Semantic Analysis

Semantic Analysis — Titus (Koine Greek → French)

Curriculum: Titus Core passage: Titus 2:11–3:8 Destination language: French Baseline authority: Romans Language Package (French) — translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json. Every term already recorded there is reused exactly below; new terms are proposed for addition to translation memory in 08_core_glossary.md.

Method: Every load-bearing term is analyzed with: original Greek word + transliteration, literal meaning, semantic range, common English Bible-version variants, contextual theological meaning in Titus, and French destination-rendering risk (with grounded reasoning tied to French Catholic/Protestant/secular culture, per baseline conventions).

PART A — CORE PASSAGE VERSE-BY-VERSE: Titus 2:11–3:8

Titus 2:11

Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις

χάρις (charis) — favor, gift

Semantic range: unmerited favor; gift; graciousness.
English variants: grace.
Theological meaning: the same saving grace expounded in Romans 3–6; here personified as having “appeared” in history (the incarnation/first coming).
French rendering: grâce — reuse baseline TM exactly. Risk: High (baseline note applies unchanged — Catholic sacramental-grace framing vs. Reformed sola gratia).

ἐπεφάνη (epephanē, from ἐπιφαίνω) — appeared, shone forth, became visible

Semantic range: a sudden, decisive, visible manifestation (root of “epiphany”).
English variants: appeared, has appeared, has been revealed, has dawned.
Theological meaning: grace is not an abstraction but a datable historical event — Christ’s incarnation and its saving effects breaking into history.
French rendering: s’est manifestée / a paru — Risk: High. Rationale: the noun form ἐπιφάνεια in French is “Épiphanie,” the fixed name of the Catholic liturgical feast (6 January, the Magi). A literal cognate rendering risks readers hearing a reference to that feast rather than to Christ’s saving self-disclosure. Prefer “s’est manifestée / est apparue,” never “l’Épiphanie de la grâce.”

σωτήριος (sōtērios) — bringing salvation, saving

Semantic range: adjective form of σωτηρία, “salvation-bringing.”
English variants: that brings salvation, saving.
Theological meaning: grace itself is the saving agent, not merely accompanying salvation.
French rendering: qui apporte le salut — reuse “salut” (baseline TM). Risk: Medium (inherits baseline salvation risk-notes on institutional-mediation framing).

πᾶσιν ἀνθρώποις (pasin anthrōpois) — to all men/all people

Semantic range: universal scope, without ethnic or social qualification.
English variants: to all people, to all men, for all mankind.
Theological meaning: parallels Romans’ “no distinction” universality (cf. Romans 3:22–23; 10:12–13).
French rendering: à tous les hommes — Risk: Medium. Rationale: must retain full universality; avoid softening to a culturally exclusive or nationally bounded reading, echoing baseline’s “universal_scope_of_gospel” caution.

Titus 2:12

παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι

παιδεύουσα (paideuousa, from παιδεύω) — training, disciplining, forming as a child is raised

Semantic range: the whole process of child-rearing/education — instruction, correction, formation of character; can range from gentle tutoring to punitive correction depending on context.
English variants: trains, teaches, disciplines, instructs.
Theological meaning: this is the doctrinal anchor of “Grace That Trains for Godly Living” — grace is not passive pardon but an active, formative pedagogue shaping behavior.
French rendering: forme / éduque — Risk: Critical for this curriculum. Rationale: French “discipliner” carries a strong punitive connotation (“discipliner un enfant” = to punish/correct misbehavior), which would invert the verse’s logic (grace forms positively, it does not merely punish). “Former” or “éduque” preserves the positive pedagogical sense. This is the single most load-bearing verb for the curriculum’s first named doctrine and must be flagged for human theologian review every occurrence.

ἀσέβεια (asebeia) — ungodliness, irreverence

Semantic range: active irreverence/impiety toward God, broader than isolated acts of sin.
English variants: ungodliness, godlessness, irreligion.
Theological meaning: the negative pole renounced by grace’s training, paired with εὐσέβεια below.
French rendering: impiété — Risk: Medium. Rationale: pairs with “piété” (see εὐσέβεια); must not be flattened to mere “irreligion” in a secularizing French context where irreligion is culturally normalized and thus feels unremarkable.

κοσμικὰς ἐπιθυμίας (kosmikas epithymias) — worldly desires

Semantic range: desires oriented to the present age/world-system, morally disordered cravings.
English variants: worldly passions, worldly desires, earthly desires.
Theological meaning: desires shaped by a God-excluding value system, not merely “earthly” in a neutral physical sense.
French rendering: les désirs de ce monde — Risk: Medium. Rationale: avoid “désirs mondains,” since “mondain” in French idiom often connotes fashionable high society (la vie mondaine) rather than spiritual rebellion; “désirs de ce monde” keeps the God/world contrast clear.

σωφρόνως, δικαίως, εὐσεβῶς (sōphronōs, dikaiōs, eusebōs) — self-controlled, righteous, godly (adverbs)

Semantic range: σωφρόνως = with sound judgment/self-mastery; δικαίως = in accordance with right standing/conduct; εὐσεβῶς = with godly reverence in practice.
English variants: soberly/self-controlled, uprightly/justly, godly/devoutly.
Theological meaning: a three-part positive ethical description of the trained life — self-mastery, justice toward others, reverence toward God.
French rendering: avec maîtrise de soi, dans la justice et la piété — Risk: High (compound). Rationale: “justice” reuses baseline TM exactly (retain forensic/relational resonance from Romans, not mere legal compliance); “piété,” see εὐσέβεια below, risks narrowing to devotional practice; “maîtrise de soi” avoids the narrower “sobriété,” which in French primarily connotes abstinence from alcohol.

νῦν αἰῶνι (nyn aiōni) — the present age

Semantic range: the current era of history, contrasted with the age to come.
English variants: the present age, this world, this age.
Theological meaning: standard Pauline two-age eschatology; godly living happens now, within ordinary time, while awaiting the “blessed hope” of 2:13.
French rendering: le temps présent / ce siècle présent — Risk: Medium. New term for this curriculum; ensure “siècle” is understood in its biblical sense (age/era), not merely “century.”

Titus 2:13

προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ

μακαρίαν ἐλπίδα (makarian elpida) — blessed hope

Semantic range: a hope characterized by divine blessing/happiness — certain, joy-filled expectation.
English variants: blessed hope, happy hope.
Theological meaning: the future consummation of salvation at Christ’s return, anchoring present godly living.
French rendering: l’espérance bénie — Risk: Medium. New term; keep “espérance” (not “espoir,” which in French denotes a weaker, uncertain wish) to preserve the certainty Paul intends.

ἐπιφάνειαν (epiphaneian) — appearing, manifestation

Semantic range: noun form of the verb in 2:11; a glorious, visible manifestation.
English variants: appearing, glorious appearing, manifestation.
Theological meaning: here, the future appearing of Christ’s glory (contrast with 2:11’s past appearing of grace) — both “comings” bracket the godly life described in this passage.
French rendering: la manifestation / l’apparition — Risk: Critical. Rationale: identical false-cognate risk as 2:11’s verb — “Épiphanie” in French names the Catholic feast of the Magi, an unrelated referent. Never render as “l’Épiphanie.” This term recurs at the hinge of the curriculum’s core passage and must be flagged for every occurrence.

δόξης (doxēs) — glory

French rendering: gloire — reuse baseline TM exactly. Risk: Medium (inherited from baseline).

τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou theou kai sōtēros hēmōn Iēsou Christou) — of our great God and Savior Jesus Christ

Semantic range: a single Greek article (τοῦ) governing both “great God” and “Savior,” a grammatical construction (the “Granville Sharp” pattern) in which both titles describe one person: Jesus Christ.
English variants: “the great God and our Savior Jesus Christ” (single-referent, most modern versions) vs. an older ambiguous rendering that could imply two persons (“the great God, and our Savior Jesus Christ”).
Theological meaning: one of the clearest direct affirmations of the deity of Christ in the Pauline corpus — Jesus Christ is explicitly called “great God.” This is the Christological center of the core passage.
French rendering: notre grand Dieu et Sauveur, Jésus-Christ — Risk: Critical. Rationale: identical doctrinal weight to baseline’s “son_of_god” and “deity_of_christ” Critical entries. The French rendering must preserve the single-referent grammar (one comma group, not “notre grand Dieu, et notre Sauveur Jésus-Christ” with a distancing comma that could suggest two subjects). Mandatory human theologian review every occurrence, per baseline escalation rules for Deity of Christ.

σωτήρ (sōtēr) — Savior

Semantic range: one who rescues/delivers; a royal-imperial title in the Greco-Roman world (used of emperors), repurposed by Paul for God and for Christ.
English variants: Savior, Deliverer.
Theological meaning: applied interchangeably to “God our Savior” (1:3, 2:10, 3:4) and “Jesus Christ our Savior” (1:4, 2:13, 3:6) — a deliberate pattern reinforcing Christ’s deity.
French rendering: Sauveur — Risk: High. New term not present in the Romans baseline (a notable gap this curriculum fills); must be added to translation memory. Consistency of capitalization and title-form is required across all six occurrences in Titus.

Titus 2:14

ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων

ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν (edōken heauton hyper hēmōn) — gave himself for us

Semantic range: a voluntary, substitutionary self-offering.
English variants: gave himself for us, gave himself on our behalf.
Theological meaning: the atonement stated as Christ’s own voluntary act, grounding both redemption (below) and the “zealous for good works” people he creates.
French rendering: s’est donné lui-même pour nous — Risk: High. Echoes Romans’ substitutionary themes though not a fixed baseline entry; flag for theologian review whenever atonement language appears, per baseline escalation rule for propitiation/atonement segments.

λυτρώσηται (lytrōsētai, from λυτρόω) — might redeem, ransom

Semantic range: to release by payment of a price; buying back from bondage or danger.
English variants: redeem, ransom, rescue.
Theological meaning: deliverance from lawlessness’s bondage, purchased at a cost — Christ’s self-gift.
French rendering: racheter / rédemption — Risk: High. Rationale: this concept is absent from the Romans baseline (a gap this curriculum fills) yet is theologically load-bearing; French colloquial usage of “racheter ses fautes” (to make up for one’s mistakes through effort) risks a self-effort reading exactly opposite Paul’s point — redemption here is Christ’s costly act, not the believer’s compensatory effort. New term to be added to translation memory at High risk.

ἀνομίας (anomias) — lawlessness

Semantic range: a state of being without law/rebellion against God’s order; distinct from generic πέχή (sin) or νόμος (Law).
English variants: lawlessness, iniquity, wickedness.
Theological meaning: the specific bondage from which believers are redeemed — active rebellion, not mere legal infraction.
French rendering: iniquité — Risk: Medium. New term; keep distinct from “péché” (baseline TM “sin”) and “loi” (baseline TM “law”) to preserve Paul’s specific vocabulary choice.

καθαρίσῃ (katharisē, from καθαρίζω) — might cleanse, purify

Semantic range: to make clean, remove defilement — used of both ritual and moral cleansing in the LXX/NT.
English variants: purify, cleanse.
Theological meaning: Christ’s redemptive work results in a purified people, echoing OT purification-for-covenant-service imagery.
French rendering: purifier — Risk: Medium. Rationale: must remain tied to Christ’s finished redemptive act, not drift toward an ongoing ritual/sacramental cleansing requiring repetition (a live Catholic-Protestant sensitivity point, structurally parallel to the baseline’s justification/grace cautions).

λαὸν περιούσιον (laon periousion) — a people for his own possession

Semantic range: a treasured, specially-owned people; echoes the LXX of Exodus 19:5 (Israel as God’s περιούσιος λαός at Sinai).
English variants: a people of his own, a people for his own possession, a peculiar people (archaic KJV).
Theological meaning: the church inherits Israel’s covenant-possession status through Christ’s redemptive purchase — an Old Testament allusion requiring background explanation for a low-biblical-literacy audience.
French rendering: un peuple qui lui appartienne en propre — Risk: High. New term; requires an explanatory footnote linking to Exodus 19:5, since French readers (especially unchurched/secular) will not recover the OT covenant echo unaided.

ζηλωτὴν καλῶν ἔργων (zēlōtēn kalōn ergōn) — zealous for good works

French rendering: zélé pour les bonnes œuvres — see “καλὰ ἔργα” (good works) master entry below. Risk: High (inherited).

Titus 2:15

Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω

λάλει καὶ παρακάλει καὶ ἔλεγχε (lalei kai parakalei kai elegche) — speak, exhort, and reprove

Semantic range: a three-verb ministry triad — declare/teach, encourage/urge, correct/rebuke.
English variants: speak/teach, exhort/encourage, rebuke/correct.
Theological meaning: the full range of pastoral speech required to communicate sound doctrine — not merely comforting, but also corrective.
French rendering: annonce, exhorte et reprends — “exhorte” reuses baseline TM “exhorter” exactly. “Reprends” (ἔλεγχε) is a new term. Risk: Medium.

ἐπιταγῆς (epitagēs) — command, authority

Semantic range: an authoritative injunction, full authority to command.
English variants: authority, command, commandment.
Theological meaning: Titus’s teaching carries delegated apostolic authority, not mere personal opinion.
French rendering: autorité — Risk: Medium.

περιφρονείτω (periphroneitō) — let him disregard/despise

Semantic range: to look down on, treat with contempt.
English variants: disregard, despise, look down on.
French rendering: méprise / néglige — Risk: Low.

Titus 3:1

Ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι

ἀρχαῖς ἐξουσίαις (archais exousiais) — rulers, authorities

Semantic range: governing powers, civil magistrates; parallel language to Romans 13:1’s ἐξουσίαι.
English variants: rulers and authorities, magistrates and rulers.
Theological meaning: the doctrine of “Submission to Authority” applies Romans 13’s civil-obedience teaching to Cretan believers’ daily conduct.
French rendering: autorités et pouvoirs — Risk: Medium. New term for this curriculum (Romans TM does not carry a dedicated entry despite Romans 13:1 sharing the concept); consistent cross-reference to Romans 13 recommended.

ὑποτάσσεσθαι (hypotassesthai, from ὑποτάσσω) — to submit, be subject to

Semantic range: to arrange under, place in voluntary submission to an ordered structure; can be active (submit oneself) or middle voice (place oneself under).
English variants: submit, be subject to, be subordinate to.
Theological meaning: voluntary, ordered submission to legitimate authority — recurring in Titus for civil authorities (3:1), wives (2:5), and elsewhere for slaves (2:9, via a synonym).
French rendering: se soumettre — Risk: High. Rationale: contemporary secular French culture carries strong negative associations with “soumission” (linked to debates on gender, authoritarianism, and, more recently, politically charged uses of “soumission” in unrelated public discourse); must be carefully framed as voluntary Christian submission to legitimate order, not coerced subjugation, and never presented without doctrinal framing. Recommend native-speaker and theologian dual review wherever this term recurs (2:5, 2:9, 3:1).

πειθαρχεῖν (peitharchein) — to obey, be obedient to authority

Semantic range: compliance with rightful authority (root: πείθω “persuade/obey” + ἀρχή “rule”).
English variants: obey, be obedient.
French rendering: obéir — Risk: Medium.

ἔργον ἀγαθόν (ergon agathon) — good work — see “καλὰ ἔργα” master entry. Risk: High (inherited).

Titus 3:2

μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους

βλασφημεῖν (blasphēmein) — to slander, speak evil of

Semantic range: here directed at people generally, not God specifically — malicious/injurious speech.
English variants: to slander, speak evil of, malign.
Theological meaning: context-sensitive use distinct from blasphemy against God; must not be rendered with a term implying only sacrilege.
French rendering: dire du mal (de quelqu’un) / calomnier — Risk: Medium.

ἀμάχους (amachous) — not quarrelsome, peaceable

French rendering: pas querelleurs — Risk: Low.

ἐπιεικεῖς (epieikeis) — gentle, reasonable, yielding

Semantic range: forbearing, considerate, willing to yield one’s own rights for the good of others.
French rendering: conciliants / bienveillants — Risk: Medium. Rationale: avoid a French rendering suggesting mere weakness/passivity; the term denotes strength exercised with restraint.

πραΰτητα (prautēta) — gentleness, meekness

French rendering: douceur — Risk: Low-Medium.

Titus 3:3

Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους

ἀνόητοι (anoētoi) — foolish, without understanding

French rendering: insensés — Risk: Low.

ἀπειθεῖς (apeitheis) — disobedient

Semantic range: unpersuadable, resistant to God’s truth — the antonym-in-spirit of Romans’ “obedience of faith.”
French rendering: désobéissants — Risk: Medium. Note the deliberate contrast with baseline TM’s “obéissance de la foi” — this describes the pre-conversion state that obedience-of-faith reverses.

πλανώμενοι (planōmenoi) — being led astray, deceived

French rendering: égarés — Risk: Low.

δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς (douleuontes epithymiais kai hēdonais) — slaves to desires and pleasures

Semantic range: δουλεύω = to be in bondage/servitude, used here negatively (bondage to sin) in deliberate contrast to Paul’s positive self-description as δοῦλος θεοῦ (“slave/servant of God,” 1:1).
French rendering: esclaves de convoitises et de plaisirs variés — Risk: Medium. Rationale: the contrast between negative slavery (to sin) and positive service (to God) must remain visible across the whole letter; render δοῦλος (1:1) and δουλεύω (3:3) with related but not identical vocabulary so the contrast is not lost.

κακίᾳ καὶ φθόνῳ (kakia kai phthonō) — malice and envy

French rendering: méchanceté et envie — Risk: Low.

στυγητοί, μισοῦντες ἀλλήλους (stygētoi, misountes allēlous) — hateful, hating one another

French rendering: odieux, nous haïssant les uns les autres — Risk: Low.

Titus 3:4

ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ

χρηστότης (chrēstotēs) — kindness, goodness

French rendering: bonté — Risk: Low-Medium.

φιλανθρωπία (philanthrōpia) — love for mankind

Semantic range: benevolent love directed at humanity as such; literally “love of the human.”
English variants: love for mankind, loving kindness, God’s love toward man.
Theological meaning: describes God’s disposition toward humanity as the ground of salvation in 3:4–5, paired with χρηστότης.
French rendering: amour pour les hommes — Risk: High. Rationale: the direct cognate “philanthropie” in modern French denotes secular charitable giving (foundations, humanitarian donation), stripping the term of its divine, saving source; must not be rendered as “philanthropie.”

σωτῆρος ἡμῶν θεοῦ (sōtēros hēmōn theou) — God our Savior — see “σωτήρ” master entry (2:13). Risk: High (inherited).

Titus 3:5

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς (ouk ex ergōn… ha epoiēsamen hēmeis) — not by works done in righteousness which we did

Theological meaning: the direct doctrinal statement of “Salvation by Grace not Works” — negates any human-achieved righteousness as the basis of salvation, structurally identical to Romans 3:20–28’s argument.
French rendering: non à cause des œuvres de justice que nous aurions accomplies — reuse “justice” (baseline TM) exactly. Risk: Critical. Rationale: this is Titus’s most direct restatement of the Romans justification argument; must be flagged for theologian review, and the negation (“non à cause de,” “not because of”) must remain unambiguous against any Tridentine infused-merit reading, per baseline’s justification/grace escalation rules.

ἔλεος (eleos) — mercy

Semantic range: compassion shown to those in need/distress; withholding of deserved judgment (distinct from χάρις, which is the positive giving of unmerited favor).
English variants: mercy, compassion.
Theological meaning: paired with χάριτι in 3:7, mercy and grace together ground salvation — mercy withholds condemnation, grace grants status and inheritance.
French rendering: miséricorde — Risk: Medium. New term for translation memory (absent from Romans baseline). Note: “miséricorde” is a stable shared Catholic-Protestant term but carries additional devotional resonance in French Catholic piety (e.g., the “Divine Mercy” devotion popularized by St. Faustina); this added devotional layer does not corrupt the biblical sense here but should be flagged for awareness in native-speaker review.

ἔσωσεν (esōsen) — he saved

French rendering: reuse salut/sauver family (baseline TM). Risk: Medium (inherited).

λουτροῦ (loutrou) — washing, bath

Semantic range: the act or instrument of washing; in the NT used metaphorically/sacramentally of the washing associated with new birth (cf. Ephesians 5:26).
English variants: washing, laver, bath.
Theological meaning: the concrete image (a washing) through which regeneration is described — historically debated as to whether it refers to baptism as sign, or figuratively to the Spirit’s cleansing itself.
French rendering: le bain / le lavage — Risk: High. Rationale: directly touches the same sacramental-vs.-non-sacramental fault line as baseline’s justification/grace entries — Catholic catechesis reads “lavage de la régénération” as baptismal regeneration; Reformed/evangelical reading holds the washing as symbolic of the Spirit’s inward regenerating work, with the effect (not any rite) as the article of faith. Flag for mandatory theologian review; do not resolve the ambiguity unilaterally in translation — render literally and let doctrinal teaching material (not the translation) carry the interpretive weight.

παλιγγενεσίας (paliggenesias) — regeneration, new birth

Semantic range: a complete “birth-again,” a radical re-origination of life; used only here and Matthew 19:28 (of cosmic renewal) in the NT.
English variants: regeneration, new birth, rebirth.
Theological meaning: the doctrinal anchor of “Regeneration by the Holy Spirit” — a monergistic, Spirit-wrought new beginning, not a human achievement or a gradual moral improvement.
French rendering: régénération — Risk: Critical. Rationale: this is the direct structural parallel to baseline’s “justification” Critical entry — the same Trent-vs-Reformation flashpoint recurs here specifically over baptismal regeneration (Catholic sacramental theology: regeneration effected in and through the sacrament of baptism) versus a Reformed/evangelical reading (regeneration is the Spirit’s sovereign inward work, of which water may be a sign but not the efficient cause). Mandatory human theologian review every occurrence. Never gloss toward “renaissance” (which in secular French suggests self-directed personal reinvention, e.g. “faire sa renaissance” as a lifestyle-change idiom).

ἀνακαινώσεως (anakainōseōs) — renewal, renovation

Semantic range: an ongoing renewing/making-new, distinct from the once-for-all παλιγγενεσία; the Spirit’s continuing transformative work.
English variants: renewal, renewing.
Theological meaning: pairs regeneration’s decisive new birth with the Spirit’s continuing renewing work — cf. Romans 12:2’s “renewal of the mind” (ἀνακαινώσει τοῦ νοός), an important cross-reference not captured as a discrete entry in the Romans baseline.
French rendering: renouvellement — Risk: High. New term; must be rendered identically to any future treatment of Romans 12:2 for cross-document consistency (per baseline’s theological-consistency rules).

πνεύματος ἁγίου (pneumatos hagiou) — of the Holy Spirit

French rendering: reuse Esprit Saint (baseline TM exactly). Risk: Medium (inherited).

Titus 3:6

οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν

ἐξέχεεν (exechen, from ἐκχέω) — he poured out

Semantic range: to pour out abundantly, often of liquids; used metaphorically of the outpoured Spirit (cf. Acts 2:17–18; Romans 5:5’s “God’s love poured out,” ἐκκέχυται).
English variants: poured out, lavished.
Theological meaning: the Spirit’s regenerating/renewing work (3:5) is not measured but lavishly given.
French rendering: répandre — Risk: Low-Medium. Recommend cross-reference consistency with any future Romans 5:5 treatment.

πλουσίως (plousiōs) — richly, abundantly

French rendering: richement — Risk: Low.

διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν — through Jesus Christ our Savior — see “σωτήρ” master entry. Risk: High (inherited).

Titus 3:7

ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου

δικαιωθέντες (dikaiōthentes, from δικαιόω) — having been justified

French rendering: reuse justification/justifiés (baseline TM exactly). Risk: Critical (inherited unchanged — same forensic-declaration requirement as Romans).

τῇ ἐκείνου χάριτι (tē ekeinou chariti) — by his grace

French rendering: reuse grâce (baseline TM exactly). Risk: High (inherited).

κληρονόμοι (klēronomoi) — heirs

Semantic range: those who inherit; full legal right of inheritance, not partial or provisional benefit.
English variants: heirs, inheritors.
Theological meaning: connects justification directly to inheritance status — echoes Romans 8:17’s “heirs of God, fellow heirs with Christ” and the baseline’s “adoption filiale” doctrine, though “heir” itself is not a discrete Romans baseline entry.
French rendering: héritiers — Risk: Medium-High. New term to be added to translation memory; must align with baseline’s “adoption filiale” framing (full-inheritance-rights, not a lesser or provisional status).

ἐλπίδα ζωῆς αἰωνίου (elpida zōēs aiōniou) — hope of eternal life

French rendering: l’espérance de la vie éternelle — Risk: Medium.

Titus 3:8

Πιστὸς ὁ λόγος· καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες τῷ θεῷ. ταῦτα ἐστὶν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις

Πιστὸς ὁ λόγος (Pistos ho logos) — faithful/trustworthy is the saying

Semantic range: a fixed formula recurring across the Pastoral Epistles (1 Timothy 1:15; 3:1; 4:9; 2 Timothy 2:11; Titus 3:8) certifying the preceding or following statement as reliable apostolic teaching.
English variants: this is a trustworthy saying, faithful is the saying, this is a true saying.
Theological meaning: formally seals the salvation-by-grace/regeneration statement of 3:4–7 as authoritative, certain doctrine.
French rendering: Cette parole est certaine — Risk: Medium. New formulaic term; render identically at every Pastoral-Epistle occurrence within this curriculum for consistency.

καλῶν ἔργων προΐστασθαι (kalōn ergōn proistasthai) — to devote themselves to/engage in good works

Semantic range: προΐστημι here + genitive means “to occupy oneself with, apply oneself to, practice diligently” (distinct from its other NT sense of “to lead/manage,” as in 1 Timothy 3:4–5).
English variants: devote themselves to good works, be careful to maintain good works, apply themselves to good deeds.
Theological meaning: good works are the intended fruit and evidence of a regenerated, justified people — not their basis (contrast 3:5).
French rendering: s’appliquer à / se consacrer aux bonnes œuvres — Risk: High (inherited from “καλὰ ἔργα” master entry below). Rationale: avoid a French rendering suggesting “leadership in good works” (a possible false lead from προΐστημι’s other sense); the sense here is diligent practice.

πεπιστευκότες τῷ θεῷ (pepisteukotes tō theō) — those who have believed God

French rendering: reuse foi/croire family (baseline TM). Risk: Medium (inherited).

ὠφέλιμα (ōphelima) — profitable, beneficial

French rendering: utiles — Risk: Low.

PART B — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK

Chapter 1 (Titus 1:1–16)

δοῦλος θεοῦ (doulos theou) — servant/slave of God (1:1)

Semantic range: bondservant, one wholly belonging to and owned by a master; a title of honor in Pauline self-description, not degradation.
English variants: servant, slave, bondservant.
Theological meaning: Paul’s identity is total ownership by God, deliberately contrasted later with the negative “slaves to desires” of 3:3.
French rendering: serviteur — Risk: Medium. Note contemporary sensitivity to slavery vocabulary in French, as in other modern languages; “serviteur” (Segond tradition) is the established register-appropriate choice, but the servant/bondage contrast with 3:3 must be preserved through consistent related vocabulary (see 3:3 note above).

ἐκλεκτῶν θεοῦ (eklektōn theou) — God’s elect (1:1)

French rendering: reuse élection/élus family (baseline TM). Risk: High (inherited — French “élection” collides with the everyday political/electoral sense).

ἐπίγνωσιν ἀληθείας (epignōsin alētheias) — knowledge of the truth (1:1)

Semantic range: ἐπίγνωσις = full, precise, personally-appropriated knowledge (intensified compound of γνῶσις).
English variants: knowledge of the truth, full knowledge of the truth.
French rendering: la connaissance de la vérité — Risk: Medium. Distinguish from mere intellectual/academic knowledge in a French secular-academic context that might read “connaissance” as detached, historical-critical knowledge about the Bible rather than saving, personally appropriated truth.

εὐσέβεια / εὐσεβῶς (eusebeia) — godliness (1:1; also 2:12)

Semantic range: reverent, practical devotion to God expressed in conduct — piety-in-action, not mere ritual observance.
English variants: godliness, piety, devotion.
French rendering: piété — Risk: High. Rationale: in French Catholic culture “piété” strongly evokes devotional exercises (prayers, novenas, statues, “images pieuses,” “piété populaire”) rather than Paul’s holistic, comprehensive God-orientation of the whole of life. Requires a clarifying gloss (“une vie tout entière tournée vers Dieu”) in teaching contexts, structurally parallel to the baseline’s “saints” caution.

ἀψευδὴς θεός (apseudēs theos) — God who does not lie (1:2)

French rendering: Dieu, qui ne peut mentir (descriptive) — Risk: Low.

κήρυγμα (kērygma) — proclamation, preaching (1:3)

French rendering: prédication / proclamation — Risk: Medium. Note: the noun εὐαγγέλιον (“gospel,” baseline TM “Évangile”) does not itself occur in Titus; κήρυγμα carries the closest functional weight and should be understood as gospel-proclamation in this context.

πρεσβύτερος (presbyteros) — elder (1:5)

Semantic range: an older, respected leader with recognized teaching/governing authority in the local congregation.
English variants: elder, presbyter.
Theological meaning: the doctrinal anchor of “Qualifications for Elders” — Titus 1:5–9 gives Paul’s most complete list of the moral/relational qualifications required.
French rendering: ancien — Risk: Medium-High. Rationale: French Protestant (especially Reformed) churches use “ancien” as a formal, recognized office-title (le conseil des anciens); French Catholic readers, however, have no equivalent lay-elder category and may hear “ancien” as merely “an elderly/senior person” rather than a recognized office. A clarifying gloss (“un responsable reconnu de l’Église locale”) is recommended for cross-tradition clarity.

ἐπίσκοπος (episkopos) — overseer (1:7)

Semantic range: one who watches over/superintends; in Titus 1:5–7, used interchangeably with πρεσβύτερος for the same local-church office (note the singular pivot from plural “elders” in v.5 to singular “an overseer” in v.7 describing the same role).
English variants: overseer, bishop.
Theological meaning: in Titus, ἐπίσκοπος and πρεσβύτερος denote one and the same local office, not a distinct, higher, diocesan-authority rank.
French rendering: évêque (with mandatory clarifying gloss) — Risk: Critical. Rationale: this is the single most acute French-specific ecclesiological collision in this curriculum. “Évêque” in ordinary and Catholic usage denotes a diocesan bishop within an apostolic-succession hierarchical structure — an entirely different order of office than Titus’s plural, local, congregational elders. Rendering ἐπίσκοπος as unglossed “évêque” would import centuries of episcopal church-order theology into a text that treats the term as synonymous with “ancien.” Some French Protestant/evangelical translations avoid “évêque” altogether in favor of “surveillant” or “responsable.” Recommend: retain “évêque” only with an explicit teaching gloss identifying it with “ancien” in this text (matching the historic Segond/TOB rendering while correcting the potential institutional misreading), and require mandatory human theologian review at every occurrence, structurally parallel to baseline’s “saints” and “church” High-risk cautions.

οἰκονόμος (oikonomos) — steward, manager (1:7, used metaphorically of the elder/overseer)

French rendering: intendant — Risk: Medium.

ἀνέγκλητος (anegklētos) — blameless, above reproach (1:6, 1:7)

French rendering: irréprochable — Risk: Medium. Note: must not be read as sinless perfection but as having no valid accusation currently standing — a reputational/behavioral, not soteriological, standard.

Elder virtue list — φιλόξενον (hospitable), φιλάγαθον (a lover of good), σώφρονα (self-controlled), δίκαιον (just), ὅσιον (holy/devout), ἐγκρατῆ (disciplined) (1:8)

French rendering: hospitalier, ami du bien, sage/maître de lui-même, juste, saint, discipliné — Risk: Medium (grouped). Note σώφρων recurs as a major cross-chapter theme (see Chapter 2 below); “δίκαιον” reuses “juste/justice” family; “ὅσιος” is distinct from ἅγιος and should not be collapsed into baseline’s “saint” without note.

Elder vice list — αὐθάδη (self-willed), ὀργίλον (quick-tempered), πάροινον (given to wine), πλήκτην (violent), αἰσχροκερδῆ (greedy for money) (1:7)

French rendering: arrogant, coléreux, adonné au vin, violent, âpre au gain — Risk: Low-Medium (grouped); standard vice-list vocabulary, minimal doctrinal ambiguity.

διδαχή / διδασκαλία (didachē / didaskalia) — teaching, doctrine (1:9)

Semantic range: the body of apostolic instruction; also the act of teaching it.
French rendering: doctrine / enseignement — Risk: Medium. Note direct link to “ὑγιαίνουσα διδασκαλία” (sound doctrine), the doctrinal anchor of “Sound Doctrine and Good Works” (see Chapter 2).

ἀνυπότακτος (anypotaktos) — insubordinate, undisciplined (1:6, 1:10)

French rendering: rebelle / insoumis — Risk: Medium. Note the deliberate wordplay-contrast with ὑποτάσσω (“submit”) elsewhere in the letter — the false teachers refuse the very submission the letter commends elsewhere; this contrast should be preserved through related, not identical, French vocabulary.

False-teacher description — ματαιολόγοι (empty talkers), φρεναπάται (deceivers) (1:10)

French rendering: discoureurs (vains) / trompeurs — Risk: Low-Medium (grouped).

περιτομῆς (peritomēs) — of the circumcision (1:10)

French rendering: circoncision — Risk: Medium. New term for this curriculum (absent from Romans baseline); refers here to a Jewish-Christian faction pressing extrabiblical requirements, connecting to the “Avoiding Divisive Controversies” doctrine.

Κρῆτες ἀεὶ ψεῦσται (Krētes aei pseustai) — “Cretans are always liars” (1:12)

Semantic range: a quotation from the Cretan poet Epimenides, cited by Paul as a recognized cultural proverb, not a personal ethnic slur.
Theological meaning: illustrates that cultural stereotypes, even when containing a kernel of truth, must be handled pastorally rather than repeated as blanket condemnation.
French rendering: “Les Crétois sont toujours menteurs” — Risk: Low (proper-noun quotation); teaching note recommended to clarify this is a cited proverb, not Paul’s own ethnic judgment, to preempt any culturally insensitive reading.

ὑγιαίνωσιν ἐν τῇ πίστει (hygiainōsin en tē pistei) — may be sound in the faith (1:13)

See “ὑγιαίνουσα διδασκαλία” master entry (Chapter 2). Risk: High (inherited).

Ἰουδαϊκοῖς μύθοις (Ioudaikois mythois) — Jewish myths (1:14)

French rendering: fables/mythes juifs — Risk: Low-Medium. Connects to “Avoiding Divisive Controversies.”

συνείδησις (syneidēsis) — conscience (1:15)

Semantic range: the inner faculty of moral self-judgment before God.
French rendering: conscience — Risk: Medium. Note: French secular usage of “conscience” (moral self-awareness generally) is broad enough to obscure the specifically God-oriented dimension Paul intends (a defiled conscience is defiled specifically before God, not merely by subjective self-disapproval).

ἀδόκιμος (adokimos) — disqualified, unfit (1:16)

French rendering: incapables / disqualifiés — Risk: Medium. Describes those whose profession of knowing God is contradicted by their unfitness for good works — connects directly to “Sound Doctrine and Good Works.”

Chapter 2 (Titus 2:1–10) — non-core portion (2:11–15 treated in Part A)

ὑγιαίνουσα διδασκαλία (hygiainousa didaskalia) — sound doctrine (2:1; cf. 1:9, 1:13)

Semantic range: ὑγιαίνω = to be healthy/whole (medical metaphor); doctrine that is health-giving, not diseased or corrupting.
English variants: sound doctrine, sound teaching, healthy teaching.
Theological meaning: the doctrinal anchor of “Sound Doctrine and Good Works” — right teaching that produces observably good, healthy conduct across every social category addressed in chapter 2.
French rendering: la saine doctrine — Risk: High. Rationale: must be rendered identically at every occurrence (1:9, 1:13, 2:1, 2:8) for curriculum-wide consistency; “sain” must retain its metaphorical medical force (doctrine as life-giving health) rather than being heard as a bland synonym for “correct.”

πρεσβύτης / πρεσβῦτις (presbytēs / presbytis) — older man / older woman (2:2–3)

Semantic range: a person advanced in age — an age-category, not an office.
English variants: older men, older women, aged men, aged women.
Theological meaning: distinct from the office-term πρεσβύτερος (1:5) despite the shared root — this is a critical distinction for translators to preserve.
French rendering: les hommes âgés / les femmes âgées — Risk: High. Rationale: French “ancien” (used for the office in 1:5) must NOT also be used here, or readers will wrongly conflate general seniority with the recognized eldership office; maintain two clearly distinct French terms (“ancien” for office; “âgé/personne âgée” for age) across the whole book.

σωφροσύνη / σώφρων / σωφρονίζω family (sōphron- root) — self-control, sound-mindedness (2:2, 2:4, 2:5, 2:6, 2:12)

Semantic range: soundness of mind/judgment expressed as self-mastery over impulse and desire; the single most repeated virtue-term across chapter 2.
English variants: self-controlled, sober-minded, discreet, sensible.
Theological meaning: the trained character (2:12’s παιδεύουσα) that grace produces is repeatedly summarized by this root across every social group Paul addresses (older men, young women, young men) — a structural, load-bearing repetition.
French rendering: maîtrise de soi / sage(s) / modéré(s) — Risk: High. Rationale: avoid the narrower French “sobriété/sobre,” whose primary contemporary association is abstinence from alcohol, which would flatten this letter’s central character-virtue into a minor behavioral rule. Consistency across all five occurrences is required per baseline’s theological-consistency principle.

ὑπομονή (hypomonē) — endurance, perseverance (2:2)

French rendering: persévérance / endurance — Risk: Medium. New term; distinguish from mere “patience” (which in French can suggest passive waiting rather than active steadfastness under trial).

ἱεροπρεπής (hieroprepēs) — reverent, fitting for sacred service (2:3)

Semantic range: literally “priest-befitting” in behavior, though applied here to laywomen’s conduct, not a clerical office.
French rendering: digne, respectable — Risk: Medium. Rationale: avoid a French rendering that imports a clerical/priestly connotation (e.g., “sacerdotal”), which the term’s root might tempt but the context (ordinary older women, not clergy) forbids.

διάβολος (diabolos, adjectival, “slanderous”) — (2:3)

Semantic range: here an adjective meaning “slanderous, given to malicious gossip,” from the same root as “the Devil” (ὁ διάβολος as a proper title elsewhere in the NT).
French rendering: calomniatrices — Risk: High. Rationale: must never be rendered with any form of “diabolique,” which in French unambiguously evokes satanic/demonic character; the text describes a common speech-vice, not demonic possession.

οἴνῳ πολλῷ δεδουλωμένας (oinō pollō dedoulōmenas) — enslaved to much wine (2:3)

French rendering: esclaves du vin — Risk: Low-Medium. Cross-reference to δουλεύω family (3:3) and δοῦλος (1:1) — the letter’s recurring slavery/service contrast.

καλοδιδάσκαλος (kalodidaskalos) — teacher of what is good (2:3)

French rendering: enseignant ce qui est bien — Risk: Low.

φίλανδρος, φιλότεκνος (philandros, philoteknos) — loving husbands, loving children (2:4)

French rendering: aimant leur mari, aimant leurs enfants — Risk: Low.

οἰκουργός (oikourgos) — working at home, domestically engaged (2:5)

French rendering: occupées aux travaux du foyer — Risk: Medium. Note for reviewers: contemporary French readers may hear a universal, restrictive prescription about women’s roles; recommend teaching material contextualize this within the letter’s household-code genre and its purpose (“that the word of God may not be reviled,” 2:5b) rather than presenting it as a timeless職務 mandate absent that purpose clause.

τύπος (typos) — example, pattern (2:7)

French rendering: modèle / exemple — Risk: Low.

ἀφθορία (aphthoria) — integrity, incorruptibility (2:7)

French rendering: intégrité — Risk: Low-Medium.

δεσπότης (despotēs) — master (2:9)

Semantic range: an owner/master with full authority over a household or slaves; a neutral-to-respectful term in Koine Greek, later also applied to God/Christ as ultimate Master (e.g., 2 Peter 2:1; Luke 2:29).
English variants: master, lord (of a household).
Theological meaning: grounds the servant-conduct instructions in ordinary household authority structures, feeding into the letter’s broader “Submission to Authority” theme.
French rendering: maître — Risk: High. Rationale: the French cognate “despote” is a false-cognate trap — in modern French, “despote” means “tyrant/dictator” (a strongly negative political term), the near-opposite connotation of the neutral-to-positive Greek δεσπότης. Never render as “despote.”

Slave-conduct terms — εὐάρεστος (well-pleasing), μὴ ἀντιλέγοντας (not talking back), μὴ νοσφιζομένους (not pilfering), πίστιν ἐνδεικνυμένους (showing good faith) (2:9–10)

French rendering: plaire en tout, ne pas contredire, ne pas détourner (des biens), montrer une entière fidélité — Risk: Medium (grouped).

κοσμέω (kosmeō) — to adorn, do credit to (2:10)

French rendering: faire honneur à / orner — Risk: Low. Connects “sound doctrine” to observable good conduct that makes doctrine attractive/credible to outside observers.

Chapter 3 (Titus 3:9–15) — non-core portion (3:1–8 treated in Part A)

μωρὰς ζητήσεις (mōras zētēseis) — foolish controversies (3:9)

Semantic range: speculative, unprofitable disputes/inquiries.
English variants: foolish controversies, foolish questions, stupid arguments.
Theological meaning: the doctrinal anchor of “Avoiding Divisive Controversies” — direct antithesis to “sound doctrine.”
French rendering: des spéculations insensées / des discussions absurdes — Risk: Medium-High. Note recurring theme also present in 1:10 (empty talkers), 1:14 (myths), and 3:10 (factious person) — this cluster of terms forms a coherent sub-doctrine that should be cross-referenced together in teaching material.

γενεαλογία (genealogia) — genealogy (3:9)

French rendering: généalogies — Risk: Low.

ἔρις (eris) — strife, quarrel (3:9)

French rendering: querelles / disputes — Risk: Low-Medium.

μάχας νομικάς (machas nomikas) — fights about the Law (3:9)

French rendering: disputes au sujet de la Loi — Risk: Medium. Reuses baseline “loi/Loi” capitalization convention (Mosaic Law referent).

αἱρετικὸν ἄνθρωπον (hairetikon anthrōpon) — a factious/divisive person (3:10)

Semantic range: one who causes division/faction (from αἵρεσις, “a choosing/party/faction”); the only NT occurrence of this adjective, and the etymological root of the later technical term “heretic,” though the developed doctrinal-heresy sense postdates the NT.
English variants: a divisive person, a factious man, a heretical person (older, anachronistic renderings).
Theological meaning: describes someone who provokes schism/quarrels within the church community, to be avoided after repeated warning — a pastoral-discipline instruction, not a formal doctrinal-heresy trial procedure.
French rendering: une personne qui provoque des divisions — Risk: Critical. Rationale: the direct French cognate “hérétique” carries a heavy historical and ecclesiastical freight (Inquisition-era condemnation of formal doctrinal heresy) entirely foreign to Paul’s more limited pastoral concern about a quarrelsome, faction-forming individual in a young, still-forming church. Using “hérétique” would be anachronistic and could wrongly authorize a punitive-doctrinal-tribunal reading rather than the simple relational “avoid, and if unrepentant, have nothing more to do with him” (3:10b) Paul actually prescribes. Mandatory human theologian review every occurrence; never render with “hérétique.”

ἐξέστραπται (exestraptai, from ἐκστρέφω) — has been perverted, is warped (3:11)

French rendering: s’est détourné / est perverti — Risk: Low-Medium.

αὐτοκατάκριτος (autokatakritos) — self-condemned (3:11)

French rendering: se condamne lui-même — Risk: Low.

Proper names — Artemas, Tychicus, Zenas, Apollos (3:12–13)

French rendering: standard transliterations Artémas, Tychique, Zénas, Apollos — Risk: Low. Proper names carry no theological ambiguity; use established French Bible-translation forms consistent with Segond/TOB.

καλῶν ἔργων προΐστασθαι (repeat) — (3:14) See master “καλὰ ἔργα” entry and “προΐστημι” entry above (3:8). Risk: High (inherited).

ἀναγκαίας χρείας (anagkaias chreias) — necessary/pressing needs (3:14)

French rendering: besoins urgents/nécessaires — Risk: Low.

ἄκαρπος (akarpos) — unfruitful (3:14)

French rendering: stérile / sans fruit — Risk: Low.

χάρις μετὰ πάντων ὑμῶν (charis meta pantōn hymōn) — grace be with you all (3:15, closing benediction)

French rendering: reuse grâce (baseline TM exactly). Risk: High (inherited).

Cross-Reference Summary: Master Entry — καλὰ ἔργα (kala erga), “good works”

This phrase recurs across the whole letter (1:16; 2:7 “example of good works”; 2:14; 3:1; 3:8; 3:14) and is the doctrinal anchor of “Sound Doctrine and Good Works,” working in deliberate tension with “Salvation by Grace not Works” (3:5).

Semantic range: morally good, observable deeds/conduct.
English variants: good works, good deeds.
Theological meaning: consistently presented in Titus as the fruit of grace, regeneration, and sound doctrine — never their basis. The letter’s structure (2:11–14 grace trains for good works; 3:4–7 salvation is explicitly not by works; 3:8 good works are what the justified should devote themselves to) is a single sustained argument that must not be flattened.
French rendering: bonnes œuvres — Risk: High. Rationale: directly structurally parallel to baseline’s “grace” and “justification” High/Critical entries — French “œuvres” carries the full historical weight of the Reformation-era merit/indulgence controversy (achats d’indulgences, mérite, œuvres de pénitence). Every occurrence must be checked against its immediate context to confirm the fruit-not-basis relationship is clear, and flagged for human theologian review wherever it stands near grace/salvation-by-faith language (2:11–14; 3:4–8), per baseline’s grace-merit escalation rule extended to this curriculum.

End of Semantic Analysis. All terms above are compiled into the per-term glossary table in 08_core_glossary.md, including recommended additions to translation_memory.json and bible_term_registry.json.

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