Semantic Analysis: Ephesians (Full Book) — English → Malay

Methodology

This analysis proceeds in two parts:

1. Core passage verse-by-verse — Ephesians 2:1-10, the theological anchor of the curriculum, treated word-by-word for every load-bearing term.
2. Chapter-by-chapter analysis of the entire book, Ephesians 1–6, covering every remaining chapter’s load-bearing theological vocabulary with the same analytical fields. Where a chapter reuses vocabulary already established, that reuse is noted explicitly rather than re-analyzed at length; only genuinely new load-bearing terms receive full fresh treatment in later chapters.

For every term, where an equivalent concept already exists in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json), the baseline Malay rendering is reused exactly and is marked “(baseline reuse).” New terms introduced by Ephesians receive a proposed Malay rendering, risk tier, and rationale, to be added to an updated translation memory in a later Phase 1 step.

Risk tiers follow the baseline definitions: Critical (doctrine-altering if mistranslated, human theologian review mandatory), High (significant syncretism/confusion risk, human theologian review), Medium (clarity risk, native speaker review), Low (minor risk, automated review).

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PART 1 — CORE PASSAGE: EPHESIANS 2:1-10 (Verse-by-Verse)

Ephesians 2:1 — “And you were dead in the trespasses and sins”

καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν

• νεκρούς (nekrous) — dead

  • Literal meaning: physically lifeless, corpse-like.
  • Semantic range: physical death; by extension, total incapacity, unresponsiveness, absence of life-function.
  • English variants: “dead,” “lifeless.”
  • Contextual theological meaning: total spiritual incapacity before God prior to regeneration — not sickness, weakness, or moral struggle, but the complete absence of spiritual life. This grounds the doctrine of salvation by grace: a corpse cannot contribute to its own resurrection.
  • Malay rendering & risk: Mati (standard Malay for “dead”). Risk: High. Mati alone reads as merely metaphorical or hyperbolic in everyday Malay (“mati” for tiredness, boredom, etc.), risking softening into “spiritually unwell” rather than total incapacity. This is also the sharpest collision point with Islamic anthropology’s fitrah doctrine (humans born in a natural, unblemished disposition capable of recognizing and choosing God), already flagged as High risk under “Universal Human Accountability” in the baseline registry. Teaching material must state explicitly that Paul means total spiritual incapacity, not a diminished capacity requiring only assistance.

• παραπτώμασιν (paraptōmasin) — trespasses

  • Literal meaning: a falling aside, a false step, a deviation from a path.
  • Semantic range: transgression, misdeed, false step, moral lapse — distinct from, but overlapping with, ἁμαρτία.
  • English variants: “trespasses,” “transgressions,” “offenses,” “false steps.”
  • Contextual theological meaning: specific acts of wrongdoing that deviate from God’s way, paired with ἁμαρτία for rhetorical fullness (comprehensive moral culpability).
  • Malay rendering & risk: Pelanggaran (“violation/transgression,” new term for this curriculum). Risk: Medium. Standard Malay legal/moral vocabulary; low ambiguity, but should not collapse into a bare synonym for ἁμαρτία (Dosa) — the pairing conveys the totality of the problem, not two unrelated categories.

• ἁμαρτίαις (hamartiais) — sins — (baseline reuse: Dosa)

  • Contextual theological meaning here: paired with παραπτώμασιν, these together describe not occasional lapses but the defining condition of the “dead” state in v.1 — the totality of the fallen human condition prior to Christ, not merely a list of misdeeds.
  • Risk: High (per baseline entry). Must be read alongside νεκρούς as characterizing a state (death), not a tally of infractions on a ledger, guarding against a deeds-ledger (amal) framing.

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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 that is now at work in the sons of disobedience”

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

• περιεπατήσατε (peripatēsate) — walked

  • Literal meaning: to walk about, conduct one’s daily life.
  • Semantic range: habitual lifestyle, ongoing conduct, moral trajectory — a favorite Ephesians metaphor (cf. 4:1, 4:17, 5:2, 5:8, 5:15).
  • English variants: “walked,” “lived,” “conducted yourselves.”
  • Contextual theological meaning: describes the entire prior manner of life as governed by an outside power, not isolated acts.
  • Malay rendering & risk: Berjalan / hidup — established Alkitab pattern renders this metaphor as “hidup” (lived) or “melakukan cara hidup.” Risk: Low. Malay comfortably carries the “walk of life” metaphor (cara hidup).

• αἰῶνα τοῦ κόσμου τούτου (aiōna tou kosmou toutou) — course/age of this world

  • Literal meaning: “the age of this world” (aiōn = age/era, kosmos = world-order).
  • Semantic range: the present, fallen world-system and its values, as distinct from the age to come.
  • Contextual theological meaning: the dominant, God-opposing cultural-spiritual order that shapes unregenerate life.
  • Malay rendering & risk: Zaman dunia ini (“the age/era of this world”). Risk: Medium. Must be distinguished from a neutral reference to “this present era” in a purely chronological sense; context should make clear this names a spiritual system in opposition to God, not merely “the modern age.”

• ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος (archonta tēs exousias tou aeros) — prince/ruler of the power of the air

  • Literal meaning: “the ruler of the authority/domain of the air.”
  • Semantic range: a title for Satan as head of a hierarchy of spiritual authorities operating in an unseen realm (“the air”).
  • Contextual theological meaning: identifies a personal, malevolent spiritual being actively directing the present God-opposing order — foundational to the spiritual warfare doctrine developed fully in ch. 6.
  • Malay rendering & risk: Penguasa yang menguasai udara or Ketua kuasa di udara (“the ruler who governs the air”). Risk: Critical. This is the first appearance of Ephesians’ distinctive cosmic-powers vocabulary (see also 6:12). Malay traditional folk belief (still present beneath official Islam in parts of Malay culture) recognizes spirit-beings inhabiting the unseen world (roh halus, jin, hantu) associated with places, including the air/sky. There is real risk that Paul’s structured, personal, singular “ruler” (identifiable as Satan, the great cosmic adversary of God) is heard instead through an animist lens as one among many ambient nature-spirits. Teaching material must clarify this names a specific personal being in organized opposition to God, not a diffuse animistic spirit-presence.

• τὸ πνεῦμα τὸ νῦν ἐνεργοῦν (to pneuma to nyn energoun) — the spirit now at work

  • Literal meaning: “the spirit now working/operating.”
  • Semantic range: an active, energizing spiritual influence; here the spirit of disobedience animating fallen humanity, contrasted sharply with Roh Kudus elsewhere in the letter.
  • Contextual theological meaning: names an active spiritual force behind human rebellion, distinct from and opposed to the Holy Spirit.
  • Malay rendering & risk: Roh yang kini bekerja (“the spirit now working”). Risk: Critical. Any use of “roh” here must be sharply distinguished, in the same breath if necessary, from Roh Kudus (baseline Critical term). Given the animist substrate recognizing many kinds of roh, this verse’s negative “roh” and later chapters’ Roh Kudus must never be allowed to blur into “different spirits of the same general category,” but must be taught as: one is the only true God the Holy Spirit; the other is a personal evil spiritual force in rebellion against God.

• υἱοῖς τῆς ἀπειθείας (huiois tēs apeitheias) — sons of disobedience

  • Literal meaning: “sons of disobedience” — a Hebraic idiom meaning those characterized by disobedience.
  • Semantic range: a description of unregenerate humanity defined by its resistant orientation to God.
  • Contextual theological meaning: pairs with v.3’s “children of wrath” — humanity’s natural condition apart from Christ is characterized by disobedience, not neutral ignorance.
  • Malay rendering & risk: Orang-orang yang tidak taat (“people who are disobedient/rebellious”). Risk: High. Ketaatan (obedience) is a heavily loaded Islamic virtue-term (see baseline’s “obedience_of_faith” entry); care is needed so that “ketidaktaatan” here reads as fundamental, defiant God-resistance (the human condition apart from Christ), not merely a lapse in ritual duty-performance.

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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, like the rest of mankind”

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

• σάρξ (sarx) — flesh

  • Literal meaning: physical body tissue/muscle.
  • Semantic range: (1) the physical body; (2) in Pauline usage, the corrupted, sin-oriented human nature in rebellion against God — distinct from mere physicality.
  • English variants: “flesh,” “sinful nature,” “human nature.”
  • Contextual theological meaning: here names not the neutral physical body but the fallen orientation of the whole person toward self-gratification and away from God.
  • Malay rendering & risk: Daging (new term for this curriculum). Risk: Medium-High. Daging in ordinary Malay simply means meat/flesh; the metaphorical sinful-nature sense requires explicit unpacking on first use, since Malay has no equivalent everyday idiom for “the flesh” as moral category. Care is also needed that this is not confused with the ordinary, good human body God created.

• ἐπιθυμίαις (epithymiais) — passions/desires

  • Literal meaning: strong desire, craving, longing.
  • Semantic range: neutral desire in some contexts; in Paul, typically disordered, self-serving craving contrary to God’s will.
  • Contextual theological meaning: the internal appetites that drive sinful conduct.
  • Malay rendering & risk: Hawa nafsu (an established Malay-Arabic loan phrase for base desires/lust). Risk: Medium. Hawa nafsu is already well-understood in Malay religious vocabulary (including Islamic ethical teaching on controlling nafsu), which gives real bridging value, but teaching material should clarify Paul’s point is that these desires previously governed the whole person totally (a state, not merely occasional temptation).

• θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν (thelēmata tēs sarkos kai tōn dianoiōn) — desires of the body and the mind

  • Literal meaning: “the wills/wishes of the flesh and of the thoughts/minds.”
  • Semantic range: the willed intentions arising from both body and mind — i.e., the whole inner person, not merely physical appetite.
  • Contextual theological meaning: total-person corruption — will, mind, and body all implicated, not merely bodily impulse.
  • Malay rendering & risk: Kehendak tubuh dan fikiran (“the wills of the body and the mind”). Risk: Low-Medium. Reasonably transparent in Malay; care needed to preserve the “totality” emphasis (both body and mind, not one alone).

• φύσει (physei) — by nature

  • Literal meaning: “by birth/nature/origin,” as opposed to by later acquisition or choice.
  • Semantic range: inherent, inborn condition.
  • Contextual theological meaning: a direct claim that the sinful, wrath-deserving condition is inherited/innate from birth, not merely acquired through later personal choices — foundational to the doctrine of original sin.
  • Malay rendering & risk: Secara semula jadi (“by nature/naturally”). Risk: Critical. This is among the sharpest doctrinal collisions in the entire book: Islamic anthropology’s fitrah doctrine holds humans are born in a natural, unblemished state inclined toward tawhid, not inherently under wrath. Ephesians 2:3’s φύσει directly asserts the opposite — an inherited, inborn condition of divine displeasure prior to any personal sin. This must be flagged for explicit theological teaching, not softened or glossed over.

• τέκνα ὀργῆς (tekna orgēs) — children of wrath

  • Literal meaning: “children of wrath” — a Hebraic idiom meaning those characterized by / destined for wrath.
  • Semantic range: persons under God’s righteous judicial displeasure by virtue of their condition, not merely their individual acts.
  • Contextual theological meaning: describes the universal, inherited human condition prior to salvation — this is the dark backdrop against which v.4’s “But God” (see below) makes its dramatic turn.
  • Malay rendering & risk: Anak-anak kemurkaan (“children of wrath,” new term). Risk: Critical. Ὀργή (wrath) itself requires a dedicated new entry (see below). The idiom “anak-anak kemurkaan” needs explicit unpacking, since the “children of X” idiom construction does not naturally occur in everyday Malay and reads oddly without explanation; teaching material must clarify this describes a real, inherited standing before God’s justice, not a metaphor for bad luck or fate (avoiding any drift toward takdir-style fatalism, per the baseline’s established caution).

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Ephesians 2:4 — “But God, being rich in mercy, because of the great love with which he loved us”

ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς

• ὁ δὲ θεός (ho de theos) — But God — (baseline reuse: Allah)

  • Contextual theological meaning: the single most famous hinge-phrase in the passage (often set apart as its own theological unit, “the two greatest words in the Bible”): the dramatic reversal from humanity’s helpless condition (vv.1-3) to God’s sovereign initiative in salvation (vv.4-10). The force of δέ (adversative “but”) must not be lost.
  • Risk: Critical (per baseline Allah entry, plus the added rhetorical-structural risk that a weak or omitted conjunction here would flatten the passage’s central theological pivot — grace as God’s initiative against human helplessness, not human achievement responding to divine expectation).

• πλούσιος ὢν ἐν ἐλέει (plousios ōn en eleei) / ἔλεος (eleos) — rich in mercy / mercy

  • Literal meaning: eleos = compassion for one in a miserable condition; pity that acts to relieve distress.
  • Semantic range: distinct from χάρις (grace, unmerited favor as a legal/relational status change) — ἔλεος specifically emphasizes compassionate response to misery/distress (here, humanity’s dead, wrath-deserving condition of vv.1-3).
  • English variants: “mercy,” “compassion,” “pity.”
  • Contextual theological meaning: God’s mercy is the compassionate motive that moves him to act on behalf of those under wrath; distinct from, but paired closely with, his grace (v.5, 7, 8) which is the unmerited gift itself.
  • Malay rendering & risk: Belas kasihan (new term for this curriculum, rather than the more common “rahmat”). Risk: High. The standard Malay word for mercy, rahmat, is a core Islamic theological term (Ar-Rahman, Ar-Rahim) operating within a framework where divine mercy is typically understood in relation to an evaluation of deeds at judgment — precisely the concern already flagged in the baseline regarding rahmat as a rejected alternative for grace. Since Ephesians 2:4’s mercy is the motive for saving those who are spiritually dead (not merely those with a mixed deeds-record), using rahmat risks importing the deeds-evaluation framework at exactly the point Paul most wants to exclude it. Belas kasihan (“compassion/pity,” a native Malay-Sanskrit compound rather than the Arabic-loan rahmat) is proposed instead, paralleling the kasih kurnia (rather than rahmat) strategy already used for grace in the baseline. This must be flagged for human theologian review before adoption.

• ἀγάπην (agapēn) — love / ἠγάπησεν (ēgapēsen) — loved

  • Literal meaning: selfless, willed love, love as sustained commitment rather than mere emotion.
  • Semantic range: God’s self-giving, initiating love, distinct from erotic or merely familial affection.
  • Contextual theological meaning: the ultimate ground of salvation — God’s own prior love for those who did not love him (cf. Rom 5:8).
  • Malay rendering & risk: Kasih (standard, established Malay Bible term for ἀγάπη). Risk: Low-Medium. Kasih is well-established and widely understood in Malay Christian usage (distinguished from cinta, romantic love); low ambiguity risk, though the magnitude (“great love,” πολλὴν ἀγάπην) should be preserved rather than flattened to a generic “kasih sayang” (affection) register.

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Ephesians 2:5 — “even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved”

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

• συνεζωοποίησεν (synezōopoiēsen) — made alive together with

  • Literal meaning: a compound of σύν (with/together) + ζωοποιέω (to make alive) — “co-made-alive.”
  • Semantic range: a rare, emphatic compound verb (occurring only here and Col 2:13 in the NT) stressing union: believers are made alive not merely alongside Christ’s resurrection but in vital union with it.
  • Contextual theological meaning: this is not resuscitation of a sick person but resurrection of a corpse (matching νεκρούς in v.1) — an act of pure divine power creating life ex nihilo (spiritually), performed in union with Christ’s own resurrection.
  • Malay rendering & risk: Dihidupkan bersama-sama dengan Kristus (“made alive together with Christ”). Risk: Critical. Must preserve both (a) the sense of a decisive act of resurrection from spiritual death (not gradual improvement) and (b) the union-with-Christ dimension (not an isolated individual event). This directly intersects with the baseline’s Critical “Resurrection” term (Kebangkitan) and the “Christian Identity in Christ” doctrine (union with Christ) — both already flagged High/Critical in the baseline registry.

• χάριτί ἐστε σεσῳσμένοι (chariti este sesōsmenoi) — by grace you have been saved

  • χάριτι (chariti) — by grace — (baseline reuse: Kasih kurnia)
  • σεσῳσμένοι (sesōsmenoi) — perfect passive participle of σῴζω, saved — (baseline reuse: root of Keselamatan/diselamatkan)
  • Contextual theological meaning: the perfect tense (σεσῳσμένοι) indicates a past completed action with continuing present effect — salvation is a settled, present reality, not a probabilistic future hope. This is the first occurrence of the phrase repeated verbatim in v.8, forming an inclusio around vv.5-8 that anchors the entire doctrine of salvation by grace through faith.
  • Malay rendering & risk: Oleh kasih kurnia kamu telah diselamatkan (“by grace you have been saved”). Risk: Critical (per baseline Grace and Salvation entries). The perfect tense’s “already-completed-with-ongoing-effect” force must be rendered so as to preserve present assurance (cf. baseline’s “Assurance of Salvation” doctrine, Critical risk) rather than reading as a past event whose ultimate outcome remains undetermined until Judgment Day, as Islamic soteriology generally holds.

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Ephesians 2:6 — “and raised us up with him and seated us with him in the heavenly places in Christ Jesus”

καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ

• συνήγειρεν (synēgeiren) — raised us up together (with him)

  • Literal meaning: σύν (with) + ἐγείρω (raise) — “co-raised.”
  • Semantic range: another rare compound verb stressing union with Christ’s own resurrection.
  • Contextual theological meaning: believers’ spiritual resurrection is not merely analogous to but joined with Christ’s own historical, bodily resurrection.
  • Malay rendering & risk: Dibangkitkan bersama-sama dengan-Nya (“raised up together with him”). Risk: Critical. Must connect explicitly to Kebangkitan (baseline Critical term, Resurrection of Christ), which itself must never be softened toward a no-death-ascension reading; here the same verb-root underlies believers’ own spiritual resurrection, doubling the weight of getting this right.

• συνεκάθισεν (synekathisen) — seated us with him

  • Literal meaning: σύν (with) + καθίζω (to sit/seat) — “co-seated.”
  • Semantic range: a further compound stressing shared status/position with the risen and exalted Christ.
  • Contextual theological meaning: believers already share, positionally, in Christ’s exalted, victorious status — a remarkable present-tense claim of exalted standing, not merely a future hope.
  • Malay rendering & risk: Didudukkan bersama-sama dengan-Nya (“seated together with him”). Risk: High. The “already seated in victory” claim intersects with the baseline’s “Assurance of Salvation” doctrine (Critical) — must not be diluted into merely aspirational or future language.

• ἐπουράνιοις (epouraniois) — heavenly places/realms

  • Literal meaning: “the heavenly things/places” (epi- upon/over + ouranos heaven).
  • Semantic range: a distinctive Ephesians phrase (occurring 1:3, 1:20, 2:6, 3:10, 6:12) denoting the unseen spiritual realm where both God’s throne and, per 6:12, hostile spiritual powers operate.
  • Contextual theological meaning: here, the realm of exalted spiritual reality where believers already share Christ’s victorious status; in 6:12, the same realm is the arena of spiritual conflict — establishing an important thematic thread running through the whole letter.
  • Malay rendering & risk: Tempat-tempat syurgawi (“heavenly places,” new recurring term). Risk: High. Because this same phrase spans both triumphant (1:3, 2:6) and conflict-related (6:12) contexts, teaching material must clarify it names one consistent unseen spiritual realm, not two different places; care is also needed that “syurgawi” (heavenly) is not collapsed into syurga (paradise, the specific eschatological destination), which carries its own baseline-flagged risk under the Salvation doctrine entry.

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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”

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

• ὑπερβάλλον πλοῦτος τῆς χάριτος (hyperballon ploutos tēs charitos) — immeasurable/surpassing riches of grace

  • ὑπερβάλλον (hyperballon): literally “throwing beyond/surpassing” — extreme, boundless excess.
  • πλοῦτος (ploutos): literally “wealth/riches” — abundance, treasure.
  • χάριτος (charitos) — of grace — (baseline reuse: Kasih kurnia)
  • Contextual theological meaning: God’s grace is not merely sufficient but lavishly, immeasurably abundant, displayed as an eternal, ongoing demonstration (“in the coming ages”) rather than a one-time transaction.
  • Malay rendering & risk: Kekayaan kasih kurnia-Nya yang melimpah-limpah (“the overflowing riches of his grace”). Risk: High (per baseline Grace entry). Must preserve the sense of superabundance, not merely “enough grace” — the rhetorical emphasis is on excess and gratuity, reinforcing the impossibility of any works-contribution.

• χρηστότητι (chrēstotēti) — kindness

  • Literal meaning: goodness, benevolence, gentleness of disposition.
  • Semantic range: a quality of gracious, benevolent disposition rather than a single act; sometimes contrasted with severity (cf. Rom 11:22).
  • Contextual theological meaning: God’s kindness here is specifically his saving kindness demonstrated concretely in Christ, not generic niceness.
  • Malay rendering & risk: Kebaikan (“goodness/kindness,” new term). Risk: Medium. Standard Malay vocabulary; risk is primarily one of dilution into a vague, generic “God is nice” sentiment if not tied explicitly to the specific saving act described in vv.4-9.

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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”

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

This verse is the single most doctrinally load-bearing sentence in the letter and must be flagged for mandatory human theologian review in every occurrence and every cross-reference throughout the curriculum.

• χάριτι…σεσῳσμένοι διὰ πίστεως (chariti…sesōsmenoi dia pisteōs) — by grace…saved through faith

  • χάριτι — (baseline reuse: Kasih kurnia); πίστεως (pisteōs), “faith” — (baseline reuse: Iman)
  • διά (dia) + genitive here means “through” (instrumental means), not “because of” (a causal-merit sense) — faith is the channel, not the ground, of salvation; grace remains the sole ground.
  • Contextual theological meaning: this is the Ephesians parallel to Romans’ central justification-by-faith argument (cf. baseline’s Romans 3:24-28 treatment) and must be rendered with the identical doctrinal precision: grace is the source, faith is the receiving instrument, and — as the rest of the verse makes explicit — neither faith nor the salvation it receives originates from the human person.
  • Malay rendering & risk: Kerana oleh kasih kurnia kamu telah diselamatkan melalui iman (“for by grace you have been saved through faith”). Risk: Critical. The preposition rendered “through/melalui” must not be allowed to drift toward a causal “because of your faith” reading that would make faith itself a meritorious human contribution.

• οὐκ ἐξ ὑμῶν (ouk ex hymōn) — not of/from yourselves

  • Literal meaning: “not out of you” — denying human origin.
  • Semantic range: strong exclusion of any human-originated source, whether works or (per the grammatical ambiguity resolved by the following clause) even faith itself.
  • Contextual theological meaning: the entirety of salvation — including, most naturally read, the faith that receives it — originates outside the human person, in God alone.
  • Malay rendering & risk: Bukan hasil usahamu sendiri (“not the result of your own effort/work”). Risk: Critical. This phrase is the single sharpest point of collision with any works-contribution soteriology; must be rendered with maximal clarity, admitting no reading in which human initiative originates salvation.

• δῶρον (dōron) — gift

  • Literal meaning: a gift, present, freely given offering (also used of temple offerings/sacrifices in the LXX and NT).
  • Semantic range: something given freely, without payment or earning, often with the connotation of an offering presented to or by a deity.
  • Contextual theological meaning: salvation is characterized definitively as a gift — the polar opposite of a wage, achievement, or merited reward (cf. v.9’s ἔργων/works).
  • Malay rendering & risk: Kurniaan or Pemberian (“gift/bestowal,” new term, sharing the kurnia root with the established Kasih kurnia). Risk: High. Proposed: Kurniaan Allah (“God’s gift/bestowal”), deliberately echoing the kurnia root of the baseline’s Grace term to reinforce, in the reader’s ear, that grace and gift are the same conceptual family — reinforcing rather than diluting the doctrine at its most concentrated point.

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Ephesians 2:9 — “not a result of works, so that no one may boast”

οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται

• ἔργων (ergōn) — works

  • Literal meaning: deeds, actions, labor, accomplishments.
  • Semantic range: in Pauline soteriological argument, specifically deeds performed in an attempt to establish standing/merit before God, as opposed to grace received by faith.
  • English variants: “works,” “deeds,” “good deeds,” “efforts.”
  • Contextual theological meaning: this is the direct Ephesians parallel to the baseline’s Romans treatment of grace-versus-works (see baseline Grace doctrine entry, citing Romans 4:4-5, 11:5-6) and must receive the identical treatment.
  • Malay rendering & risk: Perbuatan (“deeds/works,” new term for Ephesians though the underlying doctrinal concern is already documented in the baseline). Risk: Critical. This is precisely the point at which amal soleh (righteous deeds), the works-ledger category central to Islamic judgment theology already flagged Critical in the baseline’s Righteousness and Grace entries, must be explicitly and unambiguously excluded as the ground of salvation. Teaching material must state directly: salvation is not the result of amal soleh, however good, sincere, or numerous.

• καυχήσηται (kauchēsētai) — might boast

  • Literal meaning: to boast, glory in, take pride in.
  • Semantic range: self-congratulatory pride, specifically pride in one’s own achievement or contribution.
  • Contextual theological meaning: grace-based salvation categorically excludes any basis for self-congratulation, since the entire achievement belongs to God, not the recipient.
  • Malay rendering & risk: Bermegah (“to boast/take pride”). Risk: Medium. Standard Malay vocabulary; the theological point (that boasting is categorically excluded, not merely discouraged) must be preserved with full force.

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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”

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

This verse is the essential doctrinal resolution to vv.8-9: good works are not the ground of salvation but its fruit and purpose, reordering the relationship between grace and works rather than eliminating works altogether.

• ποίημα (poiēma) — workmanship

  • Literal meaning: “a thing made” — from ποιέω, “to make” (the English “poem” derives from this root, “a made thing”).
  • Semantic range: a crafted work, an artifact, the product of skilled making — used elsewhere in the NT only in Romans 1:20 of God’s created cosmos.
  • Contextual theological meaning: believers themselves, remade in Christ, are God’s own skilled handiwork — a striking image reinforcing that even the “good works” of v.10 flow from God’s prior making, not human self-improvement.
  • Malay rendering & risk: Hasil ciptaan-Nya or Buatan tangan-Nya (“his handiwork/what he has made”). Risk: Medium-High. Must be clearly distinguished from a bare, generic reference to the original creation (κτίσις elsewhere) — this is specifically the new-creation remaking of the believer in Christ (echoing 2 Cor 5:17, itself unaddressed in the Romans baseline), and should be taught in connection with, not confusion with, the doctrine of God’s original creative work.

• κτισθέντες (ktisthentes) — created

  • Literal meaning: made, brought into being, from nothing or by transformation.
  • Semantic range: the same verb root used of God’s original creation of the cosmos (Genesis-echoing), applied here to the remaking of the believer.
  • Contextual theological meaning: salvation is a re-creation, not a renovation of existing spiritual capacity — consistent with v.1’s “dead” (a corpse requires new creation, not repair).
  • Malay rendering & risk: Diciptakan (“created/made”). Risk: Medium. Standard vocabulary; the theological weight rests on connecting this explicitly back to v.1’s “dead” state, so that “created” reads as ex nihilo re-creation, not gradual moral rehabilitation of something already alive.

• ἔργοις ἀγαθοῖς (ergois agathois) — good works

  • Literal meaning: “good deeds/works.”
  • Semantic range: virtuous, God-honoring actions — the same “works” vocabulary as v.9, now placed in an entirely different theological role: fruit, not root, of salvation.
  • Contextual theological meaning: this is the doctrinal hinge that must be handled with the greatest pastoral and theological care in the whole passage — works are emphatically excluded as the ground of salvation (v.9) yet are equally emphatically affirmed as its purpose and fruit (v.10), prepared in advance by God himself.
  • Malay rendering & risk: Perbuatan baik (new term, same root as v.9’s ἔργων but with ἀγαθός, “good,” added). Risk: Critical. This is a doctrine requiring especially precise sequencing in any teaching material: perbuatan baik in v.10 must never be presented as retroactively re-establishing an amal soleh-style merit framework for v.8-9’s salvation; rather, believers do perbuatan baik because they are already saved by grace, walking in works God himself prepared beforehand. Confusing the sequence at this exact point would silently reintroduce the very works-merit framework Paul has just excluded.

• προητοίμασεν (proētoimasen) — prepared beforehand

  • Literal meaning: “made ready in advance” (pro-, before + hetoimazō, to prepare).
  • Semantic range: divine, pre-planned provision — the same sovereign-planning register as προορίζω (“predestined,” Eph 1:5,11, see Chapter 1 below).
  • Contextual theological meaning: even the good works believers walk in are not self-generated but sovereignly planned by God in advance, reinforcing the passage’s total-grace framework from beginning to end.
  • Malay rendering & risk: Disediakan terlebih dahulu oleh Allah (“prepared beforehand by God”). Risk: High. Shares the same doctrinal-sensitivity profile as “predestined” (see Ch. 1): must avoid any rendering suggesting impersonal fatalistic takdir, preserving instead the personal, purposive, Father-hearted planning already modeled in the baseline’s Providence entry (Pemeliharaan Allah).

• περιπατήσωμεν (peripatēsōmen) — we should walk

  • Same root as v.2’s περιεπατήσατε, “walked” — deliberately echoing and reversing that earlier description: believers once walked in trespasses and sins (v.1-2) but now walk in the good works God prepared (v.10). This inclusio is a key structural and theological feature of the whole passage.
  • Malay rendering & risk: Hidup di dalamnya (“live/walk in them”), matching the same Malay verb chosen for v.2’s “walked.” Risk: Medium. Translators must ensure the same Malay verb root is used in both v.2 and v.10 wherever possible, to preserve the deliberate literary echo (old walk vs. new walk) that is otherwise lost if different Malay verbs are chosen for the same underlying Greek root.

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PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK

Chapter 1 — Election, Predestination, Redemption, the Mystery, and the Church as Christ’s Body

Chapter 1 introduces the doctrinal vocabulary of Election and Predestination in Christ and The Mystery of Christ Revealed, alongside heavy reuse of baseline terms (Allah, Yesus, Kristus, Kasih kurnia, Kudus, Orang kudus, Kemuliaan, Kuasa Allah, Tuhan, Bapa, Roh Kudus, Gereja, Pengangkatan sebagai anak, Kesyukuran). New load-bearing terms:

• προορίζω (proorizō) — predestined (1:5, 1:11)

  • Literal meaning: “to mark out/determine beforehand” (pro-, before + horizō, to determine/mark a boundary — the root of English “horizon”).
  • Semantic range: a sovereign, prior determination of destiny/status, made before any temporal circumstance.
  • English variants: “predestined,” “predetermined,” “foreordained.”
  • Contextual theological meaning: God’s sovereign choice, made before creation (1:4, “before the foundation of the world”), to bring believers to adoption as sons through Christ — this is the doctrinal foundation for “Election and Predestination in Christ,” this curriculum’s second core doctrine.
  • Malay rendering & risk: Ditetapkan lebih dahulu oleh Allah (“determined/appointed beforehand by God,” new term). Risk: Critical. The obvious available Malay word, takdir (fate/predetermined decree), is explicitly forbidden by the baseline (rejected for both “election” and “providence”) because it carries strong fatalistic, impersonal-decree connotations in everyday Malay religious speech. Ephesians 1:5,11 is, if anything, an even sharper collision point than the Romans passages already documented, because it combines predestination with adoption (huiothesia) and “according to the purpose of his will” (1:11) in the same breath — teaching material must present this as the personal, relational, Father-hearted planning of a Father choosing his children, not an impersonal cosmic decree.

• ἐκλέγομαι (eklegomai) — chose (1:4, “he chose us in him”) — (baseline reuse: root of Pilihan Allah)

  • Contextual theological meaning here: chosen “before the foundation of the world…in love” (1:4) — combines the baseline’s Election doctrine with an explicit love-motive and christological location (“in him”), both worth flagging in teaching material as reinforcing, not diminishing, the doctrine’s personal warmth.
  • Risk: High (per baseline Election entry).

• μυστήριον (mystērion) — mystery (1:9; also 3:3,4,6,9; 5:32; 6:19)

  • Literal meaning: a secret; in Hellenistic religious usage, specifically knowledge disclosed only to initiates of a cult.
  • Semantic range: in Paul, a truth formerly hidden in God’s plan across ages, now fully disclosed in the gospel — the opposite of an ongoing esoteric secret withheld from outsiders.
  • English variants: “mystery,” “secret,” “hidden truth (now revealed).”
  • Contextual theological meaning: God’s eternal plan to unite all things in Christ (1:9-10), and specifically (per ch. 3) to unite Jews and Gentiles as one body — a plan long hidden but now fully and openly proclaimed, not a truth reserved for a spiritual elite.
  • Malay rendering & risk: Rahsia (“secret,” an established rendering in existing Malay Bible usage, e.g. “rahsia Kerajaan Allah”). Risk: Critical. Two distinct collision risks converge: (1) Malay traditional and Sufi-influenced religious culture recognizes ilmu batin (esoteric/inner knowledge) reserved for spiritually advanced initiates — Paul’s mystērion is the theological opposite, a truth now openly and fully disclosed to all, not knowledge reserved for an elite; (2) the semantic neighbor ghaib (the unseen realm, already flagged in the baseline regarding Roh Kudus and kuasa ghaib) risks the concept being read as referring to unknowable, hidden supernatural reality generally, rather than a specific, now-revealed content (namely, the gospel and Jew-Gentile unity in Christ). Teaching material must state plainly: this “rahsia” is not still secret — it has been fully revealed and is now to be openly proclaimed.

• ἀπολύτρωσις (apolytrōsis) — redemption (1:7, 1:14; also 4:30)

  • Literal meaning: a releasing effected by payment of a ransom price (from λύτρον, ransom-price, related to the manumission of slaves in the Greco-Roman world).
  • Semantic range: deliverance secured by a substitutionary payment, not mere release without cost.
  • English variants: “redemption,” “ransom,” “release (by payment).”
  • Contextual theological meaning: believers’ freedom is secured specifically “through his blood” (1:7) — a substitutionary, costly transaction, not a unilateral divine pardon issued without payment.
  • Malay rendering & risk: Penebusan (an established Malay Christian theological term). Risk: High. Islamic soteriology generally holds that Allah forgives sin directly and unilaterally by his mercy, without requiring any substitutionary sacrifice or ransom payment (the Quranic account of the crucifixion itself is disputed, cf. the baseline’s Resurrection entry re: Qur’an 4:157). The entire concept of a ransom-price paid in blood to secure release is therefore theologically foreign territory, not merely a vocabulary gap, and needs explicit teaching rather than assumption of shared background.

• σφραγίζω (sphragizō) — sealed (1:13; also 4:30) and ἀρραβών (arrabōn) — guarantee/down payment/pledge (1:14)

  • Literal meaning: sphragizō = to stamp with a seal (marking ownership, authenticity, or security); arrabōn = a first installment guaranteeing full future payment (a commercial-legal loanword, still used in Modern Greek for an engagement ring).
  • Semantic range: sealing = a mark of ownership and security; arrabōn = a partial payment guaranteeing the full amount is certainly still to come.
  • Contextual theological meaning: the Holy Spirit himself is both the seal marking believers as God’s own possession and the down payment guaranteeing their full future inheritance — both images reinforce the “Assurance of Salvation” doctrine (baseline Critical risk) with concrete legal/commercial imagery.
  • Malay rendering & risk: Dimeteraikan (sealed) and Cagaran (pledge/down payment/collateral). Risk: High. Both images depend on the reader recognizing Roh Kudus (baseline Critical term) as a co-equal divine Person actively guaranteeing the believer’s future, not an impersonal token or a lesser spiritual force; teaching material should make the legal-commercial background explicit, since Malay readers may not automatically infer it from “cagaran” alone (a modern word most familiar from banking/loan contexts).

• κληρονομία (klēronomia) — inheritance (1:11, 1:14, 1:18; also 5:5)

  • Literal meaning: an inherited allotment, an estate passed down.
  • Semantic range: a legally secured future possession, received by virtue of family relationship (sonship), not achievement.
  • Contextual theological meaning: believers’ certain future possession in Christ, secured by their adoptive sonship (1:5).
  • Malay rendering & risk: Warisan (established Malay term for inheritance). Risk: Medium. Malaysia’s Islamic inheritance law (faraid), a specific, formally codified legal system for dividing an estate among heirs according to fixed shares, gives warisan real cultural resonance as a bridge concept, but teaching material should clarify this is not a literal, divisible estate subject to fixed legal shares but the believer’s full, undivided share in Christ’s own inheritance.

• σοφία καὶ ἀποκάλυψις (sophia kai apokalypsis) — wisdom and revelation (1:17)

  • Literal meaning: sophia = wisdom, skill in living/understanding; apokalypsis = an uncovering, unveiling.
  • Semantic range: apokalypsis in particular denotes divine disclosure of previously hidden truth (root of English “apocalypse”).
  • Contextual theological meaning: Paul prays for the Spirit to grant deepened understanding of what God has already revealed in Christ.
  • Malay rendering & risk: Hikmat dan wahyu (“wisdom and revelation”). Risk: High. Wahyu is the specific, technical Islamic term for scriptural revelation given to prophets (culminating, in Islamic doctrine, in the Qur’an given to Muhammad). Using wahyu here risks suggesting an ongoing, prophet-mediated revelatory process parallel to Islamic prophetic revelation, rather than Paul’s meaning: a Spirit-given deepening of understanding of a revelation (the gospel) already fully and finally given. An alternative such as “pencerahan rohani” (spiritual illumination/enlightenment) may better convey illumination-of-understanding without invoking the wahyu category; flagged for human theologian review.

• κεφαλή (kephalē) — head (1:22, “head over all things to the church”; also 4:15, 5:23)

  • Literal meaning: the physical head of a body.
  • Semantic range: metaphorically, source, authority, and preeminence over a body, as well as (in ch. 5) the husband’s relation to his wife.
  • Contextual theological meaning: in 1:22, Christ’s headship over the church as his body is a cosmic, exalted-Lordship claim (linked to Lordship of Christ, baseline Critical doctrine); the same word recurs in the household-codes context of ch. 5 with a related but distinct application.
  • Malay rendering & risk: Kepala (standard Malay word for “head”). Risk: Medium (here); High when reused in Ch. 5’s household context — see Chapter 5 below.

• σῶμα (sōma) — body (1:23, “the church, which is his body”; recurring 2:16, 3:6, 4:4,12,16,25; 5:23,28,30)

  • Contextual theological meaning: this is the founding statement of “The Church as the Body of Christ,” this curriculum’s third core doctrine — the church is not merely an organization but Christ’s own organic body, of which he is head.
  • Malay rendering & risk: Tubuh (standard Malay word for “body,” new recurring term). Risk: High. Malaysia’s Muslim-majority context has a strong, culturally resonant concept of the ummah (the worldwide community of Muslim believers) which may function as an unhelpful reference point: the ummah is a socio-political-religious community bound by shared confession and law, whereas Paul’s “body of Christ” is an organic, Spirit-animated union with differentiated members (ch. 4) under a single divine head (Christ) — a substantially different, more intimate and more supernatural claim than communal solidarity. Teaching material should address this comparison directly rather than let it go unaddressed.

• πλήρωμα (plērōma) — fullness (1:23; also 3:19, 4:13)

  • Literal meaning: that which fills, completion, fullness/totality.
  • Semantic range: the state of being filled to completion; in 1:23 the church is described as “the fullness of him who fills all in all” — a striking, exalted description of the church’s relationship to Christ.
  • Malay rendering & risk: Kepenuhan (new term). Risk: Medium. Reasonably transparent in Malay; the theological weight (the church as somehow completing/filling out Christ’s manifestation, without implying Christ himself is incomplete apart from the church) needs careful teaching to avoid an unintended implication that Christ needs the church to be whole.

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Chapter 2 (verses 11-22) — Unity of Jews and Gentiles, the Dividing Wall, and the New Humanity

(Verses 1-10 are treated in full above as the core passage.) Verses 11-22 introduce the vocabulary of “Unity of Jews and Gentiles in One New Humanity,” this curriculum’s fourth core doctrine, alongside reuse of Bangsa bukan Yahudi, Perjanjian, Damai sejahtera, Roh Kudus, Bapa, Gereja, Orang kudus (all baseline terms).

• περιτομή / ἀκροβυστία (peritomē / akrobystia) — circumcision / uncircumcision (2:11)

  • Literal meaning: peritomē = the act of circumcision; akrobystia = foreskin, i.e., the uncircumcised state.
  • Semantic range: peritomē functions both literally (the physical rite) and metonymically (the Jewish people as a whole, “the circumcision”); akrobystia likewise stands for Gentiles as a group.
  • Contextual theological meaning: Paul relativizes this identity marker as “made in the flesh by hands” (2:11), a merely physical/ritual distinction that no longer defines covenant status now that Jew and Gentile are united in Christ.
  • Malay rendering & risk: Bersunat / tidak bersunat (“circumcised / uncircumcised,” new term). Risk: Critical. This is among the highest-risk terms in the entire book for the Malay context. Bersunat is not merely a biblical-historical reference in Malaysia; it names an actively practiced, religiously mandated rite for Muslim boys (khitan), deeply bound up with Malay-Muslim identity and rite of passage. Any careless handling risks the passage being heard as commentary on contemporary Islamic practice specifically, rather than Paul’s first-century argument about Jewish ceremonial identity markers relative to Gentile inclusion. This must be flagged for mandatory human theologian review with explicit historical-contextual framing distinguishing the first-century Jewish/Gentile referent from any perceived contemporary Islamic parallel.

• ξένοι καὶ πάροικοι (xenoi kai paroikoi) — strangers and aliens/foreigners (2:19, contrasted with “fellow citizens”)

  • Literal meaning: xenoi = strangers/foreigners; paroikoi = resident aliens, those dwelling in a place without full citizen rights.
  • Contextual theological meaning: describes Gentiles’ former excluded status, now reversed by inclusion in God’s household.
  • Malay rendering & risk: Orang asing dan pendatang (“strangers and immigrants/newcomers”). Risk: Medium. In contemporary Malaysian political discourse, pendatang carries loaded connotations regarding immigrant/non-bumiputera status; teaching material should keep the historical, first-century referent clear (Gentile exclusion from Israel’s covenants) rather than let it bleed into contemporary ethnic-political categories.

• συμπολῖται τῶν ἁγίων (sympolitai tōn hagiōn) — fellow citizens with the saints (2:19) — (Orang kudus, baseline reuse, for hagiōn)

  • New element: συμπολῖται (sympolitai), “fellow citizens” — full membership and belonging in a political-covenantal community.
  • Malay rendering & risk: Sesama warganegara dengan orang kudus (“fellow citizens with the saints,” new term). Risk: Medium. Warganegara (citizen) is a strongly loaded modern Malaysian legal-political category (citizenship rights, bumiputera status); teaching material should clarify the metaphor is about full covenantal belonging in God’s people, not a claim about civil/national citizenship status.

• μεσότοιχον τοῦ φραγμοῦ (mesotoichon tou phragmou) — dividing wall of hostility (2:14)

  • Literal meaning: “the middle wall of the fence/partition” — likely alluding to the temple’s actual dividing barrier separating the Court of the Gentiles from further courts.
  • Semantic range: a literal architectural barrier, used metaphorically for the law-based separation between Jew and Gentile.
  • Contextual theological meaning: Christ has torn down, in his own body/death, both the literal ceremonial-legal barrier and the resulting hostility (ἔχθρα) between the two peoples.
  • Malay rendering & risk: Tembok pemisah (“dividing wall,” new term). Risk: Medium. Reasonably transparent metaphor in Malay; the main teaching task is connecting this concretely to the Mosaic ceremonial law (Hukum Taurat, baseline term) as the specific barrier removed, not implying that all moral distinctions or all of God’s law have been abolished.

• εἷς καινὸς ἄνθρωπος (heis kainos anthrōpos) — one new man/humanity (2:15)

  • Literal meaning: “one new man” — kainos specifically denotes qualitative newness (a new kind of thing), not merely neos (new in time/recent).
  • Semantic range: a genuinely new category of humanity created by uniting Jew and Gentile in Christ, not simply an alliance or coalition of two pre-existing groups.
  • Contextual theological meaning: this is the key phrase for “Unity of Jews and Gentiles in One New Humanity” — Christ does not merely reconcile Jew and Gentile to each other but creates an entirely new third entity, the church.
  • Malay rendering & risk: Satu manusia baru (“one new man/humanity,” new term). Risk: High. Must be taught carefully so as not to be flattened into “we are now all the same” (erasing the genuine, still-meaningful ethnic and cultural distinctiveness Paul elsewhere affirms) nor into a merely social ideal of tolerance, but as a genuine new spiritual-creational reality in Christ — directly related to, but distinct from, Ephesians 4’s later “new man” (put off the old, put on the new) individual-sanctification sense; the two uses (corporate, here in 2:15, and individual, in 4:24) should not be confused.

• ἀκρογωνιαῖος (akrogōniaios) — cornerstone (2:20)

  • Literal meaning: “the extreme corner(stone)” — the foundational stone determining the entire building’s alignment.
  • Contextual theological meaning: Christ himself, not any human apostle or prophet, is the structural foundation and reference-point for the whole church (built on the foundation of apostles and prophets, with Christ as cornerstone).
  • Malay rendering & risk: Batu penjuru (established Malay Christian term). Risk: Low-Medium. Standard, well-understood architectural metaphor.

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Chapter 3 — The Mystery of Christ Revealed (Full Development) and Paul’s Stewardship

Chapter 3 develops μυστήριον (mystery, already introduced ch. 1) as its central theme, alongside heavy reuse of Bangsa bukan Yahudi, Injil, Kasih kurnia, Rasul, Nabi, Roh Kudus, Bapa, Kemuliaan, Kuasa Allah, Iman.

• οἰκονομία (oikonomia) — stewardship/administration (3:2, 3:9)

  • Literal meaning: “household management” (oikos, house + nomos, law/order) — the root of English “economy.”
  • Semantic range: a entrusted administrative role or task, managing another’s household/affairs on their behalf.
  • Contextual theological meaning: Paul’s God-given task of administering/dispensing the revealed mystery of the gospel to the Gentiles, not a role of independent authority.
  • Malay rendering & risk: Tugas pentadbiran or Tanggungjawab yang diamanahkan (“entrusted responsibility/administrative task,” new term). Risk: Medium. Some risk of confusion with modern secular “administration” (pentadbiran is also the ordinary word for government administration, e.g. “pentadbiran kerajaan”), echoing the baseline’s flagged concern about Kerajaan doubling as “government.” Teaching material should clarify this names a divinely entrusted task, not a bureaucratic office.

• συγκληρονόμα, σύσσωμα, συμμέτοχα (synklēronoma, syssōma, symmetocha) — fellow heirs, fellow members of the body, fellow partakers (3:6)

  • Literal meaning: three compound words with σύν- (with/together) prefixed to “heir,” “body,” and “partaker” respectively.
  • Semantic range: emphatic triple compounding stressing complete equality of standing between Gentile and Jewish believers — not partial or second-tier inclusion.
  • Contextual theological meaning: this triple compound is the most emphatic statement in the letter of Gentile believers’ full, equal standing with Jewish believers in God’s promise — the concrete content of the “mystery” revealed in Christ.
  • Malay rendering & risk: Turut menjadi waris bersama, turut menjadi anggota tubuh yang sama, turut mengambil bahagian dalam janji itu (“together heirs, together members of the same body, together partakers of the promise,” new terms). Risk: High. The triple “turut” (together/jointly) construction must be preserved to retain the rhetorical emphasis on complete equality; given Malaysia’s constitutionally significant linkage of Malay ethnicity with Islam (already flagged in the baseline’s “Christian Identity in Christ” and “Unity of Jews and Gentiles” entries), this passage’s radical claim of full spiritual equality across ethnic lines carries real pastoral and cultural weight for Malay-Muslim-background believers.

• παρρησία (parrēsia) — boldness/confidence (3:12)

  • Literal meaning: freedom of speech, openness, confidence in speaking.
  • Semantic range: bold, unhindered access and speech, often in a legal or royal-court setting (bold access before a king).
  • Contextual theological meaning: believers’ confident access to God through faith in Christ, without fear or hesitation — contrasted with any system requiring mediated, cautious approach to the divine.
  • Malay rendering & risk: Keyakinan (“confidence,” new term). Risk: Medium-High. Should be distinguished from mere psychological confidence; this is a specifically relational-access claim (direct, unhindered approach to God the Father through Christ), which intersects meaningfully with the baseline’s “Prayer and Intercession” doctrine (Critical) and its concern to distinguish Christ’s unique intercession from mediated-access systems like syafaat.

• πλάτος, μῆκος, ὕψος, βάθος (platos, mēkos, hypsos, bathos) — breadth, length, height, depth (3:18)

  • Contextual theological meaning: a poetic, four-dimensional description of the incomprehensible vastness of Christ’s love, to be grasped only “with all the saints” (a corporate, not merely individual, knowing).
  • Malay rendering & risk: Luas, panjang, tinggi, dalam. Risk: Low. Standard, transparent Malay vocabulary; no significant collision risk.

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Chapter 4 — Unity, the Body’s Growth, Ministry Gifts, and the Old and New Man

Chapter 4 develops “The Church as the Body of Christ” and “Gifts for Building Up the Church” (this curriculum’s third and eighth core doctrines) plus introduces “Walking in Newness of Life” vocabulary. Reuses Roh Kudus, Tuhan, Iman, Kudus, Rasul, Nabi, Kasih kurnia, Kemuliaan, Menasihati (parakaleō, “I urge,” 4:1), Bapa, Kristus, Dosa (implicitly), Gereja.

• ἑνότης τοῦ πνεύματος (henotēs tou pneumatos) — unity of the Spirit (4:3) and the sevenfold “one” formula (4:4-6): ἓν σῶμα, ἓν πνεῦμα, μία ἐλπίς, εἷς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεός (“one body, one Spirit, one hope, one Lord, one faith, one baptism, one God”)

  • Contextual theological meaning: a doctrinal-liturgical summary of the church’s foundational unity, echoing (Tuhan, Iman, Roh Kudus, Allah — all baseline terms) but introducing two new terms:
  • ἐλπίς (elpis) — hope (new term). Literal meaning: confident expectation, forward-looking trust. Contextual meaning: not wishful desire but assured expectation grounded in God’s promise. Malay rendering: Pengharapan. Risk: Medium. Standard vocabulary; risk of dilution into generic “harapan” (hope/wish, as in everyday usage: “saya harap…”) without the doctrinal weight of assured, promise-grounded confidence; should be distinguished from probabilistic hope characteristic of some other soteriological frameworks (cf. baseline’s Assurance of Salvation entry).
  • βάπτισμα (baptisma) — baptism (new term, not addressed in the baseline Romans package). Literal meaning: immersion, dipping, washing. Semantic range: the specific Christian rite of water baptism signifying union with Christ’s death and resurrection (cf. Rom 6, unaddressed as a distinct term in the baseline). Malay rendering: Baptisan (established Christian loanword in Malay). Risk: Medium-High. Must be distinguished from Islamic ritual washing practices (wudhu’, mandi wajib) which are repeated purification rites; Christian baptism is a once-for-all identification with Christ’s death and resurrection, not a repeatable purification ritual. Flag for native speaker review to confirm this distinction is clear in context.

• δωρεά (dōrea) — gift (4:7, “grace was given to each of us according to the measure of Christ’s gift”)

  • Related to, but a distinct word from, δῶρον (v.2:8) and χάρισμα; here specifically the grace-measure given to each believer for ministry.
  • Malay rendering & risk: Karunia (echoing baseline’s Karunia rohani, “spiritual gifts”). Risk: Medium (per baseline Spiritual Gifts entry).

• ἀπόστολοι, προφῆται, εὐαγγελισταί, ποιμένες καὶ διδάσκαλοι (apostoloi, prophētai, euangelistai, poimenes kai didaskaloi) — apostles, prophets, evangelists, pastors/shepherds, and teachers (4:11)

  • ἀπόστολοι — (baseline reuse: Rasul); προφῆται — (baseline reuse: Nabi)
  • εὐαγγελιστής (euangelistēs) — evangelist (new term, sharing the Injil root). Literal meaning: one who proclaims good news. Malay rendering: Pemberita Injil (“proclaimer of the Gospel,” built on the established Injil root). Risk: High. Directly connects to the baseline’s flagged concern regarding Penyebaran Injil/mission and legal restrictions on proselytizing Muslims in Malaysia; this office-title should be handled with the same pastoral-legal-safety awareness the baseline already assigns to evangelism passages.
  • ποιμήν (poimēn) — pastor/shepherd (new term). Malay rendering: Gembala (established, standard Malay Christian pastoral term). Risk: Low.
  • διδάσκαλος (didaskalos) — teacher (new term). Malay rendering: Guru (standard Malay word for teacher). Risk: Low.
  • Contextual theological meaning together: these are Christ’s gifts to equip (not replace) the whole body of believers for ministry — foundational to “Gifts for Building Up the Church.”

• καταρτισμός (katartismos) — equipping (4:12)

  • Literal meaning: making fully ready, mending/completing (used of mending fishing nets in Mark 1:19).
  • Contextual theological meaning: the leadership offices exist to equip all believers for ministry, not to perform all ministry themselves — a significant ecclesiological point.
  • Malay rendering & risk: Melengkapkan (“to equip/complete,” new term). Risk: Low-Medium.

• παλαιὸν ἄνθρωπον / καινὸν ἄνθρωπον (palaion anthrōpon / kainon anthrōpon) — old man / new man (4:22, 24)

  • Literal meaning: “old man/self” vs. “new man/self.”
  • Semantic range: the former, corrupted way of life/identity (rooted in Adam) versus the new, Spirit-renewed identity in Christ — an individual-sanctification counterpart to 2:15’s corporate “one new man.”
  • Contextual theological meaning: foundational vocabulary for “Walking in Newness of Life” — believers are to actively “put off” the old self and “put on” the new, an ongoing, willed process of transformation, not a passive automatic change.
  • Malay rendering & risk: Manusia lama / manusia baru (“old man/new man,” new term). Risk: Medium-High. As noted under 2:15, this individual-transformation sense must be taught as distinct from (though related to) the corporate “one new man” of 2:15 uniting Jew and Gentile; conflating the two senses would blur an important distinction between corporate ecclesiology and individual sanctification.

• λυπεῖτε τὸ πνεῦμα τὸ ἅγιον (lypeite to pneuma to hagion) — grieve the Holy Spirit (4:30) — (baseline reuse: Roh Kudus)

  • Contextual theological meaning: assumes the Holy Spirit’s full, relational personhood (a Person who can be grieved, not an impersonal force) — reinforces the baseline’s Critical concern that Roh Kudus never be read as an impersonal life-force or as merely the archangel Jibril.
  • Risk: Critical (per baseline Holy Spirit entry).

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Chapter 5 — Walking in Light and Love, Household Codes, and the Marriage Mystery

Chapter 5 develops “Walking in Newness of Life,” “Household Codes and Christ-Centered Relationships,” and returns to μυστήριον. Reuses Kasih (love, from 2:4), Kemuliaan, Kerajaan Allah, Kudus, Kristus, Tuhan, Kesyukuran, Roh Kudus, Gereja.

• πορνεία, ἀκαθαρσία, πλεονεξία (porneia, akatharsia, pleonexia) — sexual immorality, impurity, covetousness (5:3-5)

  • Literal meanings: porneia = sexual immorality (root of “pornography”); akatharsia = uncleanness/impurity; pleonexia = greed, insatiable desire for more.
  • Contextual theological meaning: vice-list excluded from the “inheritance in the kingdom of Christ and God” (Kerajaan Allah, baseline term) — these behaviors are incompatible with the identity of “children of light.”
  • Malay rendering & risk: Percabulan, kecemaran, ketamakan (new terms). Risk: Medium. Standard moral vocabulary; low ambiguity but should be taught within the “fruit of salvation, not its ground” framework already established in 2:8-10, to avoid reintroducing a deeds-merit reading of the “inheritance” language here (cf. Kerajaan Allah, flagged for its “government” double-meaning in the baseline).

• τέκνα φωτός (tekna phōtos) — children of light (5:8)

  • Contrasted directly with 2:3’s “children of wrath” — a deliberate before/after contrast structuring the letter’s argument.
  • Malay rendering & risk: Anak-anak terang (“children of light,” new term, structurally parallel to “anak-anak kemurkaan” from 2:3). Risk: Medium. Teaching material should make the deliberate literary contrast with 2:3 explicit, since this reinforces the letter’s central grace-then-transformation logic.

• πληροῦσθε ἐν πνεύματι (plērousthe en pneumati) — be filled with the Spirit (5:18) — (baseline reuse: Roh Kudus)

  • Contextual theological meaning: a present, continuous-tense command (ongoing, repeated filling, not a one-time event), contrasted with drunkenness — a Spirit-empowered, not substance-induced, transformation of behavior and worship.
  • Risk: Critical (per baseline Holy Spirit entry) plus Medium additional risk regarding the continuous/repeated aspect of the Greek tense, which should not be lost in translation (avoiding a reading implying a single, complete, one-time filling).

• ὑποτασσόμενοι (hypotassomenoi) — submitting (to one another) (5:21) / ὑποτάσσεσθε — submit (5:22, wives to husbands)

  • Literal meaning: to arrange/order oneself under; military/social term for ordered submission to authority.
  • Semantic range: 5:21 introduces mutual submission among all believers as the overarching principle before 5:22-33 specifies its application within marriage.
  • Contextual theological meaning: foundational to “Household Codes and Christ-Centered Relationships” — the wife’s submission (5:22) is explicitly nested within, and must be read alongside, the husband’s call to self-sacrificial love modeled on Christ’s own self-giving for the church (5:25), not a unilateral authority claim.
  • Malay rendering & risk: Tunduk (“submit/be subject to,” new term). Risk: Critical. This is among the most consequential terms in the whole book for the Malay context. Malaysian Islamic family law (undang-undang keluarga Islam) contains a formal, codified doctrine of a wife’s ta’at (obedience) to her husband, linked to his duty of nafkah (financial maintenance) — a real, operative legal-religious framework, not merely an abstract cultural attitude. Ephesians’ mutual submission (5:21) framing, together with its radical redefinition of headship as self-sacrificial love (5:25, modeled on Christ’s death for the church) rather than mere authority, is substantially different from this framework and must be taught with explicit, careful contrast, not assumed to align. This must be flagged for mandatory human theologian review, ideally alongside pastoral guidance for households navigating both frameworks.

• κεφαλή (kephalē) — head (5:23, “the husband is the head of the wife as Christ is the head of the church”) — reuses 1:22’s term

  • Contextual theological meaning: the husband-wife headship analogy is explicitly and exclusively grounded in Christ’s self-sacrificial love for the church (5:25-27), not in generic patriarchal authority — the analogy’s content (sacrificial love) must not be detached from its form (headship).
  • Risk: Critical (elevated from the Medium risk noted in Ch. 1, given the intersection with the Ta’at doctrine above and contemporary gender-role debates within Malay-Muslim and Malay-Christian communities alike).

• μυστήριον τοῦτο μέγα ἐστίν (mystērion touto mega estin) — this mystery is profound/great (5:32)

  • Contextual theological meaning: Paul applies μυστήριον (see Ch. 1, 3) here specifically to marriage as a living picture of Christ and the church — a third, distinct application of the “mystery” vocabulary within the letter (cosmic reconciliation in ch.1; Jew-Gentile unity in ch.3; marriage in ch.5), all of which must be taught as related facets of one overarching plan, not confused with each other.
  • Risk: Critical (per Ch. 1 entry above, plus the added complexity of tracking μυστήριον’s three distinct applications across the letter without conflation).

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

Chapter 6 concludes “Household Codes and Christ-Centered Relationships” and introduces “Spiritual Warfare and the Armor of God,” this curriculum’s sixth core doctrine — among the most culturally sensitive material in the book given the Malay Archipelago’s animist substrate. Reuses Tuhan, Kudus, Kebenaran, Injil, Damai sejahtera, Iman, Keselamatan, Roh Kudus, Kuasa Allah.

• ὑπακούετε (hypakouete) — obey (your parents) (6:1) — reuses “obedience” vocabulary flagged in the baseline’s Obedience of Faith entry

  • Malay rendering & risk: Taat kepada ibu bapa. Risk: Low-Medium. Unlike the ketaatan concerns flagged elsewhere (regarding faith-versus-works and wife-husband submission), filial obedience to parents is a point of strong, positive cultural resonance in Malay culture (an already highly valued virtue) and carries comparatively low doctrinal risk here.

• δοῦλοι, κύριοι (douloi, kyrioi) — bondservants/slaves, masters (6:5-9)

  • δοῦλος (doulos) — new term. Literal meaning: a slave/bondservant, one owned by and obligated to serve a master. Malay rendering: Hamba. Risk: Medium. Historical institution requiring contextualization (first-century slavery, not identical to any modern institution) for contemporary application to employer-employee relationships.
  • κύριος (kyrios) here in its non-divine, human sense — (baseline reuse: Tuan, explicitly distinguished in the baseline from Tuhan). Risk: Low, precisely because the baseline’s existing Tuhan/Tuan distinction (reserving Tuhan exclusively for the divine Lord and Tuan for a human master) resolves this potential ambiguity cleanly — this passage is in fact a good confirming case for that established distinction.

• πάλη (palē) — wrestling/struggle (6:12)

  • Literal meaning: a wrestling match, hand-to-hand combat (an athletic metaphor, distinct from a full-scale, armed battle).
  • Contextual theological meaning: the intensity and closeness of spiritual conflict is likened to close-quarters wrestling, not a distant, impersonal cosmic struggle.
  • Malay rendering & risk: Pergumulan (“struggle/wrestling,” new term). Risk: Medium. Reasonably transparent; ensure it is not read as merely psychological/internal struggle but a real conflict against personal spiritual adversaries (see next entry).

• ἀρχάς, ἐξουσίας, κοσμοκράτορας τοῦ σκότους τούτου, τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις (archas, exousias, kosmokratoras tou skotous toutou, ta pneumatika tēs ponērias en tois epouraniois) — rulers, authorities, cosmic powers of this present darkness, spiritual forces of evil in the heavenly places (6:12)

  • Literal meaning: archai = rulers/first-ones/origins; exousiai = authorities/powers; kosmokratores = “world-rulers” (a rare compound, kosmos + kratos, “power/might”); pneumatika tēs ponērias = “the spiritual [things] of wickedness.”
  • Semantic range: a structured hierarchy of personal, malevolent spiritual beings organized under Satan (cf. 2:2’s “prince of the power of the air”), operating from the unseen “heavenly places” (see Ch. 1’s ἐπουράνιος entry) against believers.
  • Contextual theological meaning: this is the doctrinal core of “Spiritual Warfare and the Armor of God” — the struggle is not against human opponents (“flesh and blood,” 6:12a) but against organized, personal, cosmic evil powers.
  • Malay rendering & risk: Pemerintah-pemerintah, penguasa-penguasa, penguasa-penguasa dunia yang gelap ini, kuasa-kuasa roh jahat di tempat-tempat syurgawi (new terms). Risk: Critical. This is one of the most consequential and distinctive risk-clusters in the whole book for the Malay context, converging several separate concerns already flagged elsewhere: (1) traditional Malay folk belief beneath official Islam recognizes an entire populated unseen world of jin, hantu, and roh halus, with many practitioners (bomoh) specializing in negotiating with or countering these beings — Paul’s structured cosmic-powers language could be assimilated wholesale into this animist framework rather than taught as Scripture’s own distinct, though partially overlapping, cosmology; (2) mainstream Islamic theology does affirm a real demonology (iblis, syaitan, jin) which offers a genuine partial bridge but is not identical in structure or emphasis to Paul’s “rulers and authorities” language, and conflating the two without comment risks theological imprecision; (3) pemerintah/penguasa (rulers/authorities) are also the ordinary Malay words for human political rulers and government authorities, risking a political misreading (especially given the baseline’s parallel caution about Kerajaan Allah’s “government” double meaning) unless context makes the spiritual, not political, referent unmistakable. This entire cluster must be flagged for mandatory human theologian review with explicit teaching addressing all three collision points.

• πανοπλία τοῦ θεοῦ (panoplia tou theou) — the whole armor/full armor of God (6:11, 13)

  • Literal meaning: panoplia = complete/full armor of a heavily-armed soldier (a compound of pan-, all/complete + hopla, weapons/armor).
  • Contextual theological meaning: believers are to appropriate God’s own provision for spiritual protection and offense, piece by piece — the armor is God’s, not the believer’s own devising or achievement.
  • Malay rendering & risk: Perlengkapan senjata Allah (“God’s full battle equipment/armor,” new term). Risk: High. Traditional Malay culture (both pre-Islamic and folk-Islamic) has a well-documented practice of wearing protective amulets and talismans (azimat, tangkal) believed to ward off harm from spirits — a real, specific point of syncretism risk. Teaching material must make unmistakably clear that the “armor of God” is not a magical protective object or charm to be possessed, but a set of realities (truth, righteousness, the gospel, faith, salvation, the word of God, prayer) to be actively trusted and lived out in relationship with Christ — categorically different from an azimat/tangkal’s operating logic of possessing an object imbued with protective power.

• ζώνη τῆς ἀληθείας (zōnē tēs alētheias) — belt/girdle of truth (6:14a)

  • ζώνη (zōnē) — new term, “belt/girdle” (a Roman soldier’s under-layer belt, securing other garments and equipment). Malay rendering: Ikat pinggang. Risk: Low.
  • ἀλήθεια (alētheia) — truth — a new, distinct Greek word from δικαιοσύνη (righteousness, baseline term rendered Kebenaran), yet in ordinary Malay usage the same word, Kebenaran, is the natural rendering for both “truth” and “righteousness” (as the baseline itself already notes regarding Kebenaran’s dual truth/righteousness ambiguity). Risk: Critical — a specific, compound risk unique to this verse. Ephesians 6:14 places ἀλήθεια (“truth,” v.14a, the belt) and δικαιοσύνη (“righteousness,” v.14b, the breastplate) in immediate, deliberate parallel as two distinct pieces of armor. If both are rendered “Kebenaran” in Malay, the verse collapses into apparent redundancy and the reader loses Paul’s deliberate two-fold image (personal integrity/truthfulness as a foundational “belt,” and right standing before God as a protective “breastplate”). This requires deliberate translator intervention: it is recommended that ἀλήθεια here be rendered with a term such as “ketulusan” (integrity/sincerity) or “kejujuran” (honesty/truthfulness) to preserve the distinction from δικαιοσύνη’s Kebenaran, flagged explicitly for human theologian review, since this is a non-obvious, context-specific deviation from a otherwise straightforward rendering of ἀλήθεια elsewhere in Scripture (e.g. John 8:32, where “Kebenaran” for truth is uncontroversial because no adjacent δικαιοσύνη term creates a collision).

• θώραξ τῆς δικαιοσύνης (thōrax tēs dikaiosynēs) — breastplate of righteousness (6:14b) — (baseline reuse: Kebenaran, for δικαιοσύνη)

  • Risk: Critical (per baseline Righteousness entry, compounded by the ἀλήθεια collision noted immediately above).

• ἑτοιμασία τοῦ εὐαγγελίου τῆς εἰρήνης (hetoimasia tou euangeliou tēs eirēnēs) — readiness of the gospel of peace (6:15) — (baseline reuse: Injil for εὐαγγελίου; Damai sejahtera for εἰρήνης)

  • New element: ἑτοιμασία (hetoimasia), “readiness/preparedness.” Malay rendering: Kesediaan. Risk: Low.
  • Risk overall: High (per baseline Gospel and Peace entries).

• θυρεὸς τῆς πίστεως (thyreos tēs pisteōs) — shield of faith (6:16) — (baseline reuse: Iman)

  • New element: θυρεός (thyreos), “shield” (specifically the large, door-shaped Roman legionary shield, from thyra, “door”). Malay rendering: Perisai. Risk: Low.
  • Risk overall: High (per baseline Faith entry).

• περικεφαλαία τοῦ σωτηρίου (perikephalaia tou sōtēriou) — helmet of salvation (6:17) — (baseline reuse: Keselamatan)

  • New element: περικεφαλαία (perikephalaia), “helmet” (peri-, around + kephalē, head — cf. Ch.1’s κεφαλή). Malay rendering: Ketopong or Topi keledar. Risk: Low.
  • Risk overall: Critical (per baseline Salvation entry).

• μάχαιρα τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ (machaira tou pneumatos, ho estin rhēma theou) — sword of the Spirit, which is the word of God (6:17) — (baseline reuse: Roh Kudus)

  • New element: ῥῆμα θεοῦ (rhēma theou), “word of God” (rhēma specifically an uttered/spoken word, distinct from λόγος though overlapping in NT usage). Malay rendering: Firman Allah (established Malay Christian term). Risk: Medium. Firman Allah should be maintained as the distinct Christian-Scripture term, deliberately distinguished from the Islamic Kalamullah/Kalam Allah (the specific theological category of Allah’s uncreated speech, definitively embodied for Muslims in the Qur’an) — a parallel-but-distinct category, per the same logic already applied to Injil vs. the Qur’anic account of revelation given to Isa.
  • Risk overall: Critical (per baseline Holy Spirit entry, plus the Medium risk on Firman Allah noted above).

• προσευχή καὶ δέησις (proseuchē kai deēsis) — prayer and supplication/petition (6:18)

  • Literal meaning: proseuchē = prayer generally, especially addressed to God; deēsis = specific, urgent petition/request.
  • Contextual theological meaning: prayer here is explicitly Spirit-empowered (“praying at all times in the Spirit”) and directed toward all the saints and toward Paul’s own bold gospel proclamation (6:19-20) — reinforcing, not competing with, the baseline’s Prayer and Intercession doctrine (Critical, distinguishing Christ’s/the Spirit’s intercession from syafaat).
  • Malay rendering & risk: Doa dan permohonan. Risk: Medium, plus explicit connection recommended to the baseline’s Perantaraan (Intercession) entry given the adjacent request for boldness in proclaiming the gospel (6:19-20), which itself intersects with the baseline’s Evangelism doctrine (High risk, legal-safety review required given restrictions on proselytizing Muslims in Malaysia).

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Summary of Full-Book Coverage

Chapter	New load-bearing terms introduced	Status
1	Predestined, Elected (reuse), Mystery, Redemption, Sealed/Guarantee, Inheritance, Wisdom and Revelation, Head, Body, Fullness	Fully analyzed above
2:1-10	Dead, Trespasses, Wrath (by nature), Flesh, Mercy, Made-alive-together, Raised/Seated-together, Heavenly places, Riches of grace, Kindness, Gift, Works, Boast, Workmanship, Created, Good works	Fully analyzed above (core passage, verse-by-verse)
2:11-22	Circumcision/uncircumcision, Strangers/aliens, Fellow citizens, Dividing wall, One new man, Cornerstone	Fully analyzed above
3	Stewardship, Fellow heirs/body/partakers, Boldness, Breadth-length-height-depth (Mystery, reused from ch.1)	Fully analyzed above
4	Unity/sevenfold “one” formula, Hope, Baptism, Gift(dōrea), fivefold ministry offices (Evangelist, Pastor, Teacher; Apostle/Prophet reused), Equipping, Old man/New man, Grieve the Spirit (reuse)	Fully analyzed above
5	Vice list (sexual immorality/impurity/covetousness), Children of light, Filled with the Spirit, Submission, Head (reused, re-risked), Marriage mystery (reuse)	Fully analyzed above
6	Obey/parents (reuse), Bondservants/masters, Wrestling/struggle, Cosmic rulers and authorities, Armor of God, Belt/truth, Breastplate/righteousness (reuse), Gospel of peace (reuse), Shield/faith (reuse), Helmet/salvation (reuse), Sword/Spirit/word of God, Prayer and supplication	Fully analyzed above

No chapter of Ephesians is without load-bearing theological vocabulary; all six chapters received full analytical treatment above. This confirms full-book coverage per the PRD Phase 1 mandate.