:25). | sumuyud — [NEW, HIGH RISK]: chosen over sumarah (the name of a specific Javanese kebatinan movement built on passive surrender to fate/the divine) and over pasrah (which carries similar fatalistic-surrender connotations) to avoid collision with kejawen mystical surrender concepts. Must be taught, per 5:21, as beginning with MUTUAL Christ-centered submission among all believers, not a one-directional feudal deference mapped onto the kawula-gusti (subject-lord) keraton social hierarchy. |
| κεφαλή (in household code) | kephalē | head | source/authority, as applied to husband-wife relationship, patterned on Christ-church | head (of the wife) | Husband as head of the wife as Christ is head of the church (5:23) — must be read alongside 5:25’s parallel demand of self-sacrificial love, not unilateral authority. | pangarsa (authority sense) — [NEW, HIGH RISK]: distinguished from sirah (organic body-sense, ch.1); must always be taught in tandem with the husband’s own call to Christlike self-sacrificial love (5:25), preventing collapse into unqualified patriarchal authority resonant with keraton hierarchy. |
| σωτήρ τοῦ σώματος | sōtēr tou sōmatos | savior of the body | Christ’s saving headship over the church | savior of the body | Christ as Savior of the church, his body (5:23) — first explicit “Savior” title in the curriculum. | Juru Kaslametan badanipun — [NEW, CRITICAL RISK]: coined by reusing the kaslametan root (baseline, Critical) for full consistency; the mandatory salvation translator note applies here as well. |
| λουτρὸν τοῦ ὕδατος ἐν ῥήματι | loutron tou hydatos en rhēmati | washing of water by/in the word | Christ’s cleansing of the church, associated with baptism and the gospel word | washing of water with the word | Christ sanctifies and cleanses the church (5:26) — reuses pensucen (baseline sanctification) and baptisan (ch.4). | ngresikaken kanthi paguyangan toya lumantar pangandikanipun — [NEW, High risk]. |
| ἔνδοξος, ἄσπιλος, ἄμωμος | endoxos, aspilos, amōmos | glorious, without spot, blameless | the church’s future perfected state, presented to Christ | glorious…without spot or wrinkle…blameless | The church’s ultimate eschatological purity, presented by Christ himself, not self-achieved (5:27) — must not collapse into self-attained kasampurnan. | mulya, tanpa cacad, tanpa cela — [NEW, High risk], reusing kamulyan (glory, baseline). |
| μία σάρξ | mia sarx | one flesh | the one-flesh union of marriage, echoing Genesis 2:24 | one flesh | Applied typologically to Christ and the church (5:31-32). | daging satunggal — [NEW, Medium risk]. |
| μυστήριον μέγα | mystērion mega | great mystery | the profound typological mystery of Christ-and-church symbolized in marriage | great mystery | Paul’s climactic statement: “this mystery is profound, and I am saying that it refers to Christ and the church” (5:32). | wewados ageng — [REUSED from this document’s Ch.1 coinage, Critical]: same collision caution as ch.1/3 mystery entries applies. |
| φοβέομαι τὸν ἄνδρα | phobeomai ton andra | fear/respect the husband | reverent respect, not servile terror | respect / reverence her husband | The wife’s called response (5:33), paired with the husband’s call to love. | ngajèni lan ngurmati kakungipun — [NEW, Medium risk]. |
Chapter 6 (Ephesians 6:1-24)
Concludes Household Codes and delivers the full Spiritual Warfare and Armor of God doctrine.
| Greek | Translit. | Literal | Semantic Range | Eng. Variants | Theological Meaning (Ephesians) | Javanese Rendering & Risk |
|---|---|---|---|---|---|---|
| τιμάω τὸν πατέρα καὶ τὴν μητέρα / ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ | timaō… / entolē prōtē en epangelia | honor father and mother / the first commandment with a promise | reverent obedience to parents, tied to the Decalogue’s promise of long life | honor your father and mother…the first commandment with a promise | Children’s obedience grounded in the Law (reusing angger-anggering Toret, baseline) and its attached promise (6:1-3). | ngurmati bapa lan ibu / prentah kapisan ingkang ngemot janji — [NEW, Medium risk]. |
| παροργίζω / παιδεία καὶ νουθεσία κυρίου | parorgizō / paideia kai nouthesia kyriou | provoke to anger / discipline and instruction of the Lord | harsh, embittering parenting vs. Christ-centered nurture | provoke to anger / bring up in discipline and instruction of the Lord | Fathers instructed toward Christ-centered, not harsh, child-rearing (6:4). | ndadèkaken duka / pamulangan lan pitutur saking Gusti — [NEW, Medium risk], reusing pitutur (baseline, exhort). |
| δοῦλος / κύριος κατὰ σάρκα | doulos / kyrios kata sarka | slave / lord (master) according to the flesh | ancient household slavery relationship; “according to the flesh” distinguishes the human master from the true heavenly Master | bondservants…masters (earthly masters) | Paul addresses first-century slavery directly (6:5-9); the phrase “according to the flesh” deliberately relativizes the human master beneath the true Master in heaven (6:9). | abdi / bendara — [NEW, HIGH RISK]: “abdi” (reverential servant, as in abdi Dalem, palace servants) and “bendara” (household master, historically an aristocratic term) carry strong resonance with Javanese court/feudal social structure. Crucially, “bendara” must be kept entirely distinct from Gusti (reserved exclusively for the divine Lord, per baseline), preserving the text’s own point that the human master is not the believer’s ultimate Lord. Teaching must also contextualize the passage against modern chattel slavery and highlight 6:9’s radical claim that master and slave answer to the same heavenly Master, “who shows no partiality.” |
| φόβος καὶ τρόμος / ἁπλότης καρδίας | phobos kai tromos / haplotēs kardias | fear and trembling / sincerity of heart | earnest respect / undivided, honest motive | fear and trembling / sincerity of heart | The manner of the bondservant’s service, ultimately directed toward Christ (6:5). | wedi lan gumeter, kanthi manah ingkang lurus — [NEW, Medium risk]. |
| ὀφθαλμοδουλία / ἀνθρωπάρεσκος | ophthalmodoulia / anthrōpareskos | eye-service / people-pleasing | service performed only when observed, for human approval | eye-service, as people-pleasers | Contrasted with service “as bondservants of Christ, doing the will of God from the heart” (6:6). | leladi mung nalika dipun tingali, ngremenaken manungsa kémawon — [NEW, Low-Medium risk]. |
| προσωπολημψία | prosōpolēmpsia | receiving-of-face, partiality/favoritism | judging by external status rather than character | partiality / favoritism | God shows no partiality between master and slave (6:9) — a radical social-leveling claim, extending the Unity-of-Jews-and-Gentiles logic to class distinctions. | mbedak-mbedakaken tiyang — [NEW, High risk]: important cross-reference to the baseline’s own note on the priyayi/wong cilik class distinction under Unity of Jews and Gentiles. |
| ἐνδυναμόω / κράτος τῆς ἰσχύος | endynamoō / kratos tēs ischyos | be empowered / the might of his strength | God’s own personal, mighty enabling power | be strong in the Lord / the strength of his might | The believer’s power for spiritual warfare is derived, not self-generated (6:10) — directly reuses the baseline Power-of-God doctrine. | dipun kiyataken déning Gusti wonten ing panguwaosipun ingkang ageng — [NEW, Critical risk], reusing panguwaosipun Gusti Allah (baseline, Critical). Never kasekten (forbidden). |
| πανοπλία τοῦ θεοῦ | panoplia tou theou | full/complete armor of God | the complete set of God-given spiritual defensive/offensive equipment | whole armor of God | The central image of the Spiritual Warfare doctrine (6:11,13). | gegaman jangkep peparingipun Gusti Allah — [NEW, CRITICAL RISK]: HIGH-PRIORITY COLLISION — Javanese culture holds a strong living tradition of protective magical objects (keris pusaka, jimat, azimat) believed to carry inherent kasekten (spiritual potency) for protection in battle or against evil spirits. The armor of God must be taught unambiguously as consisting of spiritual realities (truth, righteousness, faith, the gospel, salvation, the word of God, prayer) given by grace, NOT as magical objects possessing independent potency, and never described using kasekten vocabulary (forbidden per baseline). Mandatory theologian review for every occurrence. |
| μεθοδεία τοῦ διαβόλου | methodeia tou diabolou | scheming methods of the devil | crafty, systematic strategies | schemes / wiles of the devil | The devil (reusing Iblis, ch.4) opposes believers through deliberate strategy, not random misfortune (6:11). | reka-daya Iblis — [NEW, High risk]. |
| πάλη | palē | wrestling match | close hand-to-hand combat (a stronger image than general “battle”) | wrestling / struggle | The intensity and personal nature of the spiritual conflict (6:12). | gelut (“to wrestle/grapple”) — [NEW, Medium risk]. |
| ἀρχαί, ἐξουσίαι, κοσμοκράτορες τοῦ σκότους τούτου, τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις | archai, exousiai, kosmokratores tou skotous toutou, ta pneumatika tēs ponērias en tois epouraniois | rulers, authorities, world-rulers of this darkness, spiritual [forces] of evil in the heavenly places | a structured hierarchy of real, personal, organized evil spiritual powers | rulers, authorities, cosmic powers over this present darkness, spiritual forces of evil in the heavenly places | The true nature of the believer’s conflict: not human (“flesh and blood,” 6:12) but organized, hierarchical, personal spiritual evil. | para panguwasa, para panguwaos, para panggedhening pepeteng ing jagad iki, roh-roh jahat ing gegana — [NEW, CRITICAL RISK]: THE SINGLE HIGHEST-COLLISION PASSAGE IN THE BOOK. Javanese cosmology has an extensive, culturally normal hierarchy of unseen spirit-beings (dhemit, lelembut, danyang, memedi, jin) that are traditionally placated through offerings (sesajen) and ritual (slametan) rather than directly confronted or “wrestled against.” The text must be taught with maximal clarity that: (1) these are real, personal, defeated-yet-active enemies under Christ’s cosmic authority (echoing 1:21-22’s headship), not capricious nature-spirits requiring appeasement; (2) believers do not negotiate or make offerings to them but stand against them by God’s own power and armor; (3) the terms must NEVER be rendered with dhemit, lelembut, danyang, or other native animistic spirit-categories, consistent with the baseline’s parallel prohibition for the Holy Spirit. Mandatory theologian review for every occurrence. |
| ζώννυμι τὴν ὀσφὺν ἐν ἀληθείᾳ | zōnnymi tēn osphyn en alētheia | gird the loins with truth | ancient combat-readiness imagery: securing loose garments with a belt | belt of truth | First piece of armor: truth as the securing foundation (6:14). | sabuk kayektosan — [NEW, Medium risk]. |
| θώραξ τῆς δικαιοσύνης | thōrax tēs dikaiosynēs | breastplate of righteousness | chest armor protecting vital organs | breastplate of righteousness | Second piece of armor, reusing kabeneran (baseline, High). | krepyak dhadha kabeneran — [NEW, High risk], reusing kabeneran. |
| ἑτοιμασία τοῦ εὐαγγελίου τῆς εἰρήνης | hetoimasia tou euangeliou tēs eirēnēs | readiness of the gospel of peace | footwear enabling firm footing and readiness to advance/proclaim | shoes…readiness given by the gospel of peace | Third piece: readiness to proclaim, reusing Injil and katentreman (baseline). | trumpah kasagedan martosaken Injil katentreman — [NEW, Medium risk]. |
| θυρεὸς τῆς πίστεως | thyreos tēs pisteōs | shield (large, door-shaped) of faith | full-body shield extinguishing incoming projectiles | shield of faith | Fourth piece, reusing pitados (baseline, Medium). | tameng pitados — [NEW, Medium risk]. |
| περικεφαλαία τοῦ σωτηρίου | perikephalaia tou sōtēriou | helmet of salvation | head protection | helmet of salvation | Fifth piece, reusing kaslametan (baseline, Critical) — every occurrence of this compound requires the standard salvation translator note. | topong kaslametan — [NEW, CRITICAL RISK]. |
| μάχαιρα τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ | machaira tou pneumatos, ho estin rhēma theou | sword of the Spirit, which is the word of God | the only offensive weapon in the list, identified explicitly with Scripture | sword of the Spirit, which is the word of God | Sixth piece, reusing Roh Suci (baseline, Critical). | pedhang Roh Suci, inggih menika pangandikanipun Gusti Allah — [NEW, Critical risk]. |
| προσευχή καὶ δέησις | proseuchē kai deēsis | prayer and supplication | ongoing, varied, Spirit-empowered prayer | prayer and supplication | The posture sustaining the whole armor (6:18), reusing baseline’s intercession pattern. | pandonga lan panyuwunan — [NEW, Medium risk], reusing pandonga (baseline, intercession). |
| πρεσβεύω ἐν ἁλύσει | presbeuō en halysei | to act as ambassador while in chains | Paul’s paradoxical self-description: an official representative, though imprisoned | ambassador in chains | Paul’s own situation as a model of gospel boldness despite hardship (6:20). | duta Injil ingkang kaiket ing ranté — [NEW, Medium risk], reusing Injil; deliberately distinguished from utusan (apostle, baseline) to avoid confusing Paul’s specific circumstance with the office of apostleship. |
This document extends, and in no place contradicts, the baseline Romans Language Package. All Critical-risk mystery, armor, spiritual-powers, and filled-with-the-Spirit terms above require mandatory human theologian review per the escalation rules in 12_ai_translation_requirements.md, extended for Ephesians in this curriculum’s own Phase 1 outputs.