Semantic Analysis

Semantic Analysis — Revelation

English → French | Full Book, Koine Greek Source Analysis

Core passage: Revelation 21:1–8 Method: Core passage receives verse-by-verse treatment of every load-bearing term. Every other chapter (1–20, 21:9–27, 22) receives a chapter-level treatment of its load-bearing theological vocabulary. Terms already fixed in the baseline Romans translation_memory.json are marked (reuse Romans TM) and MUST NOT be re-rendered differently here.

Field key for every term: Original (transliteration) — literal meaning; semantic range; English variants; contextual theological meaning; French rendering; Risk tier (with grounded reason for High/Critical).

PART 1 — CORE PASSAGE: Revelation 21:1–8 (verse by verse)

Revelation 21:1

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.”

new — Gr. καινός (kainos): qualitatively new, of a new kind, not merely recent in time (contrast νέος, “new” in time only). Range: fresh, unprecedented, renewed-in-essence. English variants: new, renewed. Context: signals a genuinely new order of creation, not cosmetic refreshment — continuity-in-transformation, not sheer replacement. French: nouveau/nouvelle. Risk: Medium — French “nouveau” does not distinguish kainos from neos; without a teaching gloss, readers may hear “recent” rather than “new in kind.” This exact renewal-vs-replacement question also underlies the doctrine “The New Heaven and New Earth.”
passed away — Gr. ἀπῆλθαν (apēlthan, aor. of ἀπέρχομαι): departed, went away, is gone. Range: departure, cessation, removal. Variants: passed away, vanished, gone. Context: the old creation’s decisive, completed removal, not gradual fading. French: a disparu / s’en est allé. Risk: Low.
sea — Gr. θάλασσα (thalassa): the sea, ocean. Range: literal body of water; throughout Revelation also a recurring symbol of primeval chaos, threat, and the origin of the beast (13:1). Variants: sea, ocean, deep. Context: “the sea was no more” signals the final removal of chaos and threat from creation, not merely a change in geography. French: mer. Risk: Medium — a purely literal-geographic reading (no more oceans) misses the symbolic chaos-motif that runs through the book; flag for teaching note connecting to the doctrine “Symbolic and Apocalyptic Interpretation.”

Revelation 21:2

“And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

holy city / new Jerusalem — Gr. ἁγία πόλις, Ἰερουσαλὴμ καινή (hagia polis, Ierousalēm kainē): the sanctified capital city; the eschatological Jerusalem. Range: can be read as a literal descending city, a symbol of the redeemed people of God corporately, or both. Variants: New Jerusalem, holy city, heavenly city. Context: the consummated dwelling of God’s people, distinct from any earthly or geopolitical city. French: la ville sainte, la nouvelle Jérusalem. Risk: High — France’s substantial Jewish community and ongoing Middle East political discourse (already flagged for “Israël” in the baseline TM) make it easy for readers to conflate this heavenly, symbolic city with the modern political city/state. Must be anchored explicitly as the consummated dwelling of God with his people, not a commentary on contemporary geopolitics.
coming down out of heaven — Gr. καταβαίνουσαν (katabainousan, pres. ptc. of καταβαίνω): descending, coming down. Range: downward movement, divine initiative from above. Context: salvation and the final city are given from God, not built up by human achievement — direct-descent language parallel to “grace.” French: descendant du ciel. Risk: Low.
prepared — Gr. ἡτοιμασμένην (hētoimasmenēn, perf. ptc. of ἑτοιμάζω): made ready, prepared in advance. Context: readiness accomplished beforehand by God. French: préparée. Risk: Low.
bride — Gr. νύμφη (nymphē): a bride, a newly married or betrothed woman. Range: bride, young wife. Variants: bride, wife (see also 19:7; 21:9 γυνή). Context: the corporate people of God as Christ’s covenant bride — the central image of the doctrine “The Church as Bride of Christ.” French: épouse. Risk: High — no established term in the Romans baseline; “épouse” alone risks being read as a private romantic metaphor rather than the corporate, covenantal, ecclesial reality Paul’s own body-of-Christ ecclesiology (already flagged High for “Église” in Romans) intends to complement. Requires a teaching gloss connecting bride-imagery to the whole believing community, not one individual soul’s private union with Christ.
adorned — Gr. κεκοσμημένην (kekosmēmenēn, perf. ptc. of κοσμέω): adorned, decorated, made beautiful. Context: readiness and beauty given, not self-achieved. French: parée. Risk: Low.

Revelation 21:3

“And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.’”

throne — Gr. θρόνος (thronos): throne, seat of royal authority. Range: royal enthronement, judicial seat, symbol of sovereign rule. Variants: throne, seat. Context: the central recurring symbol (used ~40 times in Revelation) of God’s absolute, unchallenged sovereignty over history — anchors the doctrine “The Sovereignty of God over History.” French: trône. Risk: High — French readers may read “trône” through a purely historical-monarchical lens (feudal, ceremonial) rather than as the book’s controlling image of God’s active, unchallengeable rule over all events, including persecution and judgment.
the dwelling place of God is with man / he will dwell — Gr. ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ’ αὐτῶν (hē skēnē tou theou meta tōn anthrōpōn, kai skēnōsei met’ autōn): “the tent/tabernacle of God is with men, and he will tabernacle with them.” Literal meaning: σκηνόω = to pitch a tent, to tabernacle. Range: tenting, dwelling, indwelling presence. Variants: dwell, tabernacle, pitch his tent. Context: this is the deliberate verbal echo of John 1:14 (“the Word became flesh and tabernacled among us” — cf. the baseline’s “incarnation” entry) and of the OT tabernacle/tent of meeting (Exodus 25–40); it presents the New Jerusalem as the final, permanent fulfillment of the Incarnation’s “God with us.” French: il habitera avec eux (Segond tradition) loses the tent/tabernacle imagery entirely. Risk: High — a bare “habiter” (to dwell/live) is doctrinally serviceable but severs the intertextual link to the Incarnation and the OT tabernacle that the Greek verb deliberately signals; a translator note is required even where “habiter” is retained for readability, to preserve this connection for teaching purposes.
his people / their God — Gr. λαὸς αὐτοῦ … θεὸς αὐτῶν: covenant formula (“they will be his people, and God himself will be with them as their God”), echoing Jeremiah 31:33 and Ezekiel 37:27. Context: the final, unbreakable fulfillment of the covenant promise. French: son peuple / leur Dieu; connects to (reuse Romans TM) “alliance” for the covenant background. Risk: Medium — low OT literacy among unchurched French readers requires an explicit cross-reference note to the covenant formula’s origin.

Revelation 21:4

“He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

wipe away — Gr. ἐξαλείψει (exaleipsei, fut. of ἐξαλείφω): to wipe off, erase completely, obliterate. Context: total, decisive removal, not partial comfort. French: essuiera. Risk: Low.
death — Gr. θάνατος (thanatos): death. Range: physical death; here, the entire category of mortality itself, distinct from the “second death” of v.8 and 20:14. Variants: death, dying. Context: the total abolition of mortality in the consummated new creation — a definitive historical/ontological event, not a metaphor for improved outlook on life. French: mort — (reuse Romans TM concept link: résurrection). Risk: High — echoing the baseline’s caution on “résurrection,” secular naturalism risks flattening “la mort ne sera plus” into poetic sentiment rather than a literal, final abolition of mortality; must be distinguished sharply from the “seconde mort” of v.8, which is not abolished for the unrepentant.
mourning / crying / pain — Gr. πένθος, κραυγή, πόνος (penthos, kraugē, ponos): grief, outcry, distress/suffering. Context: the total, comprehensive removal of the effects of the fall. French: deuil, cri, douleur. Risk: Low.
the former things — Gr. τὰ πρῶτα (ta prōta): the first/former things, echoing v.1’s “first heaven and first earth” (πρῶτος). Context: rhetorical bracket confirming the old order’s definitive end. French: les premières choses. Risk: Low.

Revelation 21:5

“And he who was seated on the throne said, ‘Behold, I am making all things new.’ Also he said, ‘Write this down, for these words are trustworthy and true.’”

he who was seated on the throne — Gr. ὁ καθήμενος ἐπὶ τῷ θρόνῳ (ho kathēmenos epi tō thronō): the one sitting on the throne — the standard Revelation designation for God (cf. 4:2–3), though the Alpha-and-Omega title in v.6 is shared with Christ in 22:13. Context: raises the Trinitarian question of shared divine identity between Father and Son through shared titles. French: celui qui était assis sur le trône. Risk: High — the deliberate ambiguity/overlap between Father and Son speech in this unit touches the doctrine of the deity of Christ; a translator/teaching note should flag that the same title (Alpha and Omega, v.6) is applied to Christ himself in 22:13, asserting shared divine identity, not two competing gods.
making all things new — Gr. καινὰ ποιῶ πάντα (kaina poiō panta): “new things I am making, all of them.” Context: universal, comprehensive renewal, the climactic resolution of the “kainos” theme from v.1. French: je fais toutes choses nouvelles. Risk: Low.
trustworthy and true — Gr. πιστοὶ καὶ ἀληθινοί (pistoi kai alēthinoi): faithful/reliable and genuine/true. πιστός shares the root of πίστις — (reuse Romans TM “foi” word family). ἀληθινός: real, genuine, not counterfeit (as opposed to merely nominal). Context: God’s own self-guaranteed reliability grounds “Assurance of God’s Final Victory over Evil.” French: dignes de foi et vrais. Risk: Medium — must not be flattened to a generic “c’est vrai” (that’s true); the force is God’s own covenant-reliability, echoing the title “Fidèle et Véritable” applied to Christ in 19:11.

Revelation 21:6

“And he said to me, ‘It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment.’”

It is done — Gr. γέγονεν (gegonen, perf. of γίνομαι): it has happened, it is accomplished. Echoes the seventh bowl’s identical cry in 16:17. Context: completion formula marking the final accomplishment of God’s redemptive plan. French: C’est fait / Cela est arrivé. Risk: Low.
Alpha and Omega — Gr. τὸ Ἄλφα καὶ τὸ Ὦ (to Alpha kai to Ō): the first and last letters of the Greek alphabet. Range: totality, comprehensiveness, sovereignty over all time. Variants: Alpha and Omega, the beginning and the end (ἀρχὴ καὶ τέλος), the first and the last (used of Christ in 1:17, 22:13). Context: a divine self-designation shared explicitly by God the Father (1:8; here) and Christ (22:13) — a Critical Christological/Trinitarian claim anchoring “The Sovereignty of God over History.” French: Alpha et Oméga. Risk: Critical — this title’s identical application to both the Father and Christ is a direct assertion of Christ’s full deity; softening, glossing loosely, or failing to note the shared usage across 1:8/21:6/22:13 would blunt one of the book’s clearest deity-of-Christ claims.
water of life, without payment — Gr. ὕδωρ ζωῆς … δωρεάν (hydōr zōēs … dōrean): living water; δωρεάν = freely, as a gift, without cost or merit (adverbial form related to δωρεά, “gift,” a near-synonym field to χάρις — (reuse Romans TM “grâce” doctrine)). Context: salvation offered as a wholly unmerited gift, paralleling Romans’ grace-versus-works contrast; also echoes Jesus’ living-water sayings (John 4, 7) and anticipates 22:1’s river of life. French: l’eau de la vie, gratuitement. Risk: High — “gratuitement” must be reinforced as unmerited gift, not casual freebie, to preserve the same grace-versus-merit contrast the baseline flags as High risk for “grâce.”

Revelation 21:7

“The one who conquers will have this heritage, and I will be his God and he will be my son.”

the one who conquers — Gr. ὁ νικῶν (ho nikōn, pres. ptc. of νικάω): the one who conquers, overcomes, prevails. Range: victory, triumph, prevailing. Variants: overcomer, conqueror, victor. Context: the climactic use of the book’s programmatic term (used in all seven letters of ch. 2–3, and definitively at 12:11, “they conquered by the blood of the Lamb”); victory achieved through faithful endurance and testimony unto death, not military or worldly strength. French: celui qui vaincra / le vainqueur. Risk: High — anchors the doctrine “Perseverance and Faithful Witness under Persecution”; a triumphalist or militaristic reading of “vaincre” (as worldly conquest) would invert the book’s actual logic, in which the Lamb’s own slaughter is the pattern of victory (5:5–6, 12:11).
heritage / will have this — Gr. κληρονομήσει ταῦτα (klēronomēsei tauta, from κληρονομέω, “inherit”): will inherit these things. Context: inheritance/full heir language, paralleling the baseline’s “adoption filiale” (full inheritance rights, not provisional status). French: héritera de cela. Risk: Medium.
I will be his God and he will be my son — Gr. ἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός (esomai autō theos kai autos estai moi huios): direct echo of the Davidic covenant formula (2 Samuel 7:14), here extended to every overcomer. υἱός = son. Context: full filial adoption of every believer as God’s son/child — the ordinary believer’s derivative sonship, not Christ’s unique, eternal Sonship. French: je serai son Dieu, et il sera mon fils — cross-reference (reuse Romans TM “adoption filiale”); do not use (reuse Romans TM “Fils de Dieu”) here. Risk: High — the same French vocabulary of divine sonship must be carefully differentiated: “Fils de Dieu” is reserved exclusively for Christ’s unique, eternal, co-equal Sonship (Critical baseline term); the believer’s sonship here must read as “adoption filiale,” never blurring the categorical distinction between the two.

Revelation 21:8

“But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion is in the burning lake that burns with fire and sulfur, which is the second death.”

the faithless — Gr. ἀπίστοις (apistois): unbelieving, faithless — the direct antonym of πιστός (“faithful,” v.5), built on the same root as (reuse Romans TM “foi”). Context: deliberate contrast with the “Fidèle et Véritable” of v.5 and 19:11. French: les incrédules. Risk: Medium.
sorcerers — Gr. φαρμακοῖς (pharmakois): those who practice magic/occult arts (root of English “pharmacy”). French: magiciens / adeptes des sortilèges. Risk: Low.
their portion — Gr. τὸ μέρος αὐτῶν (to meros autōn): their share, portion, lot — the deliberate negative counterpart to v.7’s “heritage” (κληρονομήσει). French: leur part. Risk: Low.
the burning lake … fire and sulfur — Gr. ἡ λίμνη ἡ καιομένη πυρὶ καὶ θείῳ (hē limnē hē kaiomenē puri kai theiō): the lake burning with fire and sulfur (brimstone). Context: the place of final judgment for the unrepentant, imagery drawn from Sodom’s destruction (Genesis 19) and OT judgment oracles. French: l’étang ardent de feu et de soufre (Segond-aligned; “étang de feu”). Risk: Critical — this is a core image for the doctrine “Judgment of the Wicked and Vindication of the Saints”; must retain the force of final, decisive, and just judgment without either sensationalizing it beyond the text or softening it into a merely metaphorical warning.
the second death — Gr. ὁ θάνατος ὁ δεύτερος (ho thanatos ho deuteros): the second death, distinct from ordinary physical death (contrast v.4’s abolished “death”). Context: eternal separation from God for the unrepentant — the technical term recurring at 2:11 and 20:6, 14. French: la seconde mort. Risk: Critical — must not be softened toward annihilationist ambiguity or reduced to a metaphor for present unhappiness; this is the same weight-of-judgment concern the baseline flags for “péché” trivialization, intensified to its final consequence.

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

Chapter 1

Revelation / Apocalypse — Gr. ἀποκάλυψις (apokalypsis): an unveiling, uncovering, disclosure — not primarily a catastrophe. Range: revelation, disclosure, unveiling. Variants: revelation, apocalypse. Context: the book’s own self-designation (1:1) frames it as an unveiling of Jesus Christ, not a doom-prediction manual. French: as common noun révélation; as the book’s traditional title, French Bibles use “l’Apocalypse.” Risk: High — in contemporary secular French, “apocalypse” has drifted almost entirely toward “catastrophic disaster” (pop-culture “zombie apocalypse,” disaster films), the mirror image of the baseline’s “élection” collision (a stable religious term overtaken by a dominant secular sense). This is the single most consequential genre-framing risk in the whole book: readers may approach the entire curriculum expecting a doom-prediction timetable rather than a christocentric unveiling. Anchors the doctrine “Symbolic and Apocalyptic Interpretation.”
witness / testimony — Gr. μαρτυρία, μάρτυς (martyria, martys): legal/eyewitness testimony; one who testifies. Range: testimony, witness, evidence. Variants: witness, testimony, (later) martyr. Context: Jesus is “the faithful witness” (ὁ μάρτυς ὁ πιστός, 1:5); the term develops across the book toward witnesses who are killed for their testimony (2:13; 6:9; 17:6). French: témoin, témoignage. Risk: High — French “martyr” (a direct cognate) already means specifically “one who dies for a cause/faith,” importing a death-connotation not present in every occurrence (e.g., 1:5, before any death has occurred in the narrative); “témoignage” alone risks the opposite drift, flattening into a merely informational report and losing the costly, life-risking sense the book builds toward. Central to the named doctrine “Perseverance and Faithful Witness under Persecution.”
faithful witness / firstborn of the dead / ruler of kings — Gr. ὁ μάρτυς ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν, ὁ ἄρχων τῶν βασιλέων (titles in 1:5). πρωτότοκος = firstborn — (reuse Romans TM “résurrection”) concept link. French: le témoin fidèle, le premier-né des morts, le souverain des rois de la terre. Risk: Medium.
Alpha and Omega / Almighty — Gr. τὸ Ἄλφα καὶ τὸ Ὦ, ὁ Παντοκράτωρ (ho Pantokratōr): the All-Powerful, the Almighty. Context: 1:8, first occurrence of the title treated fully under the core passage above (21:6). French: Alpha et Oméga, le Tout-Puissant. Risk: Critical (Alpha/Omega, per core passage); Almighty — Medium.
seven Spirits — Gr. τὰ ἑπτὰ πνεύματα (ta hepta pneumata), 1:4. Range: not seven separate spirit-beings but a symbolic representation (echoing Isaiah 11:2) of the fullness/completeness of the one Holy Spirit’s manifold work before God’s throne. Connects to (reuse Romans TM “Esprit Saint”). French: les sept esprits. Risk: High — a literal French reading of “sept esprits” risks polytheistic misreading (seven distinct spirit-beings) rather than the single Holy Spirit’s sevenfold, complete ministry; requires an explicit teaching note distinguishing this apocalyptic-numeric idiom from a plurality of spirits, given the Critical Trinitarian stakes already established for “Esprit Saint” in the baseline.
churches — Gr. αἱ ἑπτὰ ἐκκλησίαι (hai hepta ekklēsiai): the seven churches of Asia Minor — (reuse Romans TM “Église”), here explicitly the concrete local congregations, not the institution. French: les sept Églises. Risk: Medium — the plural, geographically specific usage here helps disambiguate from the baseline’s institutional-Catholic-Church risk, but should still be flagged for consistency across the doctrine “The Church as Bride of Christ” (universal) versus these local congregations (particular).
Son of Man — Gr. υἱὸς ἀνθρώπου (huios anthrōpou), 1:13, echoing Daniel 7:13. French: fils d’homme. Risk: Medium — do not confuse with (reuse Romans TM “Fils de Dieu”); distinct Danielic title emphasizing Christ’s glorified humanity/authority to judge.
keys of Death and Hades — Gr. τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου (tas kleis tou thanatou kai tou hadou), 1:18. Context: Christ’s sovereign authority over death itself, grounding “Assurance of God’s Final Victory over Evil.” French: les clés de la mort et du séjour des morts. Risk: Medium (see Hadès, ch. 20 below, for the mythology-collision note).

Chapter 2

Seven letters begin (Ephesus, Smyrna, Pergamum, Thyatira).

the one who conquers / overcomer — see core passage 21:7 treatment; first introduced here (2:7, 11, 17, 26). French: celui qui vaincra. Risk: High (as above).
tree of life — Gr. τὸ ξύλον τῆς ζωῆς (to xylon tēs zōēs), 2:7, echoing Genesis 2:9, 3:22–24 and anticipated fully in 22:2, 14. French: l’arbre de vie. Risk: Medium — requires OT (Eden) cross-reference for readers with low biblical literacy.
second death — first occurrence, 2:11; see core passage v.8 for full treatment. Risk: Critical.
crown of life — Gr. στέφανος τῆς ζωῆς (stephanos tēs zōēs), 2:10. στέφανος = victor’s wreath/crown (athletic/military imagery), not a royal diadem (διάδημα, used of the dragon in 12:3 and the rider in 19:12). French: couronne de vie. Risk: Medium — French “couronne” does not distinguish victor’s-wreath from royal-crown imagery; a translator note should preserve the athletic/martial-victory metaphor for the persecution context.
hidden manna / white stone — Gr. τὸ μάννα τὸ κεκρυμμένον, ψῆφος λευκή (2:17). Context: private, intimate reward imagery; the white stone likely evokes acquittal-verdict tokens or festival-admission tokens in the Greco-Roman world. French: la manne cachée, un caillou blanc. Risk: Low.
synagogue of Satan — Gr. συναγωγὴ τοῦ Σατανᾶ (synagōgē tou Satana), 2:9 (also 3:9). Context: a specific local polemical designation for a particular hostile group in Smyrna/Philadelphia claiming Jewish identity while opposing the church — not a statement about the Jewish people as such. French: la synagogue de Satan. Risk: Critical — given France’s substantial Jewish community and the historical weight of Christian antisemitic rhetoric that has wrongly generalized such phrases, this term requires the most acute contextual handling in the entire book: it must be anchored explicitly and exclusively to the specific local conflict addressed, never generalized to “the Jews” collectively, consistent with the baseline’s caution on “Israël” and directly relevant to the doctrine “The Sovereignty of God over History” being handled with historical integrity.
Jezebel / Nicolaitans — Gr. Ἰεζάβελ, Νικολαῖται (2:20; 2:6, 15). Proper names for OT-typed false teaching and a specific heterodox faction. French: Jézabel, les Nicolaïtes. Risk: Medium (OT background needed for Jezebel).
morning star — Gr. ὁ ἀστὴρ ὁ πρωϊνός (ho astēr ho prōinos), 2:28, reprised as a self-title of Christ in 22:16. French: l’étoile du matin. Risk: Medium — must be distinguished from the unrelated Latin “Lucifer” (morning star) tradition applied to the king of Babylon in Isaiah 14:12 and later associated in Western tradition with Satan; here the title is positively applied to Christ, and the two referents must not be confused.
rod of iron — Gr. ῥάβδος σιδηρᾶ (2:27), echoing Psalm 2:9; reprised 12:5, 19:15. French: sceptre de fer (preferred over archaic “verge de fer”). Risk: Medium — messianic royal authority to judge/rule, not arbitrary brutality.

Chapter 3

Seven letters continue (Sardis, Philadelphia, Laodicea).

book of life — Gr. τὸ βιβλίον τῆς ζωῆς (to biblion tēs zōēs), 3:5, developed fully at 20:12, 15; 21:27. French: le livre de vie. Risk: Medium — the record of those who belong to God, not a literal ledger to be anxiously scrutinized; connects to “Assurance of God’s Final Victory over Evil.”
key of David — Gr. ἡ κλεὶς Δαυίδ (hē kleis Dauid), 3:7, echoing Isaiah 22:22. French: la clé de David. Risk: Medium — (reuse Romans TM “David”); symbol of Christ’s exclusive authority over access to God’s kingdom.
open door — Gr. θύρα ἀνεῳγμένη (3:8, 20). French: une porte ouverte. Risk: Low.
lukewarm — Gr. χλιαρός (chliaros), 3:16. French: tiède. Risk: Low — vivid but not doctrinally ambiguous.
gold refined by fire / white garments — Gr. χρυσίον πεπυρωμένον, ἱμάτια λευκά (3:18). French: or purifié par le feu, des vêtements blancs. Risk: Low.
the Spirit says to the churches — Gr. τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις (2:7 et al., repeated across ch. 2–3). Connects to (reuse Romans TM “Esprit Saint”). Context: the Spirit’s ongoing personal address to the churches. French: l’Esprit dit aux Églises. Risk: Medium (personal agency of the Spirit, consistent with baseline’s Critical rating for “Esprit Saint” itself).
sit with me on my throne — Gr. καθίσαι μετ’ ἐμοῦ ἐν τῷ θρόνῳ μου (3:21). French: s’asseoir avec moi sur mon trône. Risk: Medium — shares the believer’s future reign with Christ (cf. 20:4, 22:5) but must not be conflated with Christ’s own unique sovereign identity.

Chapter 4

throne — see ch. 1/21:3 treatment; central image of this chapter (used ~14 times). Risk: High (as above).
holy, holy, holy — Gr. ἅγιος ἅγιος ἅγιος (hagios hagios hagios), 4:8, echoing Isaiah 6:3 — (reuse Romans TM “saint”). French: Saint, Saint, Saint. Risk: Medium — the triple repetition (Hebraism for superlative/complete holiness) should not be flattened or paraphrased away.
twenty-four elders — Gr. πρεσβύτεροι εἴκοσι τέσσαρες (presbyteroi), 4:4, 10. French: vingt-quatre anciens. Risk: Medium — French “anciens” is also the actual title of the lay-elder office in French Reformed/Presbyterian church polity; readers from that tradition risk conflating this heavenly liturgical company with a specific earthly church-governance office. A teaching note distinguishing the heavenly scene from any earthly ecclesial structure is warranted.
four living creatures — Gr. τέσσαρα ζῷα (tessara zōa), 4:6–9, echoing Ezekiel 1 and Isaiah 6. French: quatre êtres vivants (preferred over the archaic Segond “animaux,” which risks a demeaning or confusing “animal” reading in modern French). Risk: Medium.
Almighty / Lord God — reprise from ch. 1. Risk: Medium.
worthy — Gr. ἄξιος (axios), 4:11. French: digne. Risk: Medium — worship-worthiness ascribed to God alone; anticipates the Lamb’s shared worthiness in ch. 5, central to “Worship of the Lamb.”

Chapter 5

Lamb — Gr. Ἀρνίον (Arnion), 5:6 and 28 further occurrences through the book. Literal meaning: a young lamb (diminutive form, distinct from the more common ἀμνός used e.g. in John 1:29). Range: sacrificial victim; paradoxically also a figure of conquering strength (“the Lion of the tribe of Judah… the Lamb” 5:5–6). Variants: Lamb, the Lamb of God (concept). Context: the central Christological and worship title of the entire book — Christ’s identity as the slain-yet-victorious Redeemer, the object of the heavenly liturgy. French: Agneau (capitalized as a divine title). Risk: Critical — this is the single most theologically load-bearing term in Revelation; any rendering that reduces “Agneau” to a merely gentle pastoral image (losing the sacrificial-victorious paradox of “slain… yet standing,” 5:6) would damage the doctrine “Worship of the Lamb” at its foundation. Must always retain both the sacrificial and the sovereign-victorious senses together.
worthy — Gr. ἄξιος, 5:2, 4, 9, 12. Reprised from ch. 4, now applied to the Lamb alongside God. French: digne. Risk: High — the Lamb’s shared worthiness with the One on the throne (5:13, “to him who sits on the throne and to the Lamb”) is a direct assertion of Christ’s co-equal deity; must not be softened to derivative or lesser honor.
scroll / seven seals — Gr. βιβλίον, σφραγίδες ἑπτά (5:1). French: le livre (rouleau), sept sceaux. Risk: Medium — the scroll represents God’s sovereign plan for history and judgment, not an arbitrary literary device; anchors “The Sovereignty of God over History.”
Lion of the tribe of Judah / Root of David — Gr. ὁ λέων ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυίδ (5:5) — (reuse Romans TM “descendance de David”) extended. French: le lion de la tribu de Juda, le rejeton de David. Risk: Medium — messianic Davidic fulfillment; requires OT background note.
new song — Gr. ᾆσμα καινόν (5:9), reprised 14:3. French: un chant nouveau. Risk: Low.
incense / prayers of the saints — Gr. θυμιάματα … προσευχαὶ τῶν ἁγίων (5:8) — (reuse Romans TM “saints”). Context: symbolic representation of the prayers of God’s people ascending to him directly. French: des parfums, les prières des saints. Risk: High — must be sharply distinguished from the Catholic devotional practice of intercession through saints (already flagged High in the baseline “intercession” entry); here the saints are the ones praying, not intermediaries being petitioned.
kingdom and priests — Gr. βασιλείαν καὶ ἱερεῖς (5:10) — (reuse Romans TM “Royaume de Dieu”) extended. French: un royaume, des prêtres. Risk: Medium.

Chapter 6

seal(s) — Gr. σφραγίς (sphragis), 6:1 et seq. French: sceau. Risk: Medium — a mark of authoritative ownership/authentication and, when broken, of release of sovereignly ordained events, not mere secrecy.
four horsemen — white, red, black, pale horses (6:1–8), symbolic figures of conquest, war, famine, and death. French: les quatre cavaliers. Risk: High — anchors “Symbolic and Apocalyptic Interpretation”; strong secular/pop-culture familiarity with “the four horsemen of the apocalypse” as a stock disaster trope risks readers treating this as free-floating cultural imagery divorced from its function within God’s sovereign unsealing of history.
conquer / overcome — Gr. νικάω (6:2), applied here (unusually) to the first horseman rather than to believers; contrast with the believer’s use of the term elsewhere. French: vaincre. Risk: Medium — flag the reversal for teaching purposes.
Hades — Gr. ᾅδης (Hadēs), 6:8; see fuller treatment under ch. 20.
wrath of the Lamb — Gr. ἡ ὀργὴ τοῦ ἀρνίου (6:16). French: la colère de l’Agneau. Risk: High — the juxtaposition of “Agneau” (Critical term) with judicial wrath is theologically pointed (the one who died to save is also the righteous judge) and must not be softened or treated as incongruous/edited out.

Chapter 7

144,000 — Gr. ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες (7:4), sealed from “the twelve tribes of Israel” — (reuse Romans TM “Israël”). Context: symbolic number of completeness (12 × 12 × 1,000), representing the full, secure company of God’s servants, not a literal census figure. French: cent quarante-quatre mille. Risk: High — a literalistic reading (treating this as an exact headcount, as some modern religious movements do) directly conflicts with the doctrine “Symbolic and Apocalyptic Interpretation” and requires an explicit numeric-symbolism teaching note.
great multitude — Gr. ὄχλος πολύς (7:9), “from every nation, tribe, people, and language.” Connects to “Unity of Jews and Gentiles” (reuse Romans TM concept) and universality themes. French: une grande foule. Risk: Medium.
washed their robes in the blood of the Lamb — Gr. ἔπλυναν τὰς στολὰς αὐτῶν … ἐν τῷ αἵματι τοῦ ἀρνίου (7:14). French: ils ont lavé leurs robes dans le sang de l’Agneau. Risk: High — atonement imagery tied directly to the Critical “Agneau” term; must preserve the sacrificial, cleansing sense without dilution.
tribulation — Gr. θλῖψις (thlipsis), 7:14 (“great tribulation,” ἡ θλῖψις ἡ μεγάλη). French: la grande tribulation (established French eschatological term). Risk: High — central to “Perseverance and Faithful Witness under Persecution”; the established French phrase “la Tribulation” carries denominationally varied theological freight (associated with dispensationalist end-times schemes in some Evangelical circles) that this ecumenical curriculum must handle without importing a single prophetic timetable as settled doctrine.
shepherd / springs of living water / wipe away tears — Gr. ποιμανεῖ, πηγαὶ ὑδάτων ζωῆς (7:17), anticipating 21:4, 6. French: il les fera paître, des sources d’eaux vives. Risk: Low.

Chapter 8

trumpet(s) — Gr. σάλπιγξ (salpinx), 8:2 et seq. French: trompette. Risk: Low — signals of divine action/warning in salvation-history sequence.
silence in heaven — Gr. σιγή (8:1). French: silence. Risk: Low.
incense / prayers of all the saints — reprise of ch. 5 imagery. Risk: High (as above).
wormwood — Gr. ἄψινθος (8:11), a bitter plant, symbolic of judgment turning sweetness to bitterness. French: absinthe. Risk: Low — note: modern French “absinthe” also names the alcoholic spirit; a brief clarifying gloss (plante amère) avoids an incongruous modern association.

Chapter 9

abyss / bottomless pit — Gr. ἄβυσσος (abyssos), 9:1–2, 11; reprised 11:7, 17:8, 20:1, 3. Range: the deep, the underworld prison of evil spiritual powers. French: l’abîme. Risk: Medium — distinguish from a merely poetic “abyss” (metaphor for despair) in secular French usage; here a specific, bounded place of restraint for evil.
Abaddon / Apollyon — Gr./Heb. Ἀβαδδὼν, Ἀπολλύων (9:11), both meaning “Destroyer.” French: Abaddon, Apollyon. Risk: Medium — proper names should retain the transliterated forms with the “Destroyer” meaning glossed.
locusts — Gr. ἀκρίδες (9:3), demonic-military imagery drawing on Exodus and Joel plague traditions. French: sauterelles. Risk: Low.

Chapter 10

little scroll — Gr. βιβλαρίδιον (10:2, 9–10), sweet in the mouth, bitter in the stomach — echoing Ezekiel 2–3. French: le petit livre (rouleau). Risk: Medium — symbolic of the mixed sweetness (God’s word) and bitterness (its message of judgment) of the prophetic calling.
the mystery of God — Gr. τὸ μυστήριον τοῦ θεοῦ (10:7) — (reuse concept “mystère”). French: le mystère de Dieu. Risk: Medium — secular French “mystère” (unsolved puzzle) risks reducing a divinely disclosed, though not yet fully realized, purpose to an open riddle; the emphasis is on God’s plan being brought to completion, not left unresolved.

Chapter 11

two witnesses — Gr. οἱ δύο μάρτυρες (hoi dyo martyres), 11:3 — connects directly to the ch. 1 “witness/testimony” term family. French: les deux témoins. Risk: High (shares the martyrdom-etymology risk flagged in ch. 1); their death and resurrection (11:7–12) is a compressed enactment of the whole book’s perseverance-unto-vindication pattern.
temple — Gr. ναός (11:1–2), the inner sanctuary. Contrast with ch. 21’s “no temple.” French: le temple (le sanctuaire). Risk: Medium.
the kingdom of the world has become the kingdom of our Lord and of his Christ — Gr. ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ (11:15) — (reuse Romans TM “Royaume de Dieu,” “Seigneur,” “Christ”). French: le royaume du monde est devenu celui de notre Seigneur et de son Christ. Risk: High — this is the book’s central “Return and Reign of Christ” proclamation in miniature; must retain the definitive, already-announced-though-not-yet-consummated tension.
ark of the covenant — Gr. ἡ κιβωτὸς τῆς διαθήκης (11:19) — (reuse Romans TM “alliance”). French: l’arche de l’alliance. Risk: Low.

Chapter 12

dragon — Gr. δράκων (drakōn), 12:3 et seq., explicitly identified as “the ancient serpent… called the devil and Satan” (12:9). French: le dragon. Risk: Medium — French “dragon” is strongly associated with fantasy/fairy-tale creatures (heraldry, children’s literature) rather than a serious embodiment of cosmic evil; requires a note anchoring the term to its explicit identification with Satan, not folkloric whimsy.
Satan / the devil — Gr. Σατανᾶς, διάβολος (12:9) — French: Satan, le diable. Risk: Medium — French popular culture (cartoons, idiomatic expressions like “faire le diable”) has domesticated “diable” into a caricature; the text’s presentation of a real, defeated-but-still-active cosmic adversary must not be lost to comic trivialization.
Michael / war in heaven — Gr. Μιχαήλ, πόλεμος ἐν τῷ οὐρανῷ (12:7). French: Michel, une guerre dans le ciel. Risk: Low.
accuser — Gr. ὁ κατήγορος (ho katēgoros), 12:10, a legal/courtroom term (“the accuser of our brothers”). French: l’accusateur. Risk: Medium — a forensic image of the defeated prosecutor, connects to “Assurance of God’s Final Victory over Evil.”
they conquered him by the blood of the Lamb and by the word of their testimony — Gr. ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν (12:11). French: ils l’ont vaincu par le sang de l’Agneau et par la parole de leur témoignage. Risk: Critical — this single verse fuses three of the book’s most Critical/High terms (Agneau, vaincre, témoignage) into the programmatic statement of how believers overcome evil; it must be rendered with maximum precision, as it is the interpretive key for the doctrines “Perseverance and Faithful Witness under Persecution” and “Assurance of God’s Final Victory over Evil” together.

Chapter 13

beast (from the sea) — Gr. θηρίον (thērion), 13:1 et seq. Range: a wild beast; here, a composite monstrous figure symbolizing oppressive anti-God political-religious power. French: la bête. Risk: High — France’s specific Reformation-era history includes prominent Protestant polemical identifications of the Papacy/Roman Church with the Beast of Revelation 13 and 17; given this curriculum’s ecumenical Catholic-and-Protestant readership (as established throughout the baseline), the term requires careful framing as a symbolic, trans-historical figure of anti-Christian power rather than an implicit endorsement of any specific historical identification, denominational or otherwise.
beast (from the earth) / false prophet — Gr. θηρίον ἄλλο (13:11), later called ὁ ψευδοπροφήτης (16:13, 19:20). French: une autre bête, le faux prophète. Risk: Medium.
mark of the beast — Gr. χάραγμα (charagma), 13:16–17. French: la marque de la bête. Risk: High — this phrase has generated extensive secular conspiracy-theory and pop-culture speculation (technology, barcodes, etc.) well beyond its biblical function (a symbol of total economic/social allegiance to anti-God power); must be anchored to its symbolic function within the doctrine “Symbolic and Apocalyptic Interpretation,” resisting sensationalized literalization.
number of the beast, 666 — Gr. ὁ ἀριθμὸς τοῦ θηρίου, χξϛ (13:17–18). French: le nombre de la bête, six cent soixante-six. Risk: Medium (same collision as mark of the beast, somewhat lower stakes).
worship the beast — Gr. προσκυνέω (proskyneō) applied idolatrously (13:4, 8, 12) — anticipates the Critical “worship” entry at ch. 19. French: adorer la bête. Risk: High — the direct negative counterpart to “Worship of the Lamb”; the same verb used for true worship of God/the Lamb is here perverted, and this parallel must be visible in the French rendering.
patient endurance / faith — Gr. ὑπομονή, πίστις (13:10) — (reuse Romans TM “foi”) for the second; ὑπομονή as new term. French: la persévérance, la foi. Risk: High — anchors “Perseverance and Faithful Witness under Persecution” as the appropriate believer’s response to beast-power, not armed resistance or accommodation.

Chapter 14

144,000 with the Lamb on Mount Zion — reprise from ch. 7, now specifically with the Critical “Agneau” term. Risk: High (combined).
everlasting gospel — Gr. εὐαγγέλιον αἰώνιον (14:6) — (reuse Romans TM “Évangile”) with qualifier. French: l’Évangile éternel. Risk: Medium.
Babylon the great has fallen — Gr. ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη (14:8), first announcement, developed fully ch. 17–18. French: elle est tombée, elle est tombée, Babylone la grande. Risk: High (see full treatment ch. 17–18).
harvest / grapes of wrath / winepress of God’s wrath — Gr. θερισμός, ληνὸς τοῦ θυμοῦ τοῦ θεοῦ (14:14–20). French: la moisson, le pressoir de la colère de Dieu. Risk: Medium — agrarian judgment imagery, anchors “Judgment of the Wicked and Vindication of the Saints.”

Chapter 15

seven bowls / plagues — Gr. φιάλαι (phialai), πληγαί (15:1, 6–8). French: coupes, fléaux. Risk: Medium — “coupe” for the bowl-vessel itself, “fléau” for the plague/affliction it delivers; consistency across ch. 15–16 required.
song of Moses and of the Lamb — Gr. τὴν ᾠδὴν Μωϋσέος … καὶ τὴν ᾠδὴν τοῦ ἀρνίου (15:3) — (reuse Romans TM “David”-style proper-name convention for Moïse); Agneau Critical term. French: le chant de Moïse… et le chant de l’Agneau. Risk: High — unites Exodus-deliverance typology with the Lamb’s redemption; loss of this link weakens the doctrine “Sovereignty of God over History.”
tabernacle/tent of testimony — Gr. ἡ σκηνὴ τοῦ μαρτυρίου (15:5), echoing the OT tent of meeting; connects to the σκηνόω term treated fully at 21:3. French: le tabernacle du témoignage. Risk: Medium.

Chapter 16

bowls poured out — reprise of ch. 15 vocabulary; no new core term beyond continuation.
Armageddon — Gr. Ἁρμαγεδών (Harmagedōn), 16:16, a symbolic place-name for the final gathering of anti-God powers. French: Harmaguédon. Risk: Medium — French pop-culture familiarity with “Armageddon” as a generic disaster-movie word (parallel to the “apocalypse” collision in ch. 1) risks the same secular-catastrophe flattening; the biblical referent is a symbolic staging-ground for God’s sovereign, assured victory, not an open-ended, unresolved catastrophe.
it is done — Gr. γέγονεν (16:17), the same completion formula treated fully at 21:6.

Chapter 17

the great prostitute / Babylon the great — Gr. ἡ πόρνη ἡ μεγάλη, Βαβυλὼν ἡ μεγάλη (hē pornē hē megalē), 17:1, 5. Range: a prostitute/harlot (πόρνη, sharing a root with πορνεία, “sexual immorality,” cf. baseline’s absence of this term in Romans though the concept is Pauline); symbolically, an idolatrous, seductive world-system allied with political and economic power against God. French: la grande prostituée, Babylone la grande. Risk: High — the gendered imagery risks being received (especially in a contemporary French cultural moment attentive to representations of women) as demeaning to women rather than as inherited OT prophetic idiom (cf. Isaiah, Ezekiel, Jeremiah’s use of harlotry for covenant unfaithfulness/idolatry); a teaching note situating this within that prophetic tradition, and clarifying that the referent is a corrupt system/city, not women as such, is required. Also flag the historical risk (paralleling the “beast” note in ch. 13) of specific denominational identifications of “Babylon” with Rome/the Roman Church in some Protestant polemical traditions.
mystery — Gr. μυστήριον, 17:5, 7 (“Mystery, Babylon the great”). French: mystère. Risk: Medium (as ch. 10).
beast with seven heads and ten horns — Gr. θηρίον … κεφαλὰς ἑπτὰ καὶ κέρατα δέκα (17:3, 7–14), reprise/elaboration of ch. 13’s beast. French: la bête… sept têtes et dix cornes. Risk: High (as ch. 13).
kings of the earth — Gr. οἱ βασιλεῖς τῆς γῆς (17:2, 18). French: les rois de la terre. Risk: Low.
called, chosen, and faithful — Gr. κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί (17:14) — (reuse Romans TM “appelé,” “élection,” “foi”). Context: identical triad to the baseline’s flagged “called/calling” and “election” terms. French: appelés, élus et fidèles. Risk: High — reuse the baseline’s exact caution: French “élection” is the everyday political-election word, risking a competitive/democratic misreading of God’s sovereign, gracious choice; this is the same collision the Romans package already documents, now recurring verbatim in Revelation’s climactic victory scene.

Chapter 18

come out of her, my people — Gr. ἐξέλθατε ἐξ αὐτῆς, ὁ λαός μου (18:4). French: sortez d’elle, mon peuple. Risk: Medium — a call to decisive moral/spiritual separation from corrupt systems, not geographic relocation or social withdrawal from ordinary life (cf. the doctrine risk registry’s caution against reading “separation” as monastic withdrawal).
merchants of the earth — Gr. οἱ ἔμποροι τῆς γῆς (18:3, 11, 15), mourning Babylon’s fall — economic-idolatry imagery. French: les marchands de la terre. Risk: Medium — relevant to contemporary critique of consumerism/economic injustice without importing an anachronistic political-economic program into the text.
millstone thrown into the sea — Gr. λίθος ὡς μύλινος μέγας (18:21), a symbolic act of finality. French: une pierre semblable à une grande meule. Risk: Low.

Chapter 19

Hallelujah — Gr. Ἁλληλουϊά (19:1, 3, 4, 6) — (reuse Romans TM Amen/Alléluia convention). French: Alléluia. Risk: Low.
marriage supper of the Lamb — Gr. τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου (19:9). French: le festin des noces de l’Agneau. Risk: High — combines the Critical “Agneau” term with the Bride-of-Christ doctrine’s climactic consummation image; must retain both the sacrificial identity of the Lamb and the joyful, covenantal-wedding register together.
bride / wife of the Lamb — Gr. ἡ νύμφη, ἡ γυνὴ αὐτοῦ (19:7), reprising 21:2, 9. French: l’épouse, sa femme. Risk: High (as core passage 21:2).
fine linen — the righteous deeds of the saints — Gr. τὰ δικαιώματα τῶν ἁγίων (19:8) — (reuse Romans TM “justice,” “saints”). French: les œuvres justes des saints. Risk: High — must not be read as merit earning salvation (contradicting the baseline’s Critical “justification”/“grâce” cautions); these are the fruit of a status already granted, the same distinction Romans requires between grace-given standing and its resulting good works.
worship — Gr. προσκυνέω, 19:10 (the angel’s refusal: “Worship God”). French: adorer. Risk: Critical — this scene (repeated at 22:8–9) directly addresses who may rightly receive worship; it is the single clearest biblical text distinguishing worship due to God/the Lamb alone from veneration of any created being, including angels — a live and sensitive point of contact with Catholic devotional practices of veneration of saints, Mary, and angels, and with the baseline’s existing High-risk flags on “saints” and “intercession.” Must be rendered and taught with precision, without either overstating a polemical point against any tradition or understating the text’s own emphatic refusal.
Faithful and True — Gr. πιστὸς καὶ ἀληθινός (19:11), reprising 21:5’s divine title now applied explicitly to the rider (Christ). French: Fidèle et Véritable. Risk: High (as 21:5).
the Word of God — Gr. ὁ λόγος τοῦ θεοῦ (19:13), a Christological title. French: la Parole de Dieu. Risk: High — distinct from, but resonant with, the Johannine “Verbe” (Logos) tradition (John 1:1, 14); this curriculum should render it as “la Parole de Dieu” (matching the Greek phrase’s most natural French sense as used in this verse) while noting the conceptual link to the Incarnation doctrine already established in the baseline.
King of kings and Lord of lords — Gr. βασιλεὺς βασιλέων καὶ κύριος κυρίων (19:16) — (reuse Romans TM “Seigneur”). French: Roi des rois et Seigneur des seigneurs. Risk: Critical — the superlative title of absolute, exclusive supremacy; must never be softened to “a king among kings” or similar, directly extending the baseline’s Critical caution on “Seigneur” to its most emphatic form.
lake of fire — first full occurrence (19:20) for the beast and false prophet; see core passage v.8 for full treatment. Risk: Critical.

Chapter 20

the thousand years / millennium — Gr. χίλια ἔτη (chilia etē), 20:2–7. French: mille ans. Risk: High — this is the primary hermeneutical fault line of the entire book; French Catholic, Reformed, and Evangelical readers hold materially different interpretive traditions (amillennial, postmillennial, premillennial readings), and any translation choice that silently implies one specific scheme (e.g., inserting “le millénium” as a settled technical term rather than the plain “mille ans” of the text) risks denominational-conflation. Anchors “The Return and Reign of Christ.”
first resurrection — Gr. ἡ ἀνάστασις ἡ πρώτη (20:5–6) — (reuse Romans TM “résurrection”). French: la première résurrection. Risk: High — extends the baseline’s Critical caution on “résurrection” (bodily, historical event, not metaphor) into a further interpretive question (its relationship to the general/final resurrection), requiring careful, non-partisan framing.
Satan bound / released — Gr. ἔδησεν … λυθήσεται (20:2–3, 7). French: lié… sera relâché. Risk: Medium.
Gog and Magog — Gr. ὁ Γὼγ καὶ ὁ Μαγώγ (20:8), echoing Ezekiel 38–39. French: Gog et Magog. Risk: Medium — proper names requiring OT background; symbolic of final, futile rebellion against God’s reign, not a specific modern nation.
great white throne — Gr. θρόνος λευκὸς μέγας (20:11). French: un grand trône blanc. Risk: Medium — extends the “throne” (High) sovereignty theme to its final judicial climax.
judged according to their works — Gr. ἐκρίθησαν … κατὰ τὰ ἔργα αὐτῶν (20:12–13) — (reuse Romans TM “justice” concept, contrast with “grâce”). French: jugés selon leurs œuvres. Risk: High — must be held together with, not set against, the baseline’s Critical grace/justification framework: final judgment “according to works” evidences the reality (or absence) of a life transformed by grace, not a second, works-based path to acceptance alongside faith.
Death and Hades — Gr. ὁ θάνατος καὶ ὁ ᾅδης (20:13–14), personified figures. Ἅδης (Hadēs): the Greek underworld/realm of the dead, adopted by the Septuagint/NT for Sheol. French: la Mort et le séjour des morts (Hadès). Risk: Medium — French cultural familiarity with “Hadès” chiefly through Greco-Roman mythology and popular media (e.g., animated films) risks a mythological-underworld reading rather than the biblical sense of the temporary abode of the dead, itself finally emptied and destroyed here.
lake of fire = second death — full identification (20:14–15), reprising core-passage vocabulary. Risk: Critical.

Chapter 21 (verses 9–27; vv.1–8 treated in Part 1 above)

the Bride, the wife of the Lamb — Gr. τὴν νύμφην τὴν γυναῖκα τοῦ ἀρνίου (21:9), reprising 19:7 and 21:2. Risk: High (as above).
twelve gates / twelve tribes / twelve apostles — Gr. πυλῶνες δώδεκα, φυλαὶ Ἰσραήλ, ἀπόστολοι τοῦ ἀρνίου (21:12–14) — (reuse Romans TM “Israël,” “apôtre”). French: douze portes, les tribus d’Israël, les douze apôtres de l’Agneau. Risk: Medium — symbolic completeness uniting old and new covenant peoples, anchors “Unity of Jews and Gentiles.”
no temple — God and the Lamb are its temple — Gr. ναὸν οὐκ εἶδον ἐν αὐτῇ … ὁ γὰρ κύριος ὁ θεός … καὶ τὸ ἀρνίον (21:22). French: je n’y ai pas vu de temple… le Seigneur Dieu… et l’Agneau en sont le temple. Risk: High — direct fulfillment of the σκηνόω/tabernacle theme of 21:3; God’s unmediated presence replaces the need for any sacred building, relevant to the baseline’s caution on “Église” (distinguishing the people of God from any building or institution).
the glory of God is its light / the Lamb is its lamp — Gr. ἡ δόξα τοῦ θεοῦ … ὁ λύχνος αὐτῆς τὸ ἀρνίον (21:23) — (reuse Romans TM “gloire”). French: la gloire de Dieu… l’Agneau en est le flambeau. Risk: Medium.
nothing unclean shall enter — Gr. οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινόν (21:27). French: il n’y entrera rien d’impur. Risk: Medium — moral/relational purity, not ritual purity, consistent with the baseline’s caution on “saint”/“sanctification.”

Chapter 22

river of the water of life / tree of life — Gr. ποταμὸν ὕδατος ζωῆς, τὸ ξύλον τῆς ζωῆς (22:1–2), reprising 21:6 and 2:7. French: le fleuve d’eau de la vie, l’arbre de vie. Risk: Medium.
leaves for the healing of the nations — Gr. τὰ φύλλα τοῦ ξύλου εἰς θεραπείαν τῶν ἐθνῶν (22:2) — (reuse Romans TM “païens” concept, here rendered neutrally). French: les feuilles… pour la guérison des nations. Risk: Medium — universal-scope healing imagery; avoid the baseline’s flagged pejorative connotation of “païens” by preferring les nations here, consistent with the baseline’s own guidance to prefer “les nations” in mission-emphasis contexts.
the throne of God and of the Lamb — reprise, 22:1, 3. Risk: High (combined “trône”/“Agneau”).
they will reign forever and ever — Gr. βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων (22:5) — (reuse Romans TM “Royaume de Dieu”) concept extended. French: ils régneront aux siècles des siècles. Risk: Critical — the final, unqualified statement of the doctrine “The Return and Reign of Christ” and its sharing with the saints; must retain full, unending, and certain force.
the angel refuses worship — Worship God — Gr. προσκύνησον τῷ θεῷ (22:8–9), reprising 19:10. Risk: Critical (as ch. 19).
these words are trustworthy and true — reprise of 21:5. Risk: Medium.
I am coming soon — Gr. ἔρχομαι ταχύ (22:7, 12, 20). French: je viens bientôt. Risk: Critical — the central affirmation of the doctrine “The Return and Reign of Christ”; must not be softened into vague spiritual presence language nor over-specified into date-setting; “bientôt” preserves imminence without implying a specific timetable.
Come, Lord Jesus — Gr. Ἔρχου, Κύριε Ἰησοῦ (22:20) — (reuse Romans TM “Seigneur,” “Jésus”), echoing the Aramaic “Maranatha” of 1 Corinthians 16:22. French: Viens, Seigneur Jésus. Risk: Critical — the book’s climactic prayer of eschatological longing, uniting Lordship-confession with the Return doctrine; must be rendered with the full force of both a confession and a plea, matching the register of Romans 10:9’s “Jésus est Seigneur,” per the baseline’s consistency rule for pivotal confessional statements.
do not add to or take away from the words of this prophecy — Gr. ἐάν τις ἐπιθῇ ἐπ’ αὐτά … ἐάν τις ἀφέλῃ (22:18–19) — (reuse Romans TM “prophétie”). French: si quelqu’un y ajoute… si quelqu’un en retranche. Risk: Medium — a canon-integrity warning specific to this book, relevant to the doctrine “Symbolic and Apocalyptic Interpretation” (guarding against speculative additions to the text’s symbolism).
the grace of the Lord Jesus be with all — Gr. ἡ χάρις τοῦ κυρίου Ἰησοῦ μετὰ πάντων (22:21) — (reuse Romans TM “grâce,” “Seigneur,” “Jésus”). French: que la grâce du Seigneur Jésus soit avec tous. Risk: Medium — closing benediction, full baseline-term reuse required verbatim.

End of semantic analysis. See 08_core_glossary.md for the consolidated per-term glossary table covering all chapters.

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