Semantic Analysis — Acts 1–28 (English → French)

Methodology Note

This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage in the original Koine Greek, with the core passage (Acts 2:1–41) given verse-by-verse treatment and every other chapter given chapter-level treatment of its load-bearing theological terms. Terms already fixed in the baseline Romans translation_memory.json must be reused exactly — they are marked [BASELINE REUSE] below and are not re-argued. New terms introduced by Acts receive full field treatment (original, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, destination-rendering risk) and are candidates for translation_memory.json v2. Chapters that introduce no new load-bearing vocabulary state this explicitly, per PRD instruction.

Risk tiers (Critical/High/Medium/Low) follow the baseline’s doctrine_risk_registry.json definitions exactly.

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CORE PASSAGE: Acts 2:1–41 — Verse-by-Verse Analysis

Acts 2:1

Terms	Variants	Contextual theological meaning	French rendering & risk
Pentecost Πεντηκοστή Pentēkostē ”fiftieth [day]“	The Jewish harvest feast (Shavuot/Feast of Weeks), 50 days after Passover Pentecost, Feast of Weeks	The day the Spirit is poured out, fulfilling Joel; NT counterpart to Passover/Christ’s death	Pentecôte — Low risk. Long-established loanword in French (fête chrétienne “la Pentecôte” is a public holiday in France), but readers with low OT literacy will not automatically connect it to Shavuot; a brief gloss is advisable in teaching material, not in the running biblical text.
together ὁμοῦ homou ”in the same place”	Spatial/communal togetherness together, in one place	Emphasizes the gathered, unified church awaiting the Spirit as one body	plain French “ensemble” / “au même endroit” — Low risk.

Acts 2:2–3

Terms	Variants	Contextual theological meaning	French rendering & risk
wind/sound ἦχος, πνοή ēchos, pnoē ”noise,” “breath/blast”	Auditory phenomenon; πνοή echoes πνεῦμα (spirit/wind) sound, noise, wind, blast	Theophanic sign-language (cf. Sinai, Ezekiel’s breath) marking divine arrival, not mere weather	”bruit,” “souffle violent” — Low risk; wordplay with Esprit/souffle worth preserving in teaching notes though not required in running text.
tongues of fire γλῶσσαι ὡσεὶ πυρός glōssai hōsei pyros ”tongues as of fire”	Visible, divided flame-like appearance resting on each person tongues of fire, flames	Individual, personal distribution of the Spirit’s presence to each believer	”langues de feu” — Low risk (stable, well-known image even in secular French idiom “langue de feu,” though that idiom means something different — clarify context is literal theophany, not the common expression).

Acts 2:4

Terms	Variants	Contextual theological meaning	French rendering & risk
filled with the Holy Spirit ἐπλήσθησαν πνεύματος ἁγίου eplēsthēsan pneumatos hagiou ”were filled with Holy Spirit”	Sudden, complete Spirit-empowerment for a specific purpose filled, full of, empowered by	[BASELINE REUSE: holy_spirit → Esprit Saint] combined with “filled” (remplir). Distinct from ongoing indwelling; here inaugural empowerment for witness	”furent remplis de l’Esprit Saint” — High risk: French charismatic Catholic (Renouveau) and Pentecostal-evangelical readers both use “être remplis de l’Esprit” but attach different theological expectations (private prayer experience vs. inaugurating public, verifiable, cross-cultural proclamation). Must anchor to the immediate result — intelligible speech for witness — not a generic subjective experience.
other tongues ἑτέραις γλώσσαις heterais glōssais ”other/different tongues”	Human languages not native to the speaker other tongues, other languages	Real, known human languages, understood by hearers (xenolalia) — see v.6, 8, 11	”d’autres langues” — High risk: must NOT be conflated with the later, distinct phenomenon of ecstatic/unintelligible glossolalia debated in French charismatic-Catholic (“Renouveau charismatique”) and Pentecostal-evangelical circles (cf. 1 Corinthians 14). Acts 2’s tongues are verified known languages understood by foreign hearers — this distinction should be flagged for theologian review wherever “langues” occurs in Acts.

Acts 2:5–8

Terms	Variants	Contextual theological meaning	French rendering & risk
devout εὐλαβεῖς eulabeis ”reverent, cautious [toward God]“	Pious observance, godly reverence devout, God-fearing, pious	Diaspora Jews faithfully keeping the feast; sets stage for a Jewish, not Gentile, first audience	”pieux” — Low risk. Avoid “dévot,” which in French can carry an ironic connotation of showy or hypocritical piety (cf. Molière’s “Tartuffe ou l’Imposteur,” subtitled around “dévot” hypocrisy).
own language/dialect ἴδιος διάλεκτος idios dialektos ”one’s own dialect”	Native tongue, mother tongue own language, native tongue	Reverses Babel’s confusion (Genesis 11) — the gospel unifies across languages rather than scattering	”propre langue,” “propre dialecte” — Low risk.

Acts 2:9–11

Terms	Variants	Contextual theological meaning	French rendering & risk
[nation list: Parthians, Medes, Elamites, etc.] — — Proper geographic/ethnic names	Roman-era Jewish diaspora geography (transliterated proper names)	Signals the universal, international scope of the gospel’s first hearers — foreshadowing [BASELINE REUSE: mission → mission; gentiles → païens (used cautiously, see ch.10 notes)] and Great Commission fulfillment	Standard French Bible transliterations (Parthes, Mèdes, Élamites, Mésopotamie, Cappadoce, etc.) — Low risk; proper nouns, no doctrinal freight, but low geographic literacy among French readers warrants a footnote map reference.
proselytes προσήλυτοι prosēlytoi ”one who has come over [to Judaism]“	Gentile converts to Judaism who kept Torah, including circumcision proselytes, converts	Distinguished from “God-fearers” (ch.10); shows Gentile presence even within Judaism before the church’s Gentile mission begins	”prosélytes” — Medium risk: technical term with almost no currency in everyday French outside pejorative “prosélytisme” (aggressive proselytizing, viewed negatively in laïque French public discourse). Needs a clarifying gloss (“des non-Juifs convertis au judaïsme”) to avoid readers importing the negative connotation of “prosélytisme” into this neutral historical referent.

Acts 2:12–13

No new load-bearing term; “amazed,” “perplexed,” and the mocking charge “filled with new wine” (γλεῦκος, “sweet/new wine”) are narrative color, Low risk, rendered plainly (“nouveau vin,” “vin doux”).

Acts 2:14–15

Peter’s address begins; no new load-bearing term beyond narrative markers (“men of Judea,” “third hour of the day” — a time reference, Low risk).

Acts 2:16–17a

Terms	Variants	Contextual theological meaning	French rendering & risk
prophet (Joel) προφήτης prophētēs ”one who speaks forth”	[BASELINE REUSE: prophet → prophète] prophet	Establishes Pentecost as prophetic fulfillment, not novelty — ties to baseline’s Fulfillment of Prophecy doctrine	prophète — Low risk, reused exactly.
last days ἐσχάταις ἡμέραις eschatais hēmerais ”in the last/final days”	The messianic, inaugurated end-time era beginning with Christ’s first coming the last days, these last days, the end times	The church age itself is the beginning of the eschaton, not merely a future countdown	”derniers jours” — Medium risk: French popular culture (“les derniers jours,” apocalyptic film/media usage) tilts toward imminent-catastrophe connotations; must anchor to inaugurated (already-begun), not merely future-catastrophic, eschatology.

Acts 2:17b–18

Terms	Variants	Contextual theological meaning	French rendering & risk
pour out (the Spirit) ἐκχεῶ ekcheō ”I will pour out”	Abundant, deliberate outpouring (liquid metaphor) pour out, pour forth	God’s own sovereign initiative in giving the Spirit broadly — not something earned or self-generated	”je répandrai [de mon Esprit]” — Medium risk: must retain the divine subject and generosity of the act; avoid passive constructions that obscure God as agent.
all flesh / sons and daughters / menservants and maidservants πᾶσα σάρξ· υἱοὶ καὶ θυγατέρες· δοῦλοι καὶ δοῦλαι pasa sarx; huioi kai thygateres; douloi kai doulai ”all flesh,” “sons and daughters,” “male and female slaves”	Universal scope crossing age, gender, and social-status lines all people, everyone regardless of status	[Ties to BASELINE REUSE doctrine: universal_scope_of_gospel] — the Spirit’s gift is not restricted by status; direct precursor to Acts’ Jew-Gentile inclusion theme	”toute chair,” “fils et filles,” “serviteurs et servantes” — Medium risk: modern French “chair” can read as merely biological/carnal; ensure context signals “toute l’humanité,” not a bodily/fleshly contrast.
prophesy προφητεύσουσιν prophēteusousin ”they will prophesy”	Spirit-enabled proclamation of God’s message prophesy, speak forth God’s word	Democratization of the prophetic gift across the whole believing community, not a priestly/clerical elite	”prophétiseront” — Low risk, verb form of reused prophétie.
visions / dreams ὁράσεις, ἐνύπνια horaseis, enypnia ”visions,” “dreams (while sleeping)“	Modes of divine revelation visions, dreams	Confirms continuity with OT prophetic revelation now poured out broadly	”visions,” “songes” — Low risk.

Acts 2:19–20

Terms	Variants	Contextual theological meaning	French rendering & risk
wonders and signs τέρατα καὶ σημεῖα terata kai sēmeia ”portents and signs”	Miraculous, attention-arresting acts authenticating a divine message wonders and signs, signs and wonders, miracles	Cosmic-scale confirmation accompanying the eschatological age; recurs as the signature vocabulary of Apostolic Authority and Miracles throughout Acts (2:22, 43; 4:30; 5:12; 14:3; 15:12)	“signes et prodiges” — Medium/High risk: French “miracle” carries Catholic hagiographic connotations (Lourdes, canonization miracles); prefer “signes et prodiges” consistently across Acts rather than “miracles,” to keep the emphasis on divine authentication of the gospel message rather than a devotional miracle-cult association.
day of the Lord ἡμέρα Κυρίου hēmera Kyriou ”day of the Lord”	The decisive day of divine judgment/salvation day of the Lord, the Lord’s day (not to be confused with Sunday worship, “the Lord’s Day” in Rev 1:10)	Final eschatological reckoning, framed by the same κύριος confessed in v.36 and 21	”jour du Seigneur” — Medium risk: must be distinguished in teaching notes from “le jour du Seigneur” as a colloquial French label for Sunday.

Acts 2:21

Terms	Variants	Contextual theological meaning	French rendering & risk
call on the name of the Lord ἐπικαλέσηται τὸ ὄνομα Κυρίου epikalesētai to onoma Kyriou ”shall call upon the name of the Lord”	Personal, verbal appeal for salvation, invoking the divine name in trust call on, invoke, cry out to	CRITICAL echo of Romans 10:13 (same clause, Joel 2:32 cited both places) — must be rendered identically to whatever this curriculum’s Romans package used, per the 12_ai_translation_requirements.md consistency rule for Romans 10:9–10/13	”quiconque invoquera le nom du Seigneur sera sauvé” — Critical risk: universal (“quiconque” = whoever/anyone) scope must not be narrowed; [BASELINE REUSE: lord → Seigneur; salvation → salut]. Flag for theologian review per baseline escalation rule (Romans 10:9-13 parallel).

Acts 2:22–23

Terms	Variants	Contextual theological meaning	French rendering & risk
mighty works, wonders, and signs δυνάμεσι καὶ τέρασι καὶ σημείοις dynamesi kai terasi kai sēmeiois ”powers/miracles, portents, signs”	See v.19-20; here specifically attesting Jesus, not a general end-time sign mighty works, miracles, signs and wonders	God’s own attestation of Jesus, not self-promotion by Jesus	signes et prodiges (+ [BASELINE REUSE: power_of_god → puissance de Dieu] for δυνάμεσι) — Medium/High risk as above.
definite plan and foreknowledge ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ hōrismenē boulē kai prognōsei tou theou ”determined plan/counsel and foreknowledge”	Sovereign divine intention decided in advance God’s set plan, God’s foreknowledge, predestined purpose	[Ties to BASELINE REUSE doctrine: providence] — the crucifixion, though committed by “lawless men,” unfolds entirely within God’s sovereign purpose; no contradiction between human culpability and divine sovereignty	”dessein arrêté et prescience de Dieu” — High risk: this is the same terrain as baseline’s “providence” and “election” cautions (French “prescience” is rare/academic; “dessein” risks being read as a vague plan rather than sovereign decree). Flag alongside election/predestination language per the escalation rule already established for Romans 9.
lawless men ἄνομοι anomoi ”without law, lawless”	Those acting outside/against God’s law lawless men, wicked men	Refers to the human agents (Roman/Jewish authorities) executing Jesus — not a blanket ethnic condemnation	”des hommes sans loi” — Medium risk: must avoid any reading that collectivizes guilt onto “the Jews” as a people; keep it about specific agents in the narrative, consistent with the baseline’s caution on unity_of_jews_and_gentiles.

Acts 2:24

Terms	Variants	Contextual theological meaning	French rendering & risk
God raised him up ὁ θεὸς ἀνέστησεν ho theos anestēsen ”God raised/stood [him] up again”	[BASELINE REUSE: resurrection → résurrection] God raised him, God brought him back to life	Bodily, historical, once-for-all resurrection — the theological hinge of the whole sermon	”Dieu l’a ressuscité” — Medium risk per baseline notes: must not flatten into a metaphor of renewal.
pangs of death ὠδῖνες τοῦ θανάτου ōdines tou thanatou ”birth-pangs/agonies of death”	Death’s grip pictured as labor-pains that must eventually release their hold pains of death, agony of death, death’s hold	Death could not permanently hold Jesus; picture of release/birth into new life	”les douleurs de la mort” — Low risk; idiom translates naturally into French.

Acts 2:25–28

Quotation of Psalm 16 (LXX). Load-bearing terms:

Terms	Variants	Contextual theological meaning	French rendering & risk
Holy One ὅσιος hosios ”holy, devout one”	[Related to BASELINE REUSE: holy → saint], but a distinct Greek root (hosios, not hagios) applied messianically your Holy One, your holy one	Prophetic guarantee that the Messiah’s body would not decay — grounding bodily resurrection	”ton Saint” / “ton Fils saint” — Medium risk: keep tied to the resurrection-guarantee argument, not generalized personal holiness.
corruption/decay διαφθορά diaphthora ”destruction, decay, corruption”	Bodily decomposition corruption, decay, see decay	Denial that Jesus’ body decayed — a literal, physical, historical claim	”la corruption” (au sens de la décomposition du corps) — Low-Medium risk: clarify it is bodily decay, not moral corruption, to avoid confusion with péché-related “corruption morale.”

Acts 2:29–31

Terms	Variants	Contextual theological meaning	French rendering & risk
patriarch David πατριάρχης Δαυίδ patriarchēs Dauid ”patriarch/clan father David”	Honorific for the founding royal ancestor patriarch David, our father David	[BASELINE REUSE: david → David]; “patriarch” elevates David’s covenantal, ancestral authority	”le patriarche David” — Low risk; new term “patriarche” itself Low risk, well-known French religious-historical vocabulary.
oath ὅρκος horkos ”sworn oath”	Binding divine promise oath, sworn promise	[Ties to BASELINE REUSE: covenant → alliance] — God’s oath to David (2 Samuel 7) undergirds messianic hope	”serment” — Low risk.
resurrection of the Christ ἀνάστασιν τοῦ Χριστοῦ anastasin tou Christou ”the resurrection of the Christ/Messiah”	[BASELINE REUSE: resurrection → résurrection; messiah → Messie for the title-sense, but see note on “Christ” below] resurrection of Christ, resurrection of the Messiah	David prophetically foresaw the Messiah’s resurrection specifically, not his own	”la résurrection du Christ” — Medium risk: here rendered “Christ” (proper-name/title convention per 12_ai_translation_requirements.md transliteration standards), not “Messie,” consistent with established French Bible usage (“Jésus-Christ,” “le Christ”); teaching material should note this is the same messianic concept as “Messie” elsewhere.
Hades ᾅδης hadēs ”the realm/abode of the dead”	The unseen place/state of the dead (not “hell” as eternal punishment) Hades, the grave, the realm of the dead	Christ’s soul was not abandoned there — resurrection hope	”le séjour des morts” — Medium risk: avoid “l’enfer” (which in French popular usage means the place of eternal punishment/damnation), a false-friend collision that would misstate the claim; “Hadès” as a transliteration is an acceptable alternative with a gloss.

Acts 2:32–33

Terms	Variants	Contextual theological meaning	French rendering & risk
witnesses μάρτυρες martyres ”witnesses”	Eyewitness testifiers, root of English/French “martyr” witnesses, eyewitnesses	The apostles’ authoritative eyewitness testimony to the resurrection — foundation of Apostolic Authority	”témoins” — High risk (see full term treatment in ch.1 and glossary below): legal/courtroom flattening risk in secular French usage vs. costly gospel proclamation; note the etymological link to French “martyr” is a genuine asset here, worth using pedagogically.
exalted at the right hand of God ὑψωθεὶς τῇ δεξιᾷ τοῦ θεοῦ hypsōtheis tē dexia tou theou ”having been exalted by/to the right hand of God”	Enthronement in the position of supreme honor and authority exalted, raised to God’s right hand	[Ties to BASELINE REUSE: glory → gloire; lord → Seigneur] — royal-messianic enthronement, fulfilling Psalm 110 (quoted next)	“élevé à la droite de Dieu” — Low-Medium risk; “droite de Dieu” is standard, stable French Bible idiom.
promise of the Holy Spirit ἐπαγγελία τοῦ ἁγίου πνεύματος epangelia tou hagiou pneumatos ”the promise of the Holy Spirit”	Fulfilled covenant promise, now given as a gift the promised Holy Spirit	New term “promise” (ἐπαγγελία) is doctrinally load-bearing across Acts (1:4, 2:33, 2:39, 13:23, 13:32, 26:6)	“la promesse [du Saint-Esprit / de l’Esprit Saint]” — Medium risk: keep distinguishing this singular fulfilled promise from generic French “promesse” (an everyday word for any assurance); anchor explicitly to God’s covenant word.

Acts 2:34–35

Quotation of Psalm 110 — “sit at my right hand… make your enemies your footstool.” No new load-bearing term beyond those already treated (throne/right hand imagery); “footstool” (ὑποπόδιον) is a Low-risk image term, rendered “marchepied.”

Acts 2:36

Terms	Variants	Contextual theological meaning	French rendering & risk
Lord and Christ Κύριον καὶ Χριστόν Kyrion kai Christon ”Lord and Christ/Anointed One”	Combined title of supreme sovereignty (κύριος) and messianic office (Χριστός) Lord and Christ, Lord and Messiah	CRITICAL climax of the sermon — the crucified Jesus is declared by God to hold both the supreme divine title and the messianic office; direct parallel to Romans 10:9’s confession	”Seigneur et Christ” — Critical risk. [BASELINE REUSE: lord → Seigneur]. “Christ” retained as the established French Bible name/title (not “Messie” here, per French translation tradition — Segond/TOB both render “Seigneur et Christ”), but teaching material must make explicit that “Christ” = “the Messiah” so the title-force is not lost behind what may otherwise read as merely part of Jesus’ proper name. Flag for mandatory theologian review per baseline’s Lordship-of-Christ and Deity-of-Christ escalation rules.
whole house of Israel πᾶς οἶκος Ἰσραήλ pas oikos Israēl ”all the house of Israel”	[BASELINE REUSE: israel → Israël] all Israel, the whole house of Israel	The immediate Jewish audience, addressed first — sets up the Jew-then-Gentile pattern of Acts	”toute la maison d’Israël” — Low-Medium risk, per baseline’s existing Israel caution (avoid conflating with the modern nation-state).

Acts 2:37

Terms	Variants	Contextual theological meaning	French rendering & risk
cut to the heart κατενύγησαν τὴν καρδίαν katenygēsan tēn kardian ”were pierced/stung in the heart”	Deep, sudden conviction of conscience cut to the heart, deeply troubled, convicted	Spirit-produced conviction preceding repentance — not mere emotional distress	”eurent le cœur profondément touché / transpercé” — Low risk; idiom translates naturally, though must retain the sense of conviction of guilt, not simply being moved emotionally.

Acts 2:38

This is the doctrinal hinge verse of the core passage and requires the fullest treatment.

Terms	Variants	Contextual theological meaning	French rendering & risk
repent μετανοήσατε metanoēsate ”change your mind/purpose” (imperative)	A whole-person reorientation of mind, will, and allegiance away from sin and toward God repent, turn from sin, change your mind	CRITICAL, new term for this curriculum. The first response to the gospel message; ties directly to the “Repentance and Baptism” doctrine and to Romans’ faith/works distinction	”Repentez-vous” — Critical risk: French Catholic tradition strongly associates “repentance” with the sacrament of Penance/Reconciliation (confession to a priest, contrition, absolution — “faire pénitence,” “le sacrement de la pénitence”). Acts 2:38’s μετανοέω is a Spirit-wrought inward turning expressed outwardly, prior to and apart from any sacramental mediation. Must render with “se repentir” / “repentance,” never “faire pénitence,” to avoid importing the sacramental-penitential system. Mandatory theologian review.
be baptized βαπτισθήτω baptisthētō ”let each be baptized” (imperative)	Ritual immersion/washing marking public identification with Christ and his people be baptized, undergo baptism	CRITICAL, new term. The Reformation-era Catholic/Protestant flashpoint recurs here: is baptism the instrumental cause of forgiveness (Catholic/sacramental “baptismal regeneration,” ex opere operato) or the public sign/seal of a forgiveness already granted through repentant faith (Reformed/evangelical reading)? The Greek preposition εἰς (“for/unto/because of”) is exegetically debated exactly at this fault line	”soit baptisé” — Critical risk. Must not resolve the εἰς ambiguity by translation choice; render literally (“pour le pardon de vos péchés”) and flag every occurrence for mandatory theologian review, per this curriculum’s “Repentance and Baptism” and “Justification apart from the Law” doctrines. Do not allow drift toward “afin d’être purifié” (purification-only) or toward language implying baptism alone causes forgiveness apart from repentant faith.
in the name of Jesus Christ ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ epi tō onomati Iēsou Christou ”on/in the name of Jesus Christ”	Invoking Christ’s authority and identity as the ground of the act in the name of Jesus, in Jesus’ name	Distinguishes Christian baptism from John’s baptism (13:24, 19:4) and from any pagan/other-authority rite	”au nom de Jésus-Christ” — High risk: “nom” language recurs across Acts as shorthand for Christ’s saving authority (3:6, 3:16, 4:12, 10:43); keep it consistent throughout the curriculum.
forgiveness of sins ἄφεσις ἁμαρτιῶν aphesis hamartiōn ”release/sending-away of sins”	Full remission/cancellation of the debt/guilt of sin forgiveness of sins, remission of sins	The result held out for the repentant, baptized believer — grounded in Christ’s death, not human merit or ritual performance	”le pardon de vos péchés” — High risk: the liturgical Catholic alternative “la rémission des péchés” (from the Creed, “je crois à la rémission des péchés”) carries stronger sacramental-mediation connotations; prefer “pardon” as the primary rendering in this curriculum, note “rémission” as the recognized liturgical variant for reviewer awareness. [BASELINE REUSE: sin → péché].
gift of the Holy Spirit δωρεὰ τοῦ ἁγίου πνεύματος dōrea tou hagiou pneumatos ”the gift/free-gift of the Holy Spirit”	The Spirit himself given as an unearned gift (not merely his gifts/charismata) the gift of the Holy Spirit, the Holy Spirit as a gift	The singular reception of the Spirit’s own indwelling presence at conversion, not the plural spiritual gifts of ministry	”le don de l’Esprit Saint” — High risk: distinct from [BASELINE REUSE: spiritual_gifts → dons spirituels]; must not be conflated with that plural term. Additional French Catholic collision: catechesis on Confirmation speaks of receiving “les dons du Saint-Esprit” (the traditional sevenfold gifts of Isaiah 11 — wisdom, understanding, counsel, etc.), a fixed catechetical category distinct from Acts’ singular, once-for-all gift of the Spirit’s own presence at conversion. Flag for theologian review wherever this phrase occurs (also 8:20, 10:45, 11:17).

Acts 2:39

Terms	Variants	Contextual theological meaning	French rendering & risk
the promise is for you… and all who are far off ἡ ἐπαγγελία ὑμῖν… καὶ πᾶσι τοῖς εἰς μακράν hē epangelia hymin… kai pasi tois eis makran ”the promise [is] to you… and to all those at a distance”	Geographic/ethnic “far off” = Gentiles and future generations the promise to you and your children, and to all who are far off	[Ties to BASELINE REUSE doctrines: universal_scope_of_gospel; mission_to_nations] — anticipates the Gentile mission that structures the rest of Acts	”la promesse… et à tous ceux qui sont au loin” — High risk: must retain the full universal scope (“tous”), not narrow it to ethnic Israel alone.
whom the Lord our God calls to himself ὅσους ἂν προσκαλέσηται hosous an proskalesētai ”as many as he shall call to himself”	[BASELINE REUSE: called → appelé; calling → appel] everyone the Lord calls, whoever God calls	Effectual, sovereign divine summons — ties to Romans 8:28-30’s calling language	”tous ceux que le Seigneur notre Dieu appellera” — reused exactly per baseline; High risk retained per baseline’s effectual_calling caution.

Acts 2:40

Terms	Variants	Contextual theological meaning	French rendering & risk
crooked generation γενεᾶς σκολιᾶς geneas skolias ”crooked/twisted generation”	Morally bent, wayward cohort crooked generation, corrupt generation	Old Testament-echoing indictment (Deuteronomy 32:5) of the present unbelieving age	”génération perverse” — Low risk; stable idiom in French Bible tradition.

Acts 2:41

Terms	Variants	Contextual theological meaning	French rendering & risk
received his word ἀποδεξάμενοι τὸν λόγον αὐτοῦ apodexamenoi ton logon autou ”having welcomed/accepted his word”	Genuine reception of the gospel message received the word, accepted the message	Marks authentic conversion response, tied to [BASELINE REUSE: gospel → Évangile] as proclaimed content	”ayant accueilli sa parole” — Low risk.
were baptized ἐβαπτίσθησαν ebaptisthēsan ”were baptized”	See v.38 above were baptized	Same critical baptism term as v.38	”furent baptisés” — Critical risk, same notes as v.38.
added to their number προσετέθησαν prosetethēsan ”were added”	Growth of the believing community by incorporation were added, joined	Church growth is God’s addition, not human recruitment engineering — ties to Church as Community doctrine	”furent ajoutés [à leur nombre]” — Medium risk: avoid language implying mere organizational/membership enrollment; retain the sense of being joined to a Spirit-formed community.
souls ψυχαί psychai ”souls”	Whole persons (Hebraic idiom, not merely the immaterial part) souls, people, persons	Whole-person conversion count (~3,000), not a partial/spiritual-only transaction	”âmes” (au sens de “personnes”) — Low risk; French “âmes” in a headcount context is a recognized Bible idiom, but ensure it is glossed as “personnes” in plain teaching prose to avoid a dualistic misreading.

Acts 2:42–47 (remainder of the chapter, beyond the core passage)

Terms	Variants	Contextual theological meaning	French rendering & risk
fellowship κοινωνία koinōnia ”shared participation”	[BASELINE REUSE: fellowship → communion fraternelle] fellowship, communal life	The church’s ongoing shared life as a defining mark alongside apostolic teaching	communion fraternelle — Medium risk, per baseline notes (bare “communion” evokes the Eucharist).
breaking of bread κλάσις τοῦ ἄρτου klasis tou artou ”breaking of the loaf”	Both ordinary shared meals and (likely) the Lord’s Supper breaking of bread, the Lord’s Supper, communal meals	New term: ambiguous between common meals and the nascent Eucharistic rite	”la fraction du pain” — Medium risk: French Catholic liturgical vocabulary uses “la fraction du pain” specifically within the Mass; readers may either rightly connect this to the Lord’s Supper’s origin or wrongly read back a fully developed liturgical Mass onto this early, simpler practice. Flag for native speaker review.
all things in common ἅπαντα κοινά hapanta koina ”all things common/shared”	Voluntary radical sharing of possessions within the community had everything in common, shared all things	New term, ties to Church as Community doctrine (recurs 4:32-35)	“ils avaient tout en commun” — High risk: French secular-political vocabulary (“communisme,” “biens communs,” “collectivisation”) risks reading this as an economic-political program rather than Spirit-generated, voluntary generosity flowing from transformed hearts. Flag for native speaker/theologian review to keep the emphasis on voluntary love, not enforced collectivization.
favor with all the people χάριν πρὸς ὅλον τὸν λαόν charin pros holon ton laon ”favor/goodwill toward all the people”	Social goodwill/esteem (a different nuance of χάρις than saving grace) favor, goodwill, esteem	Contextual nuance distinct from [BASELINE REUSE: grace → grâce]‘s soteriological sense — here χάρις means public goodwill, not unmerited salvation	”la faveur de tout le peuple” — Medium risk: must not be confused with the doctrinal “grâce” of salvation; use “faveur,” not “grâce,” in this specific social sense to avoid doctrinal conflation.

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CHAPTER-BY-CHAPTER STUDY: Acts 1–28

Chapter 1

Terms	Variants	Contextual theological meaning	French rendering & risk
kingdom of God βασιλεία τοῦ θεοῦ basileia tou theou [BASELINE REUSE: kingdom_of_god → Royaume de Dieu]	kingdom of God	Frames the whole book (1:3, 1:6; bookended by 28:31) — the disciples’ political misunderstanding is corrected toward gospel mission	Royaume de Dieu — Medium risk, reused exactly.
power δύναμις dynamis [BASELINE REUSE: power_of_god → puissance de Dieu]	power	”You will receive power when the Holy Spirit comes” — links directly to Pentecost’s empowerment for witness	puissance — Medium risk, reused exactly.
witnesses μάρτυρες martyres ”witnesses”	Eyewitness testifiers commissioned to a specific task witnesses	Acts 1:8 is the book’s programmatic verse: witness “to the ends of the earth” structures the entire narrative arc and Great Commission Fulfilled doctrine	”témoins” — High risk: new term (first full treatment; recurs constantly). French “témoin” is primarily a courtroom/legal term in ordinary usage, risking a flattened, dispassionate “eyewitness account” reading rather than costly, Spirit-empowered proclamation under threat of suffering — note, however, the etymological link to French “martyre” (martyrdom) is a genuine asset for teaching, since several of Acts’ witnesses (Stephen, James) do become martyrs in the fuller sense. Flag for native speaker review; theologian review where paired with persecution passages.
ends of the earth ἔσχατον τῆς γῆς eschaton tēs gēs ”the extremity of the earth”	Universal geographic scope to the ends of the earth, the uttermost parts	[Ties to BASELINE REUSE: mission → mission] — programmatic goal fulfilled by 28:31	”jusqu’aux extrémités de la terre” — Low-Medium risk.
ascension ἀνελήφθη anelēphthē ”he was taken up”	Christ’s bodily departure into heaven ascended, was taken up	New term: a discrete, historical, bodily event, distinct from resurrection, completing Christ’s earthly ministry	”il fut élevé [au ciel]” / “l’Ascension” — Low-Medium risk: well-established French Catholic/liturgical feast term (“l’Ascension,” a public holiday), which is actually an asset here (widely recognized, doctrinally stable), though secular French usage may treat it as merely a calendar holiday with no content; a brief content-gloss is useful.
casting lots κλῆρος, ἔβαλον κλήρους klēros, ebalon klērous ”lot,” “they cast lots”	Method for discerning God’s choice through what appears random cast lots, drew lots	New term, ties to [BASELINE REUSE doctrine: election] — the “randomness” of the lot is understood as God’s sovereign selection, not chance	”ils tirèrent au sort” — Medium-High risk: French “tirer au sort” (draw lots/random draw) carries strong connotations of pure chance/lottery (“hasard,” “tirage au sort” for lotteries); must be framed, per the baseline’s existing caution on “élection,” as an instrument of God’s sovereign choice, not luck.

Chapter 2

See Core Passage above (full verse-by-verse treatment of 2:1–41, plus 2:42–47).

Chapter 3

Terms	Variants	Contextual theological meaning	French rendering & risk
Holy and Righteous One ὁ ἅγιος καὶ δίκαιος ho hagios kai dikaios ”the holy and righteous one”	[BASELINE REUSE: holy → saint; righteousness → justice] applied as a Christological title the Holy and Righteous One	Title for Jesus emphasizing his sinless character in contrast to those who rejected him	”le Saint et le Juste” — High risk (compounded from two already-High-risk baseline terms); flag for theologian review as a distinct Christological title, not a general moral description.
the Prophet (like Moses) ὁ προφήτης ho prophētēs [BASELINE REUSE: prophet → prophète] as a Deuteronomy 18:15 messianic title	the Prophet, a prophet like Moses	Jesus fulfills the specific OT prophetic-mediator role, not “a prophet” among many	”le prophète” (avec majuscule contextuelle) — Medium risk: must be distinguished from a generic “prophète” via context/footnote to preserve the Deuteronomy 18 messianic reference.
times of refreshing καιροὶ ἀναψύξεως kairoi anapsyxeōs ”seasons of refreshment/relief”	Eschatological relief following repentance times of refreshing	New term: repentance-contingent blessing, tied to the Great Commission’s “repent” call	”des temps de rafraîchissement” — Low risk.
restoration of all things ἀποκατάστασις πάντων apokatastasis pantōn ”restoration of all things”	Final cosmic renewal at Christ’s return restoration of all things	New term: eschatological hope tied to [BASELINE REUSE doctrine: kingdom_of_god]‘s consummation	”le rétablissement de toutes choses” — Medium risk: avoid conflating with the specific technical Origenist doctrine of universal salvation (apokatastasis as heterodox universalism), a live theological-historical association for informed French Catholic/Orthodox-adjacent readers; keep the referent to eschatological renewal of creation, not universal salvation of all persons.

Chapter 4

Terms	Variants	Contextual theological meaning	French rendering & risk
boldness παρρησία parrēsia ”freedom/openness of speech”	Fearless, unrestrained public speech boldness, confidence, courage	New term, central to Persecution and Bold Witness doctrine (4:13, 4:29, 4:31; recurs 9:27-28, 28:31)	“assurance” (ou “hardiesse”) — Medium risk: “assurance” in ordinary French primarily means “insurance” or “certainty/self-confidence,” risking a psychological/self-help reading rather than Spirit-given courage to proclaim under threat; French Bible tradition (Segond) itself uses “assurance,” so retain it but always gloss in teaching contexts.
in this name / name of Jesus ἐν τῷ ὀνόματι τούτῳ, ὄνομα Ἰησοῦ en tō onomati toutō, onoma Iēsou ”in this name,” “the name of Jesus”	Christ’s authority invoked as the effective ground of salvation and healing in the name of Jesus, by this name	”There is no other name… by which we must be saved” (4:12) — direct salvation-exclusivity claim	”au nom de Jésus,” “il n’y a de salut en aucun autre” — High risk: exclusivity claim must not be softened; [BASELINE REUSE: salvation → salut]. Flag alongside Universal Scope of the Gospel doctrine.
all things in common see ch.2 — —	— —	Recurs 4:32-35 with “one heart and soul” (μία καρδία καὶ μία ψυχή)	Same High risk as noted in ch.2; “un seul cœur et une seule âme” — Low risk for that companion phrase.
council/Sanhedrin συνέδριον synedrion ”sitting-together, council”	The supreme Jewish judicial-religious authority in Jerusalem council, Sanhedrin, the court	New term: the same body that condemned Jesus now opposes the apostles, showing continuity of persecution	”le sanhédrin” / “le conseil” — Low-Medium risk; well-established historical proper-noun-like term in French Bible tradition, minimal doctrinal ambiguity but low literacy among unchurched readers warrants a gloss.

Chapter 5

Terms	Variants	Contextual theological meaning	French rendering & risk
lie to the Holy Spirit ψεύσασθαι τὸ πνεῦμα τὸ ἅγιον pseusasthai to pneuma to hagion ”to lie to the Holy Spirit”	Deceiving the church is deceiving God himself lie to the Holy Spirit, lie to God	Ananias/Sapphira: the Spirit is a Person who can be personally deceived/sinned against — reinforces [BASELINE REUSE: holy_spirit → Esprit Saint]‘s full personhood and deity	”mentir à l’Esprit Saint” — Medium risk: must retain that this is lying to a divine Person, not merely breaking a community rule.
great fear φόβος μέγας phobos megas ”great fear”	Reverent, sobering awe at God’s holiness and judgment great fear, fear seized them	New term: recurring narrative marker (also 2:43, 19:17) of the church’s awareness of God’s active presence	”une grande crainte” — Low risk, though clarify it is reverent fear of God’s holiness, not terror/anxiety in the colloquial sense.
angel ἄγγελος angelos ”messenger”	Heavenly messenger, agent of divine deliverance angel	New term: recurs at key deliverance moments (5:19, 8:26, 12:7-11, 27:23)	“ange” — Low risk; stable, well-established term across all French Christian traditions.

Chapter 6

Terms	Variants	Contextual theological meaning	French rendering & risk
serve tables / service διακονεῖν τραπέζαις, διακονία diakonein trapezais, diakonia ”to serve at tables,” “service/ministry”	Practical, material care-taking distinguished from the apostles’ word-ministry serve/wait tables, ministry, service	New term: the appointment of the Seven for practical service — an early, informal precursor to the later formal office of “diacre,” not yet a fixed ordained role here	”le service des tables” / “le service” (diaconie) — Medium risk: French Catholic “diacre” today denotes an ordained clerical office within the sacrament of Holy Orders; Acts 6’s διακονία is a functional ministry, not yet institutionalized in that later sense. Flag for native speaker review to avoid anachronistically importing the developed diaconate onto this text.
full of faith and the Holy Spirit πλήρης πίστεως καὶ πνεύματος ἁγίου plērēs pisteōs kai pneumatos hagiou ”full of faith and Holy Spirit”	[BASELINE REUSE: faith → foi; holy_spirit → Esprit Saint] full of faith and the Spirit	Qualification for the Seven (Stephen) — spiritual maturity, not mere administrative competence	plein de foi et d’Esprit Saint — reused exactly, Medium risk per baseline.

Chapter 7

Terms	Variants	Contextual theological meaning	French rendering & risk
Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou ”son of man”	Danielic (Daniel 7:13-14) messianic-divine title, distinct in force from [BASELINE REUSE: son_of_god → Fils de Dieu] though referring to the same Person Son of Man	Stephen’s dying vision: Jesus at God’s right hand, exercising the divine authority of the Danielic “one like a son of man” — a CRITICAL Christological claim at the moment of the first Christian martyrdom	”Fils de l’homme” — Critical risk, new term for this curriculum: French readers unfamiliar with Daniel 7 risk hearing “Fils de l’homme” as merely emphasizing Jesus’ humanity (a “son of humanity,” ordinary human being) rather than the exalted, divine-authority title it is. Mandatory theologian review wherever it occurs (also relevant to any future Gospels curriculum, where it is Jesus’ own most frequent self-designation).
stoning λιθοβολέω lithoboleō ”to throw stones at, stone to death”	Judicial/mob execution by stoning stone, stone to death	New term: the mode of Stephen’s martyrdom, echoing the fate of OT prophets (7:52)	“lapider” — Low risk, stable vocabulary.
blasphemy βλασφημία blasphēmia ”slanderous/impious speech”	Speech dishonoring God or, here, the false charge against Stephen blasphemy	New term: the (false) accusation that triggers Stephen’s trial; recurs re: the charge against Jesus and Paul’s own pre-conversion activity (26:11)	“blasphème” — Medium risk: stable religious vocabulary, but ensure narrative context makes clear this is a false accusation in Stephen’s case, not an actual offense.
covenant / law διαθήκη, νόμος diathēkē, nomos [BASELINE REUSE: covenant → alliance; law → loi]	covenant, law	Stephen’s speech is a sweeping survey of Israel’s covenant history, grounding Justification apart from the Law by showing Israel’s persistent resistance to God’s messengers even under the Law	alliance, loi — reused exactly, High risk per baseline.

Chapter 8

Terms	Variants	Contextual theological meaning	French rendering & risk
Samaritans Σαμαρῖται Samaritai Ethnic/religious group of mixed Israelite-foreign ancestry, estranged from mainstream Judaism	Samaritans	New term: first geographic expansion of the gospel beyond Jerusalem Jews, a crucial hinge toward The Gospel to Jews and Gentiles	”Samaritains” — Low risk as a proper noun, but Medium doctrinal significance: low OT/intertestamental literacy among French readers means the schism-with-Judaism background needs a footnote to register the boundary being crossed.
sorcery/magic μαγεία, μαγεύω mageia, mageuō ”sorcery,” “to practice magic”	Occult power, manipulative supernatural practice, contrasted with the Spirit’s genuine, gift-not-purchasable power sorcery, magic, magic arts	New term: Simon Magus wrongly assumes the Spirit’s gift can be bought (8:18-20) — a direct contrast with grace	”magie” / “sorcellerie” — Medium risk: keep contrasted explicitly with [BASELINE REUSE: grace → grâce] (unearned, unpurchasable) and holy_spirit; avoid vocabulary that trivializes it as mere folklore.
eunuch εὐνοῦχος eunouchos ”castrated court official”	A category historically excluded from full temple worship (Deuteronomy 23:1) eunuch	New term: the Ethiopian eunuch’s inclusion (via baptism) anticipates full Gentile inclusion, since eunuchs too were marginalized from full covenant participation	”eunuque” — Low risk as vocabulary; Medium doctrinal significance requiring a footnote on OT exclusion/Isaiah 56:3-5’s promise of eunuch-inclusion, for readers with low OT literacy.
baptism βαπτίζω baptizō See core passage v.38/41	baptize	The eunuch’s baptism (8:36-38) — no delay, no additional ritual requirement beyond faith and confession	Critical risk, same notes as core passage.

Chapter 9

Terms	Variants	Contextual theological meaning	French rendering & risk
the Way ἡ ὁδός hē hodos ”the road/path”	Self-designation of the early Christian movement before “Christian” became common (also 19:9, 19:23, 22:4, 24:14, 24:22) the Way, followers of the Way	New term, central to Conversion of Paul and self-identity of the movement	”la Voie” — Medium risk: contemporary French spiritual marketplace (New Age, Eastern-influenced “voie spirituelle,” “chemin de développement personnel”) risks reading this as one self-help path among many rather than the exclusive way of salvation in Christ (cf. John 14:6, though outside this curriculum). Flag for native speaker review with a clarifying gloss on first occurrence.
conversion ἐπιστρέφω (verbal notion; noun ἐπιστροφή used later at 15:3) epistrephō / epistrophē ”to turn back/around”	Radical reorientation of life-direction toward God be converted, turn to God, turn around	New term (conceptual, spanning Paul’s Damascus-road account and its retellings in ch.22, 26) — central to Conversion of Paul doctrine	”conversion” / “se convertir” — Medium risk: secular French usage (“conversion religieuse,” “se convertir à l’islam/au christianisme,” currency “taux de conversion”) frames this as a generic religious-switching or even purely transactional event; must retain the Spirit-wrought, Christ-centered, once-for-all reorientation Acts describes, not mere change of religious affiliation.
scales fell from his eyes ὡσεὶ λεπίδες hōsei lepides ”as if scales”	Vivid image of sudden restored sight/spiritual perception scales fell from his eyes	Low risk narrative idiom; French “des écailles lui tombèrent des yeux” is itself now a common French idiom for sudden realization — a helpful natural equivalence.	”des écailles lui tombèrent des yeux” — Low risk.
vessel/instrument of my choosing σκεῦος ἐκλογῆς skeuos eklogēs ”vessel of election/choice” (God’s words to Ananias about Saul)	Chosen instrument set apart for a specific divine purpose chosen instrument, vessel of election	New term, directly related to [BASELINE REUSE: election → élection] — must carry the same sovereign-choice, not-merit-based sense the baseline already flags as High risk in a French political-vocabulary context	”un instrument choisi” — High risk (inherits the baseline’s élection caution): avoid “un vase d’élection” literalism, which sounds archaic/odd in modern French and risks the political “élection” collision baseline already documents; “instrument choisi (par Dieu)” is preferred.

Chapter 10

Terms	Variants	Contextual theological meaning	French rendering & risk
clean / unclean (common) καθαρός / κοινός katharos / koinos ”clean/pure” / “common, ritually ordinary=unclean”	Ceremonial/dietary purity categories from the Law clean/unclean, common/profane	New term: the vision to Peter (10:14-15, 28) dismantles the Jew-Gentile dietary/purity boundary as a picture of full Gentile inclusion in the gospel — central to The Gospel to Jews and Gentiles	”pur / impur” — High risk: readers may reduce this to hygiene/dietary preference rather than grasping its function as the salvation-historical boundary marker between Jew and Gentile now abolished in Christ; ties directly to baseline’s High-risk “unity_of_jews_and_gentiles” doctrine. Theologian review recommended.
God-fearer φοβούμενος / σεβόμενος τὸν θεόν phoboumenos / sebomenos ton theon ”one fearing/reverencing God”	Technical designation for Gentiles who worshipped Israel’s God and attended synagogue without full conversion (circumcision) — distinct from “proselyte” (ch.2) God-fearing, devout (Gentile)	New term: Cornelius’s status as a God-fearer (not yet a proselyte) sets up the full Gentile-inclusion breakthrough	”craignant Dieu” — Medium risk: technical category unfamiliar to most French readers; needs a gloss distinguishing it from full Jewish conversion (contrast with “prosélyte,” ch.2).
gentiles ἔθνη ethnē [BASELINE REUSE: gentiles → païens]	Gentiles, nations	Full narrative payoff of Gentile inclusion in the gospel without becoming Jewish proselytes first	païens — reused exactly per baseline; Medium risk retained, with baseline’s caution to prefer “les nations”/“non-Juifs” in mission-emphasis passages such as this chapter.
Holy Spirit falls on them ἐπέπεσε τὸ πνεῦμα τὸ ἅγιον epepese to pneuma to hagion ”the Holy Spirit fell upon [them]“	Sovereign, unmediated reception of the Spirit by Gentiles, paralleling Pentecost the Spirit fell on them, the Spirit came upon them	Directly parallels Acts 2 (“Gentile Pentecost,” cf. 11:15-17) — decisive proof that Gentiles receive salvation on the same terms as Jews, apart from circumcision/Law-keeping	”l’Esprit Saint descendit sur eux” — High risk: this is the narrative proof-text for Justification apart from the Law; flag for theologian review alongside grace/law contrast passages.

Chapter 11

Terms	Variants	Contextual theological meaning	French rendering & risk
Christian Χριστιανός Christianos ”belonging to Christ, Christ-ian”	Originally likely a semi-outsider label, later embraced as self-designation Christian(s)	New term, first occurrence in the NT (11:26) — the movement receives a distinct public name at Antioch	”chrétien” — Low risk; fully stable, established term across all French traditions, though note the risk of purely cultural/nominal “chrétien” identity (baptismal-certificate Christianity) common in secularizing France, distinct from Acts’ living conviction.
repentance that leads to life μετάνοιαν εἰς ζωήν metanoian eis zōēn ”repentance unto/leading to life”	[Ties to CRITICAL term: repentance → repentance/se repentir, ch.2] repentance leading to life	Confirms Gentiles receive the identical saving repentance as Jews (11:18)	Critical risk, same notes as core passage v.38.
gift (of the Holy Spirit, again) δωρεά dōrea See ch.2	the same gift	Peter’s argument in 11:17: since Gentiles received the identical gift, who could withhold baptism/fellowship?	High risk, same notes as core passage v.38.

Chapter 12

Terms	Variants	Contextual theological meaning	French rendering & risk
persecution διωγμός (concept; verb διώκω) diōgmos ”pursuit, persecution”	Organized hostile action against believers because of their faith persecution	New term, though implicit from ch.4-8 onward — Herod’s execution of James and imprisonment of Peter escalate Persecution and Bold Witness to state-sponsored violence	”persécution” — Medium risk: stable French vocabulary, but secular usage broadens the word to any harassment; keep the specifically faith-motivated, sometimes lethal character of NT persecution clear in teaching contexts.
angel / word of God increased ἄγγελος; ὁ λόγος τοῦ θεοῦ ηὔξανεν angelos; ho logos tou theou ēuxanen See ch.5 for angel; “the word of God grew/increased”	Personified growth of the gospel message despite persecution the word of God grew and multiplied	Ties [BASELINE REUSE: gospel → Évangile] to the recurring Acts refrain that opposition cannot stop gospel advance	”la parole de Dieu se répandait” — Low risk.

Chapter 13

Terms	Variants	Contextual theological meaning	French rendering & risk
synagogue συναγωγή synagōgē ”gathering, assembly”	Jewish local worship/community assembly, Paul’s regular first point of contact in a new city synagogue	New term: recurs as the structural launching point of Paul’s missionary preaching throughout chs. 13-19	”synagogue” — Low risk; stable, recognized French term (also used of contemporary Jewish community life in France, which is a helpful, accurate cognate rather than a collision).
light for the Gentiles φῶς ἐθνῶν phōs ethnōn ”a light of/for the nations”	Isaiah 49:6 messianic-mission citation a light to the Gentiles/nations	New term applying [BASELINE REUSE: glory → gloire; gentiles → païens]‘s conceptual field to Paul’s own missionary self-understanding — key Great Commission proof-text	”une lumière pour les nations” — Medium risk: ensure the OT (Isaiah) background is footnoted for readers with low prophetic literacy, so the phrase is not read as a generic metaphor for “enlightenment.”
justified / forgiveness proclaimed δικαιοῦται, ἄφεσις ἁμαρτιῶν καταγγέλλεται dikaioutai, aphesis hamartiōn katangelletai [BASELINE REUSE: justification → justification; sin → péché]	is justified, forgiveness of sins is proclaimed	13:38-39 is the single clearest doctrinal echo of Romans’ justification language within Acts: “everyone who believes is justified” from what the Law of Moses could not accomplish — CRITICAL direct tie to Justification apart from the Law	”quiconque croit est justifié” — Critical risk: must reuse the baseline’s exact “justification” term and forensic (declared, not gradually achieved) sense; flag as a Romans-parallel passage requiring identical theological framing and mandatory theologian review per the baseline’s justification escalation rule.

Chapter 14

Terms	Variants	Contextual theological meaning	French rendering & risk
living God θεὸς ζῶν theos zōn ”living God”	God as active, personal, existing, in contrast to lifeless idols (Zeus/Hermes, whom the Lystrans mistake Paul and Barnabas for) the living God	New term: apologetic contrast-term against Greco-Roman polytheism, foundational to the Gospel-to-Gentiles apologetic pattern developed further in ch.17	”le Dieu vivant” — Medium risk: [BASELINE REUSE: god → Dieu] as the base term; “vivant” qualifier itself Low-Medium risk, contrasting biblical monotheism with idolatry, an apologetic move French secular readers (who may treat all deity-language as equally abstract/mythological) need unpacked.
kingdom of God (suffering to enter) βασιλεία τοῦ θεοῦ basileia tou theou [BASELINE REUSE: kingdom_of_god → Royaume de Dieu]	kingdom of God	”through many tribulations we must enter the kingdom of God” (14:22) — ties suffering to the kingdom’s advance, a Persecution theme	Royaume de Dieu — reused exactly, Medium risk.

Chapter 15

This is the doctrinal hinge chapter for Justification apart from the Law and Unity of Jews and Gentiles.

Terms	Variants	Contextual theological meaning	French rendering & risk
circumcision περιτομή peritomē ”cutting around”	The Mosaic covenant-sign rite, here disputed as a requirement for Gentile salvation circumcision, be circumcised	New term: the presenting controversy of the Jerusalem Council — must Gentiles be circumcised (and by extension keep the Law) to be saved?	“circoncision” — Medium risk: stable vocabulary, but readers with low OT literacy will miss why this is even a controversy; footnote required to connect it to the Abrahamic covenant sign.
grace / law χάρις / νόμος charis / nomos [BASELINE REUSE: grace → grâce; law → loi]	grace, law	Peter’s and Paul’s argument (15:10-11): “we believe that we will be saved through the grace of the Lord Jesus, just as they will” — the exact Romans-style grace-versus-law-works contrast, now settled for the whole church	grâce, loi — reused exactly. Critical/High risk retained per baseline; this is arguably the narrative climax of the doctrine, deserving mandatory theologian review.
decree δόγμα dogma ”official decision, decree”	A formal, authoritative ruling issued by a recognized body decree, ruling, decision	New term: the Jerusalem Council’s pastoral ruling for Gentile believers (15:20, 15:28-29; cf. 16:4)	“décret” — Medium risk: note the etymological link to French “dogme” (dogma, a fixed, binding doctrinal formula in Catholic theology) — while linguistically related, the Council’s δόγμα here is a specific, practical pastoral accommodation (concerning food and sexual conduct) for cross-cultural fellowship, not a comprehensive theological dogma; avoid the false impression that this passage establishes a new binding law parallel to the Mosaic Law it is deliberately setting aside.
things polluted by idols, sexual immorality εἰδωλόθυτα, πορνεία eidōlothyta, porneia ”things sacrificed to idols,” “sexual immorality”	The specific minimal moral/table-fellowship requirements retained for Gentile believers food sacrificed to idols, sexual immorality	New terms: the Council explicitly does NOT require circumcision/full Law-keeping, but does retain these — showing the substance of the gospel is grace through faith, with a moral (not ceremonial-Law) expectation of holiness	”viandes sacrifiées aux idoles” / “immoralité sexuelle (débauche)” — Medium risk: keep the distinction clear between the abolished ceremonial-Law requirement (circumcision) and the retained moral expectation, so readers do not conclude “the Law is entirely abolished, including all ethics.”
purifying hearts by faith καθαρίσας ταῖς καρδίαις… τῇ πίστει katharisas tais kardiais… tē pistei [BASELINE REUSE: faith → foi]	purified… by faith	God’s own act of inward cleansing through faith, without circumcision — parallel to imputed righteousness language	foi — reused exactly; Medium risk retained.

Chapter 16

Terms	Variants	Contextual theological meaning	French rendering & risk
household baptized ἐβαπτίσθη… ὁ οἶκος αὐτῆς/αὐτοῦ ebaptisthē… ho oikos autēs/autou ”she/he was baptized, and her/his household”	Whole-household reception of baptism (Lydia, the jailer) she and her household were baptized	Ties to CRITICAL baptism term, ch.2 — recurs at 16:15, 16:33; a live point of Catholic (favoring, alongside infant baptism precedent) vs. Baptist/evangelical (favoring only professing believers) debate in ecumenical French readership	Critical risk, same notes as core passage v.38; flag household-baptism passages specifically for theologian review given the paedobaptism/believer’s-baptism debate live in French ecumenical (Catholic/Reformed/Baptist-evangelical) readership.
spirit of divination πνεῦμα πύθωνος pneuma pythōnos ”python spirit,” “spirit of divination”	An oracular, occult spirit (named for the Delphic Pythia) empowering fortune-telling spirit of divination, python spirit	New term: contrasted with [BASELINE REUSE: holy_spirit → Esprit Saint] — a counterfeit, enslaving spiritual power expelled by Christ’s authority	”esprit de divination” — Medium risk: France’s continuing cultural market for astrology/divination (“voyance,” horoscopes) makes this a live contrast-point; keep the term clearly negative/occult, contrasted with the Holy Spirit’s liberating, non-manipulative power.
Roman citizen Ῥωμαῖος, πολίτης Rhōmaios, politēs ”Roman,” “citizen”	Legal status granting specific rights (protection from summary punishment, appeal) Roman citizen	New term: Paul’s citizenship becomes a recurring plot device for Apostolic Authority operating within, not against, legitimate civil structures	”citoyen romain” — Low risk; historical-legal term, no doctrinal ambiguity.

Chapter 17

Terms	Variants	Contextual theological meaning	French rendering & risk
Areopagus Ἄρειος Πάγος Areios Pagos ”Hill of Ares (Mars)“	The Athenian council/site for philosophical and religious debate Areopagus, Mars Hill	New term: setting for Paul’s philosophical apologetic to a purely Gentile, non-Jewish, non-synagogue audience — model for Great Commission cross-cultural proclamation	”l’Aréopage” — Low risk, proper-noun term; culturally resonant for French readers with classical education, though a gloss helps for others.
unknown god ἄγνωστος θεός agnōstos theos ”unknown god”	An altar inscription Paul uses as a rhetorical bridge the unknown god	New term: apologetic point of contact, not an endorsement of pagan religion but a bridge to proclaim the true God (17:23-31)	“un dieu inconnu” — Low-Medium risk: ensure teaching material clarifies Paul is not affirming pluralistic worship but redirecting genuine (if misdirected) religious longing toward the one true God — relevant in a religiously plural, secular French context.
idols εἴδωλα eidōla ”images, idols”	Physical representations of false gods idols	New term: recurs across the Gentile-mission chapters (14:15, 17:16, 19:26) as the backdrop against which the gospel’s exclusivity is proclaimed	”idoles” — Low risk.
God commands all people to repent παραγγέλλει τοῖς ἀνθρώποις πᾶσιν μετανοεῖν parangellei tois anthrōpois pasin metanoein [Ties to CRITICAL term: repentance]	commands everyone to repent	Universalizes the repentance call beyond the Jewish audience of Acts 2 — no ethnic/cultural exemption	Critical risk, same notes as core passage v.38; additionally ties to [BASELINE REUSE doctrine: universal_scope_of_gospel].

Chapter 18

Terms	Variants	Contextual theological meaning	French rendering & risk
tentmaker σκηνοποιός skēnopoios ”tent-maker”	Paul’s manual trade, practiced alongside ministry to avoid financial burden on new churches tentmaker	New term: models bi-vocational, non-mercenary ministry — relevant background for Apostolic Authority (authority not tied to financial gain)	“fabricant de tentes” — Low risk.
synagogue συναγωγή see ch.13	synagogue	Continues the established pattern	Low risk, reused term.

Chapter 19

Terms	Variants	Contextual theological meaning	French rendering & risk
baptism of John / baptism in the name of the Lord Jesus βάπτισμα Ἰωάννου / εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ baptisma Iōannou / eis to onoma tou kyriou Iēsou ”John’s baptism” / “into the name of the Lord Jesus”	Contrast between John’s preparatory repentance-baptism and Christian Spirit-baptism John’s baptism vs. Christian baptism	New distinction within the CRITICAL baptism term: 19:1-6 explicitly differentiates a repentance-only rite from full Christian baptism accompanied by the Holy Spirit’s reception	Critical risk, same notes as core passage v.38, with the added nuance that this passage itself distinguishes two baptisms — a distinction that must be preserved, not flattened, in translation.
Diana/Artemis of the Ephesians (idolatry riot) Ἄρτεμις Artemis Proper name of the Ephesian goddess	Regional pagan cult with major economic interests (silver shrines) Artemis, Diana	New term (proper noun): shows gospel proclamation directly threatening entrenched idolatrous economic systems — relevant to Persecution arising from social/economic disruption, not only religious offense	”Artémis” — Low risk, proper noun; historical/cultural gloss helpful.

Chapter 20

Terms	Variants	Contextual theological meaning	French rendering & risk
overseers / elders / shepherd the flock ἐπίσκοποι, πρεσβύτεροι, ποιμαίνειν, ποίμνιον episkopoi, presbyteroi, poimainein, poimnion ”overseers,” “elders,” “to shepherd,” “flock”	Interchangeable NT terms (20:17, 20:28) for the same local church leadership office, defined by pastoral care, not hierarchical rank overseers, elders, bishops, pastors; shepherd, flock	New terms, doctrinally significant: Acts 20 explicitly equates πρεσβύτεροι (elders, v.17) and ἐπίσκοποι (overseers, v.28) as the same office — directly relevant to Church as Community and Apostolic Authority structure	”surveillants” (or “responsables”) / “anciens” / “faire paître, berger” / “troupeau” — High risk: French Catholic ecclesiology assigns “évêque” (from ἐπίσκοπος) to a specific, later, hierarchically distinct office (bishop, successor of the apostles, ordained within the sacrament of Holy Orders) far more developed than Acts 20’s local congregational overseer-shepherd. Rendering ἐπίσκοπος as “évêque” here would anachronistically import that later hierarchy; prefer “surveillant” or “responsable” and note the term’s equivalence with “ancien” explicitly. Mandatory theologian review.
elders (ancien) πρεσβύτεροι presbyteroi ”older ones, elders”	Local congregational leaders (also 11:30, 14:23, 15:2-6, 15:22-23, 16:4, 21:18) elders	New term, recurring across many chapters	”anciens” — High risk: note the direct etymological descent of French “prêtre” (priest) from Latin presbyter/Greek πρεσβύτερος; while “anciens” is the correct, non-anachronistic rendering, teaching material should flag this etymology so readers understand why Catholic tradition later developed “prêtre” from this word, without importing sacerdotal/sacramental priesthood connotations back into the NT text’s simple congregational-elder sense.
inheritance κληρονομία klēronomia ”inheritance, allotted possession”	Assured future possession promised to God’s people inheritance	New term (20:32; cf. Romans 8:17’s inheritance language, not in baseline TM as a separate entry but conceptually linked)	“héritage” — Medium risk: secular French usage (family inheritance, estate law) may flatten this into a purely material/legal transaction rather than the eschatological, grace-given inheritance among the sanctified.
the whole counsel/plan of God ἡ βουλὴ τοῦ θεοῦ hē boulē tou theou See “definite plan,” ch.2	the whole counsel of God, God’s entire plan	Paul’s ministry summary — full, unabridged gospel proclamation, holding back nothing	”tout le dessein de Dieu” — Medium-High risk, same terrain as ch.2’s providence/plan note.

Chapter 21

Terms	Variants	Contextual theological meaning	French rendering & risk
vow / purification rites εὐχή, ἁγνίζομαι euchē, hagnizomai ”vow,” “to purify oneself”	The Nazirite-type vow (cf. Numbers 6) and associated temple purification rites Paul undergoes vow, purification rites (Nazirite vow)	New term: Paul’s continued, voluntary, culturally sensitive observance of Jewish customs — nuances Justification apart from the Law, since Law-observance as personal cultural practice is not itself forbidden, only its imposition as a salvation-requirement on Gentiles (contrast ch.15)	“un vœu,” “des rites de purification” — Medium risk: ensure teaching notes distinguish voluntary cultural/personal practice from the salvation-requirement question already settled in ch.15, so readers do not see this as reversing the Jerusalem Council’s decision.
prophecy (Agabus) προφητεύω prophēteuō [BASELINE REUSE: prophecy → prophétie; prophet → prophète]	prophesy	Continued confirmation of Spirit-inspired prophetic activity within the early church, foretelling Paul’s arrest	prophétie — reused exactly, Low risk.

Chapter 22

Terms	Variants	Contextual theological meaning	French rendering & risk
baptized… wash away your sins, calling on his name βάπτισαι… ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ baptisai… apolousai tas hamartias sou, epikalesamenos to onoma autou ”be baptized… wash away your sins, calling on his name”	Retelling of Paul’s own conversion, echoing Acts 2:38’s repentance/baptism/forgiveness pattern and 2:21’s “call on the name of the Lord” be baptized and wash away your sins	Second full narration of the “Conversion of Paul,” reinforcing the CRITICAL baptism/repentance pattern established in ch. 2 and 9	Critical risk, identical notes to core passage v.38 and v.21; “wash away” (ἀπολούω) is a new sub-term — “laver” — Medium risk: must not be read as baptismal water itself effecting cleansing apart from the calling-on-the-name/faith already in view; theologian review recommended given the Catholic/Reformed baptismal-efficacy debate.
God of our fathers ὁ θεὸς τῶν πατέρων ἡμῶν ho theos tōn paterōn hēmōn [BASELINE REUSE: god → Dieu; israel → Israël (contextually)]	the God of our fathers	Anchors Paul’s Damascus-road experience within, not against, Israel’s covenant history	”le Dieu de nos pères” — Low-Medium risk, reused conceptual base terms.

Chapter 23

No new load-bearing theological terms beyond baseline reuse; reinforces existing vocabulary: resurrection ([BASELINE REUSE: resurrection → résurrection] — the explicit Pharisee/Sadducee doctrinal dispute over bodily resurrection, 23:6-8, is theologically significant narrative context for Conversion of Paul’s continuity with Pharisaic hope, not a new term), council/Sanhedrin (ch.4), Roman citizenship (ch.16). Chapter reviewed; no new vocabulary beyond these established terms.

Chapter 24

Terms	Variants	Contextual theological meaning	French rendering & risk
the Way ἡ ὁδός see ch.9	the Way	Felix is “rather well informed about the Way” (24:22) — external, semi-hostile recognition of the movement’s identity	Medium risk, same notes as ch.9.
faith in Christ Jesus πίστις εἰς Χριστὸν Ἰησοῦν pistis eis Christon Iēsoun [BASELINE REUSE: faith → foi]	faith in Christ Jesus	Paul’s defense centers explicitly on personal trust in Christ, not merely intellectual assent to Jewish doctrine	foi — reused exactly, Medium risk.
hope ἐλπίς elpis ”expectation, hope”	Confident forward-looking trust grounded in God’s promise (contrasted with mere wish) hope	New term (not in baseline Romans TM, though prominent in Romans 5, 8, 15): “hope in God… that there will be a resurrection” (24:15); recurs 23:6, 26:6-7 (“hope of Israel”)	“espérance” — Medium risk: prefer “espérance” (confident, promise-grounded hope) over “espoir” (a vaguer wish/hope in ordinary French usage) to preserve the theological weight; recommend adding to translation memory for cross-curriculum consistency with any future Romans-adjacent material.
righteousness, self-control, coming judgment δικαιοσύνη, ἐγκράτεια, κρίμα τὸ μέλλον dikaiosynē, egkrateia, krima to mellon [BASELINE REUSE: righteousness → justice]; “self-control” and “coming judgment” new	righteousness, self-control, the judgment to come	Paul’s message to Felix models gospel ethics addressed to power — moral seriousness flowing from, not replacing, grace	justice (reused) + “la maîtrise de soi,” “le jugement à venir” — new terms, Low-Medium risk; keep “jugement à venir” distinct from a fear-based moralism, framed within the gospel already proclaimed.

Chapter 25

No new load-bearing theological terms; narrative/legal chapter (Festus, Agrippa introduced, “appeal to Caesar” reused from ch.16’s Roman-citizenship theme). Chapter reviewed; reuses ch.16 vocabulary (citoyen romain, en appeler à César).

Chapter 26

Terms	Variants	Contextual theological meaning	French rendering & risk
heavenly vision ἡ οὐράνιος ὀπτασία hē ouranios optasia ”the heavenly vision/appearance”	The Damascus-road Christophany the heavenly vision	Third full retelling of Conversion of Paul; Paul’s claim: “I was not disobedient to the heavenly vision” — ties to [BASELINE REUSE: obedience_of_faith → obéissance de la foi]	“la vision céleste” — Medium risk; “vision” itself Low risk (see ch.2), but “obedience” language here must retain the obéissance-de-la-foi sense (response flowing from grace received), not merit-earning compliance.
turn from darkness to light, from the power of Satan to God ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν epistrepsai apo skotous eis phōs kai tēs exousias tou Satana epi ton theon ”to turn from darkness to light and from the authority of Satan to God”	Cosmic-scale reframing of conversion as a change of spiritual dominion/allegiance, not merely belief-content turn from darkness to light	New term “power/authority of Satan” (ἐξουσία τοῦ Σατανᾶ) contrasted with [BASELINE REUSE: power_of_god → puissance de Dieu] — a genuine spiritual-warfare dimension of conversion	”les ténèbres… la lumière,” “le pouvoir de Satan… Dieu” — Medium risk: keep the personal, real spiritual-authority contrast (not merely a moral metaphor of ignorance vs. enlightenment, a risk in a rationalist-secular French reading).
forgiveness of sins and a place among those sanctified by faith ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει aphesin hamartiōn kai klēron en tois hēgiasmenois pistei [BASELINE REUSE: sin → péché; sanctification → sanctification; faith → foi]	forgiveness of sins and a place among the sanctified through faith	Summarizes the whole Acts soteriology in one clause: forgiveness + sanctified standing, both “by faith,” not by Law-works	Terms reused exactly; High risk retained per baseline’s forgiveness/sanctification/faith cautions; strong candidate for the curriculum’s own thesis-statement-status verse alongside Acts 2:38 and 13:38-39.

Chapter 27

Terms	Variants	Contextual theological meaning	French rendering & risk
storm / shipwreck χειμών, ναυάγιον cheimōn, nauagion ”storm,” “shipwreck”	Narrative peril; theological function is to display divine providential care through crisis storm, shipwreck	New terms, low doctrinal risk in themselves, but the surrounding claim “I have faith in God that it will be exactly as I was told” (27:25) directly reuses [BASELINE REUSE: faith → foi; providence] in a dramatic real-world test case	”tempête,” “naufrage” — Low risk; the accompanying faith/providence language carries the baseline’s existing Medium risk.
angel stood by me ἄγγελος… παρέστη angelos… parestē See ch.5	an angel stood by me	Reassurance of God’s providential care mid-crisis	Low risk, reused term.

Chapter 28

Terms	Variants	Contextual theological meaning	French rendering & risk
viper ἔχιδνα echidna ”venomous snake”	Narrative peril at Malta; the crowd’s reaction wrongly interprets it as divine judgment, then wrongly deifies Paul’s survival — echoing the Lystra pattern of ch.14 viper, snake	New term, Low doctrinal risk; useful teaching point on Providence versus superstition	”vipère” — Low risk.
kingdom of God / concerning the Lord Jesus Christ περὶ τῆς βασιλείας τοῦ θεοῦ… περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ peri tēs basileias tou theou… peri tou kyriou Iēsou Christou [BASELINE REUSE: kingdom_of_god → Royaume de Dieu; lord → Seigneur]	the kingdom of God, the Lord Jesus Christ	The book’s final words (28:31) bookend 1:3/1:6/1:8 — the kingdom message and Christ’s lordship have reached Rome, the imperial capital, fulfilling The Great Commission Fulfilled and Mission to the Nations	Royaume de Dieu, Seigneur — reused exactly; Medium/High risk retained per baseline.
without hindrance ἀκωλύτως akōlytōs ”unhindered”	The book’s final word in Greek — nothing stops the gospel’s advance, even from house arrest in the imperial capital without hindrance, unhindered, openly	New term: the single-word climactic adverb closing the entire book	”sans empêchement” / “en toute liberté” — Low-Medium risk: ensure the triumphant, sovereign-providence force of this final word (echoing ch.2’s “definite plan of God,” ch.4’s “boldness”) is not lost through a flat, merely administrative rendering (e.g., “sans restriction,” which reads more bureaucratically than theologically).

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Cross-Book Structural Notes for Translators

• Bookend inclusio: Acts 1:6-8 and 28:31 both use kingdom_of_god (Royaume de Dieu) and mission/witness language; consistent rendering across both passages is required (per the baseline’s “Theological Consistency Rules Across Documents”).
• Repeated conversion narrative (ch.9, 22, 26): the repentance/baptism/forgiveness/calling-on-the-name vocabulary from Acts 2:21, 38 recurs nearly verbatim three times and must be rendered identically each time.
• Grace-versus-law argument (ch.13:38-39, ch.15:10-11) directly parallels Romans and must use the identical baseline French terms (justification, grâce, loi, foi) with no deviation.
• “Signs and wonders” vocabulary (σημεῖα καὶ τέρατα) recurs at least eight times across the book (2:19, 22, 43; 4:30; 5:12; 6:8; 14:3; 15:12) and must be rendered consistently as “signes et prodiges” throughout.