Semantic Analysis: Mark 1–16 (Koine Greek → French)

Methodology

This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage, chapter one through sixteen, with the core passage (Mark 10:35–45) receiving verse-by-verse treatment as the theological anchor of the curriculum.

Any term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json is marked [BASELINE — REUSE EXACTLY] and its French rendering is copied verbatim; it is not re-argued here except to note any Markan contextual nuance. All other terms are new to this curriculum and receive full treatment: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (French) rendering with risk tier and grounded reason.

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

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Part 1 — Core Passage Verse-by-Verse: Mark 10:35–45

This is the theological anchor of the Mark curriculum: the request of James and John, Jesus’ teaching on servanthood versus worldly greatness, and the ransom saying — the single densest concentration of load-bearing vocabulary in the book (Son of Man, servant, slave, ransom, substitution).

Mark 10:35

Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάννης οἱ υἱοὶ Ζεβεδαίου λέγοντες αὐτῷ· Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν. “And James and John, the sons of Zebedee, came up to him and said, ‘Teacher, we want you to do for us whatever we ask.’”

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Teacher Διδάσκαλε (voc. of διδάσκαλος) Didaskale ”one who instructs/teaches”	Rabbi, honored instructor, master of a craft or teaching Teacher, Master, Rabbi	Standard disciple-address for Jesus throughout Mark; here the title is ironic — James and John approach Jesus as an instructor who can be petitioned for status, not as one whose teaching should reshape their ambition.	Maître — Medium risk. French “Maître” can denote an employer, a slave-owner, or a professional expert; must be kept distinct from Seigneur (reserved for κύριος/Lordship) so readers do not collapse the address into a Lordship confession too early in the narrative.

Mark 10:36

ὁ δὲ εἶπεν αὐτοῖς· Τί θέλετέ ποιήσω ὑμῖν;

No new load-bearing theological term. θέλω (“want/wish”) and ποιέω (“do/make”) are generic vocabulary; render naturally, no glossary risk.

Mark 10:37

οἱ δὲ εἶπαν αὐτῷ· Δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου.

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
glory δόξῃ (dat. of δόξα) doxē ”radiance, honor, weight”	God’s manifest presence and honor; also enthronement splendor glory, splendor	[BASELINE — REUSE EXACTLY: gloire]. Here it denotes Christ’s future messianic enthronement — the very glory the brothers wish to share by proximity, without grasping that it is entered through suffering (cf. 10:45).	gloire — Medium (per baseline); note secular “gloire” (celebrity, military triumph) risks a triumphalist reading that erases the cross-shaped path to this glory.
right hand / left hand ἐκ δεξιῶν / ἐξ ἀριστερῶν ek dexiōn / ex aristerōn ”from the right(s)/left(s)“	Positions of highest honor and second honor flanking a ruler or host at your right hand, at your side	Ancient Near Eastern court-seating idiom for the two most honored positions beside a king — the request is explicitly for hierarchical rank in Christ’s coming kingdom.	à ta droite / à ta gauche — Low; the French idiom for places of honor at table or court (“la place d’honneur”) is transparent and requires no special gloss.

Mark 10:38

ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι;

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
cup ποτήριον potērion ”drinking vessel”	Literal cup; OT metaphor for one’s allotted portion — of blessing (Ps 23:5) or of divine wrath/suffering (Ps 75:8; Isa 51:17) cup, portion	Jesus invokes the OT “cup” of suffering he alone must drink at Gethsemane (14:36) and the cross — the brothers are unknowingly asked whether they can share his coming Passion.	coupe — Medium; French “coupe” is a normal drinking vessel with no built-in suffering connotation, so the OT wrath/suffering metaphor must be carried by context, not by the word itself. Ties to Necessity of the Cross doctrine.
baptism βάπτισμα / βαπτίζομαι baptisma / baptizomai ”immersion, plunging”	Ritual washing; by extension, being engulfed/overwhelmed by an ordeal baptism, immersion	[BASELINE — REUSE EXACTLY: baptême / baptiser] for the literal rite (cf. ch. 1); here used metaphorically for being overwhelmed by suffering and death, parallel to “cup.”	baptême — Medium (elevated from baseline’s water-rite context); risk is that French readers hear only the sacramental rite and miss the metaphorical extension to suffering unless the parallel with “coupe” is made explicit in teaching notes.

Mark 10:39

οἱ δὲ εἶπαν αὐτῷ· Δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε, καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε.

Same terms as v. 38 (ποτήριον, βάπτισμα), now confirmed as literally fulfilled in church history/tradition (James’s martyrdom, Acts 12:2; John’s exile and suffering per tradition). No new terms; translators should keep the rendering of “coupe” and “baptême” verbatim identical to v. 38 for internal consistency (per the requirements document’s cross-document consistency rule).

Mark 10:40

τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται.

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
prepared ἡτοίμασται (pf. pass. of ἑτοιμάζω) hētoimastai ”has been made ready”	Divine advance-preparation; predetermined allotment prepared, appointed, reserved	The passive verb implies the Father’s sovereign prior determination of these places — an implicit providence claim (cf. baseline “providence” entry), not a merit-based competition for rank.	préparé(es) — Medium; must be read with a passive-divine-agent sense (“cela a été préparé par [Dieu]”), not an impersonal “it just happens to be reserved,” to avoid a fate/chance reading.

Mark 10:41

Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
indignant ἀγανακτεῖν aganaktein ”to feel strong displeasure”	Righteous or petty anger/annoyance at a perceived slight were indignant, were angry, were annoyed	The other ten disciples’ reaction exposes that all twelve, not just James and John, share the same status-seeking impulse Jesus is about to correct — sets up the universal scope of the servanthood teaching.	s’indigner — Low; standard French verb conveys the same register of collective irritation without distortion.

Mark 10:42

καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς λέγει αὐτοῖς· Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν.

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
rule ἄρχειν (inf. of ἄρχω) archein ”to be first, to rule”	Political/social rulership; being first in rank rule, govern, be recognized as rulers	Describes worldly, Gentile-style rulership as the negative foil Jesus rejects for his community.	gouverner / exercer l’autorité — Low.
lord over / dominate κατακυριεύουσιν (pres. of κατακυριεύω) katakyrieuousin ”to lord it over, to dominate”	Coercive, self-serving exercise of power over subordinates; built on the κύριος (“lord”) root intensified with κατά (“down upon”) lord it over, dominate, tyrannize	Deliberately built from the same root as κύριος (Lord) — Jesus contrasts illegitimate human domination with his own true, self-giving Lordship (cf. Lordship of Christ doctrine, baseline “lord”).	dominer / exercer une domination tyrannique sur — High. Because this verb shares the Seigneur root, French readers must not hear an echo of Christ’s own Lordship in this negative example; the rendering must clearly read as illegitimate domination, not as any form of “seigneurie.”
great ones οἱ μεγάλοι hoi megaloi ”the great/big ones”	Persons of high social rank, magnates, the powerful the great ones, the powerful, the rulers	Names the worldly-greatness standard the disciples have imported into their status request — the direct target of the Servanthood versus Worldly Greatness doctrine.	les grands — Low.
exercise authority over κατεξουσιάζουσιν (pres. of κατεξουσιάζω) katexousiazousin ”to exercise power/authority down upon”	Coercive imposition of authority; built on the ἐξουσία (“authority”) root exercise authority over, tyrannize, lord it over	Parallel intensified compound to κατακυριεύουσιν; again built from a root (ἐξουσία) that elsewhere describes Jesus’ own legitimate, delegated divine authority over sickness, sin, and nature (cf. Jesus’ Authority doctrine) — the contrast is deliberate.	exercer sur eux un pouvoir autoritaire — High. Same rationale as κατακυριεύω: must not blur into the positive autorité (ἐξουσία) Jesus legitimately holds and grants; render with a term that reads as coercive imposition, not delegated divine authority.
Gentiles/nations τῶν ἐθνῶν tōn ethnōn ”of the nations/peoples”	Non-Jewish peoples; here generalized to “the nations of the world” as a whole (not specifically excluding Israel’s own rulers) Gentiles, nations, the peoples	[BASELINE — REUSE EXACTLY: païens], but note: in this verse the sense is broader — “worldly rulers in general” — closer to the baseline’s own suggested alternative “les nations” for non-pejorative contexts.	les nations preferred over païens here — Medium; baseline notes “païens” carries a pejorative connotation stronger than the source; this verse is describing a universal pattern of worldly rule, not making a Jew/Gentile theological contrast, so the neutral “les nations” better serves the sense.

Mark 10:43

οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν, ἀλλ᾽ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος·

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
great μέγας megas ”great, large”	Rank, importance, social stature great, important, first	Reuses the standard Jesus sets in 9:35 (first Markan occurrence of this teaching) — greatness in the Kingdom is inverted, not abolished.	grand — Low.
servant διάκονος diakonos ”one who waits at table, an attendant”	A table-waiter/domestic servant; by NT extension, one who serves others’ needs; later (post-NT) an ecclesial office (deacon) servant, minister, deacon, attendant	CRITICAL to the Servanthood versus Worldly Greatness doctrine: Jesus redefines greatness as voluntary, active service of others. First introduced at 9:35, reinforced here as the norm for the whole community, not a special vocation.	serviteur — High. Must NOT be rendered “diacre”: that reading would wrongly narrow Jesus’ universal community-ethic to a later, specific ecclesial office (le diaconat), a real French-Catholic collision risk given the institutional weight of “diacre” in Catholic church structure.

Mark 10:44

καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος·

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
first πρῶτος prōtos ”first, foremost”	Rank/priority — first in order, first in honor first, foremost, chief	Escalates “great” (v. 43) to the superlative “first” — the highest conceivable rank is redefined as the lowest conceivable social status (slave).	premier — Low.
slave δοῦλος doulos ”one who is owned; a slave”	Chattel slave with no legal personhood, total, involuntary subjection to a master — the strongest servitude term in Koine Greek, stronger than διάκονος slave, bondservant, servant	CRITICAL, and deliberately more extreme than διάκονος in v. 43: Jesus intensifies servant-status all the way to slave-status as the paradigm of greatness in his community — the rhetorical climax of the Servanthood doctrine, directly preparing v. 45’s Son of Man statement.	esclave — Critical/High. France’s own historical memory of slavery (l’esclavage, the Code Noir, abolition in 1848, ongoing national reparations and memorial debates) makes “esclave” a live, weighty word in contemporary French — not a neutral archaism. Do NOT soften to “serviteur” (which would erase Jesus’ deliberate escalation from διάκονος to δοῦλος); the translator must render the full force of total, self-emptying submission while being pastorally aware that the term will land with real historical-cultural weight for French readers. Theologian review required.

Mark 10:45

καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.

This is the theological climax of the core passage and of the whole curriculum’s Ransom for Many doctrine.

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Son of Man ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou ”the son of the man”	Daniel 7:13-14’s exalted heavenly figure who receives everlasting dominion from God; also a Semitic idiom for “a human being”; Jesus’ preferred self-designation in Mark, uniquely combining divine authority and voluntary suffering Son of Man, the Human One	CRITICAL: Jesus’ own chosen title fusing his full humanity with the Daniel 7 divine-authority figure — the title under which he both exercises authority (2:10, 2:28) and freely goes to his death (8:31, 9:31, 10:33-34, 14:21, 14:41). Must never be flattened to mean merely “a human being.”	Fils de l’homme — Critical. Established French Bible rendering (Segond, TOB, Bible de Jérusalem all agree), but the literal French phrase risks reading as a plain description of humanity (“un fils d’homme,” i.e., “someone human”) rather than as Jesus’ fixed, capitalized self-designating title carrying the full Daniel 7 authority-and-suffering freight. Human theologian review required at every occurrence per the escalation rule for Sonship/Deity of Christ.
to serve / to be served διακονηθῆναι (aor. pass. inf.) / διακονῆσαι (aor. act. inf.) of διακονέω diakonēthēnai / diakonēsai ”to be waited on/to wait on”	Verb form of διάκονος (v. 43) — to render practical service to another, or to receive such service to be served / to serve, to be waited on / to minister to	The Son of Man — the very figure who by Daniel 7 rights deserves universal service — inverts the expectation and instead gives service, embodying in his own person the ethic just taught in vv. 43-44.	être servi / servir — High. Must preserve the same root as v. 43’s serviteur so French readers see Jesus modeling, not merely commanding, the servant ethic; consistency with the noun rendering is essential.
soul/life τὴν ψυχὴν αὐτοῦ tēn psychēn autou ”his soul/life”	The whole living self; one’s life considered as that which can be given up or preserved his life, his soul, himself	Denotes Jesus’ whole self/life, given up in death — not merely an immaterial “soul” distinct from a body that survives unscathed.	sa vie — Medium. Prefer vie over âme here: French “âme” risks a body/soul dualism (only the immaterial part given) foreign to the sense, whereas “il donne sa vie” correctly conveys the whole-person self-giving of a real death.
ransom λύτρον lytron ”the price paid to release a slave, captive, or prisoner”	Commercial/legal term for the payment that secures a slave’s manumission or a captive’s release (cf. Isaiah 53’s Suffering Servant background); by extension, the price of deliverance from bondage to sin ransom, redemption price, price of release	CRITICAL, and the single most theologically loaded word in the core passage. The Son of Man’s death is presented as the price paid to free “the many” from bondage — combining the Ransom for Many, Suffering Servant, and Necessity of the Cross doctrines in one word.	rançon — Critical. In contemporary French, “rançon” is used almost exclusively for a kidnapping/hostage ransom (news reports: “payer une rançon aux ravisseurs”). This can actually usefully preserve the “payment to release a captive” sense, but carries real risk of a merely transactional, criminal-news association that flattens the sacrificial, once-for-all, Isaiah-53-shaped atonement into a commercial hostage-payment image. Must be anchored with strong doctrinal framing (teaching notes, cross-references to Isaiah 53) every time it occurs. Human theologian review required.
in place of / instead of ἀντὶ anti ”instead of, in place of, in exchange for”	Substitutionary preposition — one thing/person given in exchange for another for, instead of, in place of, in exchange for	Grammatically encodes substitutionary atonement: the Son of Man’s life is given in exchange for the many’s, not merely on behalf of them in a general sense. Distinct from, and stronger than, the ὑπέρ (“for/on behalf of”) used in 14:24.	à la place de — Critical. Must not be softened to a vague “pour” (“for”), which would blur the specific substitutionary sense (one life exchanged for others) into a generic beneficial sense (one life that merely benefits others). This distinction is the grammatical heart of the Ransom for Many doctrine.
many πολλῶν pollōn ”of many”	An indefinitely large but not necessarily universal number; echoes Isaiah 53:11-12’s “the many” (LXX πολλῶν) whom the Servant justifies and bears the sin of many, the many, many people	Deliberate echo of Isaiah 53’s Suffering Servant song — “many” identifies the beneficiaries of the ransom without specifying a limited or universal scope, a point of ongoing doctrinal discussion (general vs. definite atonement) that this curriculum should flag but not resolve unilaterally.	beaucoup / pour beaucoup — High. Translators must resist any temptation to expand “beaucoup” into “tous” (all) or narrow it into “quelques-uns” (a select few); render the exact scope of the source and let the Isaiah 53 cross-reference carry the doctrinal resonance. Flag for theologian review given live debates about atonement scope.

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Part 2 — Chapter-by-Chapter Semantic Study: Mark 1–16

Chapter 1

Introduces the book’s foundational vocabulary: the gospel, John’s baptism and call to repentance, the Spirit’s descent, the kingdom announcement, the calling of disciples, Jesus’ authority, and the first skirmish with unclean spirits — laying groundwork for six of the eight curriculum doctrines at once.

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
gospel εὐαγγέλιον euangelion ”good news”	Authoritative royal/military announcement of victory; the proclamation of God’s saving work gospel, good news	[BASELINE — REUSE EXACTLY: Évangile]. Mark 1:1 “the beginning of the gospel of Jesus Christ, the Son of God” functions as Mark’s title and thesis statement.	Évangile — Low (per baseline).
Son of God υἱοῦ θεοῦ huiou theou ”of the Son of God”	Christ’s unique, eternal, co-equal divine Sonship Son of God	[BASELINE — REUSE EXACTLY: Fils de Dieu]. Appears in Mark’s opening verse (in the best manuscripts) as the theological key to the whole book, echoed at the Baptism (1:11), Transfiguration (9:7), demon confessions (3:11, 5:7), and the centurion’s confession (15:39).	Fils de Dieu — Critical (per baseline).
baptism / to baptize βάπτισμα / βαπτίζω baptisma / baptizō ”immersion / to immerse”	Ritual washing in water; John’s baptism of repentance in view of the coming Messiah, distinct from later Christian baptism baptism, to baptize	New term for this curriculum. John’s baptism enacts public repentance in preparation for the Kingdom’s arrival; Jesus’ own baptism (1:9-11) becomes the moment of the Spirit’s descent and the Father’s voice.	baptême / baptiser — Medium. Well-established across French traditions, but Catholic sacramental baptismal theology (infant baptism, baptismal regeneration) and Reformed/evangelical believer’s-baptism emphases differ; this curriculum should keep the referent to John’s specific repentance-baptism and to Jesus’ unique baptism, not import later ecclesial sacramental debates.
repentance / to repent μετάνοια / μετανοέω metanoia / metanoeō ”a change of mind; to change one’s mind”	A total reorientation of mind and life toward God, more than remorse or regret repentance, to repent, conversion	New term. John’s and Jesus’ shared opening message (1:4, 1:15): turning from sin toward God in view of the Kingdom’s nearness.	repentance / se repentir — Medium. Catholic French readers may associate repentance-vocabulary with the sacrament of penance/confession (“faire pénitence”); this curriculum must keep the sense as an inward, immediate turning to God, not a sacramental act requiring priestly mediation.
Holy Spirit πνεῦμα ἅγιον pneuma hagion ”holy spirit/breath”	The third Person of the Trinity, personal and divine Holy Spirit	[BASELINE — REUSE EXACTLY: Esprit Saint]. Descends on Jesus at baptism (1:10) in the form of a dove; later empowers exorcisms and speech (3:29, 13:11).	Esprit Saint — Medium (per baseline).
kingdom of God βασιλεία τοῦ θεοῦ basileia tou theou ”the kingdom/reign of God”	God’s sovereign, dynamic reign breaking into history, not a territorial or political kingdom kingdom of God, God’s reign	[BASELINE — REUSE EXACTLY: Royaume de Dieu]. Mark 1:15’s programmatic announcement — “the kingdom of God has come near” — anchors the Kingdom of God Breaking In doctrine for the entire book.	Royaume de Dieu — Medium (per baseline).
disciple μαθητής mathētēs ”a learner, pupil”	One who follows and is formed by a teacher/rabbi, not merely an intellectual student disciple, follower, learner	New term. Introduced at the calling of Simon, Andrew, James, and John (1:16-20) — immediate, costly, total abandonment of livelihood to follow Jesus, foundational for Faith and Discipleship amid Fear.	disciple — Medium. Stable, established French Bible word, but secular French usage (“les disciples d’un philosophe/gourou”) can flatten it to intellectual allegiance to a teaching rather than costly, whole-life following of a person.
authority ἐξουσία exousia ”the right/power to act”	Delegated, legitimate right and capacity to act, as distinct from mere raw power (δύναμις) authority, power, right	New term, central to Jesus’ Authority over Sickness, Sin, and Nature. First applied to Jesus’ teaching (1:22) and his command over unclean spirits (1:27) — astonishing the crowds because it exceeds that of the scribes.	autorité — High. Must convey a delegated, divine, self-evident right to command — not mere political power (“autorité” can also mean bureaucratic/administrative authority in French, a weaker secular sense that risks losing the astonishment the Greek conveys).
unclean spirit / demon πνεῦμα ἀκάθαρτον / δαιμόνιον pneuma akatharton / daimonion ”unclean spirit / a lesser deity, spirit-being”	A personal, malevolent, non-human spiritual being subject to Jesus’ command unclean spirit, evil spirit, demon	New term. First exorcism at 1:23-27 establishes the pattern repeated throughout Mark: unclean spirits recognize and fear Jesus’ identity before humans fully grasp it (Messianic Secret dynamic).	esprit impur / démon — Medium. Secularizing French culture risks reading “démon” as folkloric or metaphorical (horror-film imagery, “avoir des démons” = personal struggles) rather than as a real personal malevolent being genuinely subject to Christ’s authority.
Holy One of God ὁ ἅγιος τοῦ θεοῦ ho hagios tou theou ”the Holy One of God”	A messianic/divine title recognized here by an unclean spirit Holy One of God	New term (title), tied to baseline “holy” (saint). The demon’s involuntary confession (1:24) is the first of several premature, suppressed identity-disclosures that structure the Messianic Secret.	le Saint de Dieu — High. Must retain capital-letter title force (a unique divine title, not a generic description of moral purity) and should be flagged alongside other Messianic Secret confessions for consistent handling.
strictly charge / silence ἐπιτιμάω / φιμώθητι (imv. of φιμόω) epitimaō / phimōthēti ”to rebuke sternly / be muzzled!”	To command with severe, authoritative force; literally “be muzzled” like an animal to rebuke, to silence, to command strictly	New term, technical marker of the Messianic Secret motif: Jesus repeatedly silences those who would prematurely disclose his identity (1:25, 1:34) before the cross gives that identity its full, correct meaning.	réduire au silence / faire taire sévèrement — High. French must preserve the force of an emphatic, authoritative command (not a gentle request for quiet); flag every Messianic Secret occurrence for consistent handling across chapters.

Chapter 2

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
forgive (sins) ἀφίενταί (pres. pass. of ἀφίημι) aphientai ”are sent away, are released”	To release a debt or offense; divine forgiveness of sin to forgive, to release, to pardon	New term. The healing of the paralytic (2:5-10) hinges on Jesus pronouncing forgiveness — a divine prerogative the scribes rightly recognize as blasphemous unless Jesus truly has the authority he claims (Jesus’ Authority over Sin).	pardonner — High. Must be read as a direct divine act performed by Jesus himself, not a general moral sentiment or something requiring separate priestly mediation, to preserve the force of the scribes’ objection and Jesus’ claim to divine authority.
Son of Man ὁ υἱὸς τοῦ ἀνθρώπου ho huios tou anthrōpou ”the son of the man”	See full treatment at 10:45 above. Son of Man	First occurrence in Mark (2:10, repeated 2:28) — here specifically as the one with authority “on earth to forgive sins” and as “lord even of the Sabbath” (2:28).	Fils de l’homme — Critical (see 10:45 entry). Consistency of rendering required across every occurrence.
Sabbath σάββατον sabbaton ”the seventh day of rest”	The weekly day of rest commanded in the Law; became the subject of legal dispute over permitted activity Sabbath	New term. 2:23-28’s grainfield controversy and 2:27-28’s “the Sabbath was made for man, not man for the Sabbath” — establishes Jesus’ authority to interpret the Law rightly.	sabbat — Medium. Note a France-specific collision: “sabbat” in ordinary French can also evoke le sabbat des sorcières (a witches’ gathering, a folklore/horror image) — an unrelated but real homophone-adjacent association worth flagging for catechetical footnoting so readers are not distracted by it.
fasting νηστεύω / νηστεία nēsteuō / nēsteia ”to fast / a fast”	Voluntary abstention from food as an act of devotion or mourning to fast, fasting	New term. 2:18-20’s question about why Jesus’ disciples do not fast, answered with the bridegroom analogy.	jeûner / le jeûne — Low. Stable term across Catholic and Protestant French traditions.
bridegroom νυμφίος nymphios ”bridegroom”	The groom at a wedding celebration; OT/Jewish metaphor for God’s/Messiah’s joyful presence with his people bridegroom	New term. Jesus applies this messianic-wedding image to himself (2:19-20): his presence is a time of joy, not mourning-fasting, but his eventual “taking away” foreshadows the Passion.	époux — Medium. Must retain the festive, celebratory wedding-banquet resonance (not merely “husband” in a domestic sense) to preserve the messianic-joy contrast Jesus is drawing.

Chapter 3

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
apostles ἀποστόλους apostolous ”sent ones”	Those sent with delegated authority apostles	[BASELINE — REUSE EXACTLY: apôtre]. 3:14’s naming of the Twelve “whom he also named apostles.”	apôtres — Low (per baseline).
the Twelve οἱ δώδεκα hoi dōdeka ”the twelve”	Jesus’ inner circle of twelve chosen disciples, echoing Israel’s twelve tribes the Twelve, the twelve disciples	New term. First formal designation (3:14-19); functions throughout Mark as a distinct group representing restored/renewed Israel, and as the immediate recipients of the servanthood teaching in ch. 9-10.	les douze — Medium. The symbolic link to Israel’s twelve tribes (new-Israel typology) is not self-evident to a biblically low-literacy French reader and needs occasional explicit cross-referencing.
Beelzebul Βεελζεβούλ Beelzeboul ”lord of the dwelling” (disputed etymology)	A name for the prince of demons, used interchangeably with Satan Beelzebul, Beelzebub	New term (proper name). The scribes’ accusation (3:22) that Jesus casts out demons by demonic power — Jesus’ reply exposes the logical incoherence and warns of the unforgivable sin.	Béelzébul — Low. Standard transliterated proper name across French Bible traditions; a brief gloss (“le prince des démons”) is useful for readers unfamiliar with the name.
blasphemy βλασφημία blasphēmia ”slanderous, injurious speech”	Speech that attacks or slanders God’s character or the Holy Spirit’s work blasphemy	New term. 3:28-29’s “unforgivable” blasphemy against the Holy Spirit — attributing the Spirit’s clearly divine work to Satan.	blasphème — High. Contemporary French public discourse (post-2015 laïcité and free-speech debates, e.g. Charlie Hebdo) has strongly politicized “blasphème” as a free-expression/censorship issue; this curriculum must keep the referent narrowly to willful, hardened rejection of the Spirit’s manifest work, not a general “offense against religious sensibilities.”

Chapter 4

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
parable παραβολή parabolē ”a placing beside; a comparison”	A short, often enigmatic story or image conveying kingdom-truth to receptive hearers while veiling it from the hard-hearted parable	New term. 4:2-34’s central discourse; Jesus’ primary teaching form for the Kingdom of God Breaking In, deliberately both revealing and concealing (4:11-12).	parabole — Low. Well-established French Bible term; minimal secular-drift risk.
mystery μυστήριον mystērion ”a secret, hidden thing now disclosed”	Divine truth formerly hidden, now disclosed to those given insight, but remaining hidden from outsiders mystery, secret	New term. 4:11: “to you has been given the mystery of the kingdom of God” — distinguishes insiders (disciples, given understanding) from outsiders (the crowd, hearing only parables).	mystère — Medium. Secular French usage (“un mystère à résoudre,” detective/thriller genre) suggests an unsolved puzzle awaiting human deduction, rather than a divine truth disclosed by revelation to some and withheld from others; teaching context must clarify the direction of disclosure (God-given, not human-discovered).
fear φόβος / ἐφοβήθησαν (aor. pass. of φοβέομαι) phobos / ephobēthēsan ”fear / they were afraid”	Terror or dread, but also (in OT usage) reverential awe before God fear, terror, awe	New term, and a recurring Markan motif directly tied to the Faith and Discipleship amid Fear doctrine. First major instance at 4:41: the disciples’ terror after the storm’s stilling gives way to an even greater fear/awe at Jesus’ authority over nature — recurs at 5:15, 5:33, 5:36, 6:50, 9:32, 10:32, and climactically at 16:8.	peur / crainte — High. French distinguishes ordinary fright (“peur,” often negative and self-protective) from reverential awe (“crainte,” which can carry the positive “crainte de Dieu” religious sense); Mark’s φόβος regularly slides between the two, and the translator must judge per occurrence whether terror, awe, or both are intended — a genuinely ambiguous term requiring native-speaker/theologian judgment call each time, since the doctrine’s arc (fear giving way to, or coexisting with, faith) depends on getting this right.

Chapter 5

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
faith πίστις pistis ”trust, reliance”	Personal trust in Christ, not generic belief faith	[BASELINE — REUSE EXACTLY: foi]. 5:34: “your faith has made you well” (τῆς πίστεώς σου σέσωκέν σε) — the woman’s trust, not a ritual act, is credited with the healing.	foi — Medium (per baseline).
save / heal σέσωκέν (pf. of σῴζω) sesōken ”has saved/healed/rescued”	A single Greek verb spanning physical healing/rescue and spiritual/eschatological salvation — Mark deliberately exploits this double sense has healed, has saved, has made well, has rescued	New term-sense (σῴζω itself is the verb behind baseline’s salut, but Mark’s frequent physical-healing use is a distinct nuance not covered by the baseline’s soteriological framing). Recurs 3:4, 5:23, 5:28, 6:56, 8:35, 10:52, 13:13, 15:30-31.	sauver / guérir — Medium. French must choose contextually between “guérir” (heal, physical) and “sauver” (save, spiritual/eschatological) where English and Greek allow both senses simultaneously; a footnote noting the wordplay is valuable so readers see the connection Mark intends between physical healing and eschatological salvation.
Talitha cumi Ταλιθά κούμ Talitha koum ”little girl, arise” (Aramaic)	Jesus’ Aramaic words to Jairus’s dead daughter, preserved untranslated by Mark before his own Greek gloss Talitha cumi	New term (transliterated Aramaic, retained by Mark himself, as with 15:34 and cf. baseline’s “Abba”). 5:41 — a moment of tender, personal address preceding a resurrection-preview miracle.	Talitha koum — Low. Retain the Aramaic transliteration exactly as Mark preserves it, immediately followed by the French gloss “petite fille, lève-toi” as Mark himself supplies, following the precedent set by baseline’s retained “Abba.”

Chapter 6

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
prophet προφήτης prophētēs ”one who speaks forth”	God’s spokesperson prophet	[BASELINE — REUSE EXACTLY: prophète]. 6:4: “a prophet is not without honor except in his own hometown” — Jesus applies prophetic categories to himself while his own townspeople reject him, previewing the Passion’s rejection theme.	prophète — Low (per baseline).
to send ἀποστέλλω apostellō ”to send out with a commission”	Verb root of ἀπόστολος (apostle); to dispatch with delegated task and authority to send out, to commission	New term (verb form; shares baseline’s “apostle” root). 6:7’s sending of the Twelve two-by-two “with authority” (ἐξουσίαν) over unclean spirits extends Jesus’ own authority to his followers, foreshadowing mission.	envoyer (en mission) — Medium. Keep tied to baseline’s apôtre/mission vocabulary; note baseline’s caution that “mission” carries live postcolonial resonance in French theological discourse — frame this sending strictly as gospel proclamation and Kingdom authority, not conquest.
bless εὐλογέω eulogeō ”to speak well of, to bless”	To invoke God’s favor and give thanks over; used at meals and in benediction to bless, to give thanks over	New term. 6:41’s blessing of the loaves before the multiplication miracle anticipates the Last Supper’s table language (14:22) and the baseline’s “thanksgiving” (action de grâce) category.	bénir — Low. Standard term across French traditions; minor note that its recurrence at both feeding miracles and the Last Supper (14:22) invites a deliberate cross-reference for readers.

Chapter 7

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
tradition παράδοσις paradosis ”that which is handed down”	A body of transmitted teaching or practice, either divinely given or merely human in origin tradition, the tradition of the elders	New term. 7:1-13’s central conflict: Jesus condemns “the tradition of men” (human, added regulations) when it nullifies “the commandment of God” — this is a genuinely sensitive collision point in French Catholic-Protestant history (the sola scriptura vs. Scripture-and-Tradition debate that shaped the Reformation and remains a live confessional distinction in France).	tradition — High. Must render Jesus’ specific critique (human tradition v. divine command in this first-century Pharisaic context) without appearing to adjudicate the broader, historically fraught Catholic-Protestant Scripture-and-Tradition debate in French confessional life. Flag for theologian review; frame narrowly to the biblical case in view.
defile / common κοινός / κοινόω koinos / koinoō ”common, ordinary, shared” / “to make common/unclean”	Ritually common/impure (as opposed to set-apart/holy); by extension, morally defiling unclean, common, defiled / to defile	New term. 7:14-23’s radical relocation of defilement from external ritual/food categories to the human heart — “there is nothing outside a person that by going in can defile him” — reframes purity around inner moral reality.	souiller / impur — Medium. Must be read as moral, heart-level defilement per Jesus’ explicit teaching, not merely external ritual impurity — the opposite drift risk from Romans’ baseline “sin,” where the danger was trivialization; here the risk is over-literalizing to food/ritual categories Jesus is explicitly overturning.
Corban κορβάν korban ”a gift, an offering” (Hebrew/Aramaic loanword)	A vow dedicating property or money to the Temple, thereby placing it beyond a family member’s reach Corban	New term (transliterated). 7:11’s example of tradition subverting the commandment to honor one’s parents by allowing a vow to override filial duty.	Corban — Low/Medium. Retain the transliteration with a brief explanatory gloss (“une offrande vouée à Dieu”), since the term is unfamiliar to virtually all French readers, Catholic or Protestant, and carries no false-friend risk, only an information gap.
heart καρδία kardia ”heart”	The inner seat of will, thought, and moral disposition — not merely emotion heart, mind, inner self	New term. 7:6, 7:19, 7:21’s repeated focus: true defilement/purity is a matter of the heart, not external ritual — central to Jesus’ redefinition of holiness.	cœur — Medium. French “cœur” can drift toward a purely emotional/sentimental register (“avoir du cœur,” “un coup de cœur”); must be anchored as the whole inner moral center (will, thought, disposition), matching the Hebrew-thought background, not just feelings.
Gentiles/nations — (Syrophoenician woman, ethnic marker) — —	— Gentile, foreigner	[BASELINE — REUSE EXACTLY: païens] context-note only. 7:24-30’s Syrophoenician woman episode is an early enactment of the Unity of Jews and Gentiles trajectory that will fully unfold in Romans; no new lexical term here beyond the baseline entry.	païens (or contextually non-Juifs) — Medium (per baseline).

Chapter 8

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
sign σημεῖον sēmeion ”a sign, mark, token”	A visible attesting marker pointing beyond itself to divine identity or action; distinct from a mere spectacle sign, miraculous sign	New term. 8:11-12’s Pharisees demand a sign to test Jesus, who refuses — signs authenticate identity for faith, not satisfy skeptical proof-demands.	signe — Medium. Must retain the sense of a marker pointing to Jesus’ identity/authority for those who will receive it in faith, not a magic trick to be demanded on skeptical terms — relevant to a French secular audience prone to demanding empirical “proof.”
Christ / Messiah ὁ Χριστός ho Christos ”the Anointed One”	The promised Davidic deliverer awaited in Jewish expectation, fulfilled exclusively in Jesus Christ, Messiah, the Anointed One	[BASELINE — REUSE EXACTLY: Messie / Christ]. 8:29: Peter’s confession, “You are the Christ” — the narrative’s structural turning point, immediately followed by the first Passion prediction.	Messie / Christ — Medium (per baseline).
must (divine necessity) δεῖ dei ”it is necessary, one must”	An impersonal verb of binding necessity — here rooted not in circumstance but in the fixed plan of God revealed in Scripture must, it is necessary	New term, High doctrinal weight for Necessity of the Cross. 8:31: “the Son of Man must (δεῖ) suffer many things” — the first Passion prediction grounds the cross not in accident or defeat but in divinely-ordained necessity. Recurs at 9:11, 13:7, 13:10, 14:31.	il faut / il est nécessaire — High. French “il faut” is the ordinary, everyday word for circumstantial obligation (“il faut partir,” “il faut manger”); the translator must ensure the theological weight of divine ordained necessity (not mere circumstance) is unmistakable, ideally reinforced by context (“selon le plan de Dieu,” “comme il est écrit”) rather than relying on the bare verb alone.
suffer παθεῖν (aor. inf. of πάσχω) pathein ”to suffer, undergo”	To undergo pain, hardship, or death, often unjustly or at the hands of others to suffer	New term, CRITICAL to Jesus as the Suffering Servant. 8:31 and recurring — the verb behind “Passion” (English), naming the entirety of Jesus’ rejection, arrest, and death as the fulfillment of the Isaiah 53 Servant pattern.	souffrir — Critical. Straightforward French verb, but the theological freight (deliberate, prophesied, vicarious suffering as the Suffering Servant, not merely misfortune) must be carried by context and consistent cross-referencing to Isaiah 53, since “souffrir” alone in French carries no inherent redemptive-suffering connotation.
cross / crucify σταυρός / σταυρόω stauros / stauroō ”an upright stake/execution post” / “to execute by fixing to such a stake”	The Roman instrument of capital execution reserved for the most degraded criminals and rebels; by extension, self-denying suffering undertaken in following Christ cross, to crucify	New term, CRITICAL to Necessity of the Cross. 8:34’s “take up his cross and follow me” — the first of Mark’s cross-bearing discipleship sayings, before the crucifixion itself narrated in ch. 15.	croix / crucifier — Critical. The chief risk is the secular French idiom “porter sa croix” (to bear one’s burden/cross, used loosely for any hardship, e.g. workplace stress), which can flatten Jesus’ specific call to costly, potentially fatal self-denying discipleship into generic life-hardship-endurance. Teaching context must reassert the concrete, historical, execution-instrument meaning before extending it metaphorically to discipleship.
deny oneself ἀπαρνήσηται (aor. subj. of ἀπαρνέομαι) ἑαυτόν aparnēsētai heauton ”to deny/disown oneself utterly”	To renounce one’s own claims, will, and self-interest completely to deny oneself, to disown oneself	New term. 8:34’s threefold call — deny self, take up cross, follow — structurally central to Markan discipleship teaching.	renoncer à soi-même — Medium. Must not be softened into a vague “self-improvement” or “humility” idea; retains the force of total self-abdication of one’s own will and rights, in the same rhetorical family as δοῦλος (10:44).
soul/life ψυχή psychē ”soul, life, self”	The whole living self, which can be lost or saved/preserved soul, life, self	New term (cf. full treatment at 10:45). 8:35-37’s “whoever would save his life will lose it… what does it profit a man to gain the whole world and forfeit his soul?” — deploys the same word both for physical life and ultimate self/destiny.	vie / âme — Medium. Context-sensitive: “sa vie” for the physical-life sense (v. 35), but “son âme” is defensible at v. 36-37 where the ultimate, eternal-destiny sense is more clearly in view; translators should note both are the same Greek word and the ambiguity is likely deliberate.

Chapter 9

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
transfigured μετεμορφώθη (aor. pass. of μεταμορφόω) metemorphōthē ”was transformed in outward form”	A change of visible form/appearance revealing an inner divine reality; theologically distinct from a simple metamorphosis was transfigured, was transformed	New term. 9:2-3’s Transfiguration — Jesus’ divine glory becomes visibly manifest to Peter, James, and John, confirming the Son of God identity ahead of the coming Passion.	être transfiguré (noun: la Transfiguration) — Medium. French Catholic liturgical tradition already has an established, useful feast-day term “la Transfiguration” (like baseline’s “incarnation”) which should be preferred over a secularizing “métamorphose” (associated with Kafka, fairy-tale transformation, or biological metamorphosis), since “métamorphose” would flatten a unique theophanic revelation of divine glory into a generic shape-change.
beloved ἀγαπητός agapētos ”dearly loved”	Object of settled, chosen love — used of Christ’s unique divine Sonship at his baptism and Transfiguration beloved	New term (adjective; closely tied to baseline’s Fils de Dieu). 9:7: “This is my beloved Son; listen to him” — echoes 1:11’s baptismal declaration, reinforcing Sonship at the mountain of glory just before the descent toward the cross.	bien-aimé — High. Must be read together with Fils de Dieu (baseline, Critical) as reinforcing the unique, eternal, chosen-love relationship within the Godhead — not a generic term of affection that could apply to any dearly loved person.
servant διάκονος diakonos see full treatment at 10:43	see 10:43 servant, minister	First Markan occurrence at 9:35: “whoever would be first must be last of all and servant of all” — establishes the Servanthood versus Worldly Greatness teaching that the core passage (10:43-45) will reinforce and intensify with δοῦλος.	serviteur — High (see full treatment at 10:43; render identically for cross-chapter consistency).
Gehenna γέεννα geenna ”the Valley of Hinnom” (place name)	A valley outside Jerusalem historically associated with child sacrifice and later a burning refuse site; by NT usage, a name/image for final divine judgment hell, Gehenna	New term. 9:43-47’s repeated warning imagery, drawing on this concrete geographic/historical background to depict the seriousness of final judgment.	géhenne — Medium. Without an explanatory gloss, French readers (lacking the Hinnom Valley background) will likely read “géhenne” as an archaic synonym for a generic literary “enfer” (hell, colored by Dante-esque imagery from French literary culture) rather than grasping the concrete OT background image Jesus is invoking; a brief historical-geographic footnote is recommended.
strictly charge / silence διεστείλατο (aor. of διαστέλλομαι) diesteilato ”he gave strict orders”	To command emphatically and specifically, often with a prohibition he strictly charged, he gave strict orders	New term, the technical Markan marker-verb of the Messianic Secret (alongside ἐπιτιμάω/φιμόω, ch. 1). 9:9: after the Transfiguration, Jesus strictly charges the three not to tell anyone what they had seen “until the Son of Man had risen from the dead” — the secret has a fixed expiration point tied to the resurrection.	ordonner strictement (de ne dire à personne) — High. Should be rendered consistently across every Messianic-Secret occurrence (1:25, 1:34, 1:44, 3:12, 5:43, 7:36, 8:30, 9:9) so that French readers can trace the recurring motif as a single, deliberate narrative pattern rather than isolated, unrelated commands.

Chapter 10

The core passage (10:35-45) receives full verse-by-verse treatment in Part 1 above. The remainder of the chapter contributes the following load-bearing terms.

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
divorce ἀπολύσαι (aor. inf. of ἀπολύω) apolysai ”to release, dismiss”	To formally dissolve a marriage to divorce, to put away	New term. 10:2-12’s teaching on marriage and divorce grounded in Genesis creation order, a distinct legal/domestic topic rather than a soteriological one, but load-bearing for the chapter’s ethical teaching.	divorcer / répudier — Medium. “Répudier” carries an archaic, one-sided-dismissal connotation matching the ancient practice Jesus critiques; “divorcer” is the modern legal-procedural term. Either is defensible; consistency with modern French legal vocabulary favors “divorcer” for clarity to a contemporary audience.
eternal life ζωὴν αἰώνιον zōēn aiōnion ”life pertaining to the age (to come)“	Life in God’s coming, unending kingdom age, not merely unending duration eternal life, life of the age to come	New term. 10:17, 10:30’s rich man narrative — the object of the man’s seeking, ultimately shown to be inseparable from costly, total discipleship rather than isolated moral achievement.	vie éternelle — High. Established French Bible phrase, but must be safeguarded against a Trent-vs-Reformation-adjacent reading where “eternal life” is earned by moral achievement (echoing the rich man’s own assumption, which Jesus corrects) — this passage itself demonstrates the Grace doctrine’s baseline concern (grace apart from merit) transplanted into Mark’s narrative.
Son of David υἱὲ Δαυίδ huie Dauid ”son of David” (vocative)	A messianic title claiming Davidic royal descent and fulfillment of the Davidic covenant Son of David	New term, related to but distinct from baseline’s descendance de David (which renders the genealogical “seed of David” phrase). Here it is a direct messianic address/title used by blind Bartimaeus (10:47-48) — a bold public confession of Jesus’ messianic identity immediately before the Triumphal Entry.	Fils de David — High. Distinguish from baseline’s “descendance de David” (genealogical lineage phrase): this is a vocative title of messianic address, not a bare statement of ancestry, and should be flagged alongside other messianic confessions for theologian review given the Messianic Secret’s usual suppression pattern — notably, here Jesus does NOT silence the confession, marking a turning point as Jerusalem approaches.
save / heal σέσωκέν sesōken see 5:34 above	see 5:34 has healed, has saved	10:52: “your faith has healed/saved you” (τῆς πίστεώς σου σέσωκέν σε) — repeats 5:34 verbatim in structure, reinforcing the faith-healing/salvation double-sense pattern.	sauver / guérir — Medium (see 5:34; render consistently).

Chapter 11

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Hosanna ὡσαννά hōsanna ”save now!” (Hebrew loanword)	Originally a plea for deliverance (Ps 118:25), by the first century a shout of jubilant messianic acclamation Hosanna	New term (transliterated). 11:9-10’s Triumphal Entry acclamation — the crowd hails Jesus in explicitly messianic, Davidic-kingdom language.	Hosanna — Low. Standard transliterated liturgical term across French Christian traditions (also used in Catholic liturgy, e.g. the Sanctus); a brief gloss on its original “save now” meaning is useful given low OT literacy.
chief priests / scribes / elders ἀρχιερεῖς / γραμματεῖς / πρεσβύτεροι archiereis / grammateis / presbyteroi ”chief priests / scribes / elders”	The three components of the Jerusalem Jewish leadership and later the Sanhedrin, who together oppose Jesus with increasing hostility chief priests, scribes, elders	New terms. 11:27’s authority challenge introduces this leadership triad, which drives the Passion narrative’s opposition through ch. 14-15.	grands prêtres / scribes / anciens — Medium. Given France’s significant Jewish community and history, these institutional-historical terms should be handled with care to keep the conflict located in specific first-century leadership groups’ response to Jesus’ claims, not generalized into a timeless anti-Jewish reading.
authority ἐξουσία exousia see ch. 1 above	see ch. 1 authority	[Reuse from ch.1 — same French rendering: autorité, High]. 11:28-33’s direct challenge, “By what authority are you doing these things?” — ironically, the leaders cannot answer their own question about John’s baptism, exposing their bad faith.	autorité — High (as ch. 1).

Chapter 12

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
love ἀγαπήσεις (fut./imv. of ἀγαπάω) / ἀγάπη agapēseis / agapē ”you shall love” / “love”	Willed, committed, self-giving love, distinct from mere affection or desire love, to love	New term. 12:29-31’s Great Commandment — love of God and neighbor named as the greatest commandment, summarizing the Law (relevant background for baseline’s loi).	aimer / amour — High. French “amour” carries strong romantic/eros connotations in ordinary usage (poetry, popular song) that can obscure the willed, covenantal, self-giving ἀγάπη sense; the theological “amour” must be anchored by its object (Dieu, le prochain) and its command-form (“tu aimeras”) to keep the volitional, not merely emotional, sense clear.
Lord (Ps 110 double sense) κύριος kyrios ”lord, master, sovereign”	See baseline entry; here quoting Psalm 110:1’s “The LORD said to my Lord” Lord	[BASELINE — REUSE EXACTLY: Seigneur]. 12:35-37’s riddle about David calling the Messiah “Lord” — a direct scriptural argument for the Messiah’s transcendence over mere Davidic descent, feeding directly into the Lordship of Christ and Deity of Christ doctrines.	Seigneur — High (per baseline). Theologian review warranted given the doctrinal weight of this specific double-Kyrios argument.
Caesar Καίσαρος Kaisaros ”of Caesar”	The Roman emperor, here Tiberius Caesar	New term (proper name). 12:14-17’s tribute question and “render to Caesar what is Caesar’s, and to God what is God’s” — establishes a distinction between civil and divine allegiance relevant to broader NT political-theology discussions (cf. baseline’s Romans 13 authority discussion).	César — Low. Standard transliterated proper name.
resurrection ἀνάστασις anastasis ”a rising up”	Bodily, historical, once-for-all resurrection resurrection	[BASELINE — REUSE EXACTLY: résurrection]. 12:18-27’s Sadducee controversy — Jesus affirms bodily resurrection against Sadducean denial, grounding the argument in God’s self-revelation to Moses (“I am the God of Abraham… he is not God of the dead, but of the living”).	résurrection — Medium (per baseline).

Chapter 13

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
tribulation θλῖψις thlipsis ”pressure, affliction”	Severe distress/affliction, often eschatological in NT usage tribulation, distress, affliction	New term. 13:19, 13:24’s Olivet Discourse describes unprecedented eschatological affliction preceding the Son of Man’s coming.	tribulation / détresse — Medium. “Tribulation” is a recognized, if slightly elevated, French biblical-register term (used in Catholic and Protestant eschatological texts); “détresse” is a more contemporary alternative — either is acceptable, but must retain the eschatological (not merely everyday-hardship) sense.
false messiahs / false prophets ψευδόχριστοι / ψευδοπροφῆται pseudochristoi / pseudoprophētai ”false christs / false prophets”	Deceptive figures falsely claiming messianic identity or prophetic authority false messiahs, false christs, false prophets	New term. 13:21-22’s warning against being led astray by counterfeit messianic and prophetic claims during the tribulation period — directly relevant to the Messianic Secret doctrine’s concern for rightly recognizing the true Christ.	faux messies / faux prophètes — High. Must be clearly distinguished from the baseline’s Messie (true, singular, OT-fulfilling figure) — the compound “faux” prefix is doctrinally essential and must never be dropped or softened.
watch / be alert γρηγορεῖτε (pres. imv. of γρηγορέω) grēgoreite ”stay awake, be watchful”	Vigilant readiness, particularly for an uncertain but certain future event watch, stay alert, be on guard	New term. 13:35-37’s repeated imperative closing the Olivet Discourse — readiness for the Son of Man’s return, echoed again at Gethsemane (14:34, 14:37-38).	veiller — Medium. Standard French term for watchfulness; should be linked contextually (via cross-reference) to its parallel Gethsemane usage so readers see the same call to vigilance applied first eschatologically, then in the immediate crisis of the Passion night.
elect / election οἱ ἐκλεκτοί / ἐκλογή hoi eklektoi ”the chosen ones”	God’s sovereignly chosen people the elect, the chosen	[BASELINE — REUSE EXACTLY: élus / élection]. 13:20, 13:22, 13:27’s repeated reference to “the elect” whom God will gather and for whose sake the tribulation is shortened.	les élus — High (per baseline “élection” entry); baseline caution about French “élection” evoking political/democratic elections applies with equal force here.

Chapter 14

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Passover πάσχα pascha ”Passover” (from Hebrew pesach)	The Jewish feast commemorating the Exodus deliverance, within which the Last Supper is set Passover	New term. 14:1, 14:12-16’s Passover setting frames the Last Supper and crucifixion within Israel’s foundational deliverance narrative, reinforcing the Ransom theme typologically.	Pâque — Low. Note the important orthographic distinction in French between “la Pâque” (singular, the Jewish Passover) and “Pâques” (plural, Christian Easter) — translators must use the correct singular form to keep the Jewish-feast referent clear and avoid conflating it with the Christian resurrection feast.
covenant διαθήκη diathēkē ”a will, testament, covenant”	A relational, binding covenant bond covenant	[BASELINE — REUSE EXACTLY: alliance]. 14:24: “This is my blood of the covenant, poured out for many” — directly echoes the ransom saying’s “for many” (10:45) and evokes both the Exodus covenant (Exod 24:8) and Jeremiah’s new covenant (31:31-34).	alliance — High (per baseline). Should be cross-referenced with 10:45’s “ransom for many” for internal curriculum consistency, since both verses use “for many” (πολλῶν) language.
body / blood σῶμα / αἷμα sōma / haima ”body / blood”	Jesus’ own physical body and blood, given and poured out in a sacrificial, covenantal sense at the Last Supper body, blood	New term. 14:22-24’s institution of the Last Supper — the direct scriptural basis for later Christian Eucharistic theology.	corps / sang — High. This is a live, historically fierce French confessional flashpoint: Catholic Eucharistic theology (transubstantiation, the Mass as sacrifice) and Protestant/Reformed memorial or spiritual-presence views read “ceci est mon corps… mon sang” very differently. This curriculum on Mark should render the words plainly and let the Passion-narrative context (anticipating the cross) carry the meaning, flagging the passage for theologian review rather than resolving the sacramental debate in the translation itself.
Abba, Father Ἀββά ὁ πατήρ Abba ho patēr ”Abba, the Father”	Aramaic term of filial intimacy plus its Greek gloss Abba, Father	[BASELINE — REUSE EXACTLY: Abba / Père]. 14:36’s Gethsemane prayer — the same intimate address used in Romans 8:15, here uttered by Jesus himself in his hour of deepest anguish, modeling the cry his followers are given to pray.	Abba, Père — Medium (per baseline).
hand over / betray παραδίδωμι paradidōmi ”to hand over, deliver up”	Neutral verb of transfer/delivery; in the Passion narrative used both of Judas’s treacherous betrayal and (in the divine passive) of the Father’s/Jesus’ own giving-over of the Son to death to betray, to hand over, to deliver up	New term. Used repeatedly through ch. 14-15 (14:10-11, 14:18, 14:21, 14:41, 14:44, 15:1, 15:10, 15:15) for both human treachery (Judas) and the underlying divine plan (the Son of Man “is delivered into the hands of sinners,” 14:41) — a single verb carrying both human culpability and divine sovereign purpose, reinforcing Necessity of the Cross.	livrer / trahir — High. Must distinguish contextually between Judas’s culpable betrayal (“trahir,” treachery) and the theologically loaded “livrer” (hand over/deliver up) used of the divine plan overall — using the same French root where Mark repeats the same Greek verb helps readers see the deliberate double-register Mark is exploiting.

Chapter 15

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
King of the Jews ὁ βασιλεὺς τῶν Ἰουδαίων ho basileus tōn Ioudaiōn ”the king of the Jews”	Pilate’s official charge/title, used mockingly by Roman soldiers, yet ironically true King of the Jews	New term (title). 15:2, 15:9, 15:12, 15:18, 15:26’s repeated, mocking use of this title — dramatic irony: what is intended as derision is theologically accurate, tying the Kingdom of God Breaking In doctrine directly to the cross.	le roi des Juifs — Medium. Given France’s Jewish community and historical sensitivities, this title’s ironic and mocking first-century Roman usage should be clearly contextualized as period-specific dramatic irony, not as a general statement about Jewish people, to avoid any inadvertent supersessionist or anti-Jewish misreading.
Golgotha Γολγοθᾶ Golgotha ”place of a skull” (Aramaic/Hebrew)	The execution site outside Jerusalem’s walls Golgotha	New term (transliterated place name). 15:22.	Golgotha — Low. Standard transliteration; gloss “lieu du crâne” is traditional and may be included.
Eloi, Eloi, lama sabachthani Ἐλωὶ ἐλωὶ λεμὰ σαβαχθανί Elōi elōi lema sabachthani ”My God, my God, why have you forsaken me?” (Aramaic, quoting Psalm 22:1)	Jesus’ cry of dereliction from the cross Eloi Eloi lama sabachthani; My God, my God, why have you forsaken me	New term (transliterated Aramaic, Mark’s own preserved quotation). 15:34 — the most theologically weighty utterance of the crucifixion narrative, raising the question of the Son’s God-forsakenness in bearing sin, directly relevant to Necessity of the Cross and Ransom for Many.	Éloï, Éloï, lama sabachthani — High. Retain the Aramaic transliteration exactly as Mark preserves it (as with Talitha koum and Abba), immediately followed by Mark’s own Greek/French gloss. The doctrinal weight (the nature of the Son’s cry — real abandonment, penal substitution, or something else) is a matter of ongoing theological reflection best flagged for theologian review rather than resolved by translation choice alone.
temple veil τὸ καταπέτασμα τοῦ ναοῦ to katapetasma tou naou ”the curtain of the sanctuary”	The heavy curtain separating the Temple’s Most Holy Place from ordinary access the temple curtain, the veil of the temple	New term. 15:38: torn “from top to bottom” at the moment of Jesus’ death — a symbolic act of God signaling opened access to his presence, achieved through the cross.	voile du temple — Medium. Requires OT Tabernacle/Temple background (which low-biblical-literacy French readers will lack) to grasp the access-to-God symbolism; a brief explanatory note is recommended.
centurion’s confession (ἀληθῶς) οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν (alēthōs) houtos ho anthrōpos huios theou ēn ”truly this man was Son of God”	A Gentile Roman military officer’s climactic confession Son of God	[BASELINE — REUSE EXACTLY: Fils de Dieu]. 15:39 — the first unambiguous human confession of Jesus’ divine Sonship in Mark, spoken not by a disciple but by a Gentile executioner, framing the Deity of Christ doctrine’s climactic resolution at the cross itself (bracketing 1:1’s opening declaration).	Fils de Dieu — Critical (per baseline). Theologian review required, as with every Sonship occurrence.

Chapter 16

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
he has risen ἠγέρθη (aor. pass. of ἐγείρω) ēgerthē ”he was raised”	Bodily, historical resurrection he has risen, he was raised	[BASELINE — REUSE EXACTLY: résurrection] (verbal form). 16:6: “He has risen; he is not here” — the angel’s announcement, the narrative and theological climax toward which the whole Gospel, and especially the Passion predictions’ δεῖ (ch. 8-10), have been moving.	il est ressuscité — Medium (per baseline “resurrection” entry).
fear ἐφοβοῦντο γάρ (impf. of φοβέομαι) ephobounto gar ”for they were afraid”	See ch. 4 treatment fear, terror, awe	New occurrence of the recurring Markan fear-motif (see ch. 4), here forming Mark’s famously abrupt original ending (16:8) — the women’s fear at the empty tomb leaves the Faith and Discipleship amid Fear doctrine’s tension unresolved at the narrative’s close, provoking the reader toward a faith-response the text itself does not narrate.	elles avaient peur, en effet — High. The deliberate ambiguity and abruptness of Mark’s original ending (whether read as awe, terror, or both) should be preserved rather than smoothed over with a tidier resolution; note for teaching contexts that vv. 9-20 are a well-attested but later textual addition in most manuscript traditions, a point standard French critical editions (TOB, Bible de Jérusalem) already flag with a bracket or footnote.
proclaim / preach κηρύξατε (aor. imv. of κηρύσσω) kēryxate ”proclaim!”	Authoritative public proclamation proclaim, preach	[BASELINE — REUSE EXACTLY: prêcher/proclamer, gospel-adjacent]. 16:15’s Great-Commission-parallel command (in the longer ending) — “go into all the world and proclaim the gospel,” echoing 1:1 and 13:10, framing Mark’s Gospel with a proclamation inclusio.	proclamer — Low.

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Summary Notes for Phase 2

• The core passage (Mark 10:35-45) supplies the curriculum’s highest-risk, most doctrinally concentrated vocabulary: Fils de l’homme, serviteur, esclave, rançon, and the substitutionary à la place de — all Critical or High tier and all requiring human theologian review per the escalation rules this package will define in 12_ai_translation_requirements.md.
• Three Markan-specific technical motifs recur across many chapters and must be rendered with cross-chapter internal consistency: the Messianic Secret silencing formula (ἐπιτιμάω/φιμόω/διαστέλλομαι — ch. 1, 3, 5, 7, 8, 9), the fear motif (φόβος/φοβέομαι — ch. 4, 5, 6, 9, 10, 16), and the divine-necessity δεῖ (“must”) marking the Passion predictions (ch. 8, 9, 13, 14).
• No chapter in Mark was found to introduce zero new theological vocabulary; every chapter contributes at least one load-bearing term to the glossary, consistent with the density of narrative-embedded theology characteristic of Mark’s Gospel.
• All baseline Romans terms reused here (Évangile, Fils de Dieu, Esprit Saint, Royaume de Dieu, Seigneur, foi, résurrection, apôtre, prophète, Messie, alliance, élection/élus, Abba, Père, David, Israël, Jésus, Dieu, gloire, saint, païens) are copied verbatim from translation_memory.json and must not be re-negotiated in Phase 2.