Linguistic Gap Analysis — Acts, English–Bavarian

0. Method and Scope

This analysis extends the Romans baseline Language Package to the book of Acts. It does not re-derive terms already governed by the baseline’s translation_memory.json — those are reused exactly (marked [TM-REUSE] throughout, consistent with 08_core_glossary.md) — but it re-examines each reused term’s risk profile against Acts’ specific narrative contexts, since a term’s risk can shift when a doctrine moves from Paul’s epistolary argumentation (Romans) to Luke’s historical narrative (Acts). It also performs fresh gap analysis for the terms genuinely new to this curriculum’s nine doctrines.

The central finding carried forward from the baseline holds with even greater force in Acts: Bavarian has essentially no native theological register of its own. Abstract doctrinal vocabulary is either (a) borrowed wholesale from standard German with Bavarian phonology (the “register-gap” pattern — Gerechtigkeit, Rechtfertigung, Erwählung, Vorsehung, Heiligung), or (b) a genuinely native dialect word that already has a strong, well-worn, competing secular or folk-Catholic meaning (the “crowded neighborhood” pattern — Kirch, Heiling, Gmoa, Buße, Geist). Acts intensifies both patterns because its narrative is saturated with concrete ritual actions — baptisms, healings, ordinations, prayers, meals, vows — that collide directly with lived Bavarian Catholic sacramental practice in a way Romans’ more abstract argumentation does not.

A full chapter-by-chapter coverage confirmation is provided in Section E.

---

A. Doctrine Vocabulary Matrix

#	Doctrine	Available Bavarian Term(s)	Weaknesses / Gap Type	Recommended Strategy
1	The Holy Spirit and Pentecost	Heiliger Geist [TM-REUSE, Critical]; Pfingsten (Medium); ondere Sprachn (High); d’Gob vom Heiling Geist (High); Handauflegung (High)	Crowded neighborhood: “Pfingsten” is already a fixed Catholic liturgical feast and public holiday with folk customs (Pfingstlümmel), risking the unrepeatable historical event being heard as a generic recurring festival. “Zungenreden” is forbidden (modern charismatic-movement association). “Handauflegung” is liturgically loaded (Firmung/Priesterweihe), risking over-sacramentalization of Acts’ broader, sometimes non-clerical pattern (9:17).	Retain “Pfingsten” as the day-name but never let the festival name alone carry the doctrinal weight — every occurrence requires accompanying teaching content distinguishing the historical, once-for-all outpouring from the calendar feast. Use “ondere Sprachn,” never bare “Zungenreden.” Flag every “Handauflegung” occurrence for theologian review regardless of who performs it.
2	The Gospel to Jews and Gentiles	Heiden [TM-REUSE, Medium]; Evangelium [TM-REUSE, Medium]; Gottesfürchtiger (Medium); Gott mocht koan Unterschied (Medium); Israel [TM-REUSE, Medium]; Götter (contrast, Medium); unrein/alltäglich (Medium)	Missing vocabulary: no Bavarian cultural equivalent exists for the liminal first-century “God-fearer” category. Crowded neighborhood: “Heiden” retains the same pejorative “uncivilized/irreligious” charge as standard German; “unrein” risks bleed-through from the flagged root “Gmoa.” Heightened regional sensitivity: unity-of-peoples language carries extra weight given Munich’s Nazi-era history (per baseline).	Retain borrowed “Gottesfürchtiger” with an explanatory gloss rather than inventing a native coinage that would overclaim precision. Prefer “alltäglich/gwöhnlich” over any “gmoa”-rooted adjective for the unclean/common contrast. Apply the baseline’s Israel/unity-of-peoples historical-sensitivity caution at every Acts occurrence (10:34-35; 15:9).
3	Repentance and Baptism	Umkehr (Critical, deliberately native, replaces “Buße”); Taufe (Critical); Vergebung vo de Sünd (High); du und dei ganzes Haus (High)	Crowded neighborhood, most acute in the whole curriculum: “Buße” defaults to the sacrament of confession (Beichte); “Taufe” defaults to the near-universal Bavarian infant-sacramental pattern, assuming automatic efficacy independent of the recipient’s own repentance/faith — the inverse of Acts’ adult-convert, faith-conditioned pattern.	”Umkehr” (a genuinely native path-turning word) is preferred over borrowing “Buße” specifically to escape the sacramental default. “Taufe” itself is retained (it is a naturalized, non-churchy dialect word, unlike “Buße”) but every occurrence requires explanatory framing establishing the repentance→faith→baptism→Spirit sequence Acts narrates, distinct from infant sacramental practice. Mandatory theologian review at every occurrence of both doctrines.
4	The Church as Community	Kirch [TM-REUSE, High]; Gmoaschaft [TM-REUSE, Low-Medium]; Ältester (High); Aufseher (Critical); Hirt/Herd (Medium); s’Brotbrechn (High); Dienst (Medium)	Crowded neighborhood on multiple fronts: “Kirch” defaults to the physical parish building/Kirchweih culture; “Ältester”/“Aufseher” sit directly beside the forbidden “Priester”/“Bischof” defaults that would import the sacerdotal-hierarchical Bavarian Catholic structure onto Acts 20’s interchangeable local-elder office; “s’Brotbrechn” inevitably evokes the Mass’s Eucharistic fractio panis.	Pair “Kirch” with “Gmoaschaft” or explicit context at every gathered-community occurrence (never bare “Gmoa”). Absolutely forbid “Priester”/“Bischof” substitutions (see Section C). For “s’Brotbrechn,” neither flatten into full Mass liturgy nor strip all sacramental resonance — theologian-authored teaching notes required, not a lexical fix alone.
5	Apostolic Authority and Miracles	Apostl [TM-REUSE, Low]; Zeichen und Wunder (High); Handauflegung (High); da ganze Ratschluss vo Gott (Medium); a Geist vo da Wahrsagerei (Medium, contrast)	Crowded neighborhood: Bavarian Catholic folk piety has an unusually strong living tradition of miracle-attestation (Lourdes-style healing culture, Altötting ex-votos, the modern canonized Bruder Konrad of Parzham), risking apostolic signs being heard as one wonder-working tradition among others rather than God’s unique foundational authentication of the apostolic gospel.	Retain the borrowed compound but require theologian-authored framing at every occurrence establishing the signs’ unique evidentiary/foundational function (2:22,43; 4:30; 5:12; 14:3; 15:12), distinguishing it explicitly from ongoing folk-devotional miracle culture without denigrating that culture.
6	Persecution and Bold Witness	Zeuge/Zeugnis (Medium); Bluatzeuge (Low); Freimüatigkeit (Medium); Sekte (High); Gwissn (Low); da Hohe Rat (Low)	Homonym collision: “Zeugnis” primarily means a school report card in everyday Bavarian. Anachronistic pejorative drift: modern “Sekte” carries a “dangerous cult” connotation the original neutral “party/school” sense (24:5,14; 28:22) lacked.	Always disambiguate “Zeuge/Zeugnis” contextually, especially at the programmatic 1:8 commissioning. Retain “Sekte” (no better native alternative exists) but mandate an accompanying translator/teaching note wherever it renders outsiders’ descriptions of the early church, clarifying the term’s neutral historical sense.
7	Conversion of Paul	auserwähltes Werkzeug (High); da Weg (Low); Vision (Medium); d’Gwalt vom Satan / von da Finsternis ins Liacht (High)	Homonym collision: dialectal “Gsicht” means “face,” not “vision” — a real risk if a translator reaches for a more “native-sounding” alternative to the borrowed “Vision.” Crowded neighborhood: Bavarian Alpine folk-devil imagery (Perchten, Krampus-adjacent tradition) risks trivializing “power of Satan” into folklore.	Use borrowed “Vision,” never “Gsicht,” for horama/optasia. Frame “d’Gwalt vom Satan” with explicit teaching content distinguishing the text’s serious claim about personal spiritual bondage from folk-devil festival imagery.
8	Justification apart from the Law	Gerechtigkeit / Rechtfertigung [TM-REUSE, Critical]; grechtfertigt (Critical); Gsetz [TM-REUSE, High]; Beschneidung (Medium); a Joch (Medium); Selbstbeherrschung (Low); Beschluss (Low-Medium)	Register gap: as the baseline already found for Romans, sola fide/forensic-justification vocabulary has essentially no lived pastoral currency in a historically Catholic dialect culture; Acts 13:38-39 makes the doctrine’s programmatic content explicit (“everyone who believes is justified… which the law of Moses could not justify you from”) in narrative form for the first time in the curriculum.	Reuse the baseline vocabulary exactly; do not invent a folksy coinage. The correct response to the register gap is additional catechetical framing, not new vocabulary. Flag every occurrence of 13:38-39 for mandatory theologian review, cross-checked against the baseline’s “verdiante Gerechtigkeit” forbidden substitution.
9	The Great Commission Fulfilled	Mission [TM-REUSE, Medium]; s’Reich vo Gott [TM-REUSE, Medium]; a Liacht fia de Heiden (Medium); an’n Kaiser appellieren (Low); Christen (Low)	Minimal direct collision; the chief risk is structural/narrative rather than lexical — ensuring the book’s closing note (28:23,30-31, “proclaiming the kingdom of God… quite openly and unhindered”) is felt as the fulfillment of 1:8’s programmatic commissioning.	Retain established terms as-is. Ensure translation of 1:8 and 28:30-31 uses matching vocabulary so the narrative bracket is felt across the whole curriculum, per the theological-consistency principle in the baseline’s instruction set.

---

B. Missing Vocabulary vs. Crowded Semantic Neighborhoods

B.1 Missing Vocabulary (true register gaps — no native Boarisch coinage exists)

These terms have no dialect-native alternative and must be borrowed from standard German with Bavarian phonological adaptation, exactly as the baseline’s central finding predicts. Inventing a “more authentically dialectal”-sounding alternative for any of these is expressly discouraged, since it risks smuggling in unintended doctrinal nuance:

• Gerechtigkeit, Rechtfertigung, zuagrechnete Gerechtigkeit / grechtfertigt (justification cluster; Acts 13:38-39)
• Erwählung / auserwähltes Werkzeug (election cluster; Acts 9:15)
• Kindschaft, Heiligung (adoption/sanctification cluster; Acts 20:32; 26:18)
• Menschwerdung (incarnation, implicit background; Acts 2:22)
• Vorsehung (providence; Acts 2:23; 17:26; 27:23-24)
• da ganze Ratschluss vo Gott (whole counsel of God; Acts 20:26-27)
• Selbstbeherrschung, Beschluss (self-control; council decree)
• d’Gob vom Heiling Geist (gift of the Holy Spirit as the Spirit himself, distinct from spiritual gifts/enablements)

B.2 Crowded Semantic Neighborhoods Requiring Fencing

These are cases where a genuinely native, everyday Bavarian word or root does exist but is already occupied by a strong competing meaning that will surface by default unless actively fenced off with context, glossing, or a forbidden-substitution rule:

Term/root	Competing default meaning	Correct doctrinal meaning	Fencing strategy
Kirch	The physical parish building; Kirchweih/Kirwa festival culture	The gathered new-covenant community	Pair with “Gmoaschaft” or explicit context at every gathered-people occurrence
Gmoa (root)	Secular civil municipality	(unusable for church-as-body; also risks bleeding into “unclean/common” adjective)	Never use bare for church sense; prefer “alltäglich/gwöhnlich” for the ritual-purity adjective
Heiling	Canonized/venerated patron saints; Namenstag culture	All believers, a corporate designation	Never stand unglossed; clarify with “alle Gläubign”
Buße	The sacrament of confession/penance (Beichte)	Inward repentance/reorientation	Forbidden as primary rendering; use “Umkehr”
Taufe	Infant sacramental baptism with assumed automatic efficacy	Adult-convert, repentance/faith-conditioned baptism	Retain the word, but mandatory explanatory framing at every occurrence
Priester / Bischof	Sacerdotal, sacrificial-mediatorial ordained hierarchy (Pfarrer, Archdiocese of Munich and Freising)	Local congregational elder/overseer (interchangeable, plural, non-hierarchical in Acts 20)	Forbidden substitutions; use “Ältester” and “Aufseher” exclusively
Zungenreden	Modern Pentecostal/charismatic ecstatic utterance	Known, intelligible foreign languages (Acts 2,10,19)	Forbidden unqualified use; use “ondere Sprachn”
Handauflegung	Confirmation (Firmung) and priestly ordination liturgy	Commissioning/Spirit-impartation gesture, sometimes non-clerically administered (9:17)	Theologian review at every occurrence; explicit note when a non-apostle performs it
Brotbrechn	The Mass’s Eucharistic fractio panis	Shared communal meal-fellowship, with some but not fully developed sacramental overtone	Theologian-authored middle-path framing; do not flatten either direction
Zeichen und Wunder	Folk-Catholic miracle/pilgrimage-shrine attestation culture (Lourdes, Altötting)	Unique foundational authentication of the apostolic gospel	Explicit teaching framing distinguishing function, not competing tradition
Fürbitt	Marian/saints’ intercessory prayer, centered on Altötting	Direct corporate prayer to God for Peter’s release (12:5,12)	Reinforce “direct to God” framing per baseline’s existing caution
Götzenbilder / Idole	Legitimate Catholic devotional imagery (statues, Marterl, processional images)	Pagan worship of the image/object itself as ultimate (Acts 17:16,29-30)	Mandatory teaching note distinguishing target of critique from Catholic devotional practice
Sekte	Modern “dangerous cult”	Neutral-to-descriptive ancient “party/school of thought”	Mandatory translator note wherever used of outsiders’ labeling
Gsicht	Face (homonym)	Vision/revelatory sight	Never use for horama/optasia; use borrowed “Vision”
Geist	Generic “spirit,” ghost-story usage, or the divinatory “Geist vo da Wahrsagerei” (16:16)	The personal, divine Heiliger Geist	Always qualify with “Heiliger/Heiling” for the Third Person; never let bare “Geist” stand for him
Voda	Ancestral forefathers (“our fathers,” frequent in Stephen’s speech, ch.7)	Divine Fatherhood	Disambiguate by context; the ancestral sense dominates numerically in Acts
Beruafung	Everyday career/vocation	Divine, effectual summons	Never let stand unclarified per baseline’s existing rule

---

C. Transliteration vs. Paraphrase Decisions

Term/cluster	Decision	Rationale
Righteousness / Justification / Imputed righteousness / Election	Transliterate/borrow standard German form with Bavarian phonology	No native coinage exists (register gap); paraphrase risks inventing false doctrinal nuance not present in the source; consistent with baseline precedent.
Repentance	Paraphrase with a native coinage (“Umkehr”), explicitly rejecting the otherwise-expected borrowing pattern	The obvious borrowed candidate (“Buße”) is itself the problem — it is already fully naturalized but denotes the sacrament of confession. A native path-turning word is the only way to escape the sacramental default.
Baptism	Retain the existing naturalized loanword (“Taufe”) rather than coin an alternative	Unlike “Buße,” “Taufe” is not itself doctrinally loaded as a word — the risk lies in the surrounding sacramental assumption, which vocabulary alone cannot fix. Coining an alternative word would create inconsistency with all existing Bavarian Bible/liturgical usage for no corresponding gain.
Tongues (glōssai heterai)	Paraphrase (“ondere Sprachn”) rather than borrow the available loanword (“Zungenreden”)	The available loanword carries a specific, foreign, modern-movement association absent from Luke’s text; a plain paraphrase (“other languages”) is doctrinally safer and requires no unlearning.
Elder / Overseer	Paraphrase using native/near-native dialect terms (“Ältester,” “Aufseher”) rather than borrow the available ecclesiastical loanwords (“Priester,” “Bischof”)	The loanwords already have fixed, incompatible referents in the Bavarian Catholic institutional hierarchy; borrowing them would import that entire structure onto a term Acts treats as synonymous with plural local eldership.
Pentecost	Transliterate/retain the existing festival loanword (“Pfingsten”)	Already fully established across German and Bavarian Christian usage; no viable alternative exists, but (per Section A) the word alone cannot carry the doctrinal content and must be supplemented by teaching framing.
Idols/idolatry	Retain the dual paraphrase (“Götzenbilder / Idole”) rather than force a single fixed choice	Neither candidate is fully safe; presenting both, fenced by a mandatory teaching note, is preferable to false lexical precision.
Sect	Retain the borrowed word (“Sekte”) despite its pejorative drift, rather than paraphrase	No paraphrase candidate (“Partei,” “Richtung”) reads naturally in Bavarian for this sense either, and “Sekte” is at least recognizable; the drift is best managed by mandatory annotation rather than a lexical swap.
Vision (horama/optasia)	Borrow (“Vision”) rather than use the native-sounding but homonym-colliding “Gsicht”	Native-soundingness is here a trap, not an asset, because of the face/vision homonym collision.
Chosen instrument	Paraphrase compound built on the borrowed root “Erwählung” (“auserwähltes Werkzeug”)	Combines the register-gap borrowing already established for “election” with a concrete, image-based paraphrase (“instrument/vessel”) that carries the individual-application sense Acts 9:15 requires.
Whole counsel of God	Paraphrase using the borrowed “Ratschluss” root (“da ganze Ratschluss vo Gott”)	Follows the same borrowing family as “Vorsehung”; no native alternative exists, and the compound reads consistently with the providence cluster already established in translation memory.

---

D. Ranked List of This Curriculum’s Highest-Risk Ambiguities

Ranked by combined severity of (a) doctrinal stakes, (b) strength of the competing Bavarian Catholic default reading, and (c) frequency/centrality within Acts.

1. Baptism’s sacramental default (Acts 2:38,41; 8:12-13,36-38; 16:15,33) — Critical. Near-universal historic Bavarian infant-baptism practice assumes automatic sacramental efficacy independent of prior repentance/faith; Acts presents baptism as the response of those who have already believed. This is the single highest-stakes collision in the curriculum because it touches the core passage (2:38,41) directly.
2. Repentance vs. the sacrament of confession (Acts 2:38; 3:19; 17:30) — Critical. “Buße” would immediately default to “go to confession,” a priest-mediated ritual absent from Luke’s text; resolved by using “Umkehr,” but every occurrence still requires vigilance against drift back toward the sacramental default in oral teaching.
3. Overseer/Elder vs. Bishop/Priest (Acts 20:17,28; 14:23; 15:2-23) — Critical. The forbidden substitutions here are the sharpest in the entire curriculum: Acts 20:28 explicitly treats “elder” and “overseer” as synonymous plural local offices, directly contradicting the single-bishop diocesan structure (“Bischof”) a Bavarian Catholic hearer would otherwise supply by default.
4. Justification apart from the Law (Acts 13:38-39) — Critical. The curriculum’s most explicit programmatic justification statement, inheriting the baseline’s finding that this vocabulary has essentially no lived pastoral currency in Bavarian Catholic tradition; risk is a hearer processing the words without absorbing the content.
5. Grace vs. devotional transaction, dramatized (Acts 8:9-24, Simon Magus) — High. Unlike Romans’ abstract grace-vs-works argumentation, Acts narrativizes the exact temptation (buying spiritual power/status) that Bavarian pilgrimage-vow and votive-offering piety risks reading grace through; this passage makes the baseline’s caution concrete and personal.
6. Tongues as known languages vs. ecstatic glossolalia (Acts 2:4-11; 10:46; 19:6) — High. The core passage’s central miracle is at direct risk of being reframed through an imported modern-movement lens absent from the Bavarian Catholic dialect audience’s own tradition.
7. Breaking of bread vs. the Mass (Acts 2:42,46; 20:7,11) — High. A genuinely difficult middle path: too much flattening toward the Eucharist over-imports later liturgical development; too much stripping denies a resonance the text plausibly already carries.
8. Signs and wonders vs. folk-miracle/pilgrimage-shrine culture (Acts 2:22,43; 5:12; 14:3; 15:12) — High. Uniquely strong competing Bavarian tradition (Lourdes-style healing culture, Altötting) risks reducing unique apostolic authentication to one wonder-working tradition among many.
9. Idols/idolatry vs. Catholic devotional imagery (Acts 17:16,29-30) — High. Genuine risk of an implicit Protestant-polemic reading equating legitimate Marian/saint imagery with pagan idol-worship if the passage’s actual target (ultimate worship of the object itself) is not made explicit.
10. Purchased with his own blood — atonement language (Acts 20:28) — Critical (cross-referenced escalation). Triggers the baseline’s existing mandatory theologian-review rule for atonement/propitiation language; risk of the phrase being processed as poetic intensifier rather than substitutionary claim.
11. Intercession vs. Marian/saint mediation (Acts 12:5,12) — High. The corporate church’s direct prayer to God for Peter’s release sits beside Bavaria’s single most intense regional devotional tradition (Altötting); risk of an unconscious mediating-figure assumption bleeding in.
12. “Household salvation” vs. automatic household-wide salvation (Acts 16:31-34) — High. Frequently cited across sacramental traditions in infant/household-baptism arguments; risk of implying salvation transfers corporately apart from each member’s own response.
13. Sect as neutral descriptor vs. modern “dangerous cult” (Acts 24:5,14; 28:22) — High. Anachronistic pejorative overreach if left unannotated, subtly distorting how outsiders’ hostility toward the early church is characterized.
14. Election/chosen instrument applied to an individual conversion narrative (Acts 9:15) — High. Combines the baseline’s register-gap risk with the added vividness of a named, dramatic personal case, raising the stakes of supplying real doctrinal content behind unfamiliar borrowed vocabulary.
15. Power of Satan vs. Alpine folk-devil festival imagery (Acts 26:18) — High. Perchten/Krampus-adjacent tradition risks assimilating a serious theological claim about personal spiritual bondage into harmless folklore register.

---

E. Full-Book Chapter Coverage Confirmation

Every chapter of Acts has been reviewed for load-bearing theological vocabulary. Chapters not separately elaborated in Sections A–D contribute no terms beyond those already catalogued and are explicitly confirmed reviewed below.

Ch.	Key terms/doctrines contributed	Status
1	kingdom_of_god, power_of_god, apostle, holy_spirit (promise), calling (apostolic replacement, Matthias)	Reviewed — terms already catalogued
2	Core passage. Pentecost, tongues, gift of Holy Spirit, repentance, baptism, forgiveness of sins, fellowship, church, breaking of bread, prophecy (Joel), resurrection, Lord, calling (2:39)	Fully analyzed above
3	holy, healing/signs, repentance, Messiah/prophet fulfillment	Reviewed — terms already catalogued
4	boldness (parrēsia), salvation, grace, filled with Spirit, apostolic authority before council	Reviewed — terms already catalogued
5	Holy Spirit’s full personal deity (Ananias/Sapphira), signs and wonders, persecution	Reviewed — terms already catalogued
6	Hellenists, table-service/diakonia, laying on of hands (Stephen)	Reviewed — terms already catalogued
7	father(s)/ancestral sense, Son of Man, glory, martyrdom (Stephen)	Reviewed — terms already catalogued
8	Grace/Simon Magus collision, gospel to Samaritans, Ethiopian eunuch, baptism	Reviewed — terms already catalogued; see D.5
9	Conversion of Paul, chosen instrument, vision, the Way, resurrection, son_of_god	Reviewed — terms already catalogued
10	Cornelius, vision, unclean/common, God-fearer, no partiality, gift of Holy Spirit to Gentiles, tongues	Reviewed — terms already catalogued
11	Repentance granted to Gentiles, Antioch, “Christians” name coined, church	Reviewed — terms already catalogued
12	Intercession/corporate prayer for Peter, Herod’s false glory judged	Reviewed — terms already catalogued; see D.11
13	Mission sending, seed_of_david, justification (13:38-39), light for Gentiles, election/appointed	Reviewed — terms already catalogued; see D.4
14	Lystra healing, pagan gods (Zeus/Hermes) contrast, kingdom_of_god, persecution	Reviewed — terms already catalogued
15	Jerusalem Council, circumcision, yoke of law, grace, council decree, no partiality	Reviewed — terms already catalogued
16	Lydia’s household, spirit of divination, Philippian jailer, household salvation, baptism	Reviewed — terms already catalogued; see D.12
17	Areopagus, unknown god, idols, resurrection debate, repentance to all nations	Reviewed — terms already catalogued; see D.9
18	Corinth ministry, “many believed,” vow (background), continuation of mission narrative	Reviewed — no new load-bearing terms beyond those already catalogued
19	Ephesus, disciples-of-John baptism contrast, tongues, laying on of hands, idols (Artemis riot), spirit of divination contrast (sons of Sceva)	Reviewed — terms already catalogued
20	Elder/overseer (Ältester/Aufseher, forbidden Priester/Bischof), shepherd/flock, purchased with blood, whole counsel of God, breaking of bread (Troas)	Reviewed — terms already catalogued; see D.3, D.7, D.10
21	Nazirite-style vow, temple riot, arrest	Reviewed — terms already catalogued
22	Paul’s defense, conversion retelling, baptism, zeal for the law	Reviewed — terms already catalogued
23	Sanhedrin trial, conscience, plot against Paul	Reviewed — terms already catalogued
24	Felix trial, self-control, faith described as “the Way,” righteousness/coming judgment	Reviewed — terms already catalogued
25	Festus, appeal to Caesar	Reviewed — terms already catalogued
26	Paul’s testimony before Agrippa, obedience to the heavenly vision, power of Satan to God, sanctification/inheritance among the sanctified	Reviewed — terms already catalogued; see D.15
27	Shipwreck, thanksgiving (non-liturgical breaking of bread), providence (angelic reassurance)	Reviewed — terms already catalogued; note distinguishing 27:35 from 2:42’s fellowship sense (per registry)
28	Rome, kingdom of God preached “quite openly and unhindered” — Great Commission fulfilled culmination	Reviewed — terms already catalogued

Coverage confirmation: All 28 chapters of Acts have been reviewed. No chapter was silently omitted; chapters contributing no new load-bearing vocabulary beyond the terms already catalogued in 08_core_glossary.md and bible_term_registry.json are explicitly marked “reviewed” above.

---

This document extends but does not alter the Romans baseline Language Package. All TM-REUSE terms retain their baseline spelling, risk tier, and enforcement rules exactly. See 08_core_glossary.md for the full term inventory and assets/bible_term_registry.json for the enforcement-ready registry entries.