Cross-Reference Analysis
Cross-Reference Analysis — Ephesians
Methodology Note
This matrix covers every Old Testament quotation and allusion, every messianic reference, and every typological pattern in all six chapters of Ephesians, together with parallels to the baseline Romans and Galatians Language Packages already governing this translation project. Citations are given in normalizable “Book Chapter:Verse” form (e.g. “Ephesians 2:14”, “Isaiah 57:19”, “Genesis 2:24”) so that Phase 2 tooling can match references programmatically; Ukrainian Scripture-citation formatting (e.g. Еф. 2:14, Іс. 57:19) is applied only inside destination-language output per 12_ai_translation_requirements.md’s existing conventions, not in this internal analysis document.
Each row records: Ephesians passage, theme, related OT/NT character(s), connection type and source text, and translation sensitivity — the last column applying the same Ukraine-specific risk lens (three living traditions, wartime context, Ohienko anchor) already established in 07_semantic_analysis.md and the baseline packages. Where an Ephesians passage parallels material already governed by the Romans or Galatians translation_memory.json, the parallel is named explicitly and a rendering-consistency rule is stated so Phase 2 translation does not introduce unintended variation between curricula.
No chapter is silently skipped. A chapter-coverage confirmation table closes this document.
Table 1 — Direct Old Testament Quotations in Ephesians
| Ephesians passage | OT source (normalized) | Quotation content (sense) | Related character | Connection type | Translation sensitivity |
|---|---|---|---|---|---|
| Ephesians 1:22 | Psalm 8:6 | ”he put all things under his feet” | Christ (typological fulfillment of the psalm’s “son of man”) | Direct quotation, messianic/typological application | Must render with the Ohienko psalter’s established phrasing for Psalm 8:6 where the curriculum later needs to cross-reference it; the psalm’s original anthropological “son of man” sense is here applied Christologically — exposition should make the typological move explicit rather than assume readers recall the psalm’s original referent. |
| Ephesians 2:17 | Isaiah 57:19 (cf. Isaiah 52:7) | “peace to those who were far off and peace to those who were near” | The Servant/Messiah as peace-bringer to Israel (“near”) and the nations (“far off”) | Direct quotation, applied to Christ’s cross-work of 2:14-16 | Critical overlap with baseline’s мир (peace) caution. This is the single passage in Ephesians where OT quotation and the baseline’s most acute wartime-resonance term converge directly. Must be rendered so мир reads as the relational, judicial peace secured at the cross (paralleling Romans 5:1, already TM) between two formerly hostile peoples, not a ceasefire/political-peace reading readers will inevitably be primed to bring to мир given the war since 2022. Mandatory theologian review. |
| Ephesians 2:20 | Isaiah 28:16 / Psalm 118:22 | ”cornerstone” / “the stone the builders rejected” | Christ | Direct quotation/allusion, foundational ecclesiology | наріжний камінь is the established Ukrainian Bible-register phrase; note for future cross-curriculum consistency that this identical OT text underlies Romans 9:33 (not in the current Romans baseline’s explicit citation list, but the same Isaiah 28:16/Psalm 118:22 combination) — any future Romans supplement quoting this text must match this rendering exactly. |
| Ephesians 4:8 | Psalm 68:18 | ”When he ascended on high, he led captives, and gave gifts to men” | Christ (David typologically anticipating Christ’s ascension) | Direct quotation with explicit apostolic reinterpretation (4:9-10, “he who ascended is also he who descended”) | High risk: the original psalm describes a victorious king (David/Israel) receiving tribute; Paul reapplies it to Christ’s descent (incarnation) and ascension, reversing the direction of “gifts” from received-as-tribute to given-to-the-church. This interpretive move must be explicitly taught, not silently assumed; додав дари (gave gifts) must not be softened into a generic “he gave good things” losing the psalm’s victory-procession background. |
| Ephesians 4:25 | Zechariah 8:16 | ”Let each one speak truth with his neighbor” | — (post-exilic community ethic) | Direct quotation, applied to church-community ethics | Low-medium risk; standard ethical exhortation, low doctrinal drift risk. Render правду consistent with баseline’s general “truth” usage; note thematic link to the letter’s πλήρωμα/one-body ecclesiology (we speak truth because we are members of one body, 4:25b). |
| Ephesians 4:26 | Psalm 4:4 (LXX numbering; Psalm 4:5 MT) | “Be angry, and do not sin” | — | Direct quotation, applied to interpersonal anger management | Medium risk: гнів (anger) here is human anger permitted within limits, the mirror case of 2:3’s ὀργή (God’s wrath) — exposition should distinguish these two uses of anger-vocabulary carefully so readers do not conflate personal anger management with God’s holy judicial wrath already flagged High-risk at Ephesians 2:3. |
| Ephesians 5:31 | Genesis 2:24 | ”a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh” | Adam and Eve (typological pattern for Christ and the church) | Direct quotation, marriage institution text reapplied typologically | High risk: одна тілом (“one flesh”) uses тіло/тілом for the literal marital-union sense of σάρξ — a third distinct sense of this already Critical-risk homograph (alongside ethical σάρξ, Ephesians 2:3, and ecclesial σῶμα, Ephesians 1:23 etc.). This occurrence must be explicitly flagged in exposition as the term’s original, concrete, non-metaphorical meaning, from which Paul then draws the typological analogy to Christ and the church in 5:32 — the analogy runs from the literal Genesis text to the church-metaphor, not the reverse, and this direction must be preserved. |
| Ephesians 6:2-3 | Exodus 20:12 / Deuteronomy 5:16 | ”Honor your father and mother, that it may go well with you and you may live long in the land” | — (Decalogue; Israel’s national ethic) | Direct quotation, Decalogue command reapplied to Gentile-inclusive church households | Medium risk: land-inheritance promise (“in the land,” originally Israel’s covenant land) is generalized by Paul to a broader promise of well-being; requires brief exposition that this is a principle being carried over, not a claim that Ukrainian (or any) believers inherit the literal land of Canaan. Шанувати must be kept distinct from TM’s послух віри (obedience of faith), per 08_core_glossary.md. |
Table 2 — Old Testament Allusions and Background (Not Direct Quotation)
| Ephesians passage | OT/background source (normalized) | Theme | Related character | Connection type | Translation sensitivity |
|---|---|---|---|---|---|
| Ephesians 1:3-14 | Numbers 6:24-26; Deuteronomy 28 (covenant blessing form) | Covenant blessing | Aaron (priestly blessing pattern) | Structural allusion (liturgical blessing form) | Low-medium risk; the long doxological sentence’s “blessed… blessing” pattern echoes OT priestly/covenantal blessing structure. Useful teaching note for readers formed by liturgical blessing-rites already familiar from Divine Liturgy practice across all three traditions — an asset, not a risk, here. |
| Ephesians 1:20-21 | Psalm 110:1; Daniel 7:13-14 | Christ’s exaltation and universal dominion | Christ (Davidic king; “son of man” figure) | Typological allusion | High risk (shared with baseline’s lordship_of_christ doctrine, TM): Christ “seated at the right hand” and given dominion “far above all rule and authority” must retain full, exclusive force — this is the same Господство Христа doctrine already Critical/High in the Romans baseline, now extended cosmically (cf. Ephesians 6:12’s ἀρχαί/ἐξουσίαι). |
| Ephesians 1:22-23 | Psalm 8:6 (again, ecclesiologically) | Church as Christ’s body, sharing his dominion | Christ; corporately, the church | Typological extension of 1:22’s quotation | See Table 1 above; note the doubled use of Psalm 8:6 material — first Christologically (1:22a), then ecclesiologically (1:22b-23, the church as his body/fullness) — requiring exposition to track both moves without collapsing them into one. |
| Ephesians 2:11-12 | Genesis 17:9-14 (covenant sign); Exodus 12:43-49 (covenant boundary); Isaiah 56:3-8 (foreigner/eunuch inclusion promise) | Gentile exclusion from, then inclusion in, the covenant community | Abraham (circumcision’s origin); the “foreigner” of Isaiah’s promise | Background allusion | High risk: “separated from Christ, aliens… strangers to the covenants of promise” (2:12) requires the OT covenant-boundary background (circumcision as covenant sign, Genesis 17) to be supplied explicitly, paralleling the same gap the Galatians baseline already flags for seed_of_abraham and promise. Isaiah 56’s prior OT promise of Gentile/foreigner inclusion is worth surfacing as evidence this was always God’s ultimate intention, not a NT innovation — relevant to the Unity of Jews and Gentiles doctrine’s antisemitism-history caution already in the baseline. |
| Ephesians 2:14-16 | Isaiah 9:6 (“Prince of Peace”); Ezekiel 37:15-28 (two sticks made one); Micah 4:1-4 (peoples streaming to one mountain) | Christ as peace-maker uniting two hostile peoples into one | Christ; the “two” (Israel and the nations) prefigured by Ezekiel’s two sticks/kingdoms reunited | Typological allusion | Critical risk (shared with Table 1’s Isaiah 57:19 entry and the baseline’s мир caution): Ezekiel 37’s “two become one” reunification of Israel/Judah is a strong typological match for Paul’s “two become one new humanity” and should be surfaced in exposition, while being kept clearly distinct from Ephesians 2:15’s own καινὸς ἄνθρωπος vocabulary (see 07_semantic_analysis.md Table on 2:15) so the OT type and the NT fulfillment term are not confused as identical vocabulary. |
| Ephesians 2:19-22 | 1 Kings 6-8 (Solomon’s Temple); Ezekiel 40-48 (visionary temple); Exodus 25-27 (tabernacle) | Church as God’s temple/dwelling | Solomon; Ezekiel (visionary); the Israelite tabernacle generation | Typological allusion | High risk: ναός/храм here deliberately draws on the OT temple’s sacred, God-indwelt status, transferring it to the church corporately — exposition should note this is the same typological move underlying the baseline’s rejection of храм as a substitute for церква generally (храм risks a building-only reading), while affirming that ναός itself is correctly rendered храм here because Paul’s own argument depends on temple imagery, resolved explicitly by 2:22’s “you also are being built together… for a dwelling place of God.” |
| Ephesians 3:1-13 | Daniel 2:18-19, 27-30, 47 (mystery revealed to Daniel) | Mystery now revealed | Daniel (OT type of a revealed, God-given secret) | Conceptual/structural allusion (μυστήριον as a technical term with OT roots in Daniel) | High risk: this OT background actively supports the baseline’s Critical caution that μυστήριον must never read as an unsolvable riddle or esoteric secret — in Daniel, the μυστήριον (LXX) is precisely a secret that God graciously reveals through his chosen interpreter; this reinforces (rather than undermines) the “now disclosed, publicly proclaimed truth” sense required by 07_semantic_analysis.md. |
| Ephesians 4:6 | Deuteronomy 6:4 (the Shema) | “one God and Father of all” | Moses (giver of the Shema) | Structural/verbal allusion | Medium-high risk: “one Lord, one faith, one baptism… one God and Father of all” (4:4-6) deliberately echoes the Shema’s “the LORD is one” — this sevenfold “one” list should be taught as Paul’s own creedal, unity-affirming echo of Israel’s foundational confession, reinforcing (not replacing) the doctrine of the Church as the Body of Christ; care that “one” language is not misheard as commentary on Ukrainian church-jurisdictional unity/disunity (per the baseline’s church-neutrality caution). |
| Ephesians 5:8-14 | Isaiah 9:2; Isaiah 60:1-3; Isaiah 26:19 | Light/darkness contrast; possible resurrection allusion in the “sleeper, awake” hymn-quotation | — (the prophetic light-to-the-nations theme); possibly resurrection language from Isaiah’s “awake” oracles | Allusion, with 5:14 itself likely an early Christian hymn drawing on this OT light/awakening material | High risk: 5:14’s unattributed quotation (“Awake, O sleeper, and arise from the dead, and Christ will shine on you”) is textually unusual (not a verbatim OT citation but an early Christian composition echoing Isaiah’s light/awakening oracles); should be presented as inspired apostolic composition drawing on OT light-imagery, not mistaken for a direct, locatable OT quotation, to avoid a false expectation that readers should be able to find this exact wording in the Old Testament. |
| Ephesians 6:10-17 | Isaiah 11:4-5 (belt of righteousness/faithfulness); Isaiah 59:17 (breastplate of righteousness, helmet of salvation); Isaiah 52:7 (feet, good news of peace); Wisdom of Solomon 5:17-20 (intertestamental divine-warrior armor image, background only) | Divine warrior armed for judgment/salvation, now given to the church | The LORD as divine warrior (Isaiah); the Messiah as righteous, Spirit-equipped warrior-king (Isaiah 11) | Typological allusion (sustained image-borrowing, not verbatim quotation) | Critical risk, cumulative with baseline’s πάλη/πανοπλία caution already flagged in 07_semantic_analysis.md and 08_core_glossary.md. In Isaiah, this armor belongs to God himself (Isaiah 59:17) and to the coming righteous king (Isaiah 11); Paul’s move — giving God’s own armor to ordinary believers — is a striking, dignifying application that must be preserved, while the passage’s now-heightened real-world resonance for a wartime Ukrainian reader (see 07/08) requires explicit, repeated grounding that this is the same spiritual armor God himself wears, now shared with his people for spiritual combat, not a spiritualized commentary on any earthly army’s equipment. |
Table 3 — Messianic References
| Ephesians passage | Messianic theme | OT root text(s) | Connection type | Translation sensitivity |
|---|---|---|---|---|
| Ephesians 1:3, 1:10, 1:12, 1:20 | Christ as the appointed, exalted Anointed One, head of a unified cosmos | Psalm 2:6-8; Psalm 110:1; Daniel 7:13-14 | Direct title use (Χριστός) plus exaltation allusions | Reuse TM Месія/Христос exactly per baseline; the baseline’s messianic_promise doctrine caution (Христос functions as Jesus’ effective “surname” in everyday Ukrainian, worn smooth through overuse) applies with full force here — Ephesians 1’s soaring cosmic-Christology language is an opportunity to re-surface the title’s fulfillment sense. |
| Ephesians 1:7 | The Messiah’s redemptive blood-price | Isaiah 53:5-6, 10-12 (Suffering Servant); Leviticus 17:11 (blood as the means of atonement) | Typological/sacrificial allusion | High risk: ἀπολύτρωσις (redemption, already flagged High in 07_semantic_analysis.md) draws directly on this Isaiah 53/Levitical sacrificial background; explicit connection to the Servant’s substitutionary suffering should be made so “redemption through his blood” is not heard as a bare commercial metaphor divorced from its atonement-theology roots. |
| Ephesians 2:17 | Messiah as peace-herald to both covenant insiders and outsiders | Isaiah 52:7; Isaiah 57:19; Zechariah 9:9-10 | Direct quotation/allusion (see Table 1) | See Table 1’s Critical entry on мир. |
| Ephesians 3:5-6 | The mystery of Gentile inclusion, now revealed “by the Spirit to his holy apostles and prophets,” fulfilling promises latent since Genesis 12:3 | Genesis 12:3 (“in you all the families of the earth shall be blessed”); Isaiah 49:6 (“a light to the nations”) | Structural/thematic fulfillment, not direct quotation | High risk: this connects directly to the Galatians baseline’s already-established Abrahamic Covenant and Promise doctrine (обітниця, TM-extending); translators should treat Ephesians 3:6 as the New Testament’s own explicit statement that Galatians 3’s Abrahamic promise has now reached its intended, always-planned scope — a strong cross-curriculum reinforcement, not a new or separate claim. |
| Ephesians 4:8-10 | The Messianic king’s descent (incarnation) and ascent (exaltation) | Psalm 68:18 (see Table 1); Psalm 24:7-10 (gates lifted for the returning king) | Direct quotation with apostolic reapplication | See Table 1’s High-risk entry; additionally note Psalm 24’s “who is this King of glory” as a plausible secondary background for the ascension imagery, useful for supplementary teaching but not required for the core rendering decision. |
| Ephesians 5:14 | Christ as the light who awakens the spiritually dead (echoing 2:1-5’s core-passage “dead… made alive” theme) | Isaiah 60:1-2; Isaiah 26:19; Malachi 4:2 (“sun of righteousness”) | Allusion via an early Christian hymn fragment | See Table 2’s High-risk entry; explicitly connect back to the core passage’s νεκρός/dead language (Ephesians 2:1, 2:5) so readers perceive 5:14 as a poetic restatement of the letter’s own central salvation-doctrine claim, not a disconnected new image. |
Table 4 — Typological Patterns
| Type (OT figure/institution) | Antitype (Ephesians referent) | Ephesians passage(s) | Translation sensitivity |
|---|---|---|---|
| Adam (Genesis 2:7, 2:18-24) | Christ as the source of a new humanity; Adam and Eve’s “one flesh” union as the type for Christ and the church | Ephesians 5:31-32; cf. 2:15, 4:24 | Critical: this typology directly intersects the already-Critical нова людина disambiguation (07_semantic_analysis.md/08_core_glossary.md Table 5/9) — Adam is the type behind both the individual “old self/new self” language (4:22-24, contrasting old-Adam humanity with new-in-Christ humanity) and, more distantly, the corporate “one new humanity” of 2:15. Exposition should note the shared Adamic background without collapsing the two distinct doctrinal claims into one. |
| The Israelite Temple (Exodus 25-27; 1 Kings 6-8; Ezekiel 40-48) | The church as God’s Spirit-indwelt temple | Ephesians 2:19-22 | See Table 2 entry; храм correctly renders this typology, with explicit clarification that the “building” is the people, not any physical structure or specific denomination’s church buildings. |
| The Israelite priesthood’s access to God (limited, mediated, hierarchical: Exodus 19:21-24; the Temple’s dividing courts) | All believers’ direct, confident access (παρρησία) to the Father through Christ, without a mediating human priestly caste | Ephesians 2:18; 3:12 | High risk, Ukraine-specific: this typological reversal (universal priestly access replacing a restricted priestly caste) should be taught carefully alongside — not against — the real and valued ordained priesthood/clergy office within the Orthodox and Greek Catholic traditions; the doctrinal point is about access to God through Christ, not a polemic against church order or ordained ministry as such. |
| Israel’s covenant “two houses” (the divided kingdoms of Israel and Judah, later reunified; also Israel/nations generally) | Jew and Gentile united into “one new humanity” | Ephesians 2:14-16 | See Table 2’s Ezekiel 37 entry; Critical, shares the baseline’s antisemitism-history caution for Jewish-Gentile unity material. |
| Israel’s exodus-wilderness “sealing” and inheritance-guarantee patterns (implicit) | The Spirit as seal (σφραγίζω) and down-payment/guarantee (ἀρραβών) of the believer’s future inheritance | Ephesians 1:13-14; 4:30 | Medium risk; see 07_semantic_analysis.md/08_core_glossary.md entries — must not collapse into освячення’s everyday object-blessing sense. |
| The divine warrior of the Exodus and the prophets (Exodus 15:3; Isaiah 59:17) | The church, equipped with God’s own armor for spiritual combat | Ephesians 6:10-17 | Critical; see Table 2 entry above. |
Table 5 — Parallels to Romans and Galatians (Cross-Curriculum Rendering-Consistency Rules)
| Ephesians passage | Parallel Romans/Galatians passage | Shared doctrine (baseline name) | Rendering-consistency rule |
|---|---|---|---|
| Ephesians 2:8-9 | Romans 3:24; Romans 4:4-5; Romans 11:5-6; Galatians 2:16; Galatians 3:2, 5, 10 | Salvation by Grace through Faith / Justification by Faith / Law and Grace | благодать, віра, and спасіння must be rendered with the exact TM forms already fixed in translation_memory.json. The grace/works antithesis phrasing pattern already required for Romans 4:4-5/11:5-6 (“не з діл” or equivalent explicit contrast structure) should extend verbatim in structure to Ephesians 2:8-9’s “не з діл” (οὐκ ἐξ ἔργων) — note per 07_semantic_analysis.md that Ephesians’ ἔργα here is unqualified (broader than Galatians’ діла закону) and this distinction must be preserved in exposition, not in the core lexical choice, which remains діла. |
| Ephesians 1:4-5, 1:11 | Romans 8:28-30; Romans 9:11-12; Romans 11:29 | Election and Predestination in Christ / Effectual Calling | обрати/обрання (TM) and the new наперед призначив (προορίζω) must both carry forward the baseline’s mandatory caution against доля/фатум/приречення-without-qualification; Ephesians 1 is the curriculum’s most explicit predestination text and should be flagged as the primary teaching passage, with Romans 8:28-30/9:11-12 cited as reinforcing, not introductory, material. |
| Ephesians 1:13-14; 4:30 | (No direct Romans/Galatians TM entry for sealing/pledge; new to this curriculum) | Adoption’s inheritance guarantee (extends adoption doctrine) | усиновлення (TM) and the new спадщина/спадок must be explicitly linked in exposition, consistent with the baseline’s Romans 8:17 inheritance-rights emphasis already required for adoption generally. |
| Ephesians 2:11-22 | Romans 3:29-30; Romans 10:12; Romans 11:17-24; Romans 15:7-12; Galatians 3:28; Galatians 6:16 | Unity of Jews and Gentiles / Israel of God | обрізання (TM) reused exactly; погани must default to народи in this passage’s mission-scope contexts per the baseline’s forbidden-substitution list; ворожість (new, Critical) must be handled with the same antisemitism-history care already mandated for Romans 9-11 and Galatians 6:16 — this is the single passage in Ephesians where that baseline caution applies most directly and comprehensively. |
| Ephesians 2:15; 4:22-24 | Galatians 6:15 (new_creation, нове творіння) | Unity of Jews and Gentiles / Walking in Newness of Life | нова людина (new to Ephesians) must be explicitly distinguished in exposition from Galatians’ нове творіння — related concepts (both describe a genuinely new state inaugurated by the cross) but not identical vocabulary or grammatical category (nove tvorinnya is a neuter abstract noun describing a state; nova lyudyna personifies the new identity). Do not substitute one for the other across curricula. |
| Ephesians 4:7-13 | Romans 12:6-8 (spiritual_gifts, духовні дари, TM) | Gifts for Building Up the Church | духовні дари (TM) remains the general term for Spirit-given ministry enablement across both curricula; Ephesians’ more specific обдарування/дар(и) (δωρεά/δόμα, the five named ministry roles) should be taught as a subset or specific application of the broader духовні дари doctrine, not a separate or competing category. |
| Ephesians 5:21-6:9 | (No direct Romans/Galatians parallel; new doctrinal territory for this curriculum) | Household Codes and Christ-Centered Relationships | No baseline TM term governs ὑποτάσσω directly; this is a genuinely new Critical-risk term requiring its own theologian-reviewed entry (see 08_core_glossary.md Table 7) rather than reuse of any existing baseline vocabulary. Note thematic (not lexical) connection to Galatians 5:13’s mutual servanthood (“through love serve one another”) as the governing ethical frame for all “submission” language in this section. |
| Ephesians 6:10-17 | Romans 13:12 (“put on the armor of light,” ὅπλα τοῦ φωτός — a related but distinct image) | Spiritual Warfare and the Armor of God | Romans 13:12’s “armor of light” (зброя світла) and Ephesians 6:11’s “armor of God” (Божа зброя) are related but textually distinct images (different Greek nouns, ὅπλα vs. πανοπλία, and different qualifying genitives, φωτός vs. θεοῦ); do not merge their renderings into one fixed phrase — translate each according to its own text while noting the thematic family resemblance in exposition only. |
| Ephesians 1:7 | Romans 3:24-25 (redemption/propitiation, ἀπολύτρωσις/ἱλαστήριον) | Salvation by Grace through Faith | відкуплення/викуплення (new to Ephesians) should be explicitly cross-referenced to Romans 3:24’s already-established ransom/redemption language in exposition, reinforcing rather than duplicating that doctrine. |
| Ephesians 6:1-4 | (No direct Romans/Galatians parallel) | Household Codes and Christ-Centered Relationships / Obedience of Faith (contrast) | шанувати/слухатися (new) must remain lexically and doctrinally distinct from TM’s послух віри — the baseline doctrine of “obedience flowing from faith” (Romans 1:5, 16:26) is a distinct soteriological category from ordinary filial obedience to parents; do not use послух віри’s vocabulary here or vice versa. |
Chapter Coverage Confirmation
| Chapter | New OT quotations/allusions/typology found | Status |
|---|---|---|
| Ephesians 1 | Psalm 8:6; Psalm 110:1; Daniel 7:13-14; Numbers 6:24-26/Deut 28 (blessing form) | Reviewed — load-bearing content present |
| Ephesians 2 (incl. core passage 2:1-10) | Isaiah 57:19; Isaiah 52:7; Isaiah 28:16/Psalm 118:22; Genesis 17:9-14; Isaiah 56:3-8; Isaiah 9:6; Ezekiel 37:15-28; 1 Kings 6-8/Ezekiel 40-48; Exodus 19:21-24 | Reviewed — highest-density chapter for cross-reference material |
| Ephesians 3 | Daniel 2 (mystery-revealed pattern); Genesis 12:3; Isaiah 49:6 | Reviewed — load-bearing content present |
| Ephesians 4 | Psalm 68:18; Psalm 24:7-10; Zechariah 8:16; Psalm 4:4; Deuteronomy 6:4 (Shema) | Reviewed — load-bearing content present |
| Ephesians 5 | Isaiah 9:2; Isaiah 60:1-3; Isaiah 26:19; Malachi 4:2; Genesis 2:24 | Reviewed — load-bearing content present |
| Ephesians 6 | Exodus 20:12/Deuteronomy 5:16; Isaiah 11:4-5; Isaiah 59:17; Isaiah 52:7 (armor cluster); Psalm 24 (echoed via ch.4 ascent, reinforced here structurally) | Reviewed — load-bearing content present |
Every chapter of Ephesians contains load-bearing Old Testament cross-reference material; no chapter is without doctrinal-translation-relevant content requiring analysis.