Semantic Analysis — Acts (Full Book) | English → Azerbaijani

Methodology

This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage of Acts 1–28 in the original Koine Greek, with the core passage (Acts 2:1–41) receiving verse-by-verse treatment of every load-bearing term, and every other chapter receiving a chapter-level study of its load-bearing theological vocabulary. Chapters that introduce no new theological vocabulary say so explicitly and cite which earlier chapter(s)/terms they reuse.

Reuse discipline: Any term already fixed in the baseline Romans translation_memory.json / bible_term_registry.json is reused with its exact recorded Azerbaijani rendering. This document does not re-derive those renderings; it only notes their first/significant occurrences in Acts and any Acts-specific nuance. New terms not present in the Romans baseline are analyzed fully here and will seed the Acts-specific glossary (08) and, in a later step, the Acts doctrine risk registry.

Risk tiers follow the baseline definitions: Critical (essential doctrine at stake, theologian review required), High (significant confusion/syncretism risk), Medium (clarity reduced, native-speaker review), Low (minor imprecision, automated review).

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PART 1 — Core Passage: Acts 2:1–41 (Verse-by-Verse)

Acts 2:1

Greek: ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς

• Term: Πεντηκοστή (Pentēkostē)
• Transliteration: pen-tee-kos-TEE
• Literal meaning: “Fiftieth [day]” — the Greek name for the Jewish Feast of Weeks (Shavuot), fifty days after Passover.
• Semantic range: A fixed pilgrim feast on the Jewish calendar; by extension, in Christian usage, the day the Spirit was poured out.
• English variants: Pentecost; Feast of Weeks; Feast of Harvest.
• Contextual theological meaning: The Spirit’s outpouring is anchored to a real, dateable Jewish festival Peter’s hearers already kept — not a free-floating mystical event. This grounds Pentecost in salvation-historical fulfillment (Doctrine: The Holy Spirit and Pentecost).
• AZ rendering & risk: Əllinci gün bayramı (Pentikost) — Medium. Azerbaijani readers, largely unfamiliar with the Jewish festival calendar, need the Old Testament background taught explicitly on first use each lesson; without it “Pentikost” reads as an arbitrary proper name.

Acts 2:2

Greek: ἦχος ὥσπερ φερομένης πνοῆς βιαίας

• Term: πνοή (pnoē)
• Transliteration: pno-EE
• Literal meaning: breath, blast, wind.
• Semantic range: Physical wind; by wordplay, echoes πνεῦμα (Spirit/breath/wind) — the same root sense as Müqəddəs Ruh.
• English variants: wind, blast, rushing.
• Contextual theological meaning: The audible, physical sign accompanying the Spirit’s arrival; not merely weather but a theophanic marker (cf. Sinai, 1 Kings 19).
• AZ rendering & risk: Külək (“kimi bir səs, güclü külək kimi”) — Low. No collision; keep the wind/Spirit wordplay explainable in teaching notes since Azerbaijani “külək” (wind) and “Ruh” (Spirit) do not share a root as the Greek does.

Acts 2:3

Greek: διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός

• Term: γλῶσσα (glōssa, here = flame shaped like a tongue) / πῦρ (fire)
• Transliteration: GLOH-sah / PEER
• Literal meaning: tongue (body part) / fire.
• Semantic range: γλῶσσα ranges from the physical organ, to language/speech, to (here) a tongue-shaped flame.
• English variants: tongues of fire; flames.
• Contextual theological meaning: Fire signals divine presence and purifying power (cf. burning bush, pillar of fire); the tongue-shape anticipates the speech-miracle in v.4.
• AZ rendering & risk: Alov dilləri kimi (fire-tongue-like) — Low-Medium. Ensure the AZ phrase preserves the double image (fire + tongue-shape) rather than flattening to “flames,” since v.4’s wordplay depends on it.

Acts 2:4

Greek: ἐπλήσθησαν πάντες Πνεύματος Ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις

• Terms: πίμπλημι (plēthō, “filled”) + Πνεῦμα Ἅγιον (reuse baseline) + γλῶσσαι ἕτεραι (“other tongues”)
• Transliteration: PLEE-thay-san / hay-TEH-rice GLOH-sigh
• Literal meaning: “were filled” / “other tongues [languages].”
• Semantic range: γλῶσσα here clearly means human languages (confirmed by vv.6,8,11 “his own language/dialect”), not unintelligible ecstatic utterance.
• English variants: other tongues; other languages.
• Contextual theological meaning: The Spirit’s filling produces real, known human languages as a sign confirming the gospel is for all nations (Doctrine: The Gospel to Jews and Gentiles; The Holy Spirit and Pentecost).
• AZ rendering & risk: Holy Spirit = Müqəddəs Ruh (baseline, exact reuse, Critical). “Other tongues” = başqa dillərdə [danışmaq] — Medium. Risk: Azerbaijani charismatic/Pentecostal usage sometimes imports “dillərdə danışmaq” as unintelligible ecstatic speech (as in some 1 Corinthians 14 contexts); teaching notes must state plainly that Acts 2 tongues are known, existing human languages, distinct from any later ecstatic-speech phenomenon, to prevent doctrinal blending across NT books.

Acts 2:5–11

Greek: ἦσαν… Ἰουδαῖοι… ἀκούει εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ

• Term: ἴδιος διάλεκτος (idia dialektos, “own dialect/language”)
• Transliteration: EE-dee-ah dee-AH-lek-tos
• Literal meaning: one’s own particular speech/dialect.
• Semantic range: Native tongue, regional/ethnic language.
• English variants: own language; own tongue; native language.
• Contextual theological meaning: The nations-list (Parthians, Medes, Elamites, etc.) plus “own dialect” together prove these are genuine known languages — the miracle reverses Babel’s scattering (Genesis 11) and previews the gospel’s reach to “all nations” (Doctrine: The Gospel to Jews and Gentiles; The Great Commission Fulfilled).
• AZ rendering & risk: öz dilində/öz ləhcəsində — Low. Also note: v.11 mentions προσήλυτοι (prosēlytoi, “proselytes/converts to Judaism”) — Gentiles who had formally joined Judaism. AZ: prozelit(lər) / Yəhudiliyə keçmiş adamlar — Medium; a technical socio-religious category unfamiliar to readers, worth a brief gloss since it becomes relevant again for “God-fearers” in Acts 10.

Acts 2:12–13

Greek: διηπόρουν… ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν

• Term: γλεῦκος (gleukos, “sweet new wine”)
• Transliteration: GLYOO-kos
• Literal meaning: unfermented/sweet wine.
• Semantic range: New wine, associated with early-harvest intoxication.
• English variants: new wine; sweet wine.
• Contextual theological meaning: The mocking charge of drunkenness sets up Peter’s defense in v.15 and frames the Spirit’s work as something the world will misread as mere emotional excess.
• AZ rendering & risk: təzə şərab — Low. No doctrinal risk; narrative color only.

Acts 2:14–15

Greek: οὐ γάρ… μεθύουσιν

• Term: μεθύω (methyō, “to be drunk”)
• Transliteration: meh-THYOO-oh
• Literal meaning: to be intoxicated.
• AZ rendering & risk: sərxoş olmaq — Low. No new doctrinal content; establishes Peter as the first public preacher of the resurrection, introducing his sermon.

Acts 2:16–18

Greek: τοῦτο ἐστὶν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ… ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα

• Terms: προφήτης (reuse baseline “Peyğəmbər”) / ἐκχέω (ekcheō, “pour out”) / πᾶσα σάρξ (pasa sarx, “all flesh”)
• Transliteration: ek-KHEH-oh / PAH-sah SAHRKS
• Literal meaning: “I will pour out” / “upon all flesh.”
• Semantic range: ἐκχέω = to pour out liquid abundantly; here metaphorical for lavish, public bestowal of the Spirit. πᾶσα σάρξ = every kind of person (sons/daughters, young/old, even “servants,” male and female) — a deliberate breaking of the usual prophet-only, elite-recipient pattern.
• English variants: pour out; outpouring; on all flesh/all people.
• Contextual theological meaning: This is the theological center of the core passage: the Spirit is no longer given to select prophets/kings but poured out on the whole believing community regardless of age, sex, or class — the democratization of prophetic gifting under the new covenant (Doctrine: The Holy Spirit and Pentecost).
• AZ rendering & risk: [Ruhumu] tökəcəyəm / bütün bəşər üzərinə — High. The verb “tökmək” (pour) is doctrinally safe, but “bütün bəşər/bütün insanlar üzərinə” must be rendered with unqualified universality (per baseline’s universality-preservation rule for Romans 3:23/10:12-13) — do not narrow “all flesh” to “all believers of one ethnic group.” Also note: v.17’s ὁράσεις/ἐνύπνια (“visions/dreams”) — AZ: görüntülər/röyalar — Medium; “röya” (dream) carries strong association with Islamic dream-interpretation tradition (istixarə, folk dream-reading); teaching notes should clarify this is Spirit-given prophetic disclosure tied to the risen Christ, not a generic dream-omen epistemology.

Acts 2:19–20

Greek: δώσω τέρατα… σημεῖα

• Term: τέρας / σημεῖον (teras / sēmeion, “wonder” / “sign”)
• Transliteration: TEH-ras / say-MAY-on
• Literal meaning: a startling portent / an evidential marker.
• Semantic range: Together σημεῖα καὶ τέρατα is a fixed pair in Acts denoting God-given evidential acts (miracles) authenticating a message or messenger.
• English variants: signs and wonders; portents and signs; miraculous signs.
• Contextual theological meaning: These apocalyptic signs (blood, fire, smoky mist, darkened sun) frame the entire Christ-event as the inbreaking of “the last days,” not an isolated local happening (Doctrine: The Holy Spirit and Pentecost).
• AZ rendering & risk: əlamətlər və möcüzələr — High. Möcüzə is shared with Islamic vocabulary for mu’jiza, a miracle specifically reserved as proof of a prophet’s prophethood, and overlaps with the baseline-rejected kəramət (a saint/Imam’s miraculous endowment). Every occurrence of “signs and wonders” language across Acts needs a consistent teaching gloss: these are God’s own authenticating acts accompanying the apostolic gospel, not a mu’jiza-style prophetic credential competing with Muhammad’s, nor kəramət-style saintly charisma.

Acts 2:21

Greek: πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται

• Term: ἐπικαλέομαι (epikaleomai, “to call upon/invoke”) + σωθήσεται (future passive of σῴζω, reuse baseline “Xilas”)
• Transliteration: eh-pee-kah-LEH-oh-my
• Literal meaning: to call upon, invoke, appeal to.
• Semantic range: Distinct from κλητός/κλῆσις (baseline “called/calling” — God’s sovereign summons of a person). Here the direction is reversed: the human act of invoking the Lord’s name for salvation.
• English variants: calls on; invokes; appeals to.
• Contextual theological meaning: The universal salvation-invitation formula (quoting Joel 2:32), later echoed in Romans 10:13 within the baseline package. Because “Kyrios” here is applied to Jesus by v.36, this verse is a direct, unqualified claim of Christ’s deity (Doctrine: The Gospel to Jews and Gentiles).
• AZ rendering & risk: Rəbbin adını çağıran hər kəs xilas olacaq — Critical. Must (a) reuse Rəbb exactly (baseline Lordship of Christ term, never “ağa”), (b) reuse Xilas exactly (never nicat), (c) preserve unqualified universality (“hər kəs” = “everyone,” not narrowed by ethnicity or status), and (d) be flagged for consistency with the Romans 10:9–13 rendering already fixed in the baseline package, since this is the same salvation-confession formula appearing in both books.

Acts 2:22

Greek: Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις

• Terms: Ναζωραῖος (Nazōraios, “Nazarene”) / δύναμις (dynamis, reuse baseline “power”)
• Transliteration: nah-zoh-RAH-yos
• Literal meaning: “the one from Nazareth.”
• Semantic range: A geographic-designation title that becomes a technical name for Jesus and (later) for his followers (Acts 24:5).
• English variants: Jesus the Nazarene; Jesus of Nazareth.
• Contextual theological meaning: Peter grounds his claims in verifiable public history (“attested to you”), not private mystical experience — an important apologetic strategy for a Jewish audience skeptical of a crucified Messiah.
• AZ rendering & risk: İsa Nazaretli — Low, provided İsa is (per baseline rule) elsewhere paired with Məsih in doctrinally significant statements; here the bare geographic title is acceptable since Peter is building his argument toward the Christ/Lord confession in v.36, not asserting it yet.

Acts 2:23

Greek: τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον… προσπήξαντες ἀνείλατε

• Terms: βουλή (boulē, “plan/counsel”) / πρόγνωσις (prognōsis, “foreknowledge”)
• Transliteration: boo-LEE / prog-NOH-sees
• Literal meaning: deliberate decision, counsel / foreknowledge.
• Semantic range: βουλή = a determined, deliberate plan (not a passive foreseeing); πρόγνωσις = knowing beforehand.
• English variants: definite plan; determined purpose; foreknowledge.
• Contextual theological meaning: The cross was not a tragic accident overtaking God’s plan but its very fulfillment — connects directly to the Providence doctrine already fixed in the baseline (Romans 8:28).
• AZ rendering & risk: Allahın müəyyən etdiyi məqsəd və qabaqcadan bilməsi ilə — High. Must not be rendered with qismət or alın yazısı (both forbidden per baseline for providence/election), which would reduce the cross to impersonal fate rather than the Father’s purposeful, personal plan. Reuse Allahın tədbiri-style personal-providence framing from the baseline where possible.

Acts 2:24

Greek: ὃν ὁ θεὸς ἀνέστησεν, λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ’ αὐτοῦ

• Term: ἀνίστημι (anistēmi, “raise up”) — reuse baseline ἀνάστασις family, “Diriliş”
• Transliteration: ah-NEES-tay-mee
• Literal meaning: to make stand up again; to raise.
• AZ rendering & risk: Allah onu diriltdi — Critical (reuse baseline Diriliş/Resurrection of Christ exactly). “Loosing the pains/pangs of death” (ὠδῖνας τοῦ θανάτου) presupposes a real, completed death — this verse is a primary Acts anchor-text for the baseline’s forbidden-substitution rule against a no-death-ascension reading (Qur’an 4:157). Teaching notes must state plainly: death occurred, then bodily resurrection followed; “it was not possible for death to hold him” describes death’s defeat, not death’s absence.

Acts 2:25–28

Greek (Ps 16 LXX): οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν

• Term: ὅσιος (hosios, “holy/devout one”)
• Transliteration: HOH-see-os
• Literal meaning: consecrated, pious, holy in the sense of covenant faithfulness.
• Semantic range: Overlaps with but is distinct from ἅγιος (baseline “Müqəddəs”); ὅσιος emphasizes faithful devotion, often used of persons rather than God’s absolute otherness-holiness.
• English variants: Holy One; your Holy One; your faithful one.
• Contextual theological meaning: Peter reads David’s psalm as prophecy of the Messiah’s bodily preservation from decay — proof text for the resurrection (Doctrine: Fulfillment of Prophecy carried over from the Romans baseline; Conversion… not yet, but Messianic Promise).
• AZ rendering & risk: Müqəddəs Olanın — Medium-High. Since Azerbaijani has no separate established term distinguishing ὅσιος from ἅγιος, reuse Müqəddəs (baseline) here but flag in teaching notes that this is a messianic title applied to Jesus from an OT psalm about God’s “Holy One,” reinforcing (not diluting) the deity/messiahship claims building toward v.36.

Acts 2:29–31

Greek: Δαυὶδ… προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ

• Terms: Δαβίδ (reuse baseline “Davud”) / Χριστός (reuse baseline “Məsih”) / προεῖδεν (proeiden, “foresaw”)
• Contextual theological meaning: David died and decayed (a plain historical fact all hearers know), so the psalm cannot refer to David himself — it must be prophetic of the Messiah’s resurrection. This is the same Davidic-covenant fulfillment logic flagged as High risk in the baseline (Davidic Covenant doctrine), now applied evidentially to prove Christ’s bodily resurrection specifically, a Critical-risk doctrine given Qur’an 4:157.
• AZ rendering & risk: No new term; reuse Davud, Məsih, Diriliş exactly. Flag as Critical for the compounded claim (Davidic prophecy + real death + bodily resurrection all in one argument).

Acts 2:32

Greek: τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες

• Term: μάρτυς (martys, “witness”)
• Transliteration: MAR-toos
• Literal meaning: one who testifies to what he has seen/experienced; a legal/eyewitness term.
• Semantic range: In classical and NT Greek ranges from courtroom witness to (later, post-NT) one who testifies even unto death — the “martyr” sense develops historically but is NOT the primary NT-era meaning.
• English variants: witness; testifier; eyewitness.
• Contextual theological meaning: The apostles’ authority rests on being eyewitnesses of the risen Christ — this is the qualifying criterion for apostleship set in Acts 1:22 and directly ties to the baseline’s Apostleship doctrine note distinguishing apostles from an infallible Imamate-style successive office (Doctrine: Apostolic Authority and Miracles).
• AZ rendering & risk: şahid / şahidlik etmək — High, Critical caution. The correct Azerbaijani word is şahid (witness, one who testifies), which must be kept strictly distinct from the phonetically similar but doctrinally very different şəhid (martyr — Arabic-origin term with deep Shia devotional and political weight, above all the martyrdom of Imam Hüseyn at Karbala). Confusing the two words would import Karbala-martyrdom associations into the apostles’ eyewitness-testimony role. This distinction must be locked into the glossary and flagged for every future occurrence of “witness/testify” across Acts (used repeatedly: 1:8, 2:32, 3:15, 5:32, 10:39, 10:41, 13:31, 22:15, 26:16, etc.).

Acts 2:33

Greek: τῇ δεξιᾷ τοῦ θεοῦ ὑψωθείς, τήν τε ἐπαγγελίαν τοῦ Ἁγίου Πνεύματος λαβὼν παρὰ τοῦ πατρός, ἐξέχεεν τοῦτο

• Terms: ἐπαγγελία (epangelia, “promise”) / πατήρ (reuse baseline “Ata”)
• Transliteration: eh-pahn-geh-LEE-ah
• Literal meaning: a promise, pledge.
• Semantic range: A formal, binding assurance of a future gift — here specifically the promised Spirit, echoing v.39 and Luke 24:49/Acts 1:4.
• English variants: promise; pledge.
• Contextual theological meaning: The Spirit’s outpouring is the fulfillment of a specific prior divine promise (tied to the Davidic/prophetic covenant line), reinforcing continuity between OT hope and the church’s present experience (Doctrine: The Holy Spirit and Pentecost; connects to baseline Covenant doctrine).
• AZ rendering & risk: vəd — Medium. New term (not in Romans baseline, which uses əhd for “covenant”); keep vəd (promise) and əhd (covenant) distinct in the Acts glossary, since Acts uses “promise” language heavily (1:4; 2:33,39; 7:17; 13:23,32; 26:6) as its own recurring motif tied to, but not identical with, “covenant.”

Acts 2:34–35

Greek (Ps 110): εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, Κάθου ἐκ δεξιῶν μου

• Term: Κύριος (Kyrios) — reuse baseline Rəbb
• Contextual theological meaning: Peter uses this psalm (already applied to the Messiah in Jewish tradition) to argue that David himself calls the Messiah “my Lord,” proving the Messiah’s superiority to David and preparing the climactic confession of v.36.
• AZ rendering & risk: Reuse Rəbb exactly — Critical (Lordship of Christ). No new term.

Acts 2:36

Greek: ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε

• Terms: Κύριος + Χριστός together (reuse baseline Rəbb + Məsih)
• Contextual theological meaning: The climax of the sermon and one of the highest-stakes verses in the entire book: God has installed this crucified Jesus as both Rəbb (supreme Lord) and Məsih (the promised Anointed King). This single verse carries three Critical-risk baseline doctrines simultaneously: Lordship of Christ, Messianic Promise, and (implicitly) Deity of Christ.
• AZ rendering & risk: Allah bu İsanı, sizin çarmıxa çəkdiyiniz Şəxsi, həm Rəbb, həm də Məsih etdi — Critical. Reuse Rəbb and Məsih exactly, unqualified. Must not be softened to “a great teacher exalted by God” or any prophet-only reading; this verse must be flagged for mandatory human theologian review in Phase 2.

Acts 2:37

Greek: κατενύγησαν τὴν καρδίαν… Τί ποιήσωμεν;

• Term: κατανύσσομαι (katanyssomai, “to be pierced/cut to the heart”)
• Transliteration: kah-tah-NOO-so-my
• Literal meaning: to be pricked or stabbed sharply (metaphor for deep emotional/spiritual conviction).
• English variants: cut to the heart; deeply convicted; pierced.
• Contextual theological meaning: Genuine conviction of sin preceding repentance — the Spirit’s internal work accompanying the external preaching (connects Universal Human Accountability doctrine in the baseline).
• AZ rendering & risk: ürəkləri sancıldı / dərindən sarsıldılar — Low-Medium. No forbidden-term collision; keep vivid emotional force rather than flattening to “were sad.”

Acts 2:38

Greek: Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος

• Terms: μετανοέω (metanoeō, “repent”) / βαπτίζω (baptizō, “baptize”) / ἄφεσις ἁμαρτιῶν (“forgiveness of sins”) / δωρεά (dōrea, “gift”)
• Transliteration: meh-tah-noh-EH-oh / bap-TEED-zoh / AH-feh-sees hah-mar-tee-OHN / doh-REH-ah
• Literal meaning: metanoeō = “to change one’s mind/direction” (meta = change, nous = mind); baptizō = “to immerse/dip”; aphesis = “release, letting go”; dōrea = free gift.
• Semantic range: μετάνοια ranges from mere regret to a total reorientation of mind and life-direction toward God; βαπτίζω ranges from ordinary washing to the specific, once-for-all Christian rite of initiation.
• English variants: repent; be baptized; forgiveness/remission of sins; the gift of the Holy Spirit.
• Contextual theological meaning: This is the single most doctrinally dense verse in the core passage, anchoring three curriculum doctrines at once: Repentance and Baptism, The Holy Spirit and Pentecost, and (implicitly) The Gospel to Jews and Gentiles (since v.39 immediately universalizes the promise). Repentance and baptism together, “in the name of Jesus Christ,” mark entry into the forgiven, Spirit-indwelt community — not two separate transactions but one integrated response to the gospel.
• AZ rendering & risk:
  • Repent = tövbə edin — High. Tövbə is the unavoidable, standard Azerbaijani word for repentance, shared with everyday Islamic vocabulary where tövbə is a repeatable act of turning back to Allah in personal piety, without necessarily involving faith in a mediating Savior or a once-for-all reorientation tied to Christ’s death and resurrection. Teaching material must explicitly distinguish gospel repentance (turning to God through faith in the crucified and risen Christ, received once as the doorway into new life) from a devotional practice one repeats indefinitely apart from that specific object of faith.
  • Be baptized = vəftiz olun — High. Vəftiz is the established IBT Christian term, distinct from Islamic ritual washing (dəstəmaz, qüsl). Must never be softened to a generic washing/purification term.
  • “In the name of Jesus Christ” = İsa Məsihin adı ilə — Critical. Reuse İsa Məsih paired form per baseline transliteration rule (never bare İsa in doctrinally significant statements).
  • Forgiveness of sins = günahların bağışlanması — High, per baseline note under “justification”: acceptable as its own concept here (this verse is about forgiveness proper, not the forensic “counted righteous” sense), but must not later be substituted for Saleh sayılma (justification) where Paul’s fuller forensic sense is intended elsewhere in the curriculum.
  • Gift of the Holy Spirit = Müqəddəs Ruhun bəxşişi/hədiyyəsi — Critical. Distinguish from Ruhani hədiyyələr (baseline “spiritual gifts,” the Spirit’s enablements given to believers for ministry) — here δωρεά refers to the Spirit himself as the gift, a distinct and prior reality. Flag this distinction for the Acts glossary to prevent the two concepts collapsing into one term in Phase 2 translation.

Acts 2:39

Greek: ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακράν, ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν

• Term: προσκαλέομαι (proskaleomai, “to call to oneself”)
• Transliteration: pros-kah-LEH-oh-my
• Literal meaning: to summon, call to one’s side.
• Semantic range: A stronger compound of the baseline’s “called” (κλητός/κλῆσις) family — God actively summoning people to himself; here explicitly extended to “all who are far off” (πᾶσι τοῖς εἰς μακράν), a phrase later shown (Acts 10–15) to include the Gentiles.
• English variants: calls to himself; summons.
• Contextual theological meaning: The universal scope embedded in this verse (“you… your children… all who are far off”) is the Acts-book seed of the Gospel to Jews and Gentiles doctrine, matching the baseline’s Effectual Calling and Universal Scope of the Gospel doctrines from Romans.
• AZ rendering & risk: Rəbb Allahımızın Öz yanına çağırdığı hər kəs — High. Reuse baseline Çağırılmış/Çağırış family for the calling concept, but note context here leans toward the effectual-calling sense (Romans 8:28-30 baseline doctrine), not a merely optional invitation — preserve the sovereign weight; do not render as dəvət olunmuş (invited), which the baseline already rejects for this reason.

Acts 2:40

Greek: ἑτέροις τε λόγοις πλείοσιν διεμαρτύρετο καὶ παρεκάλει αὐτοὺς λέγων, Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης

• Terms: διαμαρτύρομαι (diamartyromai, “solemnly testify”) / παρακαλέω (reuse baseline “Nəsihət vermək / yalvarmaq”)
• Transliteration: dee-ah-mar-TOO-roh-my
• Literal meaning: to bear thorough, solemn witness/testimony.
• English variants: solemnly testified; earnestly exhorted.
• Contextual theological meaning: Combines the witness-testimony vocabulary (again, şahidlik, never şəhid) with pastoral exhortation — Peter’s sermon models both bold proclamation and warm pastoral urging (Doctrine: Persecution and Bold Witness, in embryo before the persecution narratives of chs. 4–5).
• AZ rendering & risk: ciddi şahidlik edərək yalvarırdı — Medium. Reuse baseline exhort term; keep the “şahid” root, never “şəhid.”

Acts 2:41

Greek: οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᱶ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι

• Term: προστίθημι (prostithēmi, “to add to”)
• Transliteration: pros-TEE-thay-mee
• Literal meaning: to add, join to an existing group.
• English variants: were added; were added to their number.
• Contextual theological meaning: Baptism marks visible, countable entry into the church community — introducing the numeric growth motif that recurs through Acts (2:47; 4:4; 5:14; 6:1,7; 9:31; 11:21,24; 16:5) as evidence of the gospel’s advancing power (Doctrine: The Church as Community; The Great Commission Fulfilled).
• AZ rendering & risk: əlavə olundu / sayına qatıldı — Low. No collision risk; establishes the Church-growth vocabulary pattern reused throughout the book.

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PART 2 — Chapter-by-Chapter Study, Acts 1–28

(Chapter 2 verses 1–41 are covered fully above; this section covers Acts 1, then 2:42–47, then 3–28.)

Chapter 1 — Ascension, the Promise, and Apostolic Restoration

Terms	Variants	Contextual theological meaning	AZ rendering & risk
power δύναμις / DYOO-nah-mees ability, might	capability; miracle-working force; reuse baseline “power of God” (Romans 1:16) power; might; ability	The Spirit-given ability to witness effectively (1:8), not human charisma or occult force	qüdrət (reuse baseline Allahın qüdrəti) — High, per baseline notes
ends of the earth ἔσχατα τῆς γῆς / ES-kha-tah tace geece farthest parts of the earth	geographic totality; missiological horizon to the ends of the earth; farthest parts of the world	Programmatic statement for the whole book’s missionary geography (Doctrine: The Great Commission Fulfilled)	yerin ucqarlarına qədər — Low-Medium
kingdom of God βασιλεία τοῦ θεο�θ reuse baseline	reuse baseline kingdom of God	Bookends Acts (1:3,6; 28:31); the risen Christ’s teaching topic and the book’s closing note	Allahın Padşahlığı (reuse baseline exactly) — Medium
lot(s) κλῆρος / KLAY-ros a pebble/object used for casting decisions; portion, share	casting lots for decisions; allotted portion/inheritance lot; allotment; portion	Matthias chosen by lot (1:26) after prayer — a decision-method submitted to God’s sovereign choice, not impersonal fate	püşk — Medium. Must be clearly distinguished in teaching notes from qismət (forbidden fatalistic term in baseline); casting lots here is one specific decision-method under God’s personal providence (Allahın tədbiri), not a statement about fate governing life generally
witness μάρτυς / MAR-toos one who testifies	see full entry at 2:32 above witness	Acts 1:8 is the programmatic verse: “you will be my witnesses” — the mission-mandate for the whole book	şahid (never şəhid) — High, first occurrence; establishes the term for the entire book
apostle(s) ἀπόστολος (reuse baseline) one sent	reuse baseline apostle	1:21-22 sets the qualifying criterion: a witness of the risen Christ from John’s baptism through the ascension — a closed, non-repeatable eyewitness office	Həvari (reuse baseline exactly) — Medium, extend baseline note: guard against Imamate-succession readings; the qualification is historical eyewitness testimony, not an ongoing infallible office passed down

Chapter 2:42–47 — Continuation (outside the core-passage boundary)

Terms	Variants	Contextual meaning	AZ rendering & risk
fellowship κοινωνία (reuse baseline) shared participation	reuse baseline	Communal life devoted to teaching, fellowship, breaking of bread, prayers — the four marks of the earliest church (Doctrine: The Church as Community)	Ünsiyyət (reuse baseline exactly) — Low
breaking of bread κλάσις τοῦ ἄρτου / KLAH-sees too AR-too the act of breaking bread	shared communal meal; likely includes the Lord’s Supper	Marks table-fellowship as a defining communal practice, not mere social eating	çörək bölmək / çörəyi bölüşdürmə — Medium; teaching notes should note the possible Lord’s-Supper dimension without over-specifying liturgical form
all things in common ἅπαντα κοινά / AH-pan-tah koy-NAH everything shared/common	voluntary radical sharing of possessions among believers	A Spirit-motivated, voluntary generosity, not an imposed economic system	hər şeyi ümumi malı kimi paylaşdılar — Medium-High. Risk: in a society with living memory of Soviet-era forced collectivization (kolkhoz), this passage risks being read either as an endorsement of state collectivism or dismissed as naive utopianism rather than as voluntary, Spirit-produced generosity within a believing community. Teaching notes must clarify the voluntary, love-motivated, non-coerced nature of this sharing.
awe/fear φόβος fear, reverential awe	awe, wonder	Reverent response to God’s evident work through the apostles	heyrət/qorxu — Low

Chapter 3 — Healing at the Temple and Peter’s Second Sermon

Terms	Variants	Contextual meaning	AZ rendering & risk
Author/Pioneer of life ἀρχηγός τῆς ζωῆς / ar-khay-GOS founder, originator, pioneer-leader	leader who goes first and opens the way for others	A Christological title distinct from but complementary to Lord/Messiah/Son of God — Christ as the one who opens and leads the way to life	Həyatın Banisi/Rəhbəri — High. A new Christological title; must be taught alongside, not as a substitute for, the Critical-risk titles (Rəbb, Allahın Oğlu) already fixed in the baseline.
the Holy and Righteous One ὁ ἅγιος καὶ ὁ δίκαιος / ho HAH-gee-os kai ho DEE-kai-os the Holy One and the Righteous One	a compound Christological title combining holiness and righteousness	Applies both Müqəddəs and Salehlik-root vocabulary directly to Jesus as titles, not just believers’ derived status	Müqəddəs və Saleh Olan — High. Reuse baseline Müqəddəs; for “Righteous One” derive from baseline Salehlik root as a title (Saleh Olan), flagging that here righteousness is Christ’s own intrinsic character, distinct from (though the ground of) believers’ imputed righteousness.
times of refreshing / restoration καιροὶ ἀναψύξεως / χρόνοι ἀποκαταστάσεως seasons of relief / times of restoring	eschatological renewal hope	Peter links repentance to a future, Christ-centered restoration of all things — echoing but reframing Jewish restoration hope around Christ’s return, not a nationalist political restoration	rahatlıq zamanları / hər şeyin bərpası — Medium. Note: avoid framing that collapses this into contemporary geopolitical “restoration of Israel” debates (cf. baseline’s Israel note on diplomatic sensitivity); keep the focus Christ-centered and eschatological.

Chapter 4 — Boldness Before the Sanhedrin

Terms	Variants	Contextual meaning	AZ rendering & risk
boldness παρρησία / pahr-ray-SEE-ah freedom/openness of speech	fearless, unashamed public speech; confidence	The Spirit-given courage to speak the gospel publicly despite threat, a defining mark of apostolic witness (Doctrine: Persecution and Bold Witness)	Cəsarət — Medium. Distinguish from mere bravado; this is Spirit-produced confidence rooted in the resurrection, not natural courage.
Sanhedrin συνέδριον / soo-NED-ree-on a sitting-together council	the Jewish supreme religious-legal council in Jerusalem	The formal Jewish court trying the apostles, later Paul — recurring institutional antagonist through Acts	Ali Şura (Sinedrion) — Medium. Clarify as the specific historic 1st-century Jewish council, not a modern parliamentary or clerical body.
no other name οὐδὲ γάρ ὄνομά ἐστιν ἕτερον there is no other name	exclusivity formula for salvation	4:12 — salvation is found in Jesus’ name exclusively; directly reinforces the Critical-risk exclusivity already embedded in the baseline’s Salvation and Lordship doctrines	başqa heç bir ad yoxdur (xilas üçün) — Critical. Preserve unqualified exclusivity; do not soften to “one good way among others.”
great grace χάρις μεγάλη great grace/favor	corporate favor resting on the community	4:33 — grace (Lütf, reuse baseline) described as resting corporately “upon them all,” reinforcing grace as unearned divine favor extending to the whole community, not individual merit	böyük lütf hamısının üzərində idi — High (reuse baseline Lütf term exactly)

Chapter 5 — Ananias and Sapphira; Persecution Intensifies

Terms	Variants	Contextual meaning	AZ rendering & risk
sect αἵρεσις / HYE-reh-sees a chosen course, a faction/party	a distinct religious-philosophical party or faction (neutral in classical Greek; increasingly negative in later usage)	First applied to the Sadducees (5:17) then, polemically, to the Nazarenes/the Way (24:5,14) — outsiders’ label for the Jesus-movement	firqə — Medium-High. Firqə/təriqə carry connotations of a splinter faction and, in Azerbaijani religious-legal discourse, can suggest a suspect or “deviant” religious group requiring state scrutiny (cf. baseline’s caution re: təbliğ). Teaching notes should clarify this is originally an outsiders’ polemical label for the Christian movement, not a self-designation, and that “the Way” (see ch. 9) is the movement’s own preferred self-description.
lying to the Holy Spirit ψεύδομαι τῷ Πνεύματι τῷ Ἁγίῳ to lie/deceive against the Holy Spirit	testing or defrauding the Spirit as a personal, knowing party	Ananias and Sapphira’s sin is treated as an offense against the Holy Spirit personally, not merely against the community — strong evidence for the Spirit’s full personhood and deity (reinforces baseline’s Holy Spirit doctrine against the Cəbrail/impersonal-force misreading)	Müqəddəs Ruha yalan demək — Critical (reuse baseline Müqəddəs Ruh exactly); flag as key supporting text for the Spirit’s personal deity
rejoicing to suffer for the Name χαίροντες ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι rejoicing that they were counted worthy to be dishonored for the Name	joy amid suffering as a mark of genuine discipleship	Establishes the pattern of the Persecution and Bold Witness doctrine: suffering “for the Name” as honor, not shame — an honor/shame reversal significant in Azerbaijani honor-conscious culture	”Ad” üçün əzab çəkməyə layiq görüldüklərinə görə şad olurdular — Medium-High; flag for native-speaker review given honor/shame cultural dynamics

Chapter 6 — The Seven and the Spread of the Word

Terms	Variants	Contextual meaning	AZ rendering & risk
deacon/servant διάκονος / dee-AH-koh-nos table-servant, attendant	ranges from generic servant to a recognized church office (the Seven)	The Seven appointed to serve practical needs, freeing apostles for prayer/word ministry — an early differentiation of church roles (Doctrine: The Church as Community; Apostolic Authority)	xidmətçi / deakon — Medium
laying on of hands ἐπίθεσις τῶν χειρῶν / eh-PEE-theh-sees tone khay-ROHN placing of hands	commissioning gesture; also used for healing and impartation of the Spirit (ch. 8, 19)	Apostolic commissioning rite; recurs at key transition points across the book	əl qoyma / əllərini qoymaq — Medium
full of the Spirit and wisdom πλήρης πνεύματος καὶ σοφίας filled with Spirit and wisdom	qualification standard for leadership	Spirit-fullness as the qualifying mark of church leaders, not merely administrative skill	Ruhla və hikmətlə dolu — Medium (reuse Müqəddəs Ruh root)
Hellenists Ἑλληνισταί / hell-lay-nees-TIE Greek-speaking [Jews]	a linguistic-cultural subgroup among Jews (distinct from Greek-speaking Gentiles, Ἕλληνες)	The friction between Hebrew-speaking and Greek-speaking Jewish believers over care for widows is the first internal cultural fault line the church must navigate — groundwork for the larger Jew/Gentile question (Doctrine: The Gospel to Jews and Gentiles)	Yunanca danışan yəhudilər — Low-Medium; clarify distinct from Millətlər (Gentiles, baseline term)

Chapter 7 — Stephen’s Speech and Martyrdom

Terms	Variants	Contextual meaning	AZ rendering & risk
Son of Man υἱὸς τοῦ ἀνθρώπου / hwee-OS too an-THROH-poo Man’s son	Danielic exalted-figure title Jesus used of himself; here applied by Stephen at the moment of death	Stephen’s dying vision of Jesus standing at God’s right hand as “the Son of Man” is a direct exaltation/deity claim, distinct from but complementary to “Son of God” (Doctrine: Deity of Christ, extending the baseline’s Critical flag)	İnsan Oğlu — High. Less immediately collision-prone than Allahın Oğlu (which directly confronts tawhid), but still a title of divine exaltation that must not be flattened to a merely human self-reference; teach it alongside the baseline’s Son-of-God material.
stoning λιθοβολέω / lee-tho-boh-LEH-oh to throw stones	mob execution by stoning	Stephen’s death by stoning — the first Christian death “for the Name” (though the technical martyr-vocabulary develops later), establishing the pattern of the Persecution and Bold Witness doctrine	daşqalaq etmək — Medium-High. Note: stoning (rəcm) also names a recognized classical Islamic legal penalty for certain offenses; clarify Stephen’s death is unauthorized mob violence against a Spirit-filled witness, not a judicial legal process, to avoid conflating the two categories.
promise (to the fathers) ἐπαγγελία (reuse from 2:33,39) reuse	reuse	Stephen’s speech surveys the whole OT promise-history (Abraham through David) as converging on Christ, reinforcing the Fulfillment of Prophecy doctrine at book-length scale	vəd (reuse) — Medium

Chapter 8 — Philip, Simon Magus, and the Ethiopian Eunuch

Terms	Variants	Contextual meaning	AZ rendering & risk
sorcery/magic μαγεία / μάγος / mah-GEE-ah / MAH-gos magical practice / a practitioner of magic	occult manipulation of spiritual power for personal gain or status	Simon’s attempt to buy the Spirit’s power exposes a false, transactional view of spiritual gifting, sharply contrasted with grace-given, non-purchasable gifting (Doctrine: Apostolic Authority and Miracles)	sehrbazlıq / caduluq — Medium-High. Azerbaijani folk religious practice includes recognized traditions of folk magic and fortune-telling (baxıcılık, ovsun, falçılıq); teaching notes should distinguish Simon’s counterfeit spiritual commerce from the genuine, freely-given Spirit-gifting the apostles model.
gift of God δωρεά τοῦ θεοῦ God’s gift	reuse from 2:38	Peter’s rebuke: “you thought you could obtain the gift of God with money” — reinforces that the Spirit himself (not merely his effects) cannot be purchased	Allahın hədiyyəsi/bəxşişi (reuse) — High
eunuch εὐνοῦχος / eh-oo-NOO-khos a castrated male servant/official	a marginalized social-legal category, excluded from full temple participation under OT law (Deut. 23:1)	The Ethiopian eunuch’s inclusion (reading Isaiah 53, baptized without hesitation) previews the Gentile-inclusion breakthrough of chs. 10–15 — grace reaching those excluded by category, not merely by ethnicity (Doctrine: The Gospel to Jews and Gentiles)	hərəmxana xidmətçisi / axtalanmış nökər — Low-Medium; primarily a social-historical term needing brief explanation, not a doctrinal collision term

Chapter 9 — The Conversion of Saul; “The Way”

Terms	Variants	Contextual meaning	AZ rendering & risk
the Way ἡ ὁδός / hay ho-DOS the road, path	literal road; metaphorical for a way of life/teaching; here a technical self-designation for the Christian movement (also 19:9,23; 22:4; 24:14,22)	The movement’s own preferred name before “Christian” became common — a “way” to walk, not merely a creed to hold (Doctrine: The Church as Community; connects Repentance/Baptism as entrance onto this Way)	Yol — Medium. Avoid conflating with Islamic şəriət (the [legal] path, already forbidden in baseline for “Law”) or with Sırat (the eschatological bridge in Islamic tradition); “Yol” here names a community and manner of life centered on Christ, not a legal code or an afterlife test.
conversion / turning ἐπιστρέφω (verb, general NT usage) to turn back, turn around	a decisive reorientation of allegiance and life-direction	Saul’s Damascus-road encounter is the paradigm conversion narrative of the NT — sudden, Christ-initiated, total reorientation (Doctrine: Conversion of Paul)	imana gəlmə / dönüş — High. In the Azerbaijani context, “converting” from a Muslim-heritage identity carries real social weight — potential family/community stigma even though not criminalized under Azerbaijan’s secular constitution. Teaching notes must handle this pastoral reality directly rather than presenting conversion as a simple, costless decision; the term itself should not be softened, but surrounding material should be sensitive.
scales fell from his eyes ὡσεὶ λεπίδες [ἀπέπεσαν ἀπὸ τῶν ὀφθαλμῶν] something like scales fell away	vivid restoration-of-sight image	Physical healing of blindness mirrors and symbolizes Saul’s spiritual sight being restored — a recurring blindness/sight motif (reused in chs. 22, 26)	gözlərindən pərdə kimi bir şey düşdü — Low-Medium; keep the vivid imagery rather than flattening to “he could see again”
chosen instrument σκεῦος ἐκλογῆς / SKEH-vos ek-loh-GEES a vessel of choosing/election	God’s sovereign selection of a specific person for a specific purpose	9:15 — directly uses the “election” root (ἐκλογή, reuse baseline Seçilmə) applied to Paul’s calling, tying Conversion of Paul to the baseline’s Effectual Calling/Election doctrine	seçilmiş alət/qab — High (reuse baseline Seçilmə root exactly; avoid qismət)

Chapter 10 — Cornelius and the Gentile Pentecost

Terms	Variants	Contextual meaning	AZ rendering & risk
vision ὅραμα / ὅρασις / HOH-rah-mah a thing seen; a sight given by revelation	a God-given visual revelation, distinct from an ordinary dream or hallucination	Both Cornelius and Peter receive visions preparing them for the Gentile-inclusion breakthrough — a pivotal revelatory mechanism (Doctrine: The Gospel to Jews and Gentiles)	görüntü — High. Deliberately avoid vəhy, the specific Islamic term for prophetic revelation (the Qur’anic revelation to Muhammad), which would import a competing revelatory-authority category; “görüntü” keeps this as a Christian-specific visionary experience without borrowing that loaded term.
common / unclean κοινός / ἀκάθαρτος / koy-NOS / ah-KAH-thar-tos ordinary/profane / impure	κοινός = treated as non-sacred/ordinary; ἀκάθαρτος = ritually impure	Peter’s food-vision overturns OT ceremonial distinctions to teach that God has declared Gentiles themselves “clean” — the theological hinge of the entire Gentile-inclusion narrative (Doctrine: The Gospel to Jews and Gentiles)	adi / murdar — High/Critical. Deliberately avoid haram, the specific Islamic legal-purity category (forbidden/unlawful under religious law), which would import the entire halal/haram legal framework rather than the OT ceremonial-purity system being set aside in Christ. Use murdar (unclean) and adi (ordinary/common) instead, with explicit teaching notes on the OT background being overturned.
God-fearer φοβούμενος/σεβόμενος τὸν θεόν / foh-BOO-meh-nos tone theh-ON one fearing/reverencing God	a technical socio-religious category: Gentiles attached to the synagogue, keeping some Jewish practice without full conversion/circumcision	Cornelius exemplifies this category — a real historical bridge population God specifically targets for the gospel’s advance to the nations	Allahdan qorxan (adam) — Medium. Low collision risk (resonates positively with everyday pious Azerbaijani speech), but needs explicit teaching as a technical NT social category, not just generic piety.
Spirit fell upon ἐπιπίπτω τὸ Πνεῦμα / eh-pee-PEEP-toh to fall upon	sudden, unbidden Spirit-outpouring, paralleling Acts 2	The “Gentile Pentecost” — proof that the Spirit’s gift is given to Gentiles on the same terms as Jews, without circumcision or law-keeping first (Doctrine: The Gospel to Jews and Gentiles; Justification apart from the Law)	Ruh onların üzərinə düşdü — High (reuse Müqəddəs Ruh); flag as key cross-reference to Acts 2 core passage for translation consistency

Chapter 11 — Report to Jerusalem; the Name “Christian”

Terms	Variants	Contextual meaning	AZ rendering & risk
Christian Χριστιανός / khrees-tee-ah-NOS belonging to/follower of Christ	originally likely a semi-mocking outsider label (Antioch), later a proud self-designation	First occurrence of the name that will eventually replace “the Way” and “Nazarenes” as the standard term	Xristian — Medium-High. In contemporary Azerbaijani usage “Xristian” often functions as an ethnic category (associated with Russians, Armenians, Georgians) rather than a live faith-option for an ethnic Azerbaijani/Turkic Muslim-heritage person — risking the same national/religious identity fusion the baseline flags under “Christian Identity in Christ.” Teaching material should present Christian identity as rooted in union with Christ (reuse baseline doctrine), not ethnicity.
repentance leading to life μετάνοια εἰς ζωήν repentance unto life	repentance with a positive, life-giving outcome (not merely negative regret)	11:18 — “God has granted repentance that leads to life” to the Gentiles too; directly links tövbə (repentance) to Xilas (salvation-as-life), reinforcing Gentile inclusion	həyata aparan tövbə — High (reuse tövbə, flag consistency with 2:38 entry)
elders πρεσβύτεροι / prehz-VOO-teh-roy older men; here, a church office	first Acts occurrence of a recognized local-church leadership office (11:30), continued in 14:23, 15:2,6,22, 20:17, 21:18	Emerging structure of church governance alongside apostles (Doctrine: The Church as Community; Apostolic Authority)	Ağsaqqal — Medium. Ağsaqqal carries strong Caucasus cultural resonance (village/clan elder, informal customary authority); teaching notes should clarify NT eldership is a spiritual-pastoral office within the church, not simply the transfer of clan-elder social authority patterns.

Chapter 12 — Herod’s Persecution and Peter’s Deliverance

No wholly new load-bearing theological term; reuses persecution motif (established narratively though the noun διωγμός is not the operative word here), prayer (reuse dua, general), and the church-growth phrase “the word of God increased” (ὁ λόγος τοῦ θεοῦ ηὔξανεν — a variant of the growth motif from 2:41/2:47, reused, not newly analyzed). Reviewed; no new glossary entries required beyond noting this growth-motif recurrence (Doctrine: The Church as Community; Persecution and Bold Witness).

Chapter 13 — First Missionary Journey; Justification Preached at Antioch

Terms	Variants	Contextual meaning	AZ rendering & risk
justified δικαιοῦται (reuse baseline root) reuse baseline	reuse baseline	13:38-39 — the single most important Justification-apart-from-Law text in Acts: “through this man forgiveness of sins is proclaimed… by him everyone who believes is justified [δικαιοῦται] from everything from which the law of Moses could not justify you.” Direct statement that the Mosaic law (Qanun, baseline) cannot justify, but faith in Christ does (Doctrine: Justification apart from the Law)	saleh sayılır (reuse baseline Saleh sayılma exactly) — Critical. This passage must be flagged for mandatory theologian review; it is the Acts-book anchor text for the baseline’s entire Critical-risk Justification doctrine, now stated in explicit contrast to law-keeping.
light to the Gentiles φῶς ἐθνῶν (Isaiah 49:6 quoted) a light for the nations	missionary-commissioning image	Paul and Barnabas apply this messianic-servant text to their own Gentile mission, universalizing the earlier Jew-first pattern (Doctrine: The Gospel to Jews and Gentiles; Great Commission Fulfilled)	millətlər üçün nur — Medium. Note: avoid confusing this missiological “light” image with the baseline’s rejected nur for “glory” (which specifically flags Shia Nur-i Məhəmmədi associations); here the image is Isaianic and missionary, not a claim about Christ’s own pre-existent glory-essence — still, flag for careful handling given the shared vocabulary.

Chapter 14 — Lystra: Mistaken for Gods

Terms	Variants	Contextual meaning	AZ rendering & risk
gods (plural, pagan) θεοί / theh-OY deities (plural)	the Greco-Roman pantheon category, sharply distinct from the baseline’s singular, exclusive Allah	Crowd mistakes Paul/Barnabas for Zeus and Hermes; Paul’s response (14:15-17) is an explicit monotheistic corrective — actually a point of agreement with Azerbaijani Islamic monotheism against polytheism	allahlar (çoxallahlılıq mənasında) — Low-Medium. A rare positive-resonance passage: use to reinforce shared monotheistic commitment against idolatry, while being careful the plural “allahlar” is never confused with the singular, capitalized Allah.

Elders (Ağsaqqal, 14:23) and gospel-preaching vocabulary reused from chs. 11 and 13; no other new terms.

Chapter 15 — The Jerusalem Council

Terms	Variants	Contextual meaning	AZ rendering & risk
circumcision περιτομή / peh-ree-toh-MEE the cutting-around rite	Abrahamic covenant sign; here the central council dispute over whether Gentile believers must be circumcised to be saved	The council’s answer (no) is the Acts-book climax of the Justification-apart-from-Law doctrine: “we believe that we are saved through the grace of the Lord Jesus, just as they are” (15:11)	sünnət — High. Sünnət is also a major, near-universal Islamic male practice; the parallel is genuinely useful pedagogically (Muslims already debate which practices are essential markers of belonging) but risks readers assuming the debate is merely about a ritual practice’s necessity rather than about the deeper question of whether any law-keeping can add to Christ’s sufficient work. Teaching notes must draw out the full doctrinal stakes, not just the ritual parallel.
it seemed good to the Holy Spirit and to us ἔδοξεν τῷ Πνεύματι τῷ Ἁγίῳ καὶ ἡμῖν it seemed good	a formula of collaborative, Spirit-guided conciliar decision-making	Establishes a model of church authority: apostles and elders deciding together, explicitly under the Spirit’s guidance — relevant to Apostolic Authority doctrine, but also to how church governance decisions are framed today	Müqəddəs Ruha və bizə belə göründü — High (reuse Müqəddəs Ruh exactly)
food sacrificed to idols εἰδωλόθυτα / ay-doh-LOH-thoo-tah things sacrificed to idols	dietary/purity concern in the apostolic decree	Part of the minimal requirements laid on Gentile believers — not law-keeping for salvation, but practical accommodation for shared fellowship with Jewish believers	bütlərə qurban kəsilmiş yeməklər — Medium (reuse büt — idol)

Chapter 16 — Lydia, the Philippian Jailer, and a Divination Spirit

Terms	Variants	Contextual meaning	AZ rendering & risk
spirit of divination (python spirit) πνεῦμα πύθωνα / PNEV-mah POO-thoh-nah a “Python” spirit (named for the Delphic oracle’s serpent)	an oracular/fortune-telling demonic spirit	Contrasts true Spirit-empowered proclamation with a counterfeit, demonically empowered fortune-telling voice	falçılıq ruhu — Medium-High. Consistent with baseline’s rejection of falçı (fortune-teller) for “prophet”; here the negative association is correct and intentional — this is precisely the counterfeit, condemned category the baseline warns against confusing with true prophecy.
household baptism οἶκος (βαπτίζω… πανοικί) house(hold)	whole extended household including family and servants baptized together, following the head of household’s faith	Reflects a collectivist household-conversion pattern; the Philippian jailer’s “what must I do to be saved… you and your household” (16:31) directly reuses the baseline Xilas term	ev(-ev xalqı) vəftizi — Medium. Culturally resonant with Azerbaijani family/household decision-making patterns (positive bridge), but teaching notes should clarify each household member’s own genuine faith is in view, not a merely nominal or coerced household-wide affiliation.
Roman citizen Ῥωμαῖος / roh-MAH-yos a Roman	legal-civic status granting rights/protections	Paul’s citizenship shapes the persecution narrative’s legal dynamics (Doctrine: Persecution and Bold Witness)	Roma vətəndaşı — Low

Chapter 17 — Athens: The Areopagus Speech

Terms	Variants	Contextual meaning	AZ rendering & risk
Areopagus Ἄρειος Πάγος / AH-ray-os PAH-gos Hill/Council of Ares (Mars)	the Athenian council/venue for philosophical-religious debate	Setting for Paul’s model engagement with pagan philosophy — an apologetic template for engaging a religiously plural audience	Areopag — Low
unknown god ἄγνωστος θεός / AHG-nohs-tos theh-OS unknown/unrecognized god	an altar inscription Paul uses as an apologetic bridge	Paul uses existing religious sensibility as a starting point to proclaim the true God — a model for respectful but uncompromising engagement	naməlum allah — Low-Medium; genuinely useful apologetic bridge-point, low doctrinal risk
resurrection of the dead (general) ἀνάστασις νεκρῶν (general, not only Christ’s) reuse Diriliş root, general sense	the doctrine of bodily resurrection for all people at the end of the age, distinct from (though grounded in) Christ’s own specific resurrection	17:31-32 — the crowd mocks specifically at resurrection, not at monotheism or morality; Islamic eschatology (Qiyamah) actually affirms general bodily resurrection, making this a genuine point of commonality, unlike the Critical-risk denial specifically of Christ’s resurrection (Qur’an 4:157)	ölülərin dirilməsi — Medium. Flag explicitly as a bridge/commonality point in teaching notes, while keeping absolutely clear that Christ’s own resurrection (already affirmed and unique) remains the Critical-risk claim requiring separate, undiluted treatment.
judgment (to come) κρίσις / KREE-sees a judging, judgment	the appointed future divine assize	God “has fixed a day” on which he will judge the world through the man he has appointed (Jesus) and raised from the dead — ties judgment directly to Christ’s unique authority (Doctrine: Lordship of Christ)	hökm/məhkəmə [günü] — Medium; shared eschatological vocabulary with Islamic Qiyamət günü (bridge point), but the appointed Judge is specifically the risen Christ — flag this specific claim as High.

Chapter 18 — Corinth; Gallio’s Ruling

No new theological vocabulary beyond a minor occupational term (σκηνοποιός, “tentmaker” — çadır tikən, Low, cultural-historical color only). Reuses the Way, synagogue, gospel proclamation vocabulary established in chs. 9, 13, 17. Reviewed; no new glossary entries required.

Chapter 19 — Ephesus: Baptisms, Exorcism, and Riot

Terms	Variants	Contextual meaning	AZ rendering & risk
John’s baptism vs. baptism in the name of the Lord Jesus βάπτισμα Ἰωάννου / ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ reuse baptism root	John’s baptism = a preparatory repentance-rite anticipating the Messiah; Christian baptism = full initiation “into” Christ with the Spirit given	19:1-7 — Ephesian disciples who knew only John’s baptism are re-baptized and receive the Spirit through the apostle’s hands, showing that John’s baptism, though genuine, was preparatory and incomplete without explicit faith in the risen, named Christ (Doctrine: Repentance and Baptism)	Yəhyanın vəftizi vs. Rəbb İsanın adı ilə vəftiz — High. This nuance must be preserved carefully: not two competing “baptisms” of equal standing, but a preparatory rite superseded by the Spirit-filled Christian rite; reuse vəftiz exactly for both, disambiguated by the qualifying phrase.
evil spirits / exorcists πνεύματα πονηρά / ἐξορκισταί evil spirits / those who cast out spirits by incantation	demonic affliction and the practice (legitimate and illegitimate) of exorcism	Contrasts Paul’s genuine Spirit-authorized deliverance ministry with counterfeit magical exorcism (the sons of Sceva incident) — reinforces the sorcery-contrast theme from ch. 8	şər ruhlar / cinçıxaranlar — Medium-High; connects to the same folk-magic sensitivity flagged in ch. 8 (baxıcılık, cinçıxarma practices in Azerbaijani folk religion)
burned magic books βιβλία περιεργίας κατέκαιον books of curious/magical arts, burned	public renunciation of occult practice upon conversion	A vivid picture of repentance including decisive, costly renunciation of prior religious/occult practice — relevant to teaching converts from folk-religious backgrounds	cadu kitablarını yandırdılar — Medium

Chapter 20 — Paul’s Farewell at Miletus

Terms	Variants	Contextual meaning	AZ rendering & risk
overseer/bishop ἐπίσκοπος / eh-PEES-koh-pos one who watches over	a church office overlapping with, or a functional description of, “elder” (used interchangeably with πρεσβύτερος in this passage, 20:17,28)	Establishes the shepherd-overseer language for church leadership, alongside the already-introduced ağsaqqal (elder)	Nəzarətçi — Medium. Note relationship to Ağsaqqal (elder, reuse from ch. 11): in this passage they appear to be the same office described two ways (pastoral-relational “elder” and functional “overseer”), which should be taught consistently in Phase 2 materials.
shepherd / flock ποιμήν / ποίμνιον shepherd / flock	pastoral-care imagery for church leadership	Elders/overseers are to “shepherd the flock” — reinforces caring, sacrificial leadership rather than a hierarchical clerical office	çoban / sürü — Low-Medium
the counsel/purpose of God ἡ βουλὴ τοῦ θεοῦ God’s plan/counsel	reuse from 2:23	Paul claims to have “not shrunk from declaring… the whole counsel of God” — connects to Providence doctrine, full-orbed gospel proclamation	Allahın bütün məqsədi/niyyəti — High (reuse providence-adjacent framing from 2:23)

Chapter 21 — Paul’s Vow and Arrest in the Temple

Terms	Variants	Contextual meaning	AZ rendering & risk
vow εὐχή / yoo-KHAY a vow, prayer of consecration	here specifically a Nazirite-type vow (cf. Numbers 6) undertaken by Paul and companions	Paul’s participation in a Jewish purification/vow ritual, done pastorally to avoid unnecessary offense, not as a return to law-keeping for salvation (already settled in ch. 15)	nəzir — High. Nəzir in Azerbaijani folk religious practice specifically denotes a votive offering or promise made at a shrine (pir, ocaq) in exchange for a granted request — the exact folk-devotional practice already flagged as High risk in the baseline (övliyalar/pirs). Teaching notes must sharply distinguish Paul’s OT-rooted Nazirite vow from this shrine-votive practice, to prevent readers assimilating Acts 21 into existing folk-religious vow-making.

Chapter 22 — Paul’s Defense Before the Crowd

No new load-bearing theological term; Paul retells his Damascus-road conversion (reuse ch. 9 vocabulary: the Way, dönüş/imana gəlmə, chosen instrument), and reuses Roman citizen (ch. 16). Reviewed; no new glossary entries required.

Chapter 23 — Paul Before the Sanhedrin; the Plot

Terms	Variants	Contextual meaning	AZ rendering & risk
resurrection dispute (Pharisees vs. Sadducees) ἀνάστασις (reuse) reuse	Pharisees affirm, Sadducees deny, general resurrection	A genuine internal Jewish theological division Paul exploits; reinforces that belief in general resurrection (unlike Christ’s specific resurrection) was not universally controversial even among Jews of the period — useful bridge-note, same as ch. 17	dirilmə mövzusunda ixtilaf — Medium (reuse Diriliş root); connect to ch. 17 bridge-point note

No other new terms; conspiracy/plot vocabulary (συνωμοσία) is narrative color, Low risk, no doctrinal weight.

Chapter 24 — Trial Before Felix

Terms	Variants	Contextual meaning	AZ rendering & risk
righteousness, self-control, and the judgment to come περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος reuse Salehlik root + self-control + reuse judgment from ch. 17	Paul’s direct evangelistic appeal to Felix, combining ethical exhortation with eschatological warning	A rare NT example of the apostolic message applied pointedly to a specific individual’s moral life and coming accountability (Doctrine: Universal Human Accountability, extended from Romans baseline into Acts)	salehlik, nəfsə hakim olmaq və gələcək hökm — High (reuse Salehlik exactly; new minor term nəfsə hakim olmaq, “self-mastery,” Low-Medium, resonates with Islamic ascetic-virtue vocabulary as a point of common ground)
resurrection of the just and the unjust ἀνάστασις δικαίων τε καὶ ἀδίκων resurrection of righteous and unrighteous	extends the general-resurrection doctrine (ch. 17, 23) to include a moral bifurcation at the resurrection	Paul affirms (24:15) a resurrection to differentiated outcomes — reinforcing Universal Human Accountability and Assurance-of-Salvation-adjacent themes from the baseline	salehlərin və qeyri-salehlərin dirilməsi — Medium-High (reuse Salehlik/Diriliş roots)

Chapter 25 — Trial Before Festus; Appeal to Caesar

Terms	Variants	Contextual meaning	AZ rendering & risk
appeal to Caesar Καίσαρα ἐπικαλοῦμαι I appeal to Caesar	legal-procedural invocation of the highest Roman court	A legal, not theological, term — but note the verb ἐπικαλέομαι reuses the same root as “calling on the name of the Lord” (2:21), a useful (non-doctrinal) linguistic echo for teaching notes on Acts’ recurring vocabulary of “appeal/invocation”	Qeysərə müraciət edirəm — Low (legal-historical color only)

Chapter 26 — Paul’s Defense Before Agrippa

Terms	Variants	Contextual meaning	AZ rendering & risk
open eyes / turn from darkness to light ἀνοίξαι τοὺς ὀφθαλμοὺς… ἐπιστρέψαι ἀπὸ τοῦ σκότους εἰς τὸ φῶς to open eyes; to turn from darkness to light	Paul’s commissioning language (26:18), reusing the blindness/sight motif from ch. 9 and the “light to the Gentiles” missiological image from ch. 13	Summarizes the whole Gentile mission in light/darkness, sight/blindness terms — a unifying image across the book (Doctrine: The Gospel to Jews and Gentiles; Great Commission Fulfilled)	gözlərini açmaq / qaranlıqdan işığa döndərmək — Medium (reuse chs. 9 and 13 imagery consistently)
inheritance among the sanctified κλῆρον ἐν τοῖς ἡγιασμένοις a share/lot among those made holy	reuse κλῆρος (lot, ch. 1) combined with the sanctification root (reuse baseline Təqdisetmə/Müqəddəs)	Ties Paul’s Gentile mission directly to the baseline’s Sanctification and Adoption doctrines — Gentile believers receive a genuine inheritance-share alongside Jewish believers, not a second-class status	müqəddəslər arasında irs — High (reuse Müqəddəs root exactly; connects to baseline Adoption doctrine’s inheritance-rights emphasis)

Chapter 27 — The Voyage and Shipwreck

No new load-bearing theological term. Reuses the Providence doctrine implicitly (the angel’s reassurance “Do not be afraid, Paul” echoes the baseline’s personal, Father-hearted providence emphasis against fatalistic qismət framing) and the boldness/courage vocabulary from ch. 4. Reviewed; no new glossary entries required.

Chapter 28 — Malta and Arrival in Rome

Terms	Variants	Contextual meaning	AZ rendering & risk
unhindered ἀκωλύτως / ah-koh-LOO-toce without hindrance, unimpeded	the final word of the Greek text of Acts	Paul preaches the kingdom of God and teaches about the Lord Jesus Christ “quite openly and without hindrance” — the book’s deliberately open-ended, triumphant close (Doctrine: The Great Commission Fulfilled)	maneəsiz / əngəlsiz — Medium-High. This closing word carries significant weight for the whole curriculum’s final doctrine; teaching notes should highlight it as Luke’s intentional statement that the gospel’s advance, though opposed throughout, cannot finally be stopped — while pastorally acknowledging Azerbaijan’s own regulated religious-speech environment (cf. baseline’s təbliğ caution) without altering the historical claim of the text itself.

Healing (sağaltmaq, reuse ch. 3), the viper incident (narrative color, Low), and kingdom of God (reuse baseline exactly) complete the chapter; no other new terms.

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Summary

All 28 chapters of Acts have been reviewed. Chapters 12, 18, 22, and 27 introduce no new load-bearing theological vocabulary beyond material already established earlier in the book (as noted above) or in the Romans baseline. Every other chapter contributes at least one new term captured in the tables above and consolidated in 08_core_glossary.md.