Passage

Romans 11

• Glossary Term

  Apostle

  nulaaɗo (from nul-, 'to send'; 'one who is sent') is deliberately chosen as a native Fulfulde-rooted term specifically to avoid rasuulu, the Arabic loanword used across West African Islamic communities as the title for Muhammad ('Rasuulullaahi,' the Messenger of God).

  ROM.11.13

• Doctrine

  Apostleship

  The deliberate use of the native-rooted nulaaɗo rather than the Arabic rasuulu (reserved for Muhammad's title) must be consistently maintained across all translated materials to avoid readers mapping Paul's apostleship onto Muhammad's prophetic office.

  ROM.11.13

• Doctrine

  Effectual Calling

  God's sovereign call that ensures the salvation of the called must be kept distinct from natal (fate, tied to the Islamic concept of al-qadar), a more impersonal predetermination framework than Romans 9's personal, relational election.

  ROM.11.29

• Glossary Term

  Election

  suɓagol ('to choose/select') is God's sovereign personal choice.

  ROM.11.29

• Glossary Term

  Gentiles

  leƴƴi goo ('other nations/peoples') is a descriptive rendering correctly conveying 'non-Jewish peoples' without a pejorative charge, appropriate given the sensitivity of ethnic-group language in a region where inter-ethnic relations (including tensions between Fulani pastoralist and neighboring farming communities) are a live social reality.

  ROM.11.17-24

• Doctrine

  Grace

  CRITICAL: arjunde is Arabic-influenced vocabulary shared with Islamic usage, generally understood there as responsive to piety and good deeds; barke (marabout-associated blessing/spiritual power) is a tempting but rejected near-synonym carrying strong reciprocal, person-mediated connotations.

  ROM.11.5-6

• Glossary Term

  Grace

  CRITICAL: arjunde is attested in regional Fulfulde religious usage for divine favor/reward, but as Arabic-influenced vocabulary shared with Islamic usage, it is generally understood there as responsive to piety and good deeds rather than wholly unmerited.

  ROM.11.5-6

• Glossary Term

  Israel

  Standard proper name; note the modern nation-state of Israel shares a similar name, so context should clarify when the biblical people/covenant referent, not the contemporary state, is meant.

  ROM.11.17-24

• Glossary Term

  Justification

  A descriptive compound ('being made/declared righteous') is required, since no single crystallized Fulfulde theological term for the forensic declaration exists in the available translation literature.

  ROM.11.11

• Doctrine

  Providence

  God's personal, purposive care must be distinguished from natal (fate/al-qadar), a live Islamic theological concept of divine predetermination more impersonally fatalistic than Romans 8:28's relational confidence.

  ROM.11.33-36

• Glossary Term

  Providence

  welsindiigal Alla ('God's watchful care') is preferred to state plainly God's personal, purposive care, distinguished from natal (fate, al-qadar), a live Islamic theological concept of divine predetermination that is more impersonally fatalistic than Romans 8:28's relational confidence, and from hasara (misfortune/chance), which must never substitute.

  ROM.11.33-36

• Glossary Term

  Righteousness

  peewal ('straightness/uprightness') is a plausible general-purpose rendering, but its exact currency for the specific theological sense of right standing before God should be reconfirmed with native speakers in the target dialect; it risks being heard as good moral character rather than a status received by faith.

  ROM.11.11

• Doctrine

  Salvation

  CRITICAL: Islamic soteriology, held with unusual scholarly depth among Fulani communities, has no atonement framework, understanding paradise-entry as Allah's mercy weighed against deeds; Romans' basis for salvation in Christ's finished work (10:9-10) must be stated explicitly.

  ROM.11.11

• Glossary Term

  Salvation

  CRITICAL: kisal (from a root meaning 'to be safe/rescued') is the best-attested general term.

  ROM.11.11

• Doctrine

  Unity of Jews and Gentiles

  Requires careful OT grounding for readers whose independent narrative knowledge of Israel's covenant history may come primarily through the Quranic narrative rather than the biblical one.

  ROM.11.17-24