Semantic Analysis: Zechariah (Hebrew → French)

Methodology Note

1. Primary text: Biblical Hebrew (Masoretic Text). Hebrew forms are given in the Hebrew script, followed by an academic transliteration.
2. Secondary cross-reference: Septuagint (LXX) Koine Greek, cited where its rendering diverges theologically from the Hebrew in a way relevant to the destination-language decision (e.g., Zechariah 9:9’s “victorious/saved,” 12:10’s “pierced/looked upon”).
3. Baseline reuse rule: Any term already fixed in the baseline Romans translation_memory.json/bible_term_registry.json (e.g., grace → grâce, covenant → alliance, holy → saint, salvation → salut, righteousness → justice, Israel → Israël, Holy Spirit → Esprit Saint) is reused exactly here. New terms specific to Zechariah are proposed with the same rigor and risk-tiering as the baseline (Critical/High/Medium/Low), for incorporation into the extended translation memory in a later step.
4. Book name: Following French Bible convention (Segond/TOB/Bible de Jérusalem), Zechariah = Zacharie. Citations use the format Zacharie 9:9.
5. Divine Name (יהוה, YHWH): This is a foundational decision not present in the Romans baseline (a NT-only package) but essential for Zechariah, where יהוה occurs well over 130 times, and the recurring formula יהוה צבאות (“YHWH of hosts”) anchors nearly every oracle. See the dedicated entries under “Book-Wide Foundational Terms” below before the chapter-by-chapter study.

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Book-Wide Foundational Terms (occur constantly, established once here)

These two terms are not tied to a single chapter; they recur so often that they must be fixed before any chapter-level analysis, exactly as the baseline fixed grâce, justice, etc.

YHWH (יהוה)

• Original: יהוה
• Transliteration: YHWH / Adonaï (traditional reading)
• Literal meaning: The covenant proper name of God, from the verb “to be” (הוה/היה).
• Semantic range: The personal, self-existent, covenant-keeping God of Israel; distinct from אֱלֹהִים (Elohim, “God” as a common noun) and אֲדֹנָי (Adonai, “Lord/Master”).
• English variants: LORD (small caps, most English versions); “the LORD”; occasionally “Yahweh” (transliterated, in academic texts).
• Contextual theological meaning: In Zechariah, the recurring self-identification of the covenant God who is restoring Jerusalem, defending Zion, and will himself be pierced (12:10) and reign as king over all the earth (14:9). Central to every doctrine in this curriculum.
• French rendering: l’Éternel (Segond tradition; consistent with the baseline’s stated preference for Segond-aligned register — cf. baseline note preferring “Ésaïe” for the Segond-aligned register). Ecumenical alternative: le SEIGNEUR (small capitals), the TOB/Bible de Jérusalem convention, used to visually distinguish the Tetragrammaton from “Seigneur” = kyrios/adonai elsewhere.
• Risk: Critical. This is the single highest-frequency theological decision in the whole book. Recommend l’Éternel as the default for internal consistency with this curriculum’s Segond-aligned conventions, but flag every occurrence for reviewer awareness of the TOB/BJ “le SEIGNEUR” alternative, since mixing conventions across lessons would confuse learners moving between Romans (baseline, “Seigneur” = kyrios) and Zechariah materials. A translator’s preface note is required distinguishing “l’Éternel” (=YHWH, capitalized proper name) from “Seigneur” (=kyrios/adonai, a title), since both ultimately appear as “Seigneur”-family words in French but must not be visually or doctrinally collapsed into one undifferentiated term.

YHWH Tsevaot / “LORD of hosts” (יְהוָה צְבָאוֹת)

• Original: יהוה צבאות
• Transliteration: YHWH Tsevaot
• Literal meaning: “YHWH of armies/hosts” — the heavenly armies (angelic and/or astral) under God’s command.
• Semantic range: Cosmic sovereignty and military-style command over all created powers, not a promotion of human warfare.
• English variants: “LORD of hosts” (ESV, KJV, NASB); “LORD Almighty” (NIV); “LORD of Armies” (CSB).
• Contextual theological meaning: The refrain “thus says YHWH of hosts” (כה אמר יהוה צבאות) opens nearly every oracle in Zechariah, grounding the promises of restoration and messianic kingship in God’s absolute cosmic authority — directly relevant to “Visions of God’s Sovereign Plan for His People.”
• French rendering: l’Éternel des armées (Segond convention). Note for reviewers: TOB uses “le Seigneur de l’univers”; Bible de Jérusalem transliterates as “le Seigneur Sabaot.”
• Risk: High. “Des armées” risks a militaristic misreading in a book whose messianic king “annoncera la paix aux nations” (9:10) and cuts off the battle bow. A translator’s note should clarify that the title denotes cosmic sovereign authority (including the heavenly host), not a divine endorsement of literal warfare — the same kind of clarifying move the baseline required for “puissance de Dieu” versus “force.”

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Part 1 — Core Passage Verse-by-Verse: Zechariah 9:9–10

Zacharie 9:9

Hebrew: גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת

Term (Hebrew)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	French Rendering & Risk
גִּילִי מְאֹד	gili me’od	”Rejoice greatly” (imperative, fem. sing.)	Exultant, festival-grade joy, not mild pleasure	”Rejoice greatly” (ESV/KJV); “Shout for joy” (NIV)	Command to Zion to respond with maximal joy to the king’s arrival — an eschatological, not merely civic, celebration	”Réjouis-toi avec allégresse” / “Sois transportée de joie”. Risk: Low. Straightforward emotive imperative; ensure intensity (“avec allégresse”, not a flat “réjouis-toi”) is preserved.
בַּת־צִיּוֹן	bat-Tsiyon	”Daughter of Zion”	Personification of Jerusalem/its people as a daughter; a term of endearment and covenant intimacy	”Daughter of Zion” (most versions)	Zion addressed as God’s beloved covenant people awaiting her king	”fille de Sion”. Risk: High. “Sion” in contemporary secular French carries a strong, specific pop-culture collision: the “Prieuré de Sion” conspiracy-theory mythology popularized by The Da Vinci Code, which is widely known in France and can trigger a pseudo-esoteric, conspiratorial association rather than the biblical covenant-people sense. A clarifying gloss (“Sion, c’est-à-dire Jérusalem, la ville de Dieu”) is recommended on first use in teaching contexts.
בַּת יְרוּשָׁלִַם	bat Yerushalayim	”Daughter of Jerusalem”	Parallel personification, synonymous with “Daughter of Zion"	"Daughter of Jerusalem”	Reinforces the same address to God’s people	”fille de Jérusalem”. Risk: Low. Stable term; no comparable pop-culture collision to “Sion.”
הִנֵּה	hinneh	”Behold”	Attention-focusing interjection, often prefacing a divine act or revelation	”Behold,” “See,” “Look”	Signals a decisive, world-changing announcement — the King’s arrival	”Voici”. Risk: Low.
מַלְכֵּךְ	malkekh	”your king”	The Davidic royal office; here applied prophetically/messianically	”your king”	Directly feeds the doctrine “The Coming Messianic King” — the promised Davidic ruler, fulfilled in Christ (cf. Matthew 21:5; John 12:15)	“ton roi”. Risk: High. Bare “roi” is lexically simple, but doctrinally this is the Messianic King title; must not be flattened to a merely political or historical monarch. Recommend a study note tying this occurrence to the “Fils de Dieu”/“Seigneur” Christological baseline entries when this passage is taught alongside the New Testament fulfillment.
יָבוֹא לָךְ	yavo lakh	”comes to you”	Approach/arrival, often with covenantal or salvific overtones	”is coming to you,” “comes to you”	The king’s coming is for Zion’s benefit, not conquest of her	”vient à toi”. Risk: Low.
צַדִּיק	tsaddiq	”righteous”	Right standing, conformity to God’s justice; can denote innocence or vindicated status	”righteous,” “just”	The king embodies covenant righteousness — connects to the baseline’s Romans doctrine of righteousness/justification, now applied messianically	”juste”. Risk: High. Must be read alongside the baseline’s “justice” (righteousness) entry: this is not mere personal virtue but righteous, vindicated kingship acting in accordance with God’s own justice. Do not render with a term implying only private morality (e.g., avoid “vertueux,” already rejected in the baseline for “righteousness”).
וְנוֹשָׁע	venosha	”and saved” / “and having salvation”	Niphal (passive/reflexive) participle of י־שׁ־ע (“to save”): “one who has been saved” or “vindicated by God,” not an active “one who saves/conquers”	KJV/ESV/NASB: “having salvation”; NIV: “victorious”; some render “triumphant”	CRITICAL TEXTUAL-THEOLOGICAL CRUX: The Hebrew grammatical form is passive — the king is saved/vindicated by God, portraying humble dependence, not self-achieved military victory. The historic French Segond tradition renders this “victorieux” (active, triumphant), which subtly recasts a humble, God-dependent king as a conquering one — in tension with the immediately following disarmament oracle (9:10) and with the NT’s selective quotation of this verse (Matthew 21:5; John 12:15 quote only “your king comes… humble, mounted on a donkey,” deliberately omitting this clause).	“sauvé” or “ayant reçu le salut” is recommended over the Segond “victorieux” for this curriculum, to preserve the passive, God-dependent sense central to the Messianic King doctrine’s emphasis on humility. Risk: Critical. Alternatives rejected: “victorieux” (Segond — imports an active-conqueror sense the Hebrew grammar does not support); “vainqueur” (same issue). Flag for mandatory theologian review; this is the OT parallel to the baseline’s “imputed righteousness” crux — a status granted, not achieved.
עָנִי	ani	”humble” / “afflicted,” “lowly,” “poor”	Wide range: economic poverty, social lowliness, or humble/meek character, often with a positive covenantal nuance (“the LORD’s afflicted ones”)	“humble,” “lowly,” “gentle,” “meek”	Reinforces the king’s character as one who does not assert power by force — directly echoed in Matthew 21:5 (πραΰς, “gentle/meek”)	“humble”. Risk: Medium. “Pauvre” (economically poor) would wrongly narrow the sense to material poverty; “humble” best captures the meek, non-self-asserting royal character intended, consistent with NT usage.
רֹכֵב עַל־חֲמוֹר	rokhev al-chamor	”riding on a donkey”	A beast of peace and civil administration in the ancient Near East (contrast the war-horse)	“riding on a donkey”	Signals a peaceable, not militaristic, royal entry — reinforced by 9:10’s disarmament oracle	”monté sur un âne”. Risk: Low. Preserve the peace/war-horse contrast in any accompanying teaching note.
עַיִר בֶּן־אֲתֹנוֹת	ayir ben-atonot	”a colt, the foal of a donkey/she-donkeys”	A young donkey, emphasizing youthfulness/unridden purity of the animal (cf. Genesis 49:11 messianic imagery)	“a colt, the foal of a donkey”	Fulfilled literally in the Gospels (Matthew 21:2–7 records two animals per the Hebrew’s poetic parallelism, a detail worth a translator’s note but outside this curriculum’s Romans-anchored scope)	“un ânon, le petit d’une ânesse”. Risk: Low-Medium. Note the Hebrew parallelism (donkey // colt) describes one animal poetically in two phrases; a wooden double-animal reading is a known interpretive pitfall worth flagging for teaching notes.

Zacharie 9:10

Hebrew: וְהִכְרַתִּי־רֶכֶב מֵאֶפְרַיִם וְסוּס מִירוּשָׁלִַם וְנִכְרְתָה קֶשֶׁת מִלְחָמָה וְדִבֶּר שָׁלוֹם לַגּוֹיִם וּמָשְׁלוֹ מִיָּם עַד־יָם וּמִנָּהָר עַד־אַפְסֵי־אָרֶץ

Term (Hebrew)	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	French Rendering & Risk
וְהִכְרַתִּי רֶכֶב	vehikhratti rekhev	”and I will cut off the chariot”	Divine first-person act of disarmament	”I will cut off the chariot”	God himself, not the king, is the subject here — the king’s peace is divinely secured, not self-imposed	”Je détruirai les chars”. Risk: Low.
מֵאֶפְרַיִם	me’Efrayim	”from Ephraim”	The northern kingdom of Israel, by metonymy	”from Ephraim”	Signals reunification of the divided kingdom (north and south) under the coming king	”d’Éphraïm”. Risk: Medium. Requires an OT-background note for readers with low biblical literacy, per the baseline’s general concern about low OT literacy among all three target reader groups.
וְסוּס מִירוּשָׁלִַם	vesus mirushalayim	”and the horse from Jerusalem”	The southern kingdom’s war-horse	”and the horse from Jerusalem”	Judah’s war machinery likewise removed — total, not partial, disarmament	”le cheval de Jérusalem”. Risk: Low.
וְנִכְרְתָה קֶשֶׁת מִלְחָמָה	venikhretah qeshet milchamah	”and the battle bow shall be cut off”	Total removal of offensive military capacity	”the battle bow shall be broken/cut off”	Confirms the king’s reign inaugurates peace, not conquest — central to the Messianic King doctrine	”l’arc de guerre sera brisé/retranché”. Risk: Low-Medium.
וְדִבֶּר שָׁלוֹם לַגּוֹיִם	vediber shalom lagoyim	”and he shall speak peace to the nations”	Royal proclamation of peace to non-Israelite peoples	”he shall speak/proclaim peace to the nations”	Universal peace extended beyond Israel — connects to the curriculum’s messianic and sovereign-plan doctrines and anticipates NT universality themes	”il annoncera la paix aux nations”. Risk: High. Do not default to the baseline’s “païens” for גוים/ἔθνη here: the baseline flagged “païens” as carrying a pejorative “uncivilized/irreligious” connotation appropriate to guard against in Romans’ Jew-Gentile argument, but here the connotation would actively undercut a positive universal-peace announcement. Recommend “nations”, matching the baseline’s own suggested alternative (“les nations”) for mission-emphasis contexts. Reuse the baseline term “peace” → paix exactly.
וּמָשְׁלוֹ	umoshlo	”and his dominion/rule”	Sovereign governance, kingship extended geographically	”his rule,” “his dominion”	The king’s reign is not only peaceable but universal in scope	”sa domination”. Risk: Medium. Ensure this is not read as merely political/territorial in the modern nation-state sense (cf. baseline’s caution about “Royaume de Dieu” vs. a political kingdom).
מִיָּם עַד־יָם	miyam ad-yam	”from sea to sea”	Idiom for total geographic extent	”from sea to sea”	Universal messianic reign; echoed and intensified in Psalm 72:8	”d’une mer à l’autre”. Risk: Low.
וּמִנָּהָר עַד־אַפְסֵי־אָרֶץ	uminahar ad-afsei-arets	”and from the River to the ends of the earth"	"The River” = the Euphrates, the classic boundary of the Davidic-Solomonic promise (cf. Genesis 15:18); “ends of the earth” = totality	”from the River to the ends of the earth”	Combines the historic Davidic covenant land-promise with an eschatological, all-encompassing scope — the Messianic King’s reign surpasses David’s own	”depuis le fleuve jusqu’aux extrémités de la terre”. Risk: Medium. Requires an explanatory note identifying “le fleuve” as the Euphrates and connecting to the Davidic covenant, given assumed low OT narrative literacy.

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Part 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Call to Return; First Vision (Horses); Second Vision (Horns and Craftsmen)

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Return to me שׁוּבוּ אֵלַי / shuvu elai ”Turn back to me”	Covenant repentance, reorientation of loyalty ”Return to me”	Opening call of the book: restoration is conditioned on repentance, framing the whole book’s restoration doctrine	”Revenez à moi”. Risk: Medium. Distinguish from a generic “come back” (physical return) — this is covenantal repentance, resonant with, but distinct from, the baseline’s “sanctification” trajectory.
Angel of the LORD מַלְאַךְ יְהוָה / mal’akh YHWH ”Messenger of YHWH”	A visible, sometimes theophanic, divine agent distinct from ordinary angels ”the angel of the LORD”	Recurs across the night visions (1:11–12; 3:1–6) as the presider over Israel’s cause — later resonant with the baseline’s Christological categories, though not to be flatly equated with the incarnate Son in this curriculum’s scope	”l’ange de l’Éternel”. Risk: High. Must not be confused with a generic “un ange” (an angel among many); the definite article and the divine-name construct mark a unique office. Flag for theologian review when this figure’s identity is discussed doctrinally.
Jealous/zealous for Jerusalem קִנֵּאתִי לִירוּשָׁלַםִ / qinneti lirushalayim ”I am jealous/zealous for Jerusalem”	Ardent covenant love expressed as protective zeal ”I am exceedingly jealous for Jerusalem”	First statement of the book’s “God’s Zeal for Zion” doctrine — see full treatment at Chapter 8	”Je suis rempli d’une grande jalousie pour Jérusalem”. Risk: High — see full risk note under Chapter 8, where the term recurs with greater doctrinal weight.
Horns / craftsmen קְרָנוֹת / חָרָשִׁים — qeranot / charashim ”horns” (symbol of national power); “craftsmen/smiths”	Horns: metaphor for oppressing world powers; craftsmen: agents of God who terrify and cast down those powers ”horns… craftsmen”	Symbolic vision reassuring Judah that the nations who scattered her will themselves be broken — a “Sovereign Plan” vision	”cornes” / “artisans/forgerons”. Risk: Low-Medium. Requires brief explanatory note since the horn-as-power-symbol convention is unfamiliar to most modern French readers.

Chapter 2 — Third Vision (Measuring Line); God’s Presence in Zion

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Measuring line חֶבֶל מִדָּה / chevel middah ”cord of measurement”	Surveyor’s tool; here signifying a coming plan to rebuild/measure Jerusalem ”measuring line”	Anticipates the Restoration of Jerusalem doctrine — God has a precise plan for the city’s rebuilding	”cordeau à mesurer”. Risk: Low-Medium.
Apple of his eye בְּבַת עֵינוֹ / bevat eino ”in the pupil/daughter of his eye”	Idiom for something extremely precious and carefully guarded ”the apple of his eye”	God’s fierce protectiveness over his people, tying directly to the Zeal-for-Zion doctrine	”la prunelle de son œil”. Risk: Low. A natural, established French idiom equivalent exists; use it directly per the idiom-handling rule (find a natural equivalent conveying the same meaning).
I will dwell in your midst וְשָׁכַנְתִּי בְתוֹכֵךְ / veshakhanti betokhekh ”and I will tabernacle/dwell in your midst”	From the root שׁ־כ־ן (root of “Shekinah,” God’s dwelling-presence) “I will dwell in your midst”	Promises God’s personal, presential dwelling with his restored people — theologically resonant with (though not to be conflated with) the NT incarnational “dwelt among us” (John 1:14) and the baseline’s “Church as God’s People” doctrine	”j’habiterai au milieu de toi”. Risk: Medium-High. Note the Shekinah-presence resonance for teaching purposes; avoid a flat, merely locational reading (“je vivrai dans ta ville”).
Nations joined to the LORD וְנִלְווּ גוֹיִם רַבִּים אֶל־יְהוָה / venilvu goyim rabbim el-YHWH ”and many nations will join themselves to YHWH”	Voluntary covenant incorporation of non-Israelite peoples ”many nations shall join themselves to the LORD”	Universal ingathering theme, paralleling 9:10’s peace-to-the-nations and anticipating the baseline’s “Unity of Jews and Gentiles” doctrine	”beaucoup de nations s’attacheront à l’Éternel”. Risk: Medium. Use “nations,” not “païens,” per the rationale established at 9:10.

Chapter 3 — Fourth Vision (Joshua the High Priest and Satan); the Branch

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Satan/the accuser הַשָּׂטָן / ha-satan ”the adversary/accuser” (definite article — a role/office, not yet a fixed proper name in this text)	Legal-court accuser figure; forerunner of the fully developed NT “Satan" "Satan” (most versions, capitalized); some scholarly renderings: “the Accuser”	Depicts an adversarial figure accusing the high priest (representing the whole restored people) before God, immediately silenced by God’s rebuke — a “Sovereign Plan” vision showing God’s initiative to cleanse and restore his people	”Satan” (as a proper name, matching established French Bible convention) with a translator’s note: “l’Accusateur” (definite article, ha-satan). Risk: Medium-High. Modern French readers will import the fully developed NT/popular-culture devil figure; a note clarifying the accuser role in this specific court-scene vision is recommended.
Filthy garments removed הָסִירוּ הַבְּגָדִים הַצֹּאִים / hasiru ha-begadim hatso’im ”Remove the filthy garments”	Ritual/moral defilement pictured as soiled clothing, replaced with “festal robes” (מַחֲלָצוֹת) “filthy garments… rich/pure garments”	A vivid picture of God removing guilt and clothing his representative in righteousness — resonant with, though distinct in grammar from, the baseline’s “justice imputée” (imputed righteousness)	“vêtements souillés” → “vêtements de fête / vêtements purs”. Risk: Medium-High. Flag the imputed-righteousness resonance for teaching notes without collapsing this OT priestly-cleansing image into the NT forensic-justification term itself.
I will remove the iniquity of this land in one day מַשְׁתִּי אֶת־עֲוֹן הָאָרֶץ־הַהִיא בְּיוֹם אֶחָד / mashti et-avon ha’arets hahi beyom echad ”I will remove the guilt of that land in a single day”	Sudden, complete, God-effected removal of guilt ”I will remove the iniquity of this land in a single day”	Anticipates a decisive, once-for-all atoning act — widely read by Christian interpreters as pointing to the cross, though this curriculum should present it primarily within Zechariah’s own restoration context	”j’enlèverai l’iniquité de ce pays en un seul jour”. Risk: High. Ties to baseline “sin” (péché) and the atonement-adjacent vocabulary the baseline flagged (Romans 3:25 propitiation language) as requiring theologian review; recommend the same escalation here.
The Branch צֶמַח / Tsemach ”sprout/shoot/branch” (a botanical image of new growth from a stump)	A fixed messianic title in the prophetic corpus (cf. Isaiah 4:2; Jeremiah 23:5; 33:15) “the Branch” (most versions, capitalized as a title)	A messianic title for the coming Davidic ruler — directly feeds the “Coming Messianic King” doctrine, recurring at 6:12	”le Germe” (established Segond convention for this messianic title). Risk: Critical. Must be capitalized and treated as a fixed title, not a generic botanical noun; alternatives such as “le Rejeton” (TOB-family) should be documented as an accepted ecumenical variant but not mixed within a single curriculum for consistency.

Chapter 4 — Fifth Vision (Lampstand and Two Olive Trees)

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Not by might, nor by power, but by my Spirit לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם־בְּרוּחִי / lo vechayil velo vekhoach ki im-berukhi ”Not by strength/army and not by power, but by my Spirit”	Contrast between human/military strength and God’s own empowering Spirit ”Not by might, nor by power, but by my Spirit”	A programmatic statement for the whole book’s “Sovereign Plan” doctrine: restoration is God’s Spirit-empowered work, not human strength — echoes the baseline’s grace-versus-merit framework applied to national restoration rather than individual salvation	”Ce n’est ni par la puissance ni par la force, mais par mon Esprit”. Risk: High. Reuse baseline “puissance de Dieu” register (not the weaker “force,” except where the Hebrew itself contrasts two near-synonyms, both of which should be rendered distinctly: חַיִל as “puissance/vaillance” and כֹחַ as “force”). “Mon Esprit” should not be silently expanded to “mon Esprit Saint” — this is God’s own Spirit in a formula parallel to, but not verbally identical with, the baseline’s “Esprit Saint” (πνεῦμα ἅγιον); note the theological continuity for teaching purposes without conflating the grammatical forms.
Eyes of the LORD range through the earth עֵינֵי יְהוָה מְשׁוֹטְטִים בְּכָל־הָאָרֶץ / einei YHWH meshotetim bekhol-ha’arets ”The eyes of YHWH roam throughout all the earth”	Divine omniscient oversight and providence ”the eyes of the LORD, which range through the whole earth”	God’s sovereign, attentive governance over history — a providence-doctrine statement paralleling the baseline’s “providence” entry, guarding against a deist “watching from a distance” misreading	”les yeux de l’Éternel, qui parcourent toute la terre”. Risk: Medium. Reuse the baseline’s caution against deist “providence” abstraction; this is active, personal oversight.
Plumb line / capstone הָאֶבֶן הָרֹאשָׁה / אֶבֶן הַבְּדִיל — ha’even harosha / even habedil ”the top/head stone”; “the tin/plummet stone”	Construction imagery: the completion of a building project (the Second Temple) “the top stone… the plumb line”	Assures the completion of the Temple’s rebuilding despite present smallness — Restoration of the Temple doctrine	”la pierre du faîte” / “le fil à plomb”. Risk: Low-Medium.

Chapter 5 — Sixth Vision (Flying Scroll); Seventh Vision (Woman in the Ephah)

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Flying scroll / curse מְגִלָּה עָפָה / אָלָה — megillah afah / alah ”flying scroll”; “curse/oath of judgment”	A written, publicly visible judicial curse against theft and false oaths ”a flying scroll… the curse”	God’s holiness demands covenant-community justice — part of the “Sovereign Plan” vision cycle addressing internal community sin, not only external restoration	”un rouleau qui volait” / “la malédiction”. Risk: Low-Medium.
Ephah / Wickedness personified אֵיפָה / רִשְׁעָה — eifah / rish’ah ”ephah” (a dry-measure basket, symbol of commerce); “Wickedness” (a personified female figure sealed inside it)	Grammatically feminine noun (רִשְׁעָה) personified as a woman for literary purposes ”an ephah… a woman… Wickedness”	Removal of systemic wickedness (likely economic/commercial corruption) from the land, carried off to “Shinar” (Babylon) — a purification-of-the-land vision within the Sovereign Plan doctrine	”un épha” / “la Méchanceté”. Risk: Medium. A translator’s note is recommended clarifying that the feminine personification is a grammatical/literary convention of Hebrew abstract nouns, not a theological statement about women, to prevent a misogynistic misreading in a contemporary French classroom setting.

Chapter 6 — Eighth Vision (Four Chariots); Coronation of Joshua; the Branch Again

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Four chariots / four winds of heaven אַרְבַּע מַרְכָּבוֹת / אַרְבַּע רוּחוֹת הַשָּׁמָיִם — arba merkavot / arba ruchot hashamayim ”four chariots”; “the four winds/spirits of heaven”	Symbolic agents of God’s judgment dispatched across the whole earth ”four chariots… the four winds of heaven”	Concludes the night-vision cycle: God’s sovereign plan extends to all directions of the earth — a “Sovereign Plan” capstone vision, later echoed in Revelation’s four horsemen	”quatre chars” / “les quatre vents des cieux”. Risk: Medium. A cross-reference note to Revelation’s four horsemen imagery is recommended for teaching continuity, without asserting an exact one-to-one identification.
Crowns (on Joshua’s head) עֲטָרוֹת / atarot ”crowns” (plural form in the Hebrew text, though a single figure — Joshua the priest — is crowned)	Royal/priestly investiture symbol ”crowns” (plural, noted textual question); some translations render “a crown”	Symbolic coronation pointing to the future king-priest (the Branch) who will unite both offices — directly feeds “The Coming Messianic King” doctrine	”des couronnes”. Risk: Medium. A translator’s note on the plural-form textual question (many scholars think a second crown, now lost from the narrative, was originally intended for Zerubbabel) is recommended for reviewer awareness, though not necessarily for the lay-reader text itself.
He shall build the temple of the LORD… a priest on his throne… the counsel of peace וּבָנָה אֶת־הֵיכַל יְהוָה… וְהָיָה כֹהֵן עַל־כִּסְאוֹ… וַעֲצַת שָׁלוֹם — uvanah et-heikhal YHWH… vehayah kohen al-kis’o… va’atsat shalom ”he will build the temple of YHWH… a priest will be on his throne… and a counsel/plan of peace”	Fusion of royal and priestly office in a single figure, an unusual combination under the Mosaic Law (which normally separated king and priest) “he shall build the temple of the LORD… a priest on his throne… the counsel of peace”	A king-priest typology directly anticipating the Messianic King doctrine’s fullest expression — the coming king who both builds God’s dwelling and mediates as priest	”il bâtira le temple de l’Éternel… et il y aura un prêtre sur son trône… et une pensée de paix”. Risk: High. This king-priest fusion is doctrinally significant and should be flagged for theologian review when taught alongside the Messianic King doctrine, given its unusual (Law-transcending) combination of offices.

Chapter 7 — The Question of Fasting; True Justice and Covenant Loyalty

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Fasting צוֹם / tsom ”fast, fasting”	Ritual abstention from food, associated with mourning or repentance ”fasting”	Israel’s ritual fasts, questioned by God as to whether they reflect true covenant obedience — sets up ch. 8’s reversal of fasts into feasts	”jeûne”. Risk: Low-Medium.
True justice, steadfast love (chesed), mercy מִשְׁפַּט אֱמֶת… חֶסֶד וְרַחֲמִים — mishpat emet… chesed verachamim ”true justice… covenant-loyal love and compassion”	חֶסֶד (chesed) has no single-word French equivalent: it spans covenant loyalty, steadfast love, and kindness together ”true justice… kindness/steadfast love and mercy”	God’s actual requirement behind ritual fasting — ethical covenant faithfulness, not mere religious performance	”la justice véritable… la bonté et la compassion” (chesed rendered “bonté” per Segond convention; TOB prefers “fidélité”). Risk: Medium-High. New core term (not present in the Romans baseline); flag as a linguistic-gap term requiring a consistent, curriculum-wide choice between “bonté” (kindness-emphasis) and “fidélité” (loyalty-emphasis) — recommend “bonté fidèle” as a compromise gloss where space allows.
Hearts like flint לֵב שָׁמִיר / lev shamir ”a heart of flint/adamant stone”	Idiom for stubborn, unyielding refusal to hear God’s word ”hearts as hard as flint”	Explains the exile as covenant unfaithfulness — a warning within the restoration narrative	”un cœur dur comme le diamant/silex”. Risk: Low.

Chapter 8 — God’s Zeal for Zion; the Restored City; Fasts Turned to Feasts

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
I am jealous for Zion with great jealousy קִנֵּאתִי לְצִיּוֹן קִנְאָה גְדוֹלָה / qinneti letsiyon qin’ah gedolah ”I am jealous/zealous for Zion with a great jealousy”	קִנְאָה spans negative “jealousy/envy” and positive “ardent, protective zeal” depending on the relationship in view; here it is covenant-marital zeal, not petty envy ”I am jealous for Zion with great jealousy”; “I am zealous for Zion”	The theological anchor of the curriculum’s fifth doctrine, “God’s Zeal for Zion” — God’s fierce, marriage-covenant-like ardor to defend and restore his people	”Je suis jaloux pour Sion d’une grande jalousie” (Segond convention) — with a mandatory clarifying gloss: “un amour ardent et protecteur.” Risk: Critical. In contemporary spoken French, “jaloux/jalousie” primarily denotes petty romantic possessiveness or envy (a person who is “jaloux” is usually read negatively), risking a serious trivialization or even a negative characterization of God. This is a culturally specific collision analogous to the baseline’s “élection”/political-election collision. Recommend pairing “jaloux” with an explanatory gloss every time it is used in teaching material, and consider “un amour jaloux et brûlant pour Sion” to retain intensity while cueing covenant-love rather than petty envy.
I have returned to Zion and will dwell in the midst of Jerusalem שַׁבְתִּי אֶל־צִיּוֹן וְשָׁכַנְתִּי בְּתוֹךְ יְרוּשָׁלִָם / shavti el-Tsiyon veshakhanti betokh Yerushalayim ”I have returned to Zion and will dwell in the midst of Jerusalem”	Reversal of the exile-departure of God’s glory (cf. Ezekiel 10–11) “I have returned to Zion”	The centerpiece restoration promise: God’s presence itself returning, not merely the people or the buildings	”Je suis retourné à Sion, et j’habiterai au milieu de Jérusalem”. Risk: High. Ties directly to the Restoration doctrine; reuse “j’habiterai au milieu de” from Chapter 2 for consistency.
City of Truth / Holy Mountain עִיר הָאֱמֶת / הַר הַקֹּדֶשׁ — ir ha’emet / har haqodesh ”city of truth/faithfulness”; “mountain of holiness”	Titles describing Jerusalem’s future restored character ”the City of Truth… the Holy Mountain”	Restoration is moral/spiritual, not merely architectural — reinforces both Restoration and Zeal-for-Zion doctrines	”la Ville de la vérité” / “la montagne sainte”. Risk: Low-Medium. Reuse baseline “saint” (holy) exactly for “sainte.”
Ten men… grasp the robe of a Jew, “God is with you” הֶחֱזִיקוּ… בִּכְנַף אִישׁ יְהוּדִי… עִמָּכֶם אֱלֹהִים / hechheziku… bikhnaf ish yehudi… imakhem Elohim ”they will take hold of the corner/hem of a Jewish man’s garment… God is with you”	Gentile peoples seeking covenant blessing through association with God’s people ”ten men… will take hold of the robe of a Jew… God is with you”	Anticipates the ingathering of the nations, resonant with the “Immanuel”/“God with us” theme and the baseline’s “Unity of Jews and Gentiles” doctrine	”dix hommes… saisiront le pan du vêtement d’un Juif… Dieu est avec vous”. Risk: Medium.

Chapter 9 — The Coming King (Core Passage) and Surrounding Oracle

Verses 9:9–10 receive full verse-by-verse treatment in Part 1 above. The surrounding material in this chapter introduces no additional Critical/High load-bearing theological terms beyond those already logged; note the following supporting items:

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Burden/oracle מַשָּׂא / massa ”a load, a burden,” used as a technical prophetic-genre term for a weighty pronouncement	Introduces prophetic judgment-oracles against nations (Damascus, Tyre, Sidon, Philistia, 9:1–8) “the burden of the word of the LORD,” “an oracle”	Frames God’s sovereign judgment over the surrounding nations as the backdrop against which the peaceable king of 9:9–10 arrives	”sentence/oracle” (“La sentence de la parole de l’Éternel”). Risk: Low.
Blood of my covenant / prisoners of hope דַּם־בְּרִיתֵךְ / אֲסִירֵי הַתִּקְוָה — dam-beritekh / asirei hatiqvah ”the blood of your covenant”; “prisoners of hope”	Covenant-ratifying blood sacrifice; captives who nonetheless possess hope ”the blood of my/your covenant… prisoners of hope”	Directly resonant with the baseline’s “covenant” (alliance) entry and anticipates the NT’s “blood of the covenant” (Matthew 26:28); “prisoners of hope” is a striking oxymoron describing God’s people awaiting deliverance	”le sang de ton alliance” / “prisonniers de l’espérance”. Risk: High. Reuse baseline “alliance” exactly; flag the covenant-blood phrase for theologian review given its direct resonance with atonement/Eucharistic language already flagged as High/Critical in the baseline.

Chapter 10 — Regathering and Strengthening of Judah and Joseph

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Cornerstone, tent peg, battle bow (from Judah) פִּנָּה / יָתֵד / קֶשֶׁת מִלְחָמָה — pinnah / yated / qeshet milchamah ”cornerstone”; “tent peg”; “battle bow”	Three images of stability, security, and strength, all said to come “from him” (Judah) “from him the cornerstone, from him the tent peg, from him the battle bow”	A cluster of leadership/messianic images pointing to the coming ruler from Judah — feeds the “Coming Messianic King” doctrine; “cornerstone” in particular resonates with later NT Christological use (though not identical vocabulary)	“la pierre angulaire” / “le piquet de tente” / “l’arc de guerre”. Risk: Medium-High. Note the “pierre angulaire” resonance with NT cornerstone Christology for teaching cross-reference, without asserting direct lexical equivalence.
I will whistle for them and gather them אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם / eshreqah lahem va’aqabtsem ”I will whistle/signal for them and gather them”	Shepherd’s call to summon scattered flock ”I will whistle for them and gather them”	Regathering of the scattered covenant people, echoing the Exodus and feeding the Restoration doctrine	”Je sifflerai pour les rassembler”. Risk: Low-Medium.

Chapter 11 — The Rejected Shepherd; Thirty Pieces of Silver

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Worthless/foolish shepherd הָרֹעֶה הָאֱלִיל / haro’eh ha’elil ”the shepherd of nothingness/worthlessness”	A corrupt leader who abandons and exploits the flock, contrasted with the good shepherd figure ”the worthless/foolish shepherd”	A negative foil highlighting the failure of Israel’s leadership, deepening the need for the true Messianic King/Shepherd	”le berger de rien” / “le berger sans valeur”. Risk: Medium.
Two staffs: Favor and Union נֹעַם / חֹבְלִים — No’am / Chovelim ”Favor/Pleasantness” and “Union/Bonds”	Symbolic shepherd’s staffs representing God’s favor toward the covenant and the unity of Judah and Israel, both broken in the narrative ”Favor… Union” (or “Beauty… Bands”)	The breaking of both staffs dramatizes the rupture of God’s covenant favor and Israel’s internal unity because of the people’s rejection of the true shepherd — directly relevant to the Sovereign Plan and Zeal-for-Zion doctrines	”Faveur” / “Union”. Risk: Medium-High.
Thirty pieces of silver, thrown to the potter שְׁלֹשִׁים הַכֶּסֶף… אֶל־הַיּוֹצֵר — shloshim hakesef… el-hayotser ”thirty [shekels of] silver… to the potter”	The paltry, insulting price set on the good shepherd’s value; thrown into the Temple treasury/potter’s field ”thirty pieces of silver… to the potter”	Directly quoted/echoed in Matthew 27:9–10 regarding Judas’s betrayal price — a Christologically loaded detail even though outside this curriculum’s Romans-anchored New Testament scope, it is essential background for the Piercing/Messianic King doctrines	”les trente pièces d’argent… au potier”. Risk: High. Flag for theologian review given the direct NT quotation link.
Breaking the covenant with the peoples לְהָפֵר אֶת־בְּרִיתִי… אֶת־כָּל־הָעַמִּים / lehafer et-briti et-kol-ha’ammim ”to break my covenant with all the peoples”	Removal of divine restraint/protection over the nations ”that I had made with all the peoples”	Consequence of Israel’s rejection of the shepherd — reuses baseline “covenant” (alliance) exactly	”mon alliance”. Risk: Medium (reused baseline term, contextual risk only).

Chapter 12 — The Piercing of the One They Have Pierced

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
Spirit of grace and pleas for mercy רוּחַ חֵן וְתַחֲנוּנִים / ruach chen vetachanunim ”a spirit of favor/grace and supplications”	God’s Spirit-given capacity for repentant, mercy-seeking prayer poured out on the house of David and Jerusalem ”a spirit of grace and supplication/pleas for mercy”	Directly precedes the piercing verse; God himself initiates the repentant mourning that follows — reuses baseline “grace” (grâce) exactly	”un esprit de grâce et de supplication”. Risk: High. Reuse baseline “grâce” exactly; ensure “mon Esprit”-type capitalization consistency questions (as raised at 4:6) are resolved the same way here for curriculum-wide coherence.
They will look on me, whom they have pierced וְהִבִּיטוּ אֵלַי אֵת אֲשֶׁר־דָּקָרוּ / vehibitu elai et asher-daqaru ”and they will look to/at me, [him] whom they have pierced”	דָּקַר (daqar) = to pierce, thrust through, run through with a weapon — physically violent, not metaphorical ”they shall look on/unto me whom they have pierced” (KJV/ESV, preserving the grammatical tension of “me… whom” — the pierced one and the “me” who speaks appear grammatically identified); NIV/NASB retain similar wording; LXX (Greek) reads κατορχήσαντο (“they danced/mocked,” a divergent tradition) but the NT’s quotation at John 19:37 follows a Greek text tradition (ὄψονται εἰς ὃν ἐξεκέντησαν) matching the Hebrew “pierced” sense, not the majority LXX “mocked” reading	The centerpiece verse of the curriculum’s fourth doctrine. YHWH speaks in the first person (“me”) yet identifies himself as the one who is “pierced” — a startling divine-identification statement historically read by Christian interpreters as pointing to the incarnate Son’s crucifixion (cf. John 19:37; Revelation 1:7), and by Jewish interpreters through other referents (e.g., a corporate or historical martyr figure). This grammatical tension (“me… whom they pierced”) must not be smoothed away	”ils tourneront les regards vers moi, celui qu’ils ont transpercé”. Risk: CRITICAL. This is this curriculum’s single most sensitive term. The French rendering must preserve the “moi” (me) and not silently shift to “lui” (him), which would erase the grammatical divine-identification tension that gives this verse its doctrinal weight. Do not follow LXX “mocked” tradition; align with the Hebrew “pierced” (דָּקַר) and the NT’s citation. Alternatives rejected: any rendering substituting “lui” for “moi” for smoother French style; any softening of “transpercé” to a non-violent term like “blessé” (wounded) or “touché.” Mandatory theologian review for every occurrence and every derivative teaching passage.
Mourn for him as for an only child וְסָפְדוּ עָלָיו כְּמִסְפֵּד עַל־הַיָּחִיד / vesafedu alav kemisped al-hayachid ”and they will lament/wail for him as one wails for an only [child]“	הַיָּחִיד (“the only one”) — a term for an only child, one irreplaceable and singularly beloved ”they shall mourn for him, as one mourns for an only son”	Intensifies the grief following the piercing; “only child/son” carries an emotional resonance worth noting alongside (without conflating with) the baseline’s “Son of God” (Fils de Dieu) Critical-risk term, since both share the theme of a singular, irreplaceable beloved son	”ils se lamenteront sur lui comme on se lamente sur un fils unique”. Risk: High. Flag the resonance with “Fils unique”/Sonship-of-Christ vocabulary for teaching cross-reference, while keeping this occurrence’s own grammatical and narrative integrity intact.

Chapter 13 — The Fountain Opened; False Prophets Removed; the Shepherd Struck

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
A fountain opened for sin and impurity מָקוֹר נִפְתָּח לְחַטָּאת וּלְנִדָּה / maqor niftach lechatat uleniddah ”a spring/fountain will be opened for sin and for impurity/menstrual uncleanness”	נִדָּה (niddah) has a specific ritual-purity (menstrual) base sense extended to moral impurity generally ”a fountain shall be opened… for sin and for uncleanness”	Immediate sequel to the piercing (12:10): the pierced one’s opening becomes the source of cleansing — foundational to the Piercing doctrine’s redemptive outcome	”une source sera ouverte… pour le péché et pour l’impureté”. Risk: High. Reuse baseline “sin” (péché) exactly; flag “impureté” for a clarifying note distinguishing ritual-purity background from a purely moral-only reading, so the fuller OT resonance is not lost nor moralized too narrowly.
Strike the shepherd, and the sheep will be scattered הַךְ אֶת־הָרֹעֶה וּתְפוּצֶיןָ הַצֹּאן / hakh et-haro’eh utefutseina hatson ”Strike the shepherd, and the flock will be scattered”	A command (imperative) directed against “my shepherd, the man who stands next to me” (v.7) — a figure intimately associated with God himself ”Strike the shepherd, and the sheep will be scattered”	Quoted by Jesus of himself at his arrest (Matthew 26:31; Mark 14:27) — essential background to both the Piercing and Messianic King doctrines, even though the direct NT citation falls outside Romans	”Frappe le berger, et les brebis seront dispersées”. Risk: High. Flag for theologian review given the direct Gospel citation and its close doctrinal proximity to 12:10.
I will refine them as silver is refined וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף / utserafttim kitsrof et-hakesef ”and I will refine them as silver is refined”	Metallurgical purification imagery for a remnant passed through judgment ”I will refine them as silver is refined… and test them as gold is tested”	Purification of a faithful remnant, resulting in the covenant formula “they are my people… the LORD is my God” — ties Restoration and Sovereign Plan doctrines together	”je les affinerai comme on affine l’argent”. Risk: Medium.

Chapter 14 — The Day of the LORD; the LORD King Over All the Earth

Terms	Variants	Contextual Theological Meaning	French Rendering & Risk
The Day of the LORD יוֹם־בָּא לַיהוָה / yom-ba laYHWH ”a day is coming for/belonging to YHWH”	Standard prophetic-eschatological technical term for God’s decisive intervention in judgment and salvation ”a day of the LORD is coming”	Frames the whole chapter’s climactic eschatological vision, tying together the Sovereign Plan and Zeal-for-Zion doctrines at the book’s close	”un jour vient pour l’Éternel” / “le jour de l’Éternel”. Risk: Medium.
The Mount of Olives shall be split הַר הַזֵּיתִים… וְנִבְקַע / har hazeitim… venivqa ”the Mount of Olives… will be split”	Dramatic apocalyptic geological transformation accompanying God’s intervention ”the Mount of Olives shall be split in two”	Sets the geographic stage of God’s climactic in-person intervention at Jerusalem	”le mont des Oliviers sera fendu”. Risk: Low-Medium.
Living waters shall flow out from Jerusalem מַיִם חַיִּים יֵצְאוּ מִירוּשָׁלִַם / mayim chayim yetse’u miyrushalayim ”living [flowing, fresh] waters will go out from Jerusalem"	"Living water” = fresh, flowing (as opposed to stagnant) water; here miraculously sourced from the restored city ”living waters shall flow out from Jerusalem”	An image of abundant divine life flowing from the restored city, later resonant with (though not identical to) Jesus’ “living water” sayings (John 4:10–14; 7:38) — Restoration doctrine’s climactic image	”des eaux vives sortiront de Jérusalem”. Risk: Medium. Note the Johannine resonance for teaching cross-reference.
The LORD will be king over all the earth וְהָיָה יְהוָה לְמֶלֶךְ עַל־כָּל־הָאָרֶץ / vehayah YHWH lemelekh al-kol-ha’arets ”and YHWH will become/be king over all the earth”	Universal, unrivaled divine kingship, distinct from any national or political kingship ”the LORD will be king over all the earth”	Climactic universal-kingship statement resonant with, but not verbally identical to, the baseline’s “Royaume de Dieu” (Kingdom of God) — the final horizon of the “Coming Messianic King” and “Sovereign Plan” doctrines together	”l’Éternel sera roi de toute la terre”. Risk: High. Reuse “roi” consistently with 9:9’s “ton roi”; distinguish from any political/nationalist kingdom reading, per the baseline’s caution for “Royaume de Dieu.”
The LORD will be one and his name one יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד / yihyeh YHWH echad ushmo echad ”YHWH will be one, and his name one”	Echoes the Shema’s confession of God’s unique oneness (Deuteronomy 6:4), here projected into the eschatological future as universally acknowledged ”the LORD will be one and his name one”	A monotheistic climax: universal, undivided acknowledgment of the one true God — closely tied to the “Deity of Christ”/“Lordship of Christ” trajectory the baseline establishes for the NT, now anticipated from the OT side	”l’Éternel sera un, et son nom un”. Risk: High. Flag for theologian review given its direct connection to core monotheistic confession, paralleling the baseline’s treatment of “Jésus est Seigneur” as a load-bearing confessional statement.
Holy to the LORD (on the bells of the horses) קֹדֶשׁ לַיהוָה / qodesh laYHWH ”Holy to YHWH”	A dedicatory inscription formula previously reserved for the high priest’s garments (Exodus 28:36), here extended to ordinary objects ”HOLY TO THE LORD”	Universalizes holiness/consecration across all of restored life, not confined to priestly/temple objects — a striking Restoration/Zeal-for-Zion image of total sanctification	”Sainteté à l’Éternel” / “Consacré à l’Éternel”. Risk: Medium-High. Reuse baseline “saint(eté)” exactly; flag the priestly-formula background for teaching notes.
No longer a trader (“Canaanite”) in the house of the LORD וְלֹא־יִהְיֶה כְנַעֲנִי עוֹד בְּבֵית־יְהוָה / velo-yihyeh khena’ani od beveit-YHWH ”and there will no longer be a Canaanite in the house of YHWH"	"Canaanite” used idiomatically for “trader/merchant” (a recognized secondary sense in Biblical Hebrew, cf. Proverbs 31, Hosea 12:7), by extension for commercial exploitation of sacred space ”there shall no longer be a trader in the house of the LORD”	Echoes and anticipates the Gospel temple-cleansing episodes; closes the book with the Temple fully consecrated and undefiled — Restoration of the Temple doctrine’s final statement	”il n’y aura plus de marchand dans la maison de l’Éternel”. Risk: Medium. A translator’s note explaining the idiomatic ethnonym-for-merchant usage (not an ethnic statement) is recommended to prevent an anachronistic or ethnically charged misreading.

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Summary of Chapters Introducing No New Load-Bearing Terms

Every chapter of Zechariah (1–14) has been reviewed above and contributes new theological vocabulary; no chapter is without load-bearing content requiring analysis. Chapters 9–14 in particular concentrate the terms most directly tied to this curriculum’s five core doctrines, while chapters 1–8 establish the foundational vision-cycle and restoration vocabulary on which chapters 9–14 depend. All proper names not separately treated above (Zerubbabel, Joshua/Yehoshua the high priest, Darius, Haggai, Iddo, Berekiah, Damascus, Hamath, Tyre, Sidon, Ashkelon, Gaza, Ekron, Nathan, Shimei, Hadad-Rimmon, Megiddo) follow standard established French Bible proper-name conventions and carry Low risk; they are not separately tabled here for space, but should be verified against a standard French Bible (Segond/TOB) proper-name list in Phase 2.

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This document extends, and must not contradict, the baseline Romans translation_memory.json and bible_term_registry.json. All newly proposed terms above are candidates for formal incorporation into an extended translation memory/term registry in a subsequent step.