Semantic Analysis — Ephesians 1–6 (Koine Greek → Kurdish/Kurmanji)

Curriculum: Ephesians Core passage: Ephesians 2:1–10 Method: Every load-bearing theological term is analyzed with: original Greek word, transliteration, literal meaning, semantic range, English variant renderings, contextual theological meaning in Ephesians, and destination-language (Kurdish) rendering risk.

Governing rule: Any term already recorded in the baseline Romans translation_memory.json MUST be reused exactly as recorded. Such terms are marked [REUSED FROM ROMANS TM] below. New terms coined for Ephesians are marked [NEW] and are proposed for addition to translation memory in 08_core_glossary.md.

---

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

Ephesians 2:1

Greek: Καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν “And you were dead in the trespasses and sins [in which you once walked]”

• dead (νεκρός, nekros) [NEW] — Literal: “corpse-like, without life.” Semantic range: physically dead; metaphorically morally/spiritually lifeless, unresponsive. English variants: “dead,” “deadened.” Contextual meaning: total spiritual incapacity apart from Christ, not sickness or weakness. Kurdish: “Mirî” (dead, native standard word). Risk: Medium. Note: “mirî” is used plainly for physical death; the metaphorical extension to spiritual deadness must be made explicit (e.g., “mirî di guneh de” — dead in sin), since Islamic fitrah theology (innate purity, already flagged High in the baseline sin entry) resists the idea that an unconverted person is entirely, not partially, spiritually lifeless.
• trespasses (παράπτωμα, paraptōma) [NEW] — Literal: “a false step, a fall beside the path.” Semantic range: a specific transgression or wrongdoing, distinct from the more general hamartia. English variants: “trespasses,” “transgressions,” “sins” (NIV sometimes merges with sin). Contextual meaning: paired with hamartiai (sins) for rhetorical fullness — the totality of wrongdoing. Kurdish: “Sûc” (offense/fault, native/standard legal-moral term) [NEW]. Risk: Medium. Note: keep distinct from “guneh” (sin, baseline term) so the paired phrase “sûc û guneh” preserves Paul’s rhetorical doubling rather than collapsing to one word.
• sins (ἁμαρτία, hamartia) — [REUSED FROM ROMANS TM: “Guneh”]. Risk: High (per baseline: shares regional Islamic fitrah innate-purity doctrine; Ephesians 2 depends on the reader accepting total prior deadness, not partial moral deficiency).

Ephesians 2:2

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

• walked (περιπατέω, peripateō) [NEW] — Literal: “to walk around, walk about.” Semantic range: a Hebraic idiom for one’s habitual manner of life/conduct. English variants: “walked,” “lived,” “conducted yourselves.” Contextual meaning: this is Paul’s controlling metaphor across Ephesians for the whole of moral-spiritual conduct (see doctrine “Walking in Newness of Life,” recurring 2:2, 2:10, 4:1, 4:17, 5:2, 5:8, 5:15). Kurdish: “Meşîn” (to walk, proceed) used idiomatically for “way of life.” Risk: Low-Medium. Note: Kurdish/regional culture already uses “rê” (way/path) for a manner of life, a genuine linguistic asset; ensure the verb form used consistently across all seven Ephesians occurrences of this term for pedagogical continuity.
• course/age of this world (αἰών τοῦ κόσμου τούτου) [NEW] — Literal: “the age of this world-order.” Semantic range: the present, fallen, temporal order of things under sin’s dominion, distinct from kosmos as mere physical creation. Kurdish: “Rewşa Vê Dinyayê” (the present condition/system of this world). Risk: Medium. Note: must not be softened to mean simply “worldly culture” in a generic sense; it names an active spiritual-moral system in opposition to God.
• prince of the power of the air (ἄρχων τῆς ἐξουσίας τοῦ ἀέρος) [NEW] — Literal: “ruler of the authority of the air.” Contextual meaning: a title for Satan as head of the unseen spiritual-military hierarchy opposing God (directly feeds the Spiritual Warfare doctrine developed fully in ch. 6). Kurdish: “Serokê Hêzên Ezmên” (ruler/chief of the powers of the sky/air) or “Mîrê Şeytanan”. Risk: High. Note: this is the reader’s first encounter with the cosmic-powers theme; regional folk belief in cin (jinn) and unseen spirits gives an available conceptual category, which is an asset for plausibility but a risk of reducing Paul’s structured cosmic hierarchy of “rulers and authorities” (developed further in 3:10, 6:12) to generic folk-spirit language. Anchor explicitly to Satan as a personal, defeated-yet-still-active enemy, not an impersonal malevolent force.
• sons of disobedience (υἱοὶ τῆς ἀπειθείας) [NEW] — A Hebraic idiom: people characterized by disobedience. Kurdish: “Kurên Nagirdiliyê” or “Kesên Neguhdar” (people who do not listen/obey). Risk: Medium. Note: pairs with baseline’s obedience_of_faith (High risk) — disobedience here is unbelief/rebellion against God’s revealed word, not failure to keep ritual law.

Ephesians 2:3

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

• flesh (σάρξ, sarx) [NEW] — Literal: “meat, physical body.” Semantic range in Paul: (1) the physical body (neutral); (2) the fallen human nature in rebellion against God (theological, negative). English variants: “flesh,” “sinful nature” (NIV1984), “body.” Contextual meaning here is strongly negative — the corrupted, self-directed nature that produces sinful desires. Kurdish: “Beden” (body, for neutral sense) but for the Pauline negative-theological sense: “Xwezaya Gunehkar” (sinful/fallen nature) [NEW] to avoid confusion with mere physical embodiment. Risk: High. Note: this dual usage recurs across Ephesians (2:3, 2:11, 2:14-15 “in his flesh” of Christ’s literal body, 5:29-31 “one flesh” of marriage, 6:5 “masters according to the flesh”); each occurrence must be checked individually for which sense is active, since a single blanket Kurdish word risks conflating Christ’s literal incarnate body with the sin-nature sense.
• desires (ἐπιθυμία, epithymia) [NEW] — Literal: “a strong longing.” Semantic range: neutral desire or (usually in Paul) disordered, sinful craving. Kurdish: “Xwestekên Xerab” (evil/disordered desires). Risk: Low-Medium.
• by nature children of wrath (φύσει τέκνα ὀργῆς) [NEW] — Literal: “children of wrath by nature.” Contextual meaning: humanity’s condition of inherited liability to God’s righteous judgment prior to grace — a strong statement of universal, inborn accountability. Kurdish: “Bi xwezayî zarokên Xezeba Xwedê” (by nature, children of God’s wrath). Risk: Critical. Note: this is the single most direct collision point in Ephesians with the regional Islamic fitrah doctrine (each person born spiritually neutral/pure, sin being individual acts rather than an inherited condition). This clause underlies the entire logic of 2:1-10 (dead → wrath → grace) and must be translated without softening “by nature” into “by their own choices,” which would gut Paul’s argument for why grace, not effort, is necessary.

Ephesians 2:4

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

• rich in mercy (πλούσιος ἐν ἐλέει) — eleos [NEW] Literal: “mercy, compassion, pity shown to one in need/distress.” Distinct from charis (grace, favor to the unworthy) — mercy specifically addresses misery/distress. Kurdish: “Dilovanî” (compassion/mercy, native word, also God-attribute language shared with regional Islamic “Rehîm”). Risk: Medium. Note: broadly compatible vocabulary; ensure “dilovanî” here is tied concretely to God’s rescue of the spiritually dead described in 2:1-3, not left as an abstract divine attribute.
• love (ἀγάπη, agapē) [NEW — first major occurrence; recurs heavily through 3:17-19, 5:2, 5:25, 5:28-33]. Literal/semantic range: self-giving, willed, covenantal love, distinguished in Greek from erōs (romantic/desiring love) and philia (friendship affection). English variants: “love,” “charity” (KJV). Contextual meaning: God’s love in Ephesians is deliberately unmerited and initiating (2:4-5), and becomes the pattern for Christ’s sacrificial love for the church (5:25) and the ground of Christian unity (3:17, 4:2, 4:15-16). Kurdish: “Evîn” (love — the standard, richly poetic Kurdish word, central to classical Kurdish Sufi literature, e.g. Melayê Cizîrî, Ehmedê Xanî). Risk: High. Note: as the baseline already flags for father/glory, Kurdish Sufi poetic tradition cultivates an intimate mystical “evîn” register between the soul and the Divine Beloved, often oriented toward ecstatic union or self-annihilation (fenafillah-adjacent themes) rather than covenantal, self-giving, others-directed love expressed in concrete historical action (the cross). Every occurrence of agapē in Ephesians must be anchored to Christ’s specific self-sacrifice (5:2, 5:25), not left as generalized mystical romantic-devotional sentiment.

Ephesians 2:5

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

• made alive together with Christ (συζωοποιέω, synzōopoieō) [NEW] — Literal: “to make alive together with.” Compound of syn- (with/together) + zōopoieō (make alive). Contextual meaning: believers do not merely receive a benefit alongside Christ’s resurrection — they are joined to it, raised with him as a single act. Kurdish: “Bi Mesîh re jîndar kirin” (made alive together with Christ). Risk: High. Note: this term is doctrinally close to resurrection (baseline Critical term, “Rabûn”) and shares its collision risk (Quranic crucifixion-denial; Yazidi kiras guhertin reincarnation belief) — must be clearly the same “raising to life” event-family, not a separate or generic vivification.
• grace (χάρις, charis) — [REUSED FROM ROMANS TM: “Kerem”]. Risk: High, per baseline (Sufi keramet elite-favor collision).
• you have been saved (σεσῳσμένοι ἐστέ, perfect passive participle of sōzō) — [REUSED FROM ROMANS TM: “Rizgarî” / verbal form of the “salvation” entry]. Risk: Critical, per baseline (Kurdish nationalist-liberation vocabulary collision). Note: the Greek perfect tense here signals a completed past action with continuing present result (“you are in a saved state, having been saved”) — theologically significant for the doctrine of assurance. The Kurdish verbal construction must preserve this completed-yet-abiding sense (e.g., “hûn xilas bûne” completed-state construction) and not be flattened into an ongoing or future-only process, which would undercut Ephesians’ strong once-for-all emphasis.

Ephesians 2:6

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

• raised up together (συνεγείρω, synegeirō) [NEW] — related to resurrection (Rabûn, Critical baseline term); Kurdish: “Bi hev re rakirin” (raised up together). Risk: Critical, inheriting the full resurrection risk profile from baseline.
• seated together (συγκαθίζω, synkathizō) [NEW] — Literal: “to seat together with.” Contextual meaning: believers already share, in a proleptic/positional sense, in Christ’s exaltation and authority (cf. 1:20-21’s language of Christ seated “far above all rule and authority”). Kurdish: “Bi hev re rûniştandin” (seated together). Risk: Medium. Note: connects to the Spiritual Warfare doctrine (ch. 6) — believers’ present positional authority “in the heavenly places” underlies their capacity to resist “rulers and authorities” (3:10, 6:12); this connection should be made explicit in teaching notes.
• heavenly places (ἐπουράνιος, epouranios) [NEW] — Literal: “the heavenlies, the heavenly realm(s).” Recurring five times in Ephesians (1:3, 1:20, 2:6, 3:10, 6:12) as the unseen spiritual realm where both God’s blessing and hostile spiritual powers operate. Kurdish: “Cîhên Ezmanî” (the heavenly places/realms). Risk: Medium-High. Note: this term structurally unifies the letter’s blessing-language (1:3), Christ’s exaltation (1:20), the church’s present position (2:6), the mystery’s cosmic display (3:10), and spiritual warfare (6:12) — translators must render it identically across all five occurrences so students can trace the theme.

Ephesians 2:7

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

• immeasurable riches (ὑπερβάλλον πλοῦτος) [NEW] — Literal: “surpassing/exceeding wealth.” Kurdish: “Dewlemendiya Bêsînor” (boundless/limitless riches). Risk: Low.
• grace (χάρις) — [REUSED FROM ROMANS TM: “Kerem”].
• kindness (χρηστότης, chrēstotēs) [NEW] — Literal: “goodness, benevolent disposition.” Kurdish: “Qenciya Xwedê” (God’s goodness/kindness). Risk: Low.

Ephesians 2:8

Greek: τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον

• grace…saved…faith — [REUSED FROM ROMANS TM: “Kerem,” “Rizgarî,” “Îman”]. This is the doctrinal core verse of “Salvation by Grace through Faith” and must match the register and construction already established for Romans 3:24-28 and 5:1-2 for curriculum-wide consistency (per the baseline’s cross-document consistency rule for thesis-level verses).
• gift (δῶρον, dōron) [NEW] — Literal: “a gift, present.” Distinct from charisma (spiritual gift/enablement, baseline term “Diyariyên Giyanî”) — here dōron names salvation itself as an unearned gift, not an enablement for ministry. Kurdish: “Diyarî” (gift, native standard word). Risk: High. Note: translators must not substitute “Diyariyên Giyanî” (reserved for charismata/spiritual gifts in ch. 4) here, or the distinct scope of the two terms will blur — salvation-as-gift (2:8) is universal to all believers; spiritual gifts (4:7-11) are differentiated by member.
• not your own doing (οὐκ ἐξ ὑμῶν) — phrase-level; Kurdish: “ne ji we bi xwe ye”. Risk: High (doctrinal negation must be preserved intact — see 2:9 below for the parallel “not of works” clause).

Ephesians 2:9

Greek: οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται

• works (ἔργα, erga) [NEW] — Literal: “deeds, actions, accomplishments.” Kurdish: “Kar” or “Karên Baş” in context (deeds/good works). Risk: High. Note: this is the single most theologically load-bearing negative clause in the passage — “not as a result of works” must be rendered so that it unambiguously excludes any human contribution, works of Mosaic law (Şerîeta Mûsa, baseline Critical term) included, or works of general piety/religious observance in the regional Islamic sense (prayer, fasting, alms as meriting favor). A weak or ambiguous rendering here would functionally reverse Paul’s entire argument.
• boast (καυχάομαι, kauchaomai) [NEW] — Literal: “to boast, glory in.” Kurdish: “Pesindan” (to boast/take pride). Risk: Medium.

Ephesians 2:10

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

• workmanship (ποίημα, poiēma) [NEW] — Literal: “a thing made, a work of art/craftsmanship” (root of English “poem”). Kurdish: “Berhem” (a made work/product/creation, native word used for artistic or crafted works). Risk: Medium. Note: conveys that believers are God’s deliberate, purposeful artistic creation — this positive, dignifying image should not be flattened to a generic “creature” term that loses the crafted-with-purpose nuance.
• created (κτίζω, ktizō) [NEW] — Literal: “to create, bring into being.” Kurdish: “Afirandin” (to create, the standard Kurdish word for divine creation, e.g., Genesis creation account). Risk: Low-Medium. Note: this is a new creation in Christ (a re-creation of the believer), distinct from the original creation of the cosmos — the surrounding clause “in Christ Jesus” must not be dropped, or the new-creation sense collapses into a statement about original creation.
• good works (ἔργοις ἀγαθοῖς) [NEW] — Kurdish: “Karên Qenc” (good deeds/works). Risk: High. Note: the crucial doctrinal pivot of the passage — works here are the fruit and purpose of salvation (prepared in advance by God, to walk in), never its ground (2:8-9). This distinction — works as consequence vs. works as cause — is the passage’s central theological payload and must be unmistakably clear in translation, ideally reinforced with a translator’s note given the regional emphasis on righteous deeds as meriting divine favor.
• prepared beforehand (προετοιμάζω, proetoimazō) [NEW] — Kurdish: “Berî çaxê amade kirin” (prepared ahead of time). Risk: Medium. Note: connects to the predestination/election vocabulary of chapter 1 (proorizō) — God’s purposeful planning extends not only to who is saved but to the good works believers will do; should be taught alongside “Election and Predestination in Christ.”
• walk (περιπατέω) — see 2:2 above; here in its positive sense, closing the “dead…walked in trespasses” (2:1-2) / “created…to walk in good works” (2:10) inclusio that frames the whole passage. Kurdish: “Meşîn” (reused from 2:2 for structural/pedagogical consistency).

---

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

Chapter 1 — Election, Predestination, Blessing, the Body/Head, and the Mystery of God’s Will

• blessed us in Christ with every spiritual blessing (εὐλογία, eulogia) [NEW] — Literal: “a speaking-well-of, a blessing.” Kurdish: “Bereket” (blessing, native/regional shared word denoting abundance/favor) or “Pîroziya Xwedê” — recommend “Bereket” to avoid overloading “Pîroz” (holy, baseline term). Risk: Low-Medium.
• chose us (ἐκλέγομαι, eklegomai, 1:4) — [REUSED FROM ROMANS TM concept: “Hilbijartin” (election)]. Risk: High, per baseline (democratic-election-vocabulary collision). Note: Ephesians 1:4 grounds election “before the foundation of the world,” which should be emphasized to counter any reading of “hilbijartin” as a contingent, revisable vote.
• predestined (προορίζω, proorizō, 1:5, 1:11) [NEW] — Literal: “to mark out/determine beforehand.” Semantic range: God’s prior, deliberate determination of an outcome — here, specifically believers’ adoption as sons through Christ (1:5) and their inheritance (1:11). Kurdish: “Pêşdiyarkirin” (foreordination/predetermination, compound of pêş-before + diyarkirin-to determine). Risk: Critical. Note: this is a distinct and in some ways sharper collision than the baseline’s election entry. Belief in al-qadar (divine decree/predestination) is one of the six pillars of Sunni iman itself — an entire, load-bearing, systematically developed doctrine in the surrounding religious culture, often popularly received in a fatalistic (“kismet”) register covering all events including evil. Ephesians’ predestination is narrower and gracious in scope: God predestining believers specifically to adoption and inheritance in Christ, not a blanket determinism over all good and evil. This distinction must be taught explicitly, in both directions — against fatalistic overgeneralization, and against reducing it to mere foreknowledge of human choice.
• adoption as sons (υἱοθεσία) — [REUSED FROM ROMANS TM: “Kurxwendin”] (1:5). Risk: Critical, per baseline (Quranic adoption restriction; Kurdish tribal/aşîret lineage structures).
• redemption (ἀπολύτρωσις, apolytrōsis, 1:7, 1:14) [NEW] — Literal: “a releasing/ransoming, buying back through payment of a price” (root: lytron, ransom-price). Semantic range: distinct from sōtēria (salvation, general deliverance) — specifically foregrounds the price paid (Christ’s blood) to secure freedom. Kurdish: “Xelasî” (deliverance/freeing, from the widely used verb xelas bûn, “to be freed/finished”). Risk: High. Note: must be distinguished from bare “Rizgarî” (salvation) so the “price-paid” nuance of Christ’s blood (1:7, “through his blood”) is not lost; also avoid confusion with the Islamic fidyah concept (a substitute payment for a missed religious obligation such as a fast), which is transactional-ritual rather than a person’s sin-debt paid by another’s blood.
• forgiveness of trespasses (ἄφεσις, aphesis) [NEW] — Literal: “a release, letting go, sending away.” Kurdish: “Bexşandin” (to forgive/grant freely, from bexş, “gift”). Risk: Medium. Note: broadly compatible with Islamic divine-forgiveness vocabulary (ghafur/rahim); the distinguishing point to teach is the basis: “through his blood,” a once-for-all atoning payment, not a cycle of repeated repentance (tawbah) and hoped-for divine leniency.
• mystery of his will (μυστήριον, mystērion, 1:9) [NEW] — Literal: “a secret, something hidden that requires special disclosure to be known.” Semantic range in Paul: not a puzzle to be solved by human effort, but God’s redemptive plan, previously hidden, now openly disclosed in the gospel to all who believe (see also 3:3-9, 5:32, 6:19). Kurdish: “Sira Veşartî” (hidden secret/mystery, compound of sir [secret] + veşartî [hidden]). Risk: Critical. Note: this is a major, distinct Ephesians-specific risk not present in Romans. Kurdish Sufi tradition has a developed technical concept of sirr — an esoteric, innermost spiritual faculty or secret knowledge disclosed only to advanced initiates through a master (pîr/şêx), closely paralleling the baseline’s flagged pîr/keramet elite-spirituality risks. Paul’s mystērion is the theological opposite: a secret God has now made known openly, to all believers alike, through gospel proclamation — not an esoteric truth reserved for a spiritual elite reached through mystical ascent or a master-disciple lineage. This distinction must be taught explicitly at every occurrence, paired with a note that “the mystery” in Ephesians is now revealed, not still hidden.
• head over all things…body…fullness (κεφαλή, σῶμα, πλήρωμα — 1:22-23) [NEW] — kephalē (“head,” literal and metaphorical for source/authority) → Kurdish “Ser”; sōma (“body”) → Kurdish “Beden”, with the specific ecclesial-metaphor compound “Bedena Mesîh” (Body of Christ) reserved for the church-as-organism sense, kept distinct from baseline’s “Dêr” (church as gathered people/building term); plērōma (“fullness,” “that which fills/completes”) → Kurdish “Tijetî” (fullness, from tijî, full). Risk: Critical for plērōma specifically. Note: “the fullness of him who fills all in all” risks assimilation into Kurdish Sufi wahdat al-wujud (“unity of being”) monistic philosophy — already flagged Critical in the baseline for son_of_god — in which all reality is understood as a manifestation/filling-out of the one divine essence. Ephesians’ “fullness” must be taught as Christ’s unique lordship actively filling and governing his body, the church, through his resurrection and exaltation — not divine substance diffusing into or merging with creation.
• rulers and authorities/power and dominion (ἀρχή, ἐξουσία, δύναμις, κυριότης — 1:21) [NEW] — introduces the spiritual-hierarchy vocabulary developed fully in 3:10 and 6:12. Kurdish: “Serwer, Desthildar, Hêz, û Serdestî” (rulers, authority-holders, powers, and dominions). Risk: High — see full discussion under Chapter 6 (Spiritual Warfare).

Chapter 2 (remainder, 2:11–22) — Dividing Wall, Reconciliation, and One New Humanity

(2:1-10 treated verse-by-verse in Part A above.)

• dividing wall of hostility (τὸ μεσότοιχον τοῦ φραγμοῦ, 2:14) [NEW] — Literal: “the middle wall of the fence/partition.” Historical referent: the temple barrier separating the Court of the Gentiles from Jewish worship space. Kurdish: “Dîwarê Navbeynkariyê yê Dijminatiyê” (the middle wall of hostility) or shorter “Dîwarê Dijminatiyê”. Risk: High. Note: this is the central image for the Unity of Jews and Gentiles doctrine. Given that Kurdish-populated regions have their own real, politically fraught border walls and security barriers (e.g., along the Turkey-Syria frontier), translators must ensure this image is anchored to its specific historical-Jewish/Gentile-temple referent and its abolition “in his flesh” — not read as a general commentary on, or coded reference to, any contemporary regional border/partition politics.
• one new man (εἷς καινὸς ἄνθρωπος, 2:15) [NEW] — Kurdish: “Mirovekî Nû yê Yekbûyî” (one united new man/humanity). Risk: High. Note: must be explicitly distinguished from the individual “new man” of 4:24 (see Chapter 4) — here it is a corporate, newly-created humanity formed by uniting believing Jews and Gentiles, abolishing the law’s separating function, not a term for individual moral renewal. Conflating the two senses would blur both the ecclesiology of ch. 2 and the ethics of ch. 4.
• reconciliation (ἀποκαταλλάσσω, apokatallassō, 2:16) [NEW] — Literal: “to reconcile fully, to restore to a right relationship” (intensified form of katallassō). Kurdish: “Aştîkirin” (to make peace/reconcile, verb form built on the baseline’s established peace noun, “Aştî”). Risk: Medium-High. Note: reconciliation here operates in two simultaneous directions — humanity to God, and Jew to Gentile — both achieved “through the cross.” Kurdish tribal customs of reconciling feuding parties (already noted in the baseline’s intercession entry as a modest cultural parallel) provide a genuine cultural bridge-image, but such reconciliations are typically negotiated, partial, and revocable; Christ’s cross-achieved reconciliation must be taught as complete, unilateral (achieved by Christ, not negotiated by the parties), and permanent.
• access (προσαγωγή, prosagōgē, 2:18) [NEW] — Literal: “a bringing/leading toward, access, introduction (as into a royal court).” Kurdish: “Riya Nêzîkbûnê” (the way/access of drawing near). Risk: Low-Medium.
• fellow citizens…household of God (συμπολίτης, οἰκεῖος, 2:19) [NEW] — Kurdish: “Hevwelatiyên Pîrozan” (fellow-citizens with the saints) and “Malbata Xwedê” (household/family of God). Risk: Critical for “hevwelatî.” Note: “welat” (homeland/nation) is one of the most emotionally charged words in Kurdish, central to the century-long stateless national aspiration already flagged Critical in the baseline for salvation and kingdom_of_god. Rendering “fellow citizens” with a “welat”-rooted compound risks the verse being heard as addressing formal national citizenship/homeland belonging — a status historically and painfully denied to Kurds across all four host states — rather than Paul’s specific point about spiritual membership in God’s household alongside Jewish believers. An alternative native-family compound (e.g., built from “malbat,” household/family) should be preferred wherever the citizenship nuance is not essential to the passage; where “citizens” must be retained for exegetical accuracy, pair it with an explicit note anchoring the term to spiritual belonging in God’s family, not political statehood.
• cornerstone / foundation / holy temple / dwelling place of God (ἀκρογωνιαῖος, θεμέλιος, ναός, κατοικητήριον, 2:20-22) [NEW] — Kurdish: “Kevirê Serekî yê Goşeyê” (chief cornerstone), “Bingeh” (foundation, native), “Perestgeha Pîroz” (holy temple/sanctuary — deliberately distinct from “Dêr,” the baseline’s church-building term, since naos here is metaphorical for the corporate people, not architecture), “Cîhê Niştecihbûna Xwedê” (dwelling place of God). Risk: Medium. Note: ensure “Perestgeha Pîroz” is not heard as pointing toward a literal pilgrimage/shrine site (relevant given regional shrine-veneration practices, both Sufi pîr shrines and Yazidi Lalish); the “temple” here is the gathered community itself, indwelt by the Spirit.

Chapter 3 — The Mystery Revealed to All, and the Unity of Jew and Gentile as Fellow Heirs

• mystery (μυστήριον) — see Chapter 1 entry above (“Sira Veşartî,” Critical). Chapter 3 develops it further (3:3-9): “the mystery of Christ…that the Gentiles are fellow heirs, members of the same body, and partakers of the promise.” Risk remains Critical.
• stewardship/administration (οἰκονομία, oikonomia, 3:2, 3:9) [NEW] — Literal: “household management, the office/task of managing a household or estate.” Kurdish: “Peywira Rêvebirinê” (task of administration/stewardship) — coined to avoid collision with the baseline’s providence entry (“Rêveberiya Xwedê”). Risk: Low-Medium.
• fellow heirs, members of the same body, partakers of the promise (συγκληρονόμος, σύσσωμος, συμμέτοχος — 3:6) [NEW] — Transparent native Kurdish compounds using the “hev-” (co-/mutual) prefix: “Hevmîras” (co-heir), “Hevendam” (fellow member), “Hevbeş” (co-partaker/co-sharer). Risk: High. Note: central to the Unity of Jews and Gentiles doctrine — these three compound terms must together communicate genuinely equal, not derivative or secondary, status for Gentile believers alongside Jewish believers; the “hev-” prefix (also familiar from “heval,” friend/comrade, flagged Medium in the baseline’s fellowship entry) helps convey mutuality but should not collapse into a merely political-solidarity register.
• manifold wisdom of God (πολυποίκιλος σοφία, 3:10) [NEW] — Kurdish: “Şehrezayiya Fireh a Xwedê” (the vast/rich wisdom of God). Risk: Low.
• rulers and authorities in the heavenly places (ἀρχαί καὶ ἐξουσίαι, 3:10) — reuses Chapter 1/6 vocabulary; the church’s very existence as a unified Jew-Gentile body is described as a display to these cosmic powers. Risk: High, connecting Unity of Jews and Gentiles directly to the Spiritual Warfare doctrine — this link should be preserved and taught, not treated as incidental.
• boldness and access with confidence (παρρησία, parrēsia, 3:12) [NEW] — Kurdish: “Wêrekiya Nêzîkbûnê” (boldness of access). Risk: Low-Medium.
• rooted and grounded in love (ἀγάπη, 3:17) — reuses “Evîn,” see Chapter 2 discussion (2:4). Risk: High, per that entry.
• the fullness of God (πλήρωμα τοῦ Θεοῦ, 3:19) — reuses “Tijetî,” see Chapter 1 discussion. Risk: Critical, per that entry (Sufi wahdat al-wujud collision).
• power at work within us (ἐνεργέω, energeō, 3:20) [NEW] — Kurdish: “Hêza ku di me de dixebite” (the power that works within us), drawing on the baseline’s power_of_god term “Hêza Xwedê.” Risk: Low-Medium.

Chapter 4 — Unity, Gifts for Ministry, and the Old Man/New Man

• unity of the Spirit / bond of peace (ἑνότης, σύνδεσμος τῆς εἰρήνης, 4:3) [NEW] — Kurdish: “Yekîtiya Ruh” (unity of the Spirit) and “Girêdana Aştiyê” (the bond of peace, using baseline “Aştî”). Risk: Medium.
• one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father (4:4-6) — reuses baseline terms “Xudan” (Lord, Critical), “Îman” (faith, High), “Xwedê” (God, Critical), “Bav” (Father, Critical). New term: baptism (βάπτισμα, baptisma) [NEW] — Kurdish: “Imadan” or “Baptîzm” — recommend “Imadan” (a transliteration-adjacent term already circulating in some Kurdish Christian usage) or the descriptive “Avjenîna Baweriyê” (the water-immersion of faith). Risk: High. Note: the confession “one baptism” occurs in a context of unity, not sacramental debate, but the term itself carries independent doctrinal weight (identification with Christ’s death/resurrection, per Romans 6, already established) and should be rendered consistently with any existing Kurdish Christian liturgical usage; flag for theologian review to confirm the established form.
• grace given according to the measure of Christ’s gift (χάρις, δωρεά — 4:7) — reuses “Kerem” (grace); δωρεά (dōrea, a related but distinct “free gift” noun) [NEW] Kurdish: “Diyariya Belaş” (free/gratuitous gift). Risk: Medium.
• gifts for ministry: apostles, prophets, evangelists, shepherds, teachers (4:11) — apostle and prophet — [REUSED FROM ROMANS TM: “Şandî,” “Pêxember”] (Medium and High risk respectively, per baseline — note Pêxember’s finality-of-prophethood collision applies here too). New terms: evangelist (εὐαγγελιστής, euangelistēs) [NEW] — Kurdish: “Mizgînvan” (good-news-bringer, an elegant native compound built directly on the baseline’s gospel root “Mizgînî”). Risk: Low. shepherd/pastor (ποιμήν, poimēn) [NEW] — Kurdish: “Şivan” (shepherd, native pastoral word with deep positive resonance in traditionally pastoral Kurdish culture). Risk: Low-Medium — note: distinguish this ministry-office sense from any tribal “leader of the flock” political usage. teacher (διδάσκαλος, didaskalos) [NEW] — Kurdish: “Mamoste” (teacher, standard respected term). Risk: Low.
• equipping of the saints / work of ministry / building up the body of Christ (καταρτισμός, διακονία, οἰκοδομή — 4:12) [NEW/REUSED] — “Amadekirina Pîrozan” (equipping of the saints, “Pîrozan” reused from baseline, High risk per that entry regarding Sufi pîr elite-sainthood collision — must be clear this is preparing all ordinary believers, not an elite class); “Xizmet” (ministry/service, reused from the baseline mission/christ_centered_ministry doctrine vocabulary); “Avakirina Bedena Mesîh” (building up the Body of Christ, reusing baseline’s “Avakirin” from mutual_edification). Risk: High overall for this cluster, primarily carried by the “Pîrozan” collision.
• unity of the faith and knowledge of the Son of God…mature man…fullness of the stature of Christ (ἑνότης τῆς πίστεως, ἐπίγνωσις, τέλειος ἀνήρ, πλήρωμα — 4:13) [NEW] — ἐπίγνωσις (epignōsis, “full/experiential knowledge,” an intensified form of gnōsis) → Kurdish: “Nasîna Kûr” (deep/full knowledge/recognition). τέλειος ἀνήρ (teleios anēr, “mature/complete man”) → Kurdish: “Mirovê Gihîştî” (the arrived/mature man, from gihîştin, “to reach/arrive”). Risk: Critical. Note: translators must deliberately avoid the tempting alternative rendering “Mirovê Kamil” (“perfect/complete man,” using the Arabic-derived kamil). Kamil is the exact technical term of the major Sufi metaphysical doctrine of al-insān al-kāmil (“the Perfect Man”), associated with Ibn Arabi and influential in the region’s Sufi orders, describing rare, spiritually advanced or saintly figures who fully manifest the divine attributes. Using “Mirovê Kamil” for Ephesians 4:13’s corporate Christian maturity would risk assimilating ordinary sanctification into this elite mystical-attainment framework, echoing the baseline’s already-flagged Sonship/wahdat al-wujud risk. “Mirovê Gihîştî” avoids this collision while preserving the sense of maturity/completeness reached through growth.
• children tossed by waves (νήπιος, κλύδων, 4:14) [NEW] — minor image; Kurdish: “Zarok…tên avêtin” (children…tossed about). Risk: Low.
• speaking the truth in love…grow up into him who is the head, Christ…body joined and knit together (ἀληθεύω, κεφαλή, 4:15-16) — reuses “Rastî” (truth, low risk per baseline’s righteousness discussion, though note rastî here is fine since it is not being used for forensic righteousness) and “Ser” (head, see Ch. 1). Risk: Medium.
• old man / new man in the individual-ethical sense (παλαιὸς ἄνθρωπος, καινὸς ἄνθρωπος — 4:22-24) [NEW] — Kurdish: “Mirovê Kevin” (old man/self) and “Mirovê Nû” (new man/self). Risk: Critical. Note: this is a different sense from the corporate “one new man” of 2:15 (see that entry) — here it names the individual believer’s ongoing put-off/put-on ethical renewal. Both senses must be clearly distinguished in teaching materials (e.g., by explicit gloss: “corporate new humanity” vs. “individual new self”) to prevent the two related-but-distinct Pauline images from blurring into one flattened concept, since this directly serves the “Walking in Newness of Life” doctrine.
• renewed in the spirit of your mind (ἀνανεόω, 4:23) [NEW] — Kurdish: “Ji nû ve kirina giyanê hiş” (renewal of the spirit of the mind). Risk: Low-Medium.
• created in righteousness and holiness (δικαιοσύνη, ὁσιότης — 4:24) — reuses baseline “Adalet” (righteousness, High risk) plus new term ὁσιότης (hosiotēs, “holiness/piety, devout uprightness”) [NEW] Kurdish: “Xweşiya Xwedayî” or simply pair with baseline “Pîroz”-family vocabulary: “Pîrozî”. Risk: Medium.
• do not grieve the Holy Spirit (λυπέω τὸ Πνεῦμα, 4:30) [NEW] — Kurdish: “Ruhê Pîroz xemgîn nekin” (do not grieve the Holy Spirit), built on baseline’s Critical term “Ruhê Pîroz.” Risk: Critical. Note: this verse is theologically valuable precisely because it depends on the Spirit’s personhood — only a personal being can be “grieved.” This directly reinforces the baseline’s flagged concern that mainstream regional tafsir identifies the Quranic “Holy Spirit” with the created angel Jibril; a being that can be grieved relationally is not a mere impersonal conduit for messages, and this point should be actively drawn out in teaching notes at this verse.
• be kind, tenderhearted, forgiving (χαρίζομαι, charizomai, 4:32) [NEW] — Kurdish: “Bexşandin” (reused from Chapter 1’s “forgiveness” discussion for consistency — note charizomai the verb and aphesis the noun share the same forgiving-action field in Ephesians and should use cognate Kurdish forms). Risk: Medium.

Chapter 5 — Walking in Light and Love, Sacrificial Offering, and Household Codes (Marriage)

• walk in love, as Christ…gave himself up as a fragrant offering and sacrifice to God (περιπατέω ἐν ἀγάπῃ, προσφορά, θυσία — 5:1-2) [NEW] — reuses “Meşîn” (walk) and “Evîn” (love, High risk, see Ch. 2). New terms: προσφορά (prosphora, “offering”) and θυσία (thysia, “sacrifice”) → Kurdish: “Diyarî” (offering, distinct sense from the 2:8 “gift” usage — context disambiguates) and “Qurban” (sacrifice). Risk: Critical for thysia/“Qurban.” Note: qurban is one of the most religiously loaded words available in the region — it names the central, repeated, ritually-performed Islamic sacrifice (notably at Eid al-Adha, commemorating Ibrahim/Abraham), typically an animal offered by the worshipper for their own religious merit/expiation. Christ’s self-offering in Ephesians 5:2 is categorically different: a unique, once-for-all, self-given sacrifice offered by the Savior for others, not a repeatable ritual act performed by worshippers themselves. This distinction is essential and must be made explicit every time “Qurban” is used of Christ, paralleling the baseline’s “Şerîeta Mûsa” qualification strategy for “law.”
• sexual immorality, impurity, covetousness (πορνεία, ἀκαθαρσία, πλεονεξία, 5:3, 5:5) [NEW] — Kurdish: “Zîna” (sexual immorality, standard term — note: also a term with serious legal weight in regional Islamic criminal law contexts, requiring pastoral sensitivity but not a doctrinal mistranslation risk), “Neqenciya Exlaqî” (moral impurity), “Çavbirçîtî” (covetousness/greed, literally “hungry-eyedness,” a vivid native idiom). Risk: Medium.
• inheritance in the kingdom of Christ and God (κληρονομία, βασιλεία — 5:5) — reuses baseline “Padîşahiya Xwedê” (Kingdom of God, Critical, per the baseline’s Kurdish-statehood-aspiration note) and new term klēronomia (inheritance) [NEW] Kurdish: “Mîras” (inheritance, native/shared standard word). Risk: High for “Mîras” independently of the Kingdom risk. Note: Islamic inheritance law (mîras, Qur’an 4:11-12) is a detailed, fixed, gender-differentiated legal system governing family property distribution; the believer’s spiritual inheritance in Christ (also appearing in 1:11, 1:14, 1:18) is a gift of grace extended equally to all in Christ, Jew and Gentile, male and female, not a legally-formulated bloodline share — this distinction should be taught wherever “Mîras” is used theologically.
• once darkness, now light in the Lord; walk as children of light (σκότος, φῶς — 5:8) [NEW] — Kurdish: “Tarî” (darkness) and “Ronahî” (light), both native standard words. Risk: Medium. Note: light/dark moral-spiritual dualism is broadly cross-cultural and generally an asset; however, note that Yazidi religious cosmology places strong positive emphasis on light, the sun, and the “Peacock Angel” (Melek Taus) associated with light-symbolism, and some Sufi orders similarly use light/illumination (nur) imagery for mystical enlightenment — ensure Ephesians’ light/dark contrast is anchored to moral transformation “in the Lord” (i.e., union with Christ specifically), not a generic spiritual-illumination attainment.
• fruit of the Spirit/light (καρπός, 5:9) [NEW] — Kurdish: “Fêkî” (fruit, native standard). Risk: Low.
• be filled with the Spirit (πληρόω, 5:18) [NEW] — Kurdish: “Bi Ruhê Pîroz tijî bibin” (be filled with the Holy Spirit), reusing baseline’s Critical “Ruhê Pîroz.” Risk: High. Note: the surrounding contrast with drunkenness (“do not get drunk with wine…but be filled with the Spirit”) could be assimilated by some readers into regional ecstatic ritual practices (e.g., Sufi dhikr trance states); this should be taught as ongoing Spirit-empowered worship, gratitude, and mutual submission (5:19-21), not an induced ecstatic experience.
• submitting to one another (ὑποτάσσω, hypotassō, 5:21) [NEW] — Kurdish: “Xwe Bindest Kirin” (to place oneself under/subordinate oneself — a reciprocal, voluntary construction distinct from hypakouō, “obey,” used of children/servants in 6:1, 6:5, for which the baseline-consistent rendering “Guhdarî Kirin” should be used instead). Risk: Critical. Note: this is the introductory, mutual command (“submitting to one another”) governing the entire household code that follows (wives/husbands, children/parents, servants/masters). Regional Islamic household ethics include a well-developed doctrine of wifely obedience (qiwāmah, Qur’an 4:34) framed as largely one-directional. There is a serious risk that only the one-directional “wives, submit” (5:22) is retained in popular teaching/memory while the governing mutual “submitting to one another” (5:21) and the counterbalancing command “husbands, love your wives as Christ loved the church and gave himself up for her” (5:25, tied to the Critical “Qurban”/sacrifice language above) are muted. Both halves of this reciprocal structure must be taught together, explicitly, at every occurrence.
• the husband is the head of the wife as Christ is the head of the church (κεφαλή, 5:23) — reuses “Ser” (head, see Ch. 1). Risk: High, given the household-codes doctrine’s sensitivity; must be paired immediately with the self-sacrificial love standard of 5:25, not left as a bare hierarchy statement.
• sanctify her, cleansing her by the washing of water with the word (ἁγιάζω, καθαρίζω — 5:26) — reuses baseline “Teqdîs” (sanctification, High risk) plus new term καθαρίζω (katharizō, “to cleanse”) [NEW] Kurdish: “Paqijkirin” (cleansing). Risk: Medium.
• present her to himself…without spot or wrinkle…holy and without blemish (5:27) [NEW] — Kurdish: “Bêqusûr û Pîroz” (without fault and holy). Risk: Low-Medium.
• one flesh (μία σάρξ, 5:31) — reuses “sarx”/“Beden” discussion, here in its neutral marital-union sense (quoting Genesis 2:24). Kurdish: “Yek Beden”. Risk: Low-Medium.
• this mystery is profound, and I am saying that it refers to Christ and the church (μυστήριον, 5:32) — reuses “Sira Veşartî” (mystery, Critical, see Chapter 1). Note the specific application here: marriage itself is taught as a living picture/type of Christ’s relationship to the church — this typological point should be preserved, not merely treated as a general statement about marriage’s importance.

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

• children, obey your parents in the Lord…honor your father and mother (ὑπακούω, τιμάω — 6:1-2) [NEW] — “Guhdarî Kirin” (obey, distinguished from 5:21’s mutual “submit,” see above) and “Rêz Girtin” (to honor/respect). Risk: Medium.
• fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord (παιδεία, νουθεσία — 6:4) [NEW] — Kurdish: “Terbiyet û Şîretên Xudan” (the discipline/upbringing and counsels of the Lord). Risk: Low-Medium.
• bondservants, obey your earthly masters (δοῦλος, κύριος [human sense] — 6:5-9) [NEW] — δοῦλος (doulos, “slave/servant”) → Kurdish: “Xulam” (servant/slave, native/shared word, also used devotionally as “xulamê Xwedê,” servant of God). Human “master” (κύριος in its non-divine sense) → Kurdish: “Xwedî” (owner/master, e.g. as in “shop owner” — NOT “Xudan,” which the baseline reserves exclusively for Christ’s divine Lordship, and NOT “Axa,” the traditional Kurdish feudal landlord title). Risk: High. Note: two collision points require care. First, “Xudan” must never be used of a human master in this passage, to protect the baseline’s Critical reservation of that word for Christ’s exclusive divine Lordship (10:9-pattern). Second, avoid “Axa” — the historical Kurdish feudal landlord/tenant system carried real socio-economic exploitation associations that would import an inappropriate specific cultural memory into this text; “Xwedî” is the safer, more neutral choice. The passage’s teaching that earthly masters “also have a Master in heaven” who shows no partiality (6:9) should be highlighted as relativizing, not endorsing, any human master-servant hierarchy.
• be strong in the Lord and in the strength of his might; put on the whole armor of God (δύναμις, πανοπλία, 6:10-11) — reuses baseline “Hêza Xwedê” (power of God); new term πανοπλία (panoplia, “full/complete armor, a soldier’s entire equipment”) [NEW] Kurdish: “Çekê Temam ê Xwedê” (the complete armor/weaponry of God). Risk: Critical. Note: this is a distinctly significant, well-grounded Kurdish-specific risk, structurally parallel to the baseline’s flagged nationalist-liberation collision for “Rizgarî.” Kurdish culture across all four host states carries a storied, deeply honored tradition of armed resistance and self-defense embodied in the Peshmerga (“those who face death”) — a celebrated national-liberation fighting identity central to modern Kurdish political consciousness. “Put on the full armor of God” and “wrestle…against the rulers, against the authorities, against the cosmic powers” (6:12) risk being heard as validating, or blending with, physical/political armed resistance rather than Paul’s own explicit clarification that the struggle is “not against flesh and blood” (6:12) but a purely spiritual, moral, and individual struggle against unseen spiritual forces. Every occurrence of the armor-of-God imagery must be anchored explicitly and repeatedly to its spiritual, not physical or political-military, referent.
• not against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (ἀρχή, ἐξουσία, κοσμοκράτωρ, πνευματικά τῆς πονηρίας — 6:12) [NEW] — Kurdish: “Serwer” (rulers), “Desthildar” (authorities), “Serokên Cîhana Tarî” (cosmic rulers/princes of the dark world, for kosmokratōr), “Hêzên Giyanî yên Xerabiyê” (spiritual forces of evil). Risk: High. Note: as flagged at 2:2, regional folk belief in cin (jinn) and evil spirits offers an available conceptual bridge but risks reducing Paul’s structured cosmic hierarchy to generic exorcism/folk-spirit categories rather than Christ’s decisive, already-secured victory (per 1:20-21) over a defeated-but-still-active enemy system.
• belt of truth, breastplate of righteousness, shoes of the gospel of peace, shield of faith, helmet of salvation, sword of the Spirit which is the word of God (ζώνη ἀλήθεια, θώραξ δικαιοσύνη, εὐαγγέλιον εἰρήνη, θυρεός πίστις, περικεφαλαία σωτηρία, μάχαιρα ῥήμα — 6:14-17) — this list reuses, at high density, the baseline’s most sensitive established terms: “Rastî” (truth), “Adalet” (righteousness, High), “Mizgînî” (gospel, Medium) and “Aştî” (peace, Medium), “Îman” (faith, High), “Rizgarî” (salvation, Critical), plus new term ῥῆμα (rhēma, “spoken word,” here paired with logos) → Kurdish: “Peyva Xwedê” (the word of God). Risk: Critical overall, inheriting the compounded risk of every baseline Critical/High term it deploys simultaneously, plus the armor-image risk above. Note: because this single unit stacks nearly every major baseline theological term into one martial metaphor, it requires the most careful theologian review in the entire book — every term must be individually correct AND the whole image must be anchored as personal spiritual equipping, never political-military armament.
• praying at all times in the Spirit, with all prayer and supplication (προσευχή, δέησις — 6:18) — reuses baseline’s intercession-family vocabulary “Dua” (prayer). Risk: Medium, per baseline’s prayer_and_intercession doctrine entry.
• ambassador in chains (πρεσβεύω, presbeuō, 6:20) [NEW] — Kurdish: “Balyoz” (ambassador — the standard modern Kurdish political/diplomatic term). Risk: Medium. Note: given the acute Kurdish statelessness themes already flagged Critical for kingdom_of_god, using the modern diplomatic-political term “balyoz” for Paul’s self-description carries a mild risk of unintended political-diplomatic resonance (formal international representation/recognition being a genuinely fraught, aspirational category for Kurdish communities); the pairing “in chains” (imprisonment) should be retained clearly to keep the image centered on Paul’s suffering service to the gospel, not diplomatic status-seeking.

---

Coverage Confirmation

All six chapters of Ephesians have been analyzed above: the core passage (2:1-10) verse-by-verse, and every other chapter (1, 2:11-22, 3, 4, 5, 6) chapter-by-chapter for load-bearing theological vocabulary. No chapter was found to introduce zero new theological vocabulary; every chapter contributes at least one term requiring new glossary entries beyond the baseline Romans package, consistent with Ephesians’ dense doctrinal content across election, ecclesiology, cosmic conflict, household ethics, and gifting.