Linguistic Gap Analysis — Acts 1–28

1. Purpose and Scope

This document executes PRD Phase 1 Step 8 for the Acts curriculum: a full-book linguistic gap analysis identifying (a) where Bodo vocabulary is genuinely missing and must be taught from a conceptual ground-up, (b) where existing Bodo vocabulary is available but occupies a “crowded semantic neighborhood” shared with Bathouism or Brahma Dharma and therefore requires explicit doctrinal fencing rather than simple reuse, and (c) where a transliteration-vs-paraphrase decision must be made and recorded for consistency. It extends, and in no place contradicts, the Romans baseline translation_memory.json/bible_term_registry.json/doctrine_risk_registry.json and is consistent with the term choices already recorded in analysis/08_core_glossary.md and the Acts additions to assets/bible_term_registry.json.

The core passage, Acts 2:1-41 (Pentecost), is the theological anchor of this analysis and the site of the single highest comparative-religion collision identified in the whole curriculum (§4.2, §6 rank #1). Coverage nonetheless spans Acts 1–28 in full, per the full-book coverage mandate; §7 confirms chapter-by-chapter treatment.

2. Methodology and Dependencies

For each of the nine curriculum doctrines, this analysis:

1. Inventories the Bodo terms already available (reused from the Romans baseline or newly proposed in 08_core_glossary.md/Acts term registry).
2. Names the specific weakness of each available term — either a conceptual gap (no native lexical or ritual category exists at all) or a crowded neighborhood (a native term/concept exists but is already occupied by Bathouism or Brahma Dharma usage).
3. Recommends a strategy: Reuse (baseline term stands as-is), Fence (reuse the term but bind it with mandatory explanatory framing/translator notes), Paraphrase (build a descriptive compound because no single word suffices), or Transliterate (borrow the term directly, following established regional Bible-translation convention).

This mirrors the Romans baseline’s own working method (e.g., मोफादांनाय दान as a fenced descriptive compound for grace) and its distinction between conceptual gaps (Bodo-specific, e.g., salvation) and crowded/false-equivalent terms (Hindi-specific, e.g., धर्म).

3. Doctrine Vocabulary Matrix

3.1 The Holy Spirit and Pentecost

Element	Detail
Available Bodo terms	पबित्र आत्था (Holy Spirit, reuse); पबित्र आत्थाजों भारायनाय (filled with the Spirit); बार (wind sign, 2:2); ओर (fire sign, 2:3); गुबुन रां (other tongues); गुदि रां (own language); पेन्तिकुस्त (transliterated feast name); पबित्र आत्था बोहानाय (poured out); सुबुं आरो दर्शन (dreams/visions); पबित्र आत्थानि दान (gift of the Spirit)
Weaknesses	बार and ओर are not merely generic Bodo words for “wind” and “fire” — they are the exact names of two of the five sacred elements of the sijou plant (ha/dwi/bar/or/okhrang), the aniconic embodiment of Bathoubwrai at the center of every traditional household courtyard. There is no synonym set that avoids this collision (unlike ईश्वर vs बाथौबुरै, where an alternate root exists). Additionally, गुबुन रां (other tongues) sits directly beside the doudini’s oracular trance-speech during Kherai puja, and पबित्र आत्थाजों भारायनाय (Spirit-filling) sits directly beside spirit-possession. पेन्तिकुस्त is a pure conceptual gap: no Bathou or Brahma Dharma calendar event maps onto a fifty-day Passover-to-harvest covenant typology.
Recommended strategy	Fence, not substitute, for बार/ओर: retain the ordinary words (no alternate lexeme exists) but mandate a translator/teacher note at every occurrence of Acts 2:2-3 distinguishing the Spirit’s self-revealing sign from the sijou’s five-element cosmology. Fence गुबुन रां and पबित्र आत्थाजों भारायनाय with explicit “known, intelligible language; self-possessed speaker” framing at first occurrence and cross-reference thereafter. Paraphrase-transliterate hybrid for पेन्तिकुस्त: transliterate the proper name but pair with a one-time explanatory gloss of the OT festival calendar (Feast of Weeks, 50 days after Passover) since this is a pure comprehension gap, not a false-equivalence risk.

3.2 The Gospel to Jews and Gentiles

Element	Detail
Available Bodo terms	मंगल खबर (gospel, reuse); गैर-जुथुद (Gentiles, reuse); ईश्वर मुख सायाबाय (God shows no partiality); साफ / अशुद्ध (clean/unclean); गैर-जुथुदनि थाखाय जुनि (light for the Gentiles); गैर-जुथुदखौबो गोसो सोलायनाय होनाय (repentance granted to Gentiles)
Weaknesses	साफ/अशुद्ध sits in a crowded neighborhood: Brahma Dharma’s own Sanskritized reform explicitly promotes a vegetarian, purity-graded diet as part of its karma-oriented ethic, so a Bodo hearer from a Brahma Dharma-influenced family may hear Acts 10’s clean/unclean reversal as a comment on diet rules rather than on ethnic boundary-marking. ईश्वर मुख सायाबाय (impartiality) is doctrinally sound but politically loaded: Bodo ethnic/territorial identity is a live, sometimes contested category in the Bodoland Territorial Region, so “no partiality” risks being read through a contemporary identity-politics lens rather than a first-century Jew/Gentile lens.
Recommended strategy	Fence साफ/अशुद्ध with explicit teaching that Acts 10’s dietary vision is a vehicle for the ethnic-inclusion point, not a statement about food asceticism per se, and that this differs in purpose from Brahma Dharma’s dietary reform ethic. Fence ईश्वर मुख सायाबाय by naming the Jew/Gentile referent explicitly in-lesson every time, resisting any drift toward contemporary ethnic-unity rhetoric per the baseline’s unity_of_jews_and_gentiles guidance. Reuse मंगल खबर and गैर-जुथुद as fixed.

3.3 Repentance and Baptism

Element	Detail
Available Bodo terms	गोसो सोलायनाय (repentance); बाप्तिस्मा (baptism, transliterated); गुनाहनि माफ (forgiveness of sins); गोसो खारनाय (cut to the heart); फिसाजोंनाय (added to the church)
Weaknesses	गोसो सोलायनाय is a crowded neighborhood: it must be kept distinct from Brahma Dharma’s own vocabulary of reform-oriented self-improvement toward accumulated पुण्य (merit — already forbidden in the baseline for grace, and by extension relevant here), and from Bathou ritual purification, which addresses external/ceremonial impurity rather than the whole person’s God-orientation. बाप्तिस्मा (transliterated) is comparatively safe precisely because it is a loanword with no prior Bodo ritual referent, but it sits near Bathou/Kherai household cleansing rites performed with water before ceremonies, so hearers may assume equivalence. गुनाहनि माफ is explicitly flagged in the baseline as insufficient alone — it must never substitute for, only supplement, धार्मिक होनाय राव (justification).
Recommended strategy	Transliterate बाप्तिस्मा (already established convention) but fence with explicit contrast to repeatable ritual cleansing. Fence गोसो सोलायनाय with the same merit/ritual-purification double contrast already established for grace in the baseline. Pair, never substitute: गुनाहनि माफ must always appear paired with, not replacing, धार्मिक होनाय राव in any lesson expounding Acts 2:38 or 13:38-39.

3.4 The Church as Community

Element	Detail
Available Bodo terms	मण्डली (church, reuse); गोसो जोंथानाय (fellowship, reuse); रोटि सिटानाय (breaking of bread); समान लाबोनाय (common sharing); सेवा होगिरि (deacon); खाथिजों साननाय (laying on of hands); मण्डलीनि मुख्य मानुष (elder); मण्डली सायगिरि (overseer); खासि रोखागिरि/खासिमादाय (shepherd/flock); मसीही (Christian); बाप्तिस्मा + समग्र गोथोमा (household baptism)
Weaknesses	The single most acute crowded-neighborhood problem in this doctrine is elder: the natural, warm, honorific Bodo word for a respected elder is बुरहा (parallel बर’ऐ), but the Romans baseline has already reserved these terms exclusively for Bathoubwrai and Kherai-pantheon elder-deities and forbidden them for any Christian usage. Acts introduces church elders as a recurring leadership office (11:30; 14:23; 15:2-6; 20:17; 21:18) far more concretely than Romans does, multiplying the occasions on which a translator might reach for the (forbidden) natural word. समान लाबोनाय (common possession-sharing) risks assimilation to Brahma Dharma’s own reform-community organizational ideals if not fenced as voluntary and Spirit-motivated rather than a mandated communal-property rule. बाप्तिस्मा + समग्र गोथोमा (household baptism) resonates naturally with strong Bodo clan/afad solidarity values but must not imply salvation-by-household-membership.
Recommended strategy	Paraphrase, never substitute, for elder/overseer: retain मण्डलीनि मुख्य मानुष / मण्डली सायगिरि as descriptive, non-honorific-title compounds; flag as a Critical forbidden-substitution item requiring mandatory theologian review at every occurrence of “elder” or “overseer” in Acts, parallel to the baseline’s lord/प्रभु forbidden-substitution rule. Fence समान लाबोनाय and बाप्तिस्मा + समग्र गोथोमा with the explicit “individual faith basis” and “voluntary, not mandated” notes already recorded in the Acts term registry. Reuse मण्डली, गोसो जोंथानाय as fixed.

3.5 Apostolic Authority and Miracles

Element	Detail
Available Bodo terms	गोदान जायगारि (apostle, reuse); साक्षी (witness); चिनांथि आरो आचम्बा (signs and wonders); ईश्वरनि सक्ति (power of God, reuse); जिसुनि मुंआव (in Jesus’ name); जादू (sorcery); ईश्वरनि दान (gift of God vs. purchasable power); आगोरनाय (casting lots)
Weaknesses	This doctrine carries the second-highest concentration of crowded-neighborhood risk in Acts after Pentecost. चिनांथि आरो आचम्बा (signs and wonders) and ईश्वरनि सक्ति (power of God) both sit immediately adjacent to सक्ति, the mediumistic power attributed to a doudini’s Kherai-trance state — already forbidden as a substitute for spiritual gifts in the baseline, but now tested repeatedly across a dozen-plus Acts miracle narratives rather than once. साक्षी (witness) risks being heard as oracular pronouncement (paralleling a doudini’s or ओझा’s trance-derived utterance) rather than courtroom-grade eyewitness testimony. जादू (sorcery, Simon Magus/Elymas/sons of Sceva) is doctrinally useful precisely because Acts itself distinguishes it sharply from genuine Spirit-power — but the distinction must be actively taught, since to an outside observer both a doudini’s session and an apostolic healing may look like “someone with special power did something unusual.”
Recommended strategy	Fence चिनांथि आरो आचम्बा and ईश्वरनि सक्ति at every miracle narrative with an explicit “not मediumistic सक्ति” note (already flagged Critical/High in the Acts registry — retain that routing). Fence साक्षी with “first-hand, verifiable, courtroom-grade” framing. Use जादू’s own narrative contrast (8:20’s ईश्वरनि दान vs. Simon’s attempted purchase) as the primary teaching tool for the grace-vs-transaction doctrine reinforced from Romans 4/11:5-6.

3.6 Persecution and Bold Witness

Element	Detail
Available Bodo terms	साहस (boldness); गोरोंथि (great fear on the church); ईश्वरनि मानोन (obeying God rather than man); हादोजों मावनाय (stoning/martyrdom); जुझार होनाय (persecution)
Weaknesses	This doctrine is comparatively low-collision: none of these terms have a strong competing referent in Bathou or Brahma Dharma vocabulary. The chief risk is not syncretism but under-specification — साहस could be read as generic personal courage/temperament rather than a Spirit-produced fruit, and गोरोंथि could be read as superstitious dread of a violated taboo (a Bathou-adjacent register) rather than reverent awe before a holy, personal, righteous God.
Recommended strategy	Reuse with light fencing: attach “flows from Spirit-filling, not personality” to साहस at first occurrence; attach “reverent awe before a holy God, not taboo-fear” to गोरोंथि at first occurrence (5:5,11). No Critical-tier escalation needed beyond what the doctrine_risk_registry already assigns.

3.7 Conversion of Paul

Element	Detail
Available Bodo terms	मसीहनि बिबार (the Way); सोलायनाय (conversion/turning); सायखनि आयदा (chosen instrument); स्वर्गीय दर्शन (heavenly vision); गोरोब (zeal for the law)
Weaknesses	मसीहनि बिबार is the highest-risk item in this doctrine: a bare “the Path/Way” rendering (without the मसीह-anchor already built into the compound) would land directly inside Sanskritized “marga” (path) soteriology familiar from Hindu categories that shaped Brahma Dharma’s own 1912 reform vocabulary — the exact kind of borrowed reform-framework this curriculum’s comparative-religion profile warns against. सोलायनाय (turning/conversion) risks assimilation to Brahma Dharma’s gradual ethical self-improvement narrative if not anchored to a sudden, sovereignly initiated encounter. स्वर्गीय दर्शन reuses the दर्शन root shared with Pentecost’s “dreams and visions,” so it inherits that entry’s doudini-trance-vision collision risk.
Recommended strategy	Never abbreviate मसीहनि बिबार to a bare “path” term; the Christ-anchor is load-bearing and must be retained in every occurrence (9:2; 19:9,23; 22:4; 24:14,22). Fence सोलायनाय with “sudden, sovereignly initiated, grounded in direct encounter with the risen प्रभु” framing distinguishing it from gradual reform-ethic self-improvement. Fence स्वर्गीय दर्शन identically to सुबुं आरो दर्शन (§3.1).

3.8 Justification apart from the Law

Element	Detail
Available Bodo terms	धार्मिक होनाय राव (justification, reuse); धार्मिकता (righteousness, reuse); मोफादांनाय दान (grace, reuse); बिथान (law, reuse); बिश्वास (faith, reuse); खतना (circumcision); देवता-मूर्तिनि थाखाय हबनाय बोरै (food offered to idols); आपसो सामलानाय/धार्मिकता/बिसार (self-control, righteousness, judgment)
Weaknesses	This doctrine largely reuses Critical-tier terms already fenced by the Romans baseline, but Acts adds two concrete narrative test-cases that raise the stakes: खतना (circumcision) makes the works-vs-grace question a live first-century policy dispute (the Jerusalem Council, ch. 15) rather than an abstract doctrine, and requires explicit connection to Brahma Dharma’s own early-20th-century introduction of codified religious-conduct rules, which functions as a modern structural analogue to the Judaizers’ position. देवता-मूर्तिनि थाखाय हबनाय बोरै (food offered to idols) has an unusually direct, concrete point of cultural contact: it parallels consuming food/offerings presented to Bathoubwrai or the Kherai pantheon during puja far more specifically than any Romans passage did. बिसार (judgment, 24:25) risks being reheard as an impersonal karma-reckoning familiar from Brahma Dharma’s ethic rather than a personal verdict from a personal God.
Recommended strategy	Fence खतना with explicit cross-reference to the Brahma Dharma codified-conduct-rules parallel, teaching Acts 15 as the same grace/works resolution Romans articulates doctrinally. Fence देवता-मूर्तिनि थाखाय हबनाय बोरै with concrete, non-hypothetical teaching linking it to contemporary puja-offering food practices — this is the doctrine’s highest-stakes real-life application point, not merely historical background. Fence बिसार with “personal verdict, not karma” framing. Reuse धार्मिक होनाय राव, धार्मिकता, मोफादांनाय दान, बिथान, बिश्वास exactly as fixed in the baseline — no deviation permitted.

3.9 The Great Commission Fulfilled

Element	Detail
Available Bodo terms	मंगल खबरनि दायो (mission, reuse); स्वर्गाव लांनाय (ascension); ईश्वरनि राज्य (kingdom of God, reuse); पबित्र आत्थाजों दैलायनाय (sent out by the Spirit); रां-थाबदेला ईश्वरनि राज्य सोंग्रोनाय (kingdom preached unhindered); होजायनि गुबां जायगायाव (to the ends of the earth)
Weaknesses	स्वर्गाव लांनाय (ascension) is a genuine conceptual-gap-adjacent risk: it must not be assimilated to a shamanic soul-flight motif sometimes associated with folk ritual specialists in the wider Assam-region religious landscape, nor to any deity’s temporary heavenly journey. ईश्वरनि राज्य already carries a baseline warning against territorial-political misreading, but Acts 1:6-7’s disciples’ own mistaken kingdom-restoration question makes this risk textually explicit and teachable rather than merely latent — this is a strength, not only a risk, if used well. मंगल खबरनि दायो carries the historical entanglement of American Baptist mission memory with colonial-era administration among the Bodo, requiring the “church’s own calling” framing already established in the baseline.
Recommended strategy	Fence स्वर्गाव लांनाय with “unique, bodily, historical, publicly witnessed” framing, explicitly distinguished from soul-flight. Use, don’t avoid, Acts 1:6-7 as the curriculum’s own built-in teaching moment for correcting territorial-political misreadings of ईश्वरनि राज्य. Reuse मंगल खबरनि दायो with the mission-framing note already fixed in the baseline.

4. Missing Vocabulary vs. Crowded Semantic Neighborhoods

4.1 Missing Vocabulary (True Conceptual Gaps — nothing to fence, must be taught from zero)

Concept	Bodo Rendering	Gap Type	Why No Native Equivalent Exists
Pentecost (feast calendar typology)	पेन्तिकुस्त	Comprehension gap	Neither Bathou nor Brahma Dharma calendars have a fifty-day harvest-to-covenant structure; the Sinai/Pentecost typology is wholly new content.
Ascension as unique historical event	स्वर्गाव लांनाय	Comprehension/collision-adjacent gap	No developed doctrine of a unique, final, bodily departure into heaven exists; nearest folk analogue (shamanic soul-flight) is a false friend, not a true equivalent.
Justification as forensic declaration (khatna/law resolution)	धार्मिक होनाय राव (reuse) applied to Acts 15	Structural gap	Neither tradition has a “declared righteous apart from ritual-conduct code” category; Brahma Dharma’s reform moved toward more codified conduct, not away from it.
Household baptism vs. individual-faith basis	बाप्तिस्मा + समग्र गोथोमा	Structural gap	Formal legal entry into a faith-community by individual profession, extended narratively to a household, has no ready parallel in clan/afad birth-lineage kinship logic.
”No other name” exclusivity	जिसुनि मुं गैयोबादि गुबुन मुंजों फोरायनाय गैया	Structural gap	The populated, non-exclusive Bathou pantheon (multiple deities/spirit-mediators coexisting) has no category for one name’s exclusive sufficiency.
Elder as non-honorific church office	मण्डलीनि मुख्य मानुष	Structural gap	Bodo has no existing category for an elder-title that is not also an honorific reserved for elder-deities; the descriptive compound must be built from nothing.

4.2 Crowded Semantic Neighborhoods (Existing Terms/Concepts That Must Be Fenced, Not Replaced)

Bodo Term/Concept	Competing Occupant	Collision Risk	Fencing Requirement
बार (wind, Acts 2:2)	sijou plant’s “bar” (air) element	Highest in curriculum — identical lexeme names one of Bathoubwrai’s five sacred elements	Mandatory theologian-reviewed translator note at every occurrence; cannot be avoided lexically
ओर (fire, Acts 2:3)	sijou plant’s “or” (fire) element	Highest in curriculum, paired with बार in the same two verses	Same as above; Acts 2:2-3 together are the single most sensitive two verses in the entire Acts curriculum
गुबुन रां / पबित्र आत्थाजों भारायनाय (tongues/Spirit-filling)	doudini oracular trance-speech in Kherai puja	Very high — closest behavioral parallel (a person appears to speak under an external influence)	Explicit “known language, self-possessed speaker, doctrinally coherent content” framing at every occurrence
मिथ्या भाबिष्यत आत्था (spirit of divination, 16:16-18)	doudini possession itself	Very high — the single most direct narrative parallel to Kherai possession in all of Acts	Teach as Christ’s authoritative deliverance from a real, subordinate, deceptive spirit; never as validating the doudini’s role
सक्ति / चिनांथि आरो आचम्बा (power/signs)	doudini’s mediumistic सक्ति	High, recurring across a dozen+ miracle narratives	Distinguish repeatedly, not once; the sheer repetition across Acts increases cumulative risk vs. Romans’ single mention
जादू (sorcery)	ओझा folk-ritual diviner role	High	Distinguish Simon’s purchasable-power error specifically, since this is the doctrinal opposite of grace
मण्डलीनि मुख्य मानुष avoidance of बुरहा/बर’ऐ (elder)	Bathoubwrai/Kherai-pantheon elder-deity honorifics	Critical — forbidden substitution	Never use बुरहा/बर’ऐ for any Christian office-holder; enforce via validation checklist
साफ/अशुद्ध (clean/unclean)	Brahma Dharma vegetarian purity ethic	High	Frame as a vehicle for ethnic-inclusion doctrine, not commentary on diet asceticism
गोसो सोलायनाय (repentance)	Brahma Dharma merit-improvement ethic; Bathou ritual purification	High	Double-fence: not merit-accumulation, not ceremonial cleansing
मसीहनि बिबार (the Way)	Sanskritized “marga” path-soteriology	High	Christ-anchor in the compound must never be dropped
खतना (circumcision) / देवता-मूर्तिनि थाखाय हबनाय बोरै (food offered to idols)	Brahma Dharma codified conduct rules; Bathou/Kherai puja food offerings	High	Concrete, present-day application teaching, not merely historical background
आगोरनाय (casting lots)	भागी (impersonal fate/fortune)	Medium	Outcome is God’s sovereign choice (सायख), never भागी
बिसार (judgment to come)	Brahma Dharma’s karma-reckoning ethic	High	Personal verdict from a personal God, not impersonal cosmic accounting

5. Transliteration vs. Paraphrase Decision Log

Term	Decision	Rationale
बाप्तिस्मा (baptism)	Transliterate	Loanword with no prior Bodo ritual referent; safer than any native word for “immersion/washing,” which would collide with Bathou/Kherai purification rites
पेन्तिकुस्त (Pentecost)	Transliterate + gloss	Proper festival name; comprehension gap requires a one-time explanatory pairing, not lexical invention
मसीही (Christian)	Transliterate-derived (built on मसीह)	Transparent formation; low syncretism risk; matches the name’s own origin as an outsiders’ label, worth noting in teaching
महासभा (Sanhedrin)	Paraphrase (established loan-compound)	Institutional background term; no doctrinal collision; existing Assamese/Sanskrit-derived usage suffices
सिनागग (synagogue)	Transliterate	Must be kept lexically distinct from नमासोलि (reserved, forbidden, per baseline church entry)
ओर (fire sign) / बार (wind sign)	Retain ordinary word (no viable transliteration or synonym exists)	Fence with mandatory teaching note rather than force an artificial synonym that would sound unnatural and still fail to escape the collision
मण्डलीनि मुख्य मानुष (elder)	Paraphrase (descriptive compound)	Transliteration not applicable to a Greek office-title with no precedent; a native honorific (बुरहा) is forbidden, so paraphrase is the only safe path
जिसुनि मुं गैयोबादि गुबुन मुंजों फोरायनाय गैया (“no other name”)	Paraphrase (full descriptive clause)	No single word or short transliteration can carry the full exclusivity claim; must remain a complete clause
मिथ्या भाबिष्यत आत्था (spirit of divination)	Paraphrase	A transliterated “Python spirit” (from Greek Πύθωνα) would be opaque to Bodo readers; a descriptive compound naming it as a false/deceptive prophetic spirit is doctrinally clearer
कैसरनि खोथाव सुबुंनाय (appeal to Caesar) / रोमनि नागरिक (Roman citizenship)	Transliterate proper noun + paraphrase verb phrase	Standard legal-background handling; no doctrinal risk
स्वर्गदूत (angel)	Paraphrase (existing compound, sky + messenger)	Retains distinction from बुरहा-बुरही आत्था (ancestral spirits) and देउ (nature spirits), both forbidden per baseline logic extended to the wider spirit-world

6. Ranked List of Highest-Risk Ambiguities (Acts 1–28)

1. बार / ओर at Acts 2:2-3 (Pentecost wind and fire signs) — identical lexemes to two of the five sacred sijou-plant elements central to household Bathou worship; unavoidable lexically; requires mandatory theologian review at every occurrence. Highest risk in the entire Acts curriculum and directly within the core passage.
2. मिथ्या भाबिष्यत आत्था — Spirit of divination, Acts 16:16-18 — the most direct narrative parallel anywhere in Acts to the doudini’s Kherai-trance oracular role; risk of being read as validating rather than overturning that role.
3. “No other name by which we must be saved,” Acts 4:12 — full exclusivity claim colliding with a populated, non-exclusive Bathou pantheon; must never be softened.
4. गुबुन रां / Spirit-filling — Acts 2:4 ff. — glossolalia and Spirit-filling risk direct assimilation to trance-speech/possession; recurs across the whole book (10:46; 19:6), multiplying exposure.
5. Elder / बुरहा forbidden substitution, Acts 11:30; 14:23; 15:2-6; 20:17; 21:18 — natural honorific word is doctrinally forbidden; concrete leadership office recurs repeatedly, unlike Romans’ comparatively abstract treatment.
6. जादू / sorcery vs. ईश्वरनि दान — Acts 8:9-24; 13:6-11; 19:13-19 — the doudini/ओझा functional parallel plus the grace-vs-purchasable-power doctrinal collision compound each other.
7. खतना / circumcision and food offered to idols — Acts 15 — the curriculum’s most concrete, present-day-applicable point of contact with actual Kherai puja offering-consumption practice.
8. साफ/अशुद्ध — Acts 10:9-16, 28; 11:8-9 — direct terminological overlap with Brahma Dharma’s own reformed purity/dietary ethic.
9. मसीहनि बिबार — “the Way,” Acts 9:2 and throughout — risk of collapsing into Sanskritized marga-path soteriology if the Christ-anchor is ever dropped.
10. गोसो सोलायनाय — repentance, throughout — double collision with Brahma Dharma merit-improvement ethic and Bathou ritual purification.
11. स्वर्गाव लांनाय — ascension, Acts 1:9-11 — risk of assimilation to shamanic soul-flight motifs in the wider regional folk-religious landscape.
12. बाप्तिस्मा + समग्र गोथोमा — household baptism, Acts 16:15, 33 — strong clan/afad resonance risks implying salvation-by-household-membership.
13. आगोरनाय — casting lots, Acts 1:26 — proximity to भागी (impersonal fate), already forbidden in the baseline for providence/election.
14. सुबुं आरो दर्शन — dreams and visions, recurring across nine+ passages — cumulative risk of assimilation to doudini trance-vision, compounded by sheer frequency across the book.
15. बिसार — judgment to come, Acts 24:25 — risk of being reheard as impersonal karma-reckoning rather than a personal divine verdict.

7. Chapter Coverage Confirmation

Full-book coverage (Acts 1–28) for this gap analysis is confirmed via the Chapter Coverage Index already established in analysis/08_core_glossary.md, which this document adopts without modification. Every chapter of Acts is represented there; Chapter 14 is explicitly noted as contributing no new theological vocabulary (it reuses idol-worship and gospel-proclamation terms already fenced in Chapters 7–8 and Chapter 13). No chapter has been silently omitted from either the glossary or this gap analysis.

8. Recommendations for Phase 2

1. Load this document alongside 08_core_glossary.md and the Acts additions to bible_term_registry.json before any Phase 2 segment translation of Acts begins.
2. Apply the escalation rules already fixed in 12_ai_translation_requirements.md, extending its “escalation for human theologian review” list to explicitly include: Spirit of divination (16:16-18), Elder/Overseer (all occurrences), Pentecost wind/fire signs (2:2-3), and “no other name” (4:12).
3. Extend the existing “CRITICAL FORBIDDEN SUBSTITUTIONS” system-prompt block with: elder/overseer → never बुरहा/बर’ऐ; other tongues → never bare गुबुन रां without the “known, intelligible language” qualifier in the surrounding lesson text.
4. Carry forward every [NEW] term proposed in 08_core_glossary.md into translation memory formally before Phase 2 processing, per the Translation Memory Load and Enforcement Instructions already established in the baseline.

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This document extends but does not modify the Romans baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All Bodo renderings recorded here are drawn from, and must remain consistent with, analysis/08_core_glossary.md and the Acts entries already added to assets/bible_term_registry.json.