Biblical Theme Map

Biblical Theme Map — Ephesians 1–6

Purpose

This document maps the theme structure of Ephesians — how its nine curriculum doctrines are built, layered, and interconnected across the letter’s six chapters — and traces each theme’s connections backward into the Old Testament and forward/sideways into the wider New Testament, with particular attention to the Romans curriculum that anchors this Language Package. It complements 09_cross_reference_analysis.md (which catalogs specific citations) by providing the structural, whole-book theological map those citations serve.

Part A — Ephesians’ Overall Theme Architecture

Ephesians divides structurally into two great movements, a division that itself carries doctrinal weight and must shape how themes are sequenced in translation and teaching materials:

Chapters 1–3: Doctrine — what God has done (indicative). Believers are told who they are in Christ: chosen, redeemed, sealed, made alive, raised, united, and included in a previously hidden plan now revealed.
Chapters 4–6: Duty — how believers are to live (imperative). Because of what God has done, believers are called to walk worthily: in unity, in holiness, in love, in household relationships, and in spiritual battle-readiness.

This indicative-then-imperative structure is itself a major theological safeguard for this curriculum’s central doctrine, Salvation by Grace through Faith: nowhere in Ephesians does obligation precede grace. Chapters 4–6 open with “I therefore… urge you to walk” (4:1) — the imperative is explicitly grounded in, and only follows after, three full chapters of indicative grace. This sequence must be preserved and even highlighted in any curricular framing material, since it is the single most effective structural guard against an Odia reader supplying a merit-first framework (whether karma-based or seba/ritual-offering-based) to the letter as a whole.

Part B — Theme-by-Theme Canonical Trajectory

1. Salvation by Grace through Faith

OT roots: God’s unmerited choice of Israel despite no national merit (Deuteronomy 7:6-8, 9:4-6); Abraham’s righteousness credited through faith prior to any commanded work (Genesis 15:6); the sacrificial system itself testifying that atonement must be provided, not self-generated (Leviticus 17:11).
Ephesians development: The doctrine’s fullest, most concentrated NT statement outside Romans occurs at Ephesians 2:1-10 — the curriculum’s core passage. Humanity’s condition (dead, v.1-3) is total, not partial; God’s initiative (v.4, “But God…”) is unilateral; the result (v.5, 8, “you have been saved”) is a completed, secure fact; the means (v.8, “through faith”) is receptive, not generative; the explicit exclusion (v.9, “not a result of works… so that no one may boast”) removes every possible ground for self-congratulation; and the purpose (v.10, “created… for good works”) locates works correctly as fruit, never root.
NT parallels: Romans 3:21-4:25 (the doctrine’s other great NT treatment); Galatians 2:16, 3:1-14; Titus 3:4-7.
Forward trajectory: Anchors the entire letter’s indicative section (Ch.1-3) and grounds every imperative that follows in Ch.4-6 — nothing commanded in the second half of Ephesians is a condition for the grace already given in the first half.
Odia rendering anchor terms: କୃପା, ବିଶ୍ୱାସ, ପରିତ୍ରାଣ (all REUSED — Romans TM exact); କାର୍ଯ୍ୟ (never କର୍ମ, NEW — Ephesians, Critical).
Curriculum-specific risk: The καର୍ଯ୍ୟ/κর্ম decision (see 07_semantic_analysis.md and 08_core_glossary.md) is this theme’s single highest-stakes translation choice in the entire Language Package.

2. Election and Predestination in Christ

OT roots: God’s sovereign, unilateral choosing of a people not based on their size or merit (Deuteronomy 7:7-8); the Abrahamic covenant initiated entirely by divine promise (Genesis 12:1-3, 15:1-21); the remnant theology of Isaiah, in which God preserves a chosen people by grace alone (Isaiah 10:20-22).
Ephesians development: Chapter 1 opens the entire letter with an extended meditation on election “before the foundation of the world” (1:4), predestination “according to the purpose of his will” (1:5, 1:11), and the certainty of the inheritance sealed by the Spirit (1:13-14). This is not abstract philosophical determinism but doxological — the immediate response to contemplating election is worship (“to the praise of his glorious grace,” 1:6), not anxious calculation.
NT parallels: Romans 8:28-30 (the “golden chain”: foreknew → predestined → called → justified → glorified); Romans 9:11-13 (Jacob and Esau, election prior to works); John 6:37-44; 2 Timothy 1:9.
Forward trajectory: Election in Ch.1 grounds both the “dead-to-alive” transformation of Ch.2 and the church’s cosmic, Gentile-inclusive identity revealed in Ch.3 — God’s choice was never narrowly national but always included “the mystery” of a worldwide people.
Odia rendering anchor terms: ପରମେଶ୍ୱରଙ୍କ ମନୋନୟନ (REUSED — Romans TM exact); ପୂର୍ବନିରୂପିତ (NEW — Ephesians, Critical).
Curriculum-specific risk: Must be kept sharply distinct from ଭାଗ୍ୟ/ନିୟତି (fate), the impersonal law of karma, astrological destiny, and the sign-based ritual selection procedure of Nabakalebara — all frameworks an Odia reader might otherwise supply for “chosen beforehand” language.

3. The Church as the Body of Christ

OT roots: The Tabernacle/Temple as the place where God’s own glory-presence dwelt visibly among his covenant people (Exodus 40:34-35; 1 Kings 8:10-11); Israel itself as a single corporate people despite twelve distinct tribes.
Ephesians development: Christ is “head over all things” for the church, which is “his body, the fullness of him who fills all in all” (1:22-23). This organic, living-body imagery recurs across Ch.4 (one body, one Spirit, growing to maturity, 4:4, 4:16) and structures the marriage analogy of Ch.5 (5:23, 5:30). The church is also pictured architecturally as a single unified building/temple, “a holy temple in the Lord,” “God’s dwelling place” (2:19-22).
NT parallels: Romans 12:4-5 (one body, many members); 1 Corinthians 12:12-27 (the fullest NT body-of-Christ treatment).
Forward trajectory: The Ch.1 “head/body/fullness” language becomes the Ch.4 basis for gift-distribution (“each part working properly,” 4:16) and the Ch.5 basis for the husband/wife analogy — one architectural and organic image sustains three separate applications across the letter.
Odia rendering anchor terms: ମଣ୍ଡଳୀ (REUSED — Romans TM exact, church as assembly, never ମନ୍ଦିର/ଦେଉଳ); ପୂର୍ଣ୍ଣତା, ମୁଣ୍ଡ/ଶିର, ପବିତ୍ର ନିବାସ (all NEW — Ephesians, High/Critical).
Curriculum-specific risk: ପୂର୍ଣ୍ଣତା’s collision with impersonal Vedantic “purnam” wholeness, and ναός’s extension of the temple-naming prohibition, are this theme’s two sharpest new risks beyond what the Romans baseline already covers.

4. Unity of Jews and Gentiles in One New Humanity

OT roots: The Abrahamic promise that “in you all the families of the earth shall be blessed” (Genesis 12:3); Isaiah’s vision of the nations streaming to God’s light (Isaiah 49:6, 60:1-3); the historic, architecturally-real barrier (the soreg) restricting Gentile access in the Second Temple.
Ephesians development: Ephesians 2:11-22 is the fullest single NT treatment of this theme, dramatizing it spatially: those “far off” are brought “near” (2:13, quoting Isaiah 57:19), the “dividing wall of hostility” is demolished (2:14), and “one new man” is created where two separate, hostile peoples once stood (2:15). Chapter 3 reveals this as the content of “the mystery” itself — that Gentiles are “fellow heirs… fellow members… partakers of the promise” (3:6). Chapter 4 grounds practical unity in this achieved theological unity (“one body and one Spirit… one Lord, one faith, one baptism, one God and Father of all,” 4:4-6).
NT parallels: Romans 3:29-30, 10:12 (“no distinction between Jew and Greek”); Romans 11:17-24 (the olive tree, Gentiles grafted in); Galatians 3:28; Colossians 3:11.
Forward trajectory: What Romans treats primarily in terms of individual salvation-access without distinction (Romans 3:22-23, 10:12-13), Ephesians extends into fully corporate, architectural, and cosmic terms — the same doctrine, now shown to reshape not just who may be saved but what kind of single new community results.
Odia rendering anchor terms: ଅନ୍ୟଜାତି, ନିୟମ, ଶାନ୍ତି (all REUSED — Romans TM exact); ବିଭାଜନର କାନ୍ଥ, ଏକ ନୂତନ ମନୁଷ୍ୟ (NEW — Ephesians, High).
Curriculum-specific risk: The dividing-wall/temple-access imagery invites — and requires care around — comparison with the historic exclusion of non-Hindus (and, historically, certain castes) from the Puri Jagannath temple’s inner sanctum; per the baseline’s own precedent (the Ananda Bazaar comparison), this may be used as an illustrative bridge but must clearly state that Christ’s abolition of the barrier is total, not partial or occasional.

5. The Mystery of Christ Revealed

OT roots: The messianic promise embedded in seed-form from Genesis 3:15 onward; God’s declared intention “from ancient times” (Isaiah 46:9-10) that his purposes would eventually be disclosed; Israel’s own prophets speaking of a coming day when nations would join in worshiping Israel’s God (Isaiah 49:6, 60; Zechariah 8:20-23).
Ephesians development: μυστήριον structures the letter’s theological center: God’s “purpose… to unite all things in Christ” (1:9-10); the specific content revealed to Paul that “Gentiles are fellow heirs” (3:3-6, 3:9); marriage as a picture that was always secretly pointing toward Christ and the church (5:32); and the gospel itself, for which Paul is “an ambassador in chains” (6:19-20). In each case the pattern is identical: something true about God’s plan all along, now fully and publicly disclosed — never an ongoing secret restricted to an inner circle.
NT parallels: Romans 11:25-27 (the “mystery” of Israel’s partial hardening and future restoration); Romans 16:25-27 (closing doxology, “the mystery… now disclosed”); Colossians 1:26-27; 1 Corinthians 2:6-10.
Forward trajectory: This theme is structurally load-bearing precisely because it explains why Ch.2’s grace-doctrine and Ch.2-3’s Jew/Gentile unity belong together as a single disclosed plan rather than two separate teachings — the “mystery” is the single reality underlying both.
Odia rendering anchor terms: ରହସ୍ୟ (NEW — Ephesians, High).
Curriculum-specific risk: Must be clearly distinguished from guru-guarded esoteric secret transmission (guru-diksha, secret mantra initiation) common in regional tantric-devotional tradition; Paul’s mystery is revealed to all who believe, not an elite initiated few.

6. Spiritual Warfare and the Armor of God

OT roots: God as divine warrior clothed in his own righteousness, salvation, and zeal (Isaiah 59:17); the messianic branch clothed with righteousness as a belt (Isaiah 11:5); the reality of angelic/cosmic conflict behind visible events (Daniel 10:12-13, 20-21; 2 Kings 6:17; Job 1-2); the principle that victory belongs to God’s power, not human military strength (Zechariah 4:6; 1 Samuel 17).
Ephesians development: The reality of organized, personal, cosmic evil powers is introduced early (1:21, already subjected under Christ’s feet; 2:2, the “prince of the power of the air” formerly ruling the readers) and echoed in Ch.3 (3:10, the church displaying God’s wisdom to these same powers) before receiving its full treatment in Ch.6 (6:10-17). Crucially, the armor believers put on (6:14-17) is explicitly the same armor Isaiah pictures God/his messianic servant wearing (Isaiah 11:5, 59:17) — a transfer of divine battle-equipment to the church, made possible only because these powers were already placed under Christ’s feet three chapters earlier (1:22).
NT parallels: Romans 8:38 (“nor rulers, nor powers… shall separate us”); Romans 13:12 (“put on the armor of light”); 2 Corinthians 10:3-5; 1 Peter 5:8-9.
Forward trajectory: This theme’s placement at the letter’s close is deliberate: only after establishing grace (Ch.2), unity (Ch.2-3), the church’s identity (Ch.1, 4), and holy living (Ch.4-5) does Paul turn to the ongoing cosmic conflict believers must stand firm within — warfare is the context of Christian living, not its foundation.
Odia rendering anchor terms: ପରମେଶ୍ୱରଙ୍କ ସାମର୍ଥ୍ୟ (REUSED — Romans TM exact, never ଶକ୍ତି); ଆଧିପତ୍ୟ/କର୍ତ୍ତୃତ୍ୱ cosmic-powers cluster, ପରମେଶ୍ୱରଙ୍କ ସମ୍ପୂର୍ଣ୍ଣ ବର୍ମ, and each individual armor-piece term (all NEW — Ephesians, High/Critical).
Curriculum-specific risk: Must avoid dissolving into folk-spirit frameworks (bhuta/pisācha, navagraha propitiation) or triumphalist warrior-deity/epic-hero imagery (Durga/Kali iconography, Arjuna’s astras); this is defensive standing-firm equipment against an already-defeated enemy, not glorified martial conquest.

7. Household Codes and Christ-Centered Relationships

OT roots: The fifth commandment, honoring father and mother (Exodus 20:12; Deuteronomy 5:16); the prophetic marriage-covenant metaphor for YHWH and Israel (Hosea 2:19-20; Isaiah 54:5, 62:5; Jeremiah 2:2); OT servitude law distinguishing bond-service from chattel ownership (Leviticus 25:39-46).
Ephesians development: 5:21-6:9 applies the letter’s entire preceding theology (union with Christ, mutual submission, sacrificial love) to three concrete household relationships: husbands/wives (5:22-33, explicitly modeled on Christ/church and citing Genesis 2:24), children/parents (6:1-4, explicitly citing Exodus 20:12), and bondservants/masters (6:5-9, explicitly reminding masters they too answer to a heavenly Master). In every pairing, the governing principle is not hierarchy for its own sake but Christlike self-giving — husbands love as Christ loved (5:25), masters remember their own accountability (6:9).
NT parallels: Colossians 3:18-4:1 (near-verbatim parallel household code); Romans 13:1-7 (submission to authority, structurally parallel principle applied to civil government instead of household); 1 Peter 2:18-3:7.
Forward trajectory: This theme directly depends on and applies Ch.5’s earlier “walk in love… as Christ loved” (5:1-2) and the mutual-submission principle stated immediately beforehand (5:21) — the household codes are not a separate ethic but the same Christ-centered ethic applied to specific relationships.
Odia rendering anchor terms: ଅଧୀନ ହେବା, ମାଲିକ (never ପ୍ରଭୁ for the human referent), ଦାସ (all NEW — Ephesians, High/Critical).
Curriculum-specific risk: Must not collapse into endorsement of caste-linked hierarchical submission structures (e.g., jajmani-seba service relationships) detached from the Christ-modeled, mutual, sacrificial framework Paul explicitly requires.

8. Gifts for Building Up the Church

OT roots: Psalm 68’s celebration of God’s own victorious ascent and gift-distribution to his people (Psalm 68:18, directly quoted at Ephesians 4:8); the OT pattern of divinely-appointed offices (prophets, priests, judges) serving the covenant community rather than themselves.
Ephesians development: Christ’s ascension (4:8-10) is directly tied to his giving of gift-offices (apostles, prophets, evangelists, pastors, teachers, 4:11) whose explicit purpose is not personal status but “equipping the saints… for building up the body of Christ” (4:12) until the whole church reaches “mature manhood… the fullness of Christ” (4:13).
NT parallels: Romans 12:6-8 (an overlapping gift-list: prophecy, teaching, exhortation); 1 Corinthians 12:4-11, 27-31 (the fullest NT gift-list treatment).
Forward trajectory: This theme provides the practical mechanism by which the “one new humanity” and “one body” of Ch.2-3 actually grows and matures in Ch.4, and it sets up the transition into holy living in Ch.4:17ff (having established how the body is equipped, Paul turns to how each member should then live).
Odia rendering anchor terms: ପ୍ରେରିତ, ଭବିଷ୍ୟଦ୍ବକ୍ତା, ଆତ୍ମିକ ଦାନ (REUSED — Romans TM exact); ପାଲକ, ଶିକ୍ଷକ, ପରିପକ୍ୱ ପୁରୁଷ (NEW — Ephesians, Medium/High).
Curriculum-specific risk: ପାଲକ’s incidental resonance with Krishna-Gopala cowherd imagery, and ପରିପକ୍ୱ ପୁରୁଷ’s necessary avoidance of yogic ସିଦ୍ଧ (“perfected being”) vocabulary.

9. Walking in Newness of Life

OT roots: Israel’s call to “walk in [God’s] ways” (Deuteronomy 10:12-13, 30:16) as covenant-community conduct flowing from prior deliverance (the Exodus precedes the giving of the law, not the reverse); the restoration of humanity to its original creation-in-God’s-image purpose (Genesis 1:26-27).
Ephesians development: Structured by the single verb περιπατέω, occurring seven times (2:2, 2:10, 4:1, 4:17, 5:2, 5:8, 5:15) and tracing a deliberate reversal: the old “walk” was death, conformity to “the course of this world,” slavery to “the passions of our flesh” (2:2-3); the new “walk” is in the good works God prepared beforehand (2:10), in unity and humility (4:1), no longer as the unconverted Gentiles walk (4:17), in self-giving love (5:2), as children of light (5:8), and with wisdom (5:15). The “old self/new self” contrast (4:22-24) makes the same point in noun-form, anchored explicitly to restored creation-in-God’s-image (echoing Genesis 1:26-27).
NT parallels: Romans 6:4, which shares the identical Greek verb (“we too might walk in newness of life”) — the single closest lexical parallel between the two curricula in this entire Language Package; Galatians 5:16, 25 (“walk by the Spirit”); Colossians 1:10, 2:6.
Forward trajectory: This theme closes the letter’s ethical section and flows directly into the household codes (Ch.5-6, applying the “new walk” to specific relationships) and the armor-of-God passage (Ch.6, the “new walk” now understood as a walk conducted under active spiritual opposition).
Odia rendering anchor terms: ଆଚରଣ କରିବା (cross-cutting, NEW — Ephesians but lexically identical to Romans 6:4’s περιπατέω); ପୁରାତନ ମନୁଷ୍ୟ/ନୂତନ ମନୁଷ୍ୟ (NEW — Ephesians, High).
Curriculum-specific risk: The single most important cross-book consistency requirement in the whole Language Package (see 09_cross_reference_analysis.md Part D and E, rule 5) — this Odia verb must be reconciled with Romans 6:4’s Phase 2 rendering, not independently decided.

Part C — Cross-Doctrine Structural Flow Through the Six Chapters

The nine doctrines do not appear in isolation chapter-by-chapter; they interlock according to the following structural flow, which should govern how curricular teaching materials sequence the doctrines rather than treating them as nine unrelated units:

Chapter 1 braids together Election and Predestination with the Church as the Body of Christ — believers are chosen individually (1:4-5) precisely so that they will belong to a single corporate body under Christ’s headship (1:22-23). Election is never merely personal; it is election into a body.
Chapter 2 braids Salvation by Grace through Faith (2:1-10, the core passage) directly into Unity of Jews and Gentiles (2:11-22) — the same grace that raises spiritually dead individuals (2:1-10) is, in the very next paragraph, shown demolishing the Jew/Gentile barrier (2:11-22). Personal salvation and corporate reconciliation are one continuous movement of grace, not two separate topics.
Chapter 3 names this braided reality explicitly as The Mystery of Christ Revealed — retrospectively labeling what Chapters 1-2 have just shown as God’s long-hidden, now-disclosed single plan.
Chapter 4 turns the indicative of Ch.1-3 into imperative, using Gifts for Building Up the Church as the mechanism by which the unified body matures, and Walking in Newness of Life (beginning at 4:17) as the individual-conduct corollary of that corporate growth.
Chapter 5 extends Walking in Newness of Life into its most concrete relational form, Household Codes and Christ-Centered Relationships, using the church’s own relationship to Christ (established in Ch.1-3) as the explicit pattern for marriage.
Chapter 6 completes the household codes and closes the letter with Spiritual Warfare and the Armor of God — the appropriate final word, since it reveals that all nine preceding doctrines are being lived out in active opposition to real, cosmic, already-defeated (1:20-22) enemies.

This flow demonstrates that Ephesians is not a loose collection of nine topics but a single, tightly-argued movement from eternal election, through accomplished grace and reconciliation, to revealed mystery, to equipped growth, to household holiness, to standing firm in spiritual conflict — and this movement should be preserved in how the Odia curriculum sequences its lessons, not reordered topically.

Part D — Ephesians Within the Larger Salvation-Historical Arc

Redemptive-Historical Stage	Ephesians’ Place in the Arc
Creation (Genesis 1-2)	Echoed in 2:10 (“his workmanship”) and 4:24 (new self “created after the likeness of God”) — Ephesians presents salvation as a new creation, restoring what was true of humanity at its origin.
Fall (Genesis 3)	Echoed in 2:1-3 — universal spiritual death and “children of wrath” describe humanity’s condition after, and because of, the fall.
Covenant with Israel (Genesis 12, Exodus 19-24)	Echoed in 2:12 (“covenants of promise”) and throughout Ch.2-3 — Gentiles were formerly excluded from these covenants; Christ does not abolish Israel’s covenant history but fulfills and extends it.
Prophetic hope of a coming unification of the nations (Isaiah 49, 60; Zechariah 8)	Echoed throughout Ch.2-3 — the “mystery” of Gentile inclusion is the fulfillment, not the contradiction, of this prophetic hope.
Incarnation, death, resurrection, exaltation of Christ	The hinge of the entire letter — 1:20-22, 2:4-7, 2:13-16, 4:8-10, 5:2, 5:25 all locate the decisive turning point in these historical, once-for-all events.
The church age (present)	The letter’s entire practical section (Ch.4-6) addresses believers living in this present period, already possessing the inheritance’s “guarantee” (1:14) but not yet its fullness.
Consummation (future)	Anticipated in 1:10 (“the fullness of time,” God’s plan “to unite all things in Christ”), 1:14 (“until we acquire possession”), and implicitly in the ongoing, not-yet-finished cosmic conflict of Ch.6.

This placement matters for translation because it clarifies that Ephesians’ theology, however cosmic and exalted its language (heavenly places, cosmic powers, ages to come), remains firmly historical and linear — moving from creation through fall through covenant through Christ toward a future consummation — never cyclical, and never a wisdom-teaching detached from a specific unrepeatable historical sequence of events. This is the same linear-versus-cyclical safeguard the baseline Romans Language Package already establishes for resurrection, incarnation, and prophecy-fulfillment language, and it applies with equal force across the whole of Ephesians.

Part E — Connection Back to the Romans Curriculum: Thematic Bridge Summary

Ephesians Doctrine	Romans Doctrine (baseline)	Nature of the Connection
Salvation by Grace through Faith	Grace; Faith; Justification; Salvation	Same doctrine, same key terms (κρ୍ପ, ବିଶ୍ୱାସ, ପରିତ୍ରାଣ), Ephesians 2:8-9 as concentrated restatement of Romans 3-4’s argument
Election and Predestination in Christ	Effectual Calling; Providence; Election	Ephesians 1 as the letter-opening counterpart to Romans 8:28-30’s mid-letter “golden chain”
The Church as the Body of Christ	Church as God’s People	Ephesians develops the organic body-imagery Romans 12:4-5 introduces only briefly
Unity of Jews and Gentiles in One New Humanity	Unity of Jews and Gentiles; Universal Scope of the Gospel	Direct doctrinal continuation; Ephesians 2:11-22 as the corporate/architectural expansion of Romans 3:29-30, 10:12, 11:17-24
The Mystery of Christ Revealed	(Implicit in Romans 11:25-27, 16:25-27)	Romans uses “mystery” briefly at its argument’s climax and close; Ephesians makes it the letter’s structural center
Spiritual Warfare and the Armor of God	(Implicit in Romans 8:38, 13:12)	Romans mentions cosmic powers and “armor of light” only briefly; Ephesians 6 is the full development
Household Codes and Christ-Centered Relationships	(Parallel structural principle in Romans 13:1-7, submission to civil authority)	Different application (household vs. civil government), same underlying submission-and-accountability-before-God logic
Gifts for Building Up the Church	Spiritual Gifts	Ephesians 4:11’s office-list overlaps and extends Romans 12:6-8’s gift-list
Walking in Newness of Life	(Direct lexical parallel: Romans 6:4)	The single closest term-for-term link between the two curricula; requires direct cross-book rendering reconciliation, not independent translation

Summary implication for Phase 2: Ephesians should be understood, translated, and taught not as an independent curriculum but as the direct doctrinal and lexical continuation of the Romans Language Package already established in this destination language. Every REUSED term identified in 08_core_glossary.md §1 must appear identically; every new term introduced by Ephesians must be checked against this theme map and the cross-reference analysis to ensure it extends, rather than duplicates or contradicts, the baseline’s existing doctrinal safeguards — especially around grace/works (κর্ম), salvation/redemption (ମୋক্ষ/ମুক্তি), resurrection/incarnation (ପুনর্জন্ম/ଅবতার), the Lord/God naming conventions (ঠাকুর), and the church/temple vocabulary (ମন্দির/দেউळ).

This document, together with 09_cross_reference_analysis.md, completes Phase 1 Step 3 and is required input for the subsequent update of translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json for the Ephesians curriculum.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.