Cross-Reference Analysis
Cross-Reference and Theme Analysis: Ephesians — Full Book
Methodology
This document catalogs every identifiable Old Testament quotation and allusion in Ephesians 1–6, every messianic reference, every typological connection, and every meaningful parallel to Romans (the pipeline’s existing curriculum), together with translation-sensitivity notes and rendering-consistency rules for terms and quotations that must remain identical across curricula. Coverage spans the entire book; no chapter is omitted. Where a chapter contains no new OT connections beyond what is already documented, this is stated explicitly.
Risk tiers (Critical/High/Medium/Low) follow the baseline’s definitions. “Translation sensitivity” notes flag not only doctrinal risk but citation-fidelity risk — cases where Paul’s quotation deliberately reworks or reapplies the OT source text, which translators must preserve rather than “correct” back toward the OT wording.
PART A — DIRECT OLD TESTAMENT QUOTATIONS
| # | Ephesians Passage | OT Source | Theme | Related Character(s) | Quotation Type & Notes | Translation Sensitivity |
|---|---|---|---|---|---|---|
| A1 | Ephesians 1:20-22 | Psalm 8:6; Psalm 110:1 | The Mystery of Christ Revealed / Deity of Christ | David (psalmist); Christ | Composite allusion: “far above all rule and authority… and put all things under his feet” merges the enthronement of Psalm 110:1 (“sit at my right hand”) with the dominion of Psalm 8:6 (“put all things under his feet,” originally of humanity in creation, applied here to Christ specifically). | High. Two royal-messianic psalms are fused to assert Christ’s supreme cosmic authority. Kepala (baseline/glossary term for “head,” #58) must carry this cosmic-enthronement weight in 1:22, not merely an organizational leadership sense. Ties directly to baseline’s Lordship of Christ (Critical) doctrine. |
| A2 | Ephesians 2:17 | Isaiah 57:19; Isaiah 52:7 | Unity of Jews and Gentiles / Peace with God | Isaiah (prophet); Christ (the one who “came and preached”) | Direct citation of Isaiah 57:19’s “peace to him who is far and peace to him who is near,” reapplied from a Jew/diaspora-Jew referent to a Jew/Gentile referent. | High. Damai sejahtera (baseline term) must be shown here fulfilling a specific named OT peace-prophecy, not functioning as generic goodwill; the reapplication (far/near now = Gentile/Jew) must be explained in teaching notes so the typological expansion is not missed. |
| A3 | Ephesians 2:20 | Isaiah 28:16; Psalm 118:22 | The Church as the Body of Christ / foundation | Christ (cornerstone); apostles and prophets | Direct architectural image, the same “cornerstone” text quoted elsewhere in the wider NT library (see Part E, Forward Consistency Notes). | Medium. Batu penjuru (glossary #66) is a well-established, low-ambiguity Malay Christian term. |
| A4 | Ephesians 4:8 | Psalm 68:18 | Gifts for Building Up the Church / Christ’s ascension | David (psalmist); Christ | Direct but deliberately modified quotation. The Masoretic Text and LXX of Psalm 68:18 read that the ascending victor “received gifts from men” (i.e., tribute); Paul’s citation reads “he gave gifts to men” — an inspired, Christological reworking, not a textual error. | Critical (citation-fidelity). Translators must render Ephesians 4:8 exactly as Paul’s Greek states it (“gave gifts”) and must NOT silently harmonize it back toward the OT source’s “received.” A translator footnote explaining this deliberate apostolic reapplication is required; omitting the footnote risks a back-translation flag under the baseline’s ambiguity-handling rules. |
| A5 | Ephesians 4:25 | Zechariah 8:16 | Walking in Newness of Life / Church as Body | Zechariah (prophet) | Direct citation: “let each one speak truth with his neighbor.” | Low. Standard ethical exhortation; Kejujuran/truth-telling vocabulary carries no doctrinal collision here (distinct from the ἀλήθεια/δικαιοσύνη collision in 6:14 — see A9 below). |
| A6 | Ephesians 4:26 | Psalm 4:4 | Walking in Newness of Life | David (psalmist) | Direct citation: “Be angry and do not sin.” | Low-Medium. Standard vocabulary; ensure the imperative force (anger itself is not forbidden, but sin arising from it is) is preserved. |
| A7 | Ephesians 5:14 | Composite: Isaiah 60:1 / Isaiah 26:19 (possibly an early Christian hymn fragment) | Walking in Newness of Life | none named directly | Introduced with a quotation formula (“therefore it says”), but the wording does not match any single OT verse exactly — likely a composite allusion or a baptismal/hymnic adaptation of Isaiah’s light/resurrection imagery. | Medium. Must NOT be presented as a verbatim single-source OT quotation; a translator note should flag its composite/adapted nature so reviewers do not treat this as a citation-fidelity error. |
| A8 | Ephesians 5:31 | Genesis 2:24 | Household Codes and Christ-Centered Relationships / The Mystery of Christ Revealed | Adam; Eve (implicit) | Direct quotation of the foundational creation-marriage ordinance, reapplied typologically to Christ and the church in the very next verse (5:32). | Critical. This is the single most theologically loaded OT quotation in the household-codes material. Must preserve both (a) the literal creation-marriage referent and (b) its typological escalation into a picture of Christ and Gereja — collapsing it into ordinary marriage counsel alone would flatten Paul’s argument; collapsing it into pure allegory would lose its grounding in real creation-order marriage. See Part D (Typology) below. |
| A9 | Ephesians 6:2-3 | Exodus 20:12; Deuteronomy 5:16 | Household Codes and Christ-Centered Relationships | Moses (lawgiver) | Direct quotation of the fifth commandment, explicitly identified by Paul as “the first commandment with a promise.” | Medium. Hukum Taurat (baseline term) is the correct doctrinal frame for this quotation’s origin; Taat kepada ibu bapa (glossary #83) has positive cultural resonance and low doctrinal risk here, in contrast to the wife-husband submission material at 5:22. |
| A10 | Ephesians 6:14a | Isaiah 11:5 | Spiritual Warfare and the Armor of God | The messianic Spirit-endowed figure of Isaiah 11 | Allusion: “righteousness [or, per Paul’s rendering, truth/faithfulness] as a belt.” | Critical. This ties the believer’s spiritual equipping directly to the Messiah’s own Spirit-given righteousness/faithfulness in Isaiah 11 — the armor is derivative of Christ’s own character, not a self-generated virtue. Directly relevant to glossary term #52’s ἀλήθεια/δικαιοσύνη rendering collision (see below). |
| A11 | Ephesians 6:14b, 17 | Isaiah 59:17 | Spiritual Warfare and the Armor of God | God himself as Divine Warrior | Direct allusion: “he put on righteousness as a breastplate, and a helmet of salvation on his head.” | Critical. This is the foundational OT source for the entire Armor of God doctrine: in Isaiah 59, the armor belongs to GOD himself, acting as Divine Warrior when no human deliverer is found; in Ephesians 6, this same armor is now graciously given to the church to wear. Teaching material must make this derivation explicit — the armor’s power is God’s own character and action, sharply distinguishing it from a possessed protective object (azimat/tangkal, glossary #87). |
| A12 | Ephesians 6:15 | Isaiah 52:7 | Spiritual Warfare and the Armor of God / Gospel | Isaiah (prophet); the gospel messenger | Allusion: “feet fitted with the readiness given by the gospel of peace,” echoing “how beautiful are the feet of him who brings good news… who publishes peace.” | Medium. Injil (Gospel, baseline High-risk term) and Damai sejahtera (baseline Medium-risk term) both converge here; reinforce that gospel proclamation is itself part of the believer’s spiritual defense, not merely an evangelistic add-on. |
PART B — OLD TESTAMENT ALLUSIONS AND BACKGROUND (Without Formal Quotation Formula)
| # | Ephesians Passage | OT Background | Theme | Related Character(s) | Translation Sensitivity |
|---|---|---|---|---|---|
| B1 | Ephesians 1:4 | Genesis 1:1 (“the foundation of the world”) | Election and Predestination in Christ | none (creation narrative) | Critical. God’s choosing “before the foundation of the world” grounds election in eternity, prior to creation itself — must not be softened into a temporal, in-history decision. Reinforces glossary #50 (Ditetapkan lebih dahulu oleh Allah). |
| B2 | Ephesians 1:7 | Leviticus 17:11 (blood as the means of atonement); Exodus 12 (Passover blood) | Salvation by Grace through Faith / The Mystery of Christ Revealed | none named (sacrificial system); Christ | High. Penebusan (redemption, glossary #53) depends on this OT blood-atonement background being taught explicitly, since it is foreign territory to Islamic soteriology’s unilateral-forgiveness framework (see baseline’s Redemption entry). |
| B3 | Ephesians 2:11-12 | Genesis 17 (circumcision as covenant sign); Exodus 19:5-6; Deuteronomy 7:6 (Israel’s covenant election) | Unity of Jews and Gentiles in One New Humanity | Abraham; Moses | Critical. “Commonwealth of Israel” and “covenants of promise” summarize the entire OT covenant-election storyline from which Gentiles were formerly excluded; ties directly to glossary #61 (Bersunat) and #28 (Perjanjian, baseline). |
| B4 | Ephesians 2:14-16 | Historical background: the Jerusalem Temple’s Soreg (dividing barrier separating the Court of the Gentiles); prophetic hope of Isaiah 2:2-4 (nations streaming to Zion) | Unity of Jews and Gentiles in One New Humanity | none named | Medium. Reinforces glossary #64 (Tembok pemisah); the Isaiah 2 background gives positive prophetic-fulfillment framing (nations joining Israel’s worship) rather than mere legal abolition. |
| B5 | Ephesians 2:19-22 | 1 Kings 6 (Solomon’s temple); Ezekiel 40-48 (the future temple vision); Psalm 118:22 (cornerstone, see A3) | The Church as the Body of Christ | Solomon; Ezekiel | High. The church as “a holy temple in the Lord” fulfills and supersedes the physical Jerusalem Temple; see Part D (Typology) for full treatment. |
| B6 | Ephesians 3:6 | Genesis 12:3; Genesis 22:18 (Abrahamic promise: “in you all the families of the earth shall be blessed”) | Unity of Jews and Gentiles in One New Humanity / The Mystery of Christ Revealed | Abraham | High. The “mystery” of Gentile inclusion is not a novel invention but the long-hidden fulfillment of the Abrahamic promise itself; teaching material should connect Rahsia (Mystery, glossary #51) directly to this Genesis promise so it is not heard as a wholly new revelation unconnected to the OT storyline. |
| B7 | Ephesians 4:24 | Genesis 1:26-27 (mankind made in God’s image) | Walking in Newness of Life | Adam (implicit) | Medium-High. The “new man…created after the likeness of God” directly echoes the original creation of humanity in God’s image, now being restored/renewed in Christ; connects to glossary #47 (Diciptakan) and #78 (Manusia baru). |
| B8 | Ephesians 5:2 | Exodus 29:18; Leviticus 1:9 (the “fragrant offering” formula of the OT sacrificial system) | Household Codes / The Mystery of Christ Revealed | none named (sacrificial system); Christ | Medium. “A fragrant offering and sacrifice to God” directly draws on Levitical sacrificial vocabulary to describe Christ’s self-giving death — reinforces that Christ’s death fulfills, rather than merely resembles, the OT sacrificial system. |
| B9 | Ephesians 6:12 | Daniel 7:13-14 (Son of Man given dominion over hostile powers); Daniel 10:13, 20-21 (angelic “princes” contending over nations); Job 1-2 (Satan’s accusing role); Psalm 82 (the divine council) | Spiritual Warfare and the Armor of God | Daniel; Job | Critical. This OT background gives Paul’s “rulers, authorities, cosmic powers” language a structured, textually-grounded biblical cosmology (a real, personal, organized spiritual conflict) rather than a diffuse animist framework. Essential background for teaching glossary #86 correctly against the Malay animist substrate (jin, hantu, roh halus, bomoh). |
| B10 | Ephesians 1:20-21 | Daniel 7:13-14 (dominion given to “one like a son of man” over every rule and authority) | The Mystery of Christ Revealed / Deity of Christ | Daniel; Christ | High. Reinforces A1 above; Christ’s exaltation “far above all rule and authority” is the Danielic Son of Man vision realized. |
PART C — MESSIANIC REFERENCES
| # | Ephesians Passage | Messianic OT Root | Fulfillment Claim | Translation Sensitivity |
|---|---|---|---|---|
| C1 | Ephesians 1:20-23 | Psalm 110:1 (enthroned Davidic king); Psalm 8:6 (dominion); Daniel 7:13-14 (Son of Man’s everlasting dominion) | Christ is bodily raised, enthroned at God’s right hand, and given dominion over every rule, authority, power, and dominion, in this age and the one to come. | Critical. Directly reinforces baseline’s Lordship of Christ and Deity of Christ (both Critical) — this is not honorary status but literal cosmic enthronement. |
| C2 | Ephesians 2:14-18 | Isaiah 9:6-7 (Prince of Peace); Isaiah 57:19; Isaiah 52:7 (peace proclaimed) | Christ himself, in his own person and death, “is our peace,” personally embodying and enacting what Isaiah’s peace-prophecies anticipated. | High. Damai sejahtera must be shown as a person-and-event fulfillment (Christ himself, and his cross), not an abstract virtue. |
| C3 | Ephesians 3:5-6 | Genesis 12:3, 22:18 (Abrahamic promise); Isaiah 49:6 (servant as “a light to the nations”) | The long-promised inclusion of the nations in God’s blessing is now fulfilled specifically “in Christ,” not through any other means. | High. Connects Rahsia (Mystery) directly to Messianic fulfillment rather than presenting it as free-floating new doctrine. |
| C4 | Ephesians 4:8 | Psalm 68:18 (the victorious ascending king distributing spoils) | Christ, as the ascended, victorious king, is the one who gives gifts to his people — a directly messianic, kingly image. | Critical (see A4 above for the citation-fidelity issue). |
| C5 | Ephesians 5:25-27 | Hosea 2:19-20; Ezekiel 16 (God as covenant-husband to Israel); Song of Solomon (marital covenant love imagery) | Christ is the ultimate Bridegroom, loving and sanctifying his bride (the church) as the OT’s covenant-marriage prophetic tradition anticipated. | Critical. Must be taught as the fulfillment of the OT’s own marriage-covenant theology of God and his people, not merely a moral analogy borrowed for convenience; ties to glossary #58 (Kepala) and A8 above. |
| C6 | Ephesians 6:14-17 | Isaiah 11:5 (Spirit-endowed messianic figure’s righteousness); Isaiah 59:17 (Divine Warrior’s own armor) | The Messiah’s own righteousness and God’s own warrior-equipping are now shared with and worn by the church, his body. | Critical. See A10-A11; must be taught as derivative empowerment from Christ’s own character, not self-generated moral achievement or a magical object. |
PART D — TYPOLOGICAL CONNECTIONS
| # | Type (OT) | Antitype (Ephesians) | Passage | Translation Sensitivity |
|---|---|---|---|---|
| D1 | Adam, the first man, and the “old” humanity under sin (Genesis 1-3) | The “old man” put off, and the corporate “one new man” created in Christ | Ephesians 2:15; 4:22-24 | High. Two distinct applications of the same Adam-typology must not be conflated: 2:15 is corporate (Jew + Gentile creating one new humanity), while 4:22-24 is individual (each believer’s ongoing put-off/put-on transformation). See glossary #65 and #78. |
| D2 | The tabernacle/Solomon’s temple and Ezekiel’s future temple (Exodus 25-40; 1 Kings 6; Ezekiel 40-48), God’s dwelling place among his people | The church as “a holy temple in the Lord,” “a dwelling place for God by the Spirit” | Ephesians 2:19-22 | High. The church, not any physical building, is now the fulfilled dwelling place of God’s presence; Gereja (baseline term) must not be confused with a building in this passage, reinforcing the baseline’s existing caution on this term. |
| D3 | Adam and Eve, the first marriage, “one flesh” (Genesis 2:24) | Christ and the church as the ultimate, mystery-laden fulfillment of the marriage pattern | Ephesians 5:22-33 | Critical. See A8/C5 above; this is the letter’s most theologically dense typological move, requiring the creation ordinance, the prophetic marriage-covenant tradition, and Christ’s own sacrificial love to be held together without collapsing any one element. |
| D4 | God himself as Divine Warrior, clothed in armor, no human deliverer available (Isaiah 59:15-17); the Exodus deliverance by God’s “mighty hand” (Exodus 15) | The church, clothed in God’s own armor, engaged in spiritual (not merely military or political) conflict | Ephesians 6:10-17 | Critical. See A11/C6 above; the armor’s ultimate source is God’s own character and victory, not a talisman or ritual object the believer possesses independently. |
| D5 | The Passover lamb’s blood and the Levitical sacrificial system providing atonement (Exodus 12; Leviticus 17:11; 1:9) | Redemption “through his blood” and Christ’s self-offering as “a fragrant offering and sacrifice” | Ephesians 1:7; 5:2 | High. Substitutionary, blood-bought redemption fulfills, not merely echoes, the OT sacrificial system; this concept has no ready parallel in mainstream Islamic soteriology and needs explicit unpacking (see baseline’s Redemption entry, and glossary #53). |
| D6 | The Davidic king enthroned at God’s right hand (Psalm 110:1; 2 Samuel 7:12-16, the Davidic covenant) | Christ enthroned “far above all rule and authority,” head over all things to the church | Ephesians 1:20-22 | Critical. Connects directly to the baseline’s Davidic Covenant doctrine (already flagged High/Critical in the Romans package); Ephesians extends the Davidic enthronement typology into cosmic, church-headship terms. |
PART E — PARALLELS TO ROMANS (Existing Curriculum) AND RENDERING-CONSISTENCY RULES
Because Romans is the established baseline curriculum for this Language Package, every place where Ephesians restates, extends, or directly echoes Romans’ vocabulary and argument must use identical Malay renderings, per the Theological Consistency Rules Across Documents already established in 12_ai_translation_requirements.md. The table below identifies each parallel and states the specific consistency rule it generates.
| # | Ephesians Passage | Romans Parallel | Shared Doctrine | Consistency Rule |
|---|---|---|---|---|
| E1 | Ephesians 2:8-9 | Romans 3:24, 28; 4:4-5; 11:5-6 | Salvation by Grace through Faith | Kasih kurnia (grace), Iman (faith), and Perbuatan (works, new Ephesians term) must render with the same grace-versus-works contrast logic established in Romans; Perbuatan must never be softened to imply any works-contribution, mirroring the baseline’s rejection of amal soleh framing. |
| E2 | Ephesians 1:4-5, 11 | Romans 8:28-30; 9:11-12 | Election and Predestination in Christ | Pilihan Allah (baseline) must be reused exactly wherever ἐκλέγομαι/ἐκλογή occurs in Ephesians (1:4); the new term Ditetapkan lebih dahulu oleh Allah (predestined, glossary #50) must be introduced consistently as a companion term, never as a synonym drifting toward takdir, matching the baseline’s existing caution for Romans’ own predestination language (Romans 8:29-30 uses the same Greek root προορίζω). |
| E3 | Ephesians 2:11-22 | Romans 3:29-30; 9-11; 15:7-12 | Unity of Jews and Gentiles in One New Humanity | Bangsa bukan Yahudi (baseline) must be reused exactly. Ephesians’ additional vocabulary (Bersunat, Tembok pemisah, Satu manusia baru) extends but must not contradict Romans’ olive-tree unity argument (Romans 11:17-24); teaching material should cross-reference both passages together. |
| E4 | Ephesians 6:12 | Romans 8:38-39 (“neither angels nor rulers… nor powers”) | Spiritual Warfare and the Armor of God / Assurance of Salvation | Critical consistency rule. Romans 8:38-39 lists the same Greek terms (ἀρχαί, δυνάμεις — “rulers,” “powers”) in a context of assurance (nothing in this category can separate believers from God’s love), while Ephesians 6:12 lists overlapping terms (ἀρχαί, ἐξουσίαι) in a context of active conflict. Whatever Malay rendering is finalized for Romans 8:38’s “rulers nor powers” MUST be reused for Ephesians 6:12’s “pemerintah-pemerintah, penguasa-penguasa,” since both refer to the same class of cosmic spiritual beings; using different vocabulary in the two passages would obscure a reader’s ability to connect the assurance of Romans 8 with the active-resistance instruction of Ephesians 6. This is a newly identified cross-curriculum rule not previously documented in the Romans-only baseline and should be added to the shared translation memory at the next update. |
| E5 | Ephesians 1:19-20 | Romans 1:16 | Power of God for Salvation | Kuasa Allah (baseline) must be reused exactly for δύναμις θεοῦ in both passages. |
| E6 | Ephesians 2:1-3 | Romans 5:12-21; 6:1-11 | Universal Human Accountability / Christian Identity in Christ | The new term Mati (dead, spiritually, glossary #32) in Ephesians 2:1 must align conceptually with however Romans 6:11’s “dead to sin, alive to God” was rendered; if Romans used a Malay verb-root for “dead to sin” other than the bare mati, that same root should be checked and, where doctrinally compatible, reused here to preserve the “dead-then-alive” motif shared by both letters. Flagged for confirmation against the finalized Romans 6 segment translation. |
| E7 | Ephesians 1:7 | Romans 3:24 | Redemption / Justification | Penebusan (new Ephesians term, glossary #53) should be checked against whatever rendering Romans 3:24’s “redemption that is in Christ Jesus” (ἀπολύτρωσις) received in the finalized Romans translation output (not explicitly recorded in the current translation_memory.json). Recommend retroactively adding an explicit “redemption” entry to the shared translation memory, since the term now appears in both curricula. |
| E8 | Ephesians 1:13-14 | Romans 8:16, 23 | Assurance of Salvation / Adoption | Pengangkatan sebagai anak (baseline) must be reused exactly. The Ephesians-specific images Dimeteraikan (sealed) and Cagaran (guarantee/pledge) are new but function as an expansion of the same Spirit-guaranteed-inheritance logic as Romans 8:23’s “firstfruits of the Spirit”; teaching material should present these as complementary images of one assurance doctrine, not competing metaphors. |
| E9 | Ephesians 5:22-6:9 | Romans 13:1-7 | Household Codes and Christ-Centered Relationships / submission to authority generally | While Romans 13 addresses submission to civil government and Ephesians 5-6 addresses household relationships, both employ the same submission root (ὑποτάσσω); Tunduk (glossary #82) should be checked for consistency against whatever term Romans 13:1’s “be subject to the governing authorities” received, to maintain a single Malay vocabulary family for the biblical concept of ordered submission across different spheres (household vs. civil), even though the theological content differs by context. |
| E10 | Ephesians 6:18 | Romans 8:26-27 | Prayer and Intercession | Perantaraan (baseline, Critical) governs the Spirit’s/Christ’s intercessory role; Ephesians 6:18’s Doa dan permohonan (new term, our own praying “in the Spirit”) must be taught as the believer’s responsive praying empowered by the Spirit, distinct from but not contradicting the Spirit’s own intercessory groaning in Romans 8:26. The two must never be merged into a single undifferentiated concept. |
| E11 | Ephesians 4:22-24 | Romans 6:6 | Walking in Newness of Life / Christian Identity in Christ | Manusia lama (old man/self, glossary #78) should be checked against Romans 6:6’s rendering of “our old self was crucified with him,” to confirm the same Malay noun phrase is used in both curricula for continuity of this recurring Pauline image. |
| E12 | Ephesians 4:4-6 | Romans 12:4-5 | The Church as the Body of Christ | Tubuh (body, glossary #59) and the “one body” language should align with Romans 12:4-5’s body-and-members imagery; both passages teach the same doctrine of differentiated unity within Christ’s body and must not be presented as describing two different concepts. |
PART F — FORWARD CONSISTENCY NOTES (For Future Curricula in This Library)
The baseline package’s tags list additional books already anticipated for this pipeline (Matthew, Mark, Luke, John, Acts, 1 Corinthians, 2 Corinthians). Several OT quotations identified above recur in those books and should be locked now to prevent future rendering drift:
- Psalm 110:1 (Ephesians 1:20) is also quoted in Matthew 22:44, Mark 12:36, Luke 20:42-43, and Acts 2:34-35 — all within this library’s anticipated scope. The Malay rendering of “sit at my right hand” and its enthronement force should be fixed now and reused identically in those future curricula.
- Psalm 118:22 / Isaiah 28:16 (Ephesians 2:20, “cornerstone”) is also quoted in Matthew 21:42, Mark 12:10, Luke 20:17, and Acts 4:11. Batu penjuru should be treated as a locked cross-curriculum term from this point forward.
- Genesis 2:24 (Ephesians 5:31) is also quoted in Matthew 19:5 and Mark 10:7-8. The rendering established for Ephesians 5:31 must be reused verbatim in the future Matthew and Mark curricula.
- Psalm 8:6 (Ephesians 1:22) is also quoted in 1 Corinthians 15:27, part of this library’s anticipated scope. The enthronement/dominion sense established here should carry forward.
These notes are provided for the Phase 1 team maintaining the shared translation memory across curricula and do not require action within the Ephesians-only deliverables, but should not be lost when 1 Corinthians and the Gospels enter Phase 1 analysis.
Summary of Full-Book Coverage
| Chapter | OT Quotations | OT Allusions | Messianic References | Typology | Romans Parallels |
|---|---|---|---|---|---|
| 1 | A1 (Ps 8:6/110:1) | B1 (Gen 1:1), B10 (Dan 7:13-14) | C1 | D6 (Davidic enthronement) | E2, E5, E8 |
| 2 | A2 (Isa 57:19/52:7), A3 (Isa 28:16/Ps 118:22) | B2 (Lev 17:11/Exod 12), B3 (Gen 17, Exod 19, Deut 7), B4 (Temple Soreg, Isa 2:2-4), B5 (1 Kings 6, Ezek 40-48) | C2 | D2 (temple), D5 (sacrifice) | E1, E3, E6 |
| 3 | — (none new; reuses A1-A3 background) | B6 (Gen 12:3, 22:18) | C3 | — | — |
| 4 | A4 (Ps 68:18), A5 (Zech 8:16), A6 (Ps 4:4) | B7 (Gen 1:26-27) | C4 | D1 (Adam/new man, individual sense) | E4 (partial, powers language anticipates ch.6), E11, E12 |
| 5 | A7 (Isa 60:1/26:19 composite), A8 (Gen 2:24) | B8 (Exod 29:18/Lev 1:9) | C5 | D3 (marriage), D1 (Adam/new man, corporate sense reused from ch.2) | E9 |
| 6 | A9 (Exod 20:12/Deut 5:16), A10 (Isa 11:5), A11 (Isa 59:17), A12 (Isa 52:7) | B9 (Dan 7, Dan 10, Job 1-2, Ps 82) | C6 | D4 (Divine Warrior) | E4, E9, E10 |
No chapter of Ephesians lacks a documented Old Testament connection; all six chapters are represented above, confirming full-book coverage per the PRD Phase 1 mandate.