Semantic Analysis — Acts, English → Czech

Scope and Method

This document analyzes the entire book of Acts in the original Koine Greek, chapter 1 through chapter 28, for the purpose of building a destination-language (Czech) translation requirements package for a curriculum whose theological anchor is Acts 2:1–41 (Pentecost).

Governing rule: every term already established in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json) is reused here with the EXACT SAME Czech rendering and, unless Acts introduces new contextual usage, the same risk tier. New terms specific to Acts (repentance, baptism, tongues, witness, etc.) are analyzed fresh and assigned risk tiers using the same Critical/High/Medium/Low framework, weighing comprehension risk as heavily as doctrinal-corruption risk, consistent with the Czech Language Package’s defining feature: a highly secular readership for whom the central risk is usually the ABSENCE of a conceptual framework, not the presence of a competing wrong one.

Part 1 below treats Acts 2:1–41 verse by verse. Part 2 surveys chapters 1, 3–28 chapter by chapter, listing every load-bearing theological term introduced or re-deployed with new theological weight. Chapters that introduce no new vocabulary state this explicitly.

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

Acts 2:1

Greek: Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
πεντηκοστή	pentēkostē	”fiftieth [day]“	Jewish harvest festival (Shavuot/Feast of Weeks), 50 days after Passover	”Pentecost”	The Old Testament festival now becomes the setting for the Spirit’s outpouring, tying the New Covenant church to Israel’s covenant calendar	Letnice (established ČEP/Kralice term). Medium-High risk: unlike Easter (Velikonoce) or Christmas, “Letnice” has almost no residual cultural footprint in secular Czech life — no folk customs, no public holiday recognition comparable to Easter’s pomlázka. The term must be actively explained as a specific historical Jewish festival, not assumed recognizable at all.
ὁμοῦ ἐπὶ τὸ αὐτό	homou epi to auto	”together, in the same place”	unity of location and purpose	”together,” “in one place,” “with one accord”	Sets up the corporate, gathered nature of the church as recipient of the Spirit — foundational for “The Church as Community” doctrine	společně na jednom místě. Low risk; ordinary Czech vocabulary, but flag as the seed of the “church as gathered community” doctrine developed further in 2:42-47.

Acts 2:2

Greek: καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας…

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
πνοή	pnoē	breath, wind, blast	related to πνεῦμα (spirit/wind); a rushing, driving wind	”wind,” “blast,” “breath”	Deliberate echo of Genesis 2:7 and Ezekiel 37 — the Spirit as life-giving, sovereign, uncontrollable force	vichřice / silný vítr. Medium risk: the wind–Spirit wordplay (πνοή/πνεῦμα) is not reproducible in Czech (vítr/Duch share no root), so the Genesis/Ezekiel echo must be supplied by a translator’s note rather than by the vocabulary itself.

Acts 2:3

Greek: καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός…

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
γλῶσσαι ὡσεὶ πυρός	glōssai hōsei pyros	”tongues as of fire”	γλῶσσα = tongue (organ) or language; πυρός = fire	”tongues of fire,” “flames”	Visible, theophanic sign of divine presence resting individually on each person (echoing Sinai’s fire, Exodus 19)	jazyky jako ohnivé plameny. High risk: the same Greek word γλῶσσα underlies both this visual “tongues of fire” image and the linguistic “speaking in other tongues” of v.4 — a deliberate wordplay lost in Czech (“jazyk” also does double duty for “tongue/language” in Czech, which partially preserves the pun, but this connection should be flagged for teaching material so it is not read as two unrelated phenomena).

Acts 2:4

Greek: καὶ ἐπλήσθησαν πάντες Πνεύματος Ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ Πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἐπλήσθησαν…Πνεύματος Ἁγίου	eplēsthēsan pneumatos hagiou	”were filled with Holy Spirit”	πίμπλημι = to fill completely; used repeatedly in Acts (4:8, 4:31, 9:17, 13:9) for empowerment for witness	”filled with the Holy Spirit”	Not a private mystical experience but empowerment for bold, intelligible proclamation — the defining Acts pattern	naplněni Duchem svatým. Critical risk (inherits Duch svatý’s Critical tier from baseline): a secular Czech reader has no existing category for “being filled” by a divine person distinct from emotional excitement; must be taught concretely as the Spirit’s empowering presence, not psychologized as enthusiasm or explained away as ecstatic experience alone.
ἑτέραις γλώσσαις	heterais glōssais	”other/different tongues”	real human languages (confirmed by the nations list in vv.8-11), not private ecstatic speech in this context	”other tongues,” “different languages”	Reversal of Babel (Genesis 11): division of languages becomes a vehicle of gospel unity	jinými jazyky. High risk: must be rendered so it clearly denotes actual foreign languages understood by hearers (per v.6, 8), not vague “ecstatic utterance” — a distinction worth flagging since later charismatic usage of “tongues” (e.g. 1 Corinthians) differs and readers should not default-collapse the two.
ἀποφθέγγεσθαι	apophthengesthai	to declare, utter forth, speak out (with solemn or oracular force)	formal, weighty utterance, not casual speech	”declare,” “utter”	Marks these utterances as authoritative Spirit-given proclamation	prohlašovat / mluvit s (prorockou) vážností. Low-Medium risk; mainly a stylistic/register concern.

Acts 2:5–6

Greek: Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, … γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουον εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
Ἰουδαῖοι…κατοικοῦντες	Ioudaioi katoikountes	”Jews…dwelling/residing”	diaspora Jews permanently resident in Jerusalem, distinct from pilgrims	”Jews…living [there]“	Establishes the initial, exclusively Jewish audience of the gospel’s first proclamation — sets up “Gospel to Jews and Gentiles” doctrine’s starting point	Židé…bydlící. Low risk, standard vocabulary.
διάλεκτος	dialektos	native language, dialect, mother tongue	one’s own particular regional/ethnic speech	”own language,” “native tongue”	Emphasizes the miracle’s precision — not generic noise but each hearer’s specific mother tongue	vlastní jazyk (nářečí). Low risk.

Acts 2:7–8

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
Γαλιλαῖοι	Galilaioi	Galileans	Jesus’ disciples, from the socially marginal region of Galilee	”Galileans”	The miracle’s astonishment is heightened because the speakers are recognizably unsophisticated provincials, underscoring the Spirit’s (not human skill’s) agency	Galilejští. Low risk, proper adjective.

Acts 2:9–11

Greek: (list of peoples) Πάρθοι καὶ Μῆδοι καὶ Ἐλαμῖται… ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
(nation list)	—	proper geographic/ethnic names	representative catalogue of the known diaspora world	”Parthians, Medes, Elamites…”	Symbolic universality: representatives of “every nation under heaven” (v.5) hear the gospel — anticipates the Great Commission’s fulfillment across the whole book	Standard established Czech geographic/historical forms (Parthové, Médové, Elamité, etc.). Low risk; use conventional Czech historical nomenclature.
τὰ μεγαλεῖα τοῦ θεοῦ	ta megaleia tou theou	”the great/mighty things of God”	God’s great acts, His mighty works (cf. Luke 1:49, Psalm 71:19)	“the mighty works of God,” “the wonderful works of God”	The content of the Spirit-given speech is not glossolalic noise but doxological proclamation of God’s saving acts	velké/mocné skutky Boží. Medium risk; keep distinct from generic “sláva” (glory) — this is specifically God’s redemptive acts, not abstract praise.

Acts 2:12–13

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
διηπόρουν	diēporoun	were utterly perplexed, at a loss	genuine bewilderment, not merely curiosity	”were perplexed,” “were amazed and confused”	Sets up the need for Peter’s authoritative interpretation (vv.14ff) — the miracle alone does not produce understanding; proclamation is still required	byli zmateni / nevěděli, co si o tom myslet. Low risk.
γλεύκους μεμεστωμένοι εἰσίν	gleukous memestōmenoi eisin	”they are full of new/sweet wine”	a mocking accusation of drunkenness	”they are filled with new wine,” “they are drunk”	The first recorded response to Spirit-empowered witness is scornful dismissal — an early instance of the “Persecution and Bold Witness” doctrine’s pattern (misunderstanding preceding hostility)	jsou plní mladého vína / opilí. Low risk, but flag as thematically significant: ridicule as the first response to the gospel anticipates later persecution.

Acts 2:14–15

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀπεφθέγξατο	apephthegxato	declared, spoke out solemnly	same root as v.4; formal, authoritative address	”addressed,” “declared”	Marks the beginning of the first apostolic sermon — the paradigm for “Apostolic Authority”	prohlásil / promluvil. Low-Medium risk.
ὥρα τρίτη τῆς ἡμέρας	hōra tritē tēs hēmeras	”the third hour of the day”	approx. 9 a.m., a time of public prayer	”nine in the morning”	Refutes the drunkenness charge (too early for wine) and situates the event within the normal rhythm of Jewish daily life	devátá hodina ranní. Low risk.

Acts 2:16–17

Greek: ἀλλὰ τοῦτο ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ· Καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα…

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
προφήτης (Ἰωήλ)	prophētēs (Iōēl)	prophet (Joel)	God’s spokesman; reuses baseline term	”the prophet Joel”	Peter grounds the Pentecost event in Old Testament prophetic fulfillment, establishing the “Fulfillment of Prophecy” doctrine pattern that runs through Acts	prorok (Jóel) — reuse baseline prorok exactly (Medium risk per baseline). Requires OT background scaffolding as in Romans package.
ἐν ταῖς ἐσχάταις ἡμέραις	en tais eschatais hēmerais	”in the last days”	the eschatological era inaugurated by Messiah’s coming, not merely “the end of the world” in a future sense	”in the last days,” “in the latter days”	Pentecost inaugurates, not merely anticipates, the eschatological age — a foundational category with no Czech secular equivalent	v posledních dnech. High risk: secular Czech readers will likely default to a pop-apocalyptic “end of the world” reading (disaster films, doomsday) rather than the biblical inaugurated-eschatology sense (the age between Christ’s first and second coming, already begun). Requires explicit teaching.
ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου	ekcheō apo tou Pneumatos mou	”I will pour out from my Spirit”	ἐκχέω = to pour out, spill, shed abundantly (also used of blood, e.g. Christ’s blood)	“I will pour out my Spirit”	Depicts abundant, generous, sovereign self-giving of God’s own Spirit upon “all flesh,” not a scarce or exclusive resource	vyliji ze svého Ducha. Medium risk; ensure the verb conveys generous outpouring, not a bureaucratic “distribution.”
προφητεύσουσιν	prophēteusousin	shall prophesy	to speak Spirit-inspired, God-given utterance; reuses baseline proroctví/prorok concept as a verb	”shall prophesy”	The Spirit’s gift is now democratized across sons/daughters, young/old, slave/free — a radical social leveling	budou prorokovat. Medium risk; must be distinguished from Czech pop-cultural “prorokovat” = predicting trends/fortune-telling (flagged already in baseline for prophet/prophecy).

Acts 2:18

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
δούλους καὶ δούλας	doulous kai doulas	male and female slaves/bondservants	social class terminology	”servants,” “bondservants,” “male and female slaves”	Joel’s prophecy (via Peter) extends the Spirit’s gift even to the lowest social class — total social inclusion, foreshadowing Gentile inclusion later in Acts	otroky a otrokyně / služebníky a služebnice. Medium risk; must not be softened to a vague “servants” that loses the specifically low, dependent social status the term conveys — the leveling force of the text depends on this being the lowest class, not a generic employee.

Acts 2:19–20

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
τέρατα…σημεῖα	terata…sēmeia	wonders…signs	τέρας = a startling, awe-inducing prodigy; σημεῖον = a sign pointing beyond itself to meaning	”wonders and signs,” “miracles”	Establishes the vocabulary pair repeated throughout Acts for divine confirming acts (cf. 2:22, 43; 4:30; 5:12; 14:3; 15:12) — core to “Apostolic Authority and Miracles”	divy a znamení. Medium-High risk: must be kept as a stable, recognizable formula throughout the whole Acts curriculum (see baseline power_of_god/spiritual_gifts conventions); risk of readers treating these as generic “miracles” in a vague entertainment sense (magic tricks) rather than God’s self-authenticating acts confirming his messengers.
ἡμέρα Κυρίου	hēmera Kyriou	”the day of the Lord”	OT eschatological day of divine judgment and vindication	”the day of the Lord”	Frames Pentecost as the beginning of the countdown toward final judgment/salvation	den Páně. High risk; reuses Critical-tier Pán; must not be confused with the ordinary sense of “Sunday” that “den Páně” can carry in some liturgical usage — clarify this is the eschatological Day of Judgment/salvation.

Acts 2:21

Greek: καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἐπικαλέσηται τὸ ὄνομα Κυρίου	epikalesētai to onoma Kyriou	”shall call upon the name of the Lord”	to invoke, appeal to, call on for help/rescue	”calls on the name of the Lord”	The universal, open invitation of the gospel — grounds “Universal Scope of the Gospel” doctrine (already Critical/High in baseline Romans) applied here to both Jews and Gentiles	vzývat jméno Páně. High risk; must retain the unqualified “whoever/everyone” (πᾶς) — do not soften the universal scope.
σωθήσεται	sōthēsetai	”will be saved”	future passive of σῴζω — deliverance, rescue	”will be saved”	First explicit use of the “salvation” vocabulary in the sermon, directly answering the crowd’s eventual question in v.37 (“what shall we do?”) and Peter’s answer in v.40	bude spasen. Critical risk (reuses baseline spasení, Critical): per baseline guidance, this bare verb form must never stand alone as a label; the surrounding teaching material must supply the narrative content (saved from what — judgment/sin; to what — restored relationship with God; by whom — through Christ) since “spasení” risks landing as an archaic, contentless word for a secular reader.

Acts 2:22

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
Ναζωραῖος	Nazōraios	”the Nazarene”	designation by hometown (Nazareth); also becomes a name for the whole Christian movement (Acts 24:5)	“Jesus the Nazarene,” “Jesus of Nazareth”	Anchors Jesus’ full, ordinary humanity within Peter’s proclamation, even as the sermon builds to his divine vindication	Ježíš Nazaretský. Low-Medium risk; standard established form.
ἀποδεδειγμένον	apodedeigmenon	attested, demonstrated, proven	publicly, evidentially certified/validated	”attested,” “accredited,” “shown to be”	God himself publicly validated Jesus’ identity through observable acts — grounds apologetic confidence, not blind assertion	osvědčený / dosvědčený. Medium risk.
δυνάμεσι καὶ τέρασι καὶ σημείοις	dynamesi kai terasi kai sēmeiois	”with mighty works and wonders and signs”	the fuller triad (δύναμις added to the pair from v.19)	“miracles, wonders, and signs”	The full triad becomes the technical vocabulary in Acts for divinely-authenticated ministry	mocnými skutky, divy a znameními. Reuses baseline moc Boží (Medium) for δύναμις in this construction; combined phrase is Medium-High risk given its recurrence as a technical formula throughout Acts.

Acts 2:23

Greek: τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ὡρισμένη βουλή	hōrismenē boulē	”determined/fixed plan/purpose”	divine decree, settled counsel	”definite plan,” “predetermined plan”	Grounds the crucifixion in sovereign divine purpose, not mere human accident, without excusing human guilt — a hard providence/human-responsibility tension	ustanovený úmysl / rozhodnutí (Boží). High risk; connects to baseline providence (prozřetelnost Boží, Medium in Romans, but the compatibilist tension with human guilt here raises the stakes — recommend Medium-High for Acts).
πρόγνωσις	prognōsis	foreknowledge	God’s prior knowledge/determination	”foreknowledge”	Pairs with ὡρισμένη βουλή to assert both God’s sovereign plan and foreknowledge over the crucifixion	předzvědění / předchozí vědění (Boží). High risk; new term for this Language Package, closely tied to election/vyvolení doctrine already flagged High in baseline.
ἀνείλατε	aneilate	”you put to death, you killed”	direct, blunt accusation	”you killed,” “you put to death”	Peter directly implicates his Jewish hearers in Jesus’ death — sets the stage for the call to repentance that follows	zabili jste. Low risk, but pastorally significant; must not be softened.

Acts 2:24

Greek: ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου…

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀνέστησεν	anestēsen	”raised up”	aorist of ἀνίστημι, “to raise/stand up again”; the verbal counterpart of ἀνάστασις	”raised,” “raised up”	The Resurrection of Christ is God’s direct act, reversing the human verdict of v.23	vzkřísil. Critical risk (reuses baseline vzkříšení, Critical): must be taught as bodily, historical, once-for-all — not merely named, per baseline guidance, especially given the “Easter is folk custom” secular-detachment risk already documented.
λύσας τὰς ὠδῖνας τοῦ θανάτου	lysas tas ōdinas tou thanatou	”having loosed the pangs/birth-pains of death”	ὠδίν = labor pains; a vivid image of death’s grip being broken as a woman’s labor pains end in birth	”loosing the pains of death,” “freeing him from the agony of death”	Death is personified as a captor whose hold is decisively broken — vivid imagery worth preserving rather than flattening to “he rose from death”	zbavil ho bolestí smrti / vysvobodil ho z pout smrti. Medium risk; preserve the vivid imagery rather than a flat paraphrase.

Acts 2:25–28

Greek: (Psalm 16 quotation) …οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ὅσιος	hosios	holy one, devout one	consecrated, godly, faithful to God’s covenant	”your Holy One,” “your godly one”	Applied typologically to Christ as the ultimate fulfillment of David’s psalm — David’s words point beyond himself	svatý / zbožný (tvůj Svatý). Reuses baseline svatý (Medium); flag as Christological application requiring explanation of typology (David’s words fulfilled beyond David himself), a category unfamiliar without OT background.
διαφθορά	diaphthora	decay, corruption, decomposition	bodily decomposition after death	”corruption,” “decay”	The specific claim being made is that Christ’s body did not decompose — grounding bodily (not merely spiritual) resurrection	porušení / rozpad (těla), zkáza. High risk; must clearly convey bodily non-decomposition, not vague “escape from evil,” to protect the doctrine of bodily resurrection.

Acts 2:29–31

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
πατριάρχης	patriarchēs	patriarch, forefather	founding ancestor of a people	”patriarch [David]“	Honors David’s historical/covenantal status while about to argue his prophecy exceeds his own biography	patriarcha. Low risk, established loanword.
προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ	proidōn elalēsen peri tēs anastaseōs tou Christou	”foreseeing, he spoke concerning the resurrection of the Christ”	prophetic foresight regarding the Messiah specifically	”foreseeing this, he spoke of the resurrection of the Christ”	Explicit statement that David’s psalm is Messianic prophecy fulfilled in Jesus’ resurrection — the argument’s hinge	předvídal a mluvil o vzkříšení Mesiáše/Krista. Reuses baseline Mesiáš (Critical) and vzkříšení (Critical); compound Christological claim requiring full foundational explanation per baseline guidance on Messianic Promise doctrine.

Acts 2:32–33

Greek: τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες. τῇ δεξιᾷ τοῦ θεοῦ ὑψωθεὶς, τήν τε ἐπαγγελίαν τοῦ Πνεύματος τοῦ Ἁγίου λαβὼν παρὰ τοῦ Πατρός, ἐξέχεεν τοῦτο…

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
μάρτυς / μάρτυρες	martys / martyres	witness(es)	one who testifies, especially to something personally seen/experienced; later develops the “martyr” sense through the pattern of witnesses suffering for testimony (cf. Acts 22:20 of Stephen)	“witnesses”	Core Acts vocabulary (cf. Acts 1:8 “you shall be my witnesses”); grounds “Persecution and Bold Witness” doctrine — a witness testifies to a historical, verifiable event (the resurrection), not a private feeling	svědkové. High risk, new for this Language Package: ordinary Czech “svědek” is entirely secular/legal (a court witness), which is actually a HELPFUL bridge here (unlike other Language Packages) since it conveys firsthand, testable eyewitness testimony well — but must be actively connected to the specific content being witnessed (the resurrection), not left as a vague spiritual-experience claim.
τῇ δεξιᾷ τοῦ θεοῦ ὑψωθείς	tē dexia tou theou hypsōtheis	”exalted at/by the right hand of God”	position of supreme honor, authority, and power	”exalted to the right hand of God”	Christ’s exaltation completes the resurrection-exaltation sequence, grounding his authority to pour out the Spirit	vyvýšen na pravici Boží. High risk; must not be read as merely spatial/literal but as investiture with supreme authority — connects to lord/Pán (Critical) doctrine developed in v.36.
ἐπαγγελία	epangelia	promise	a formal pledge, guarantee	”promise”	The Spirit is the fulfillment of a specific promise (Joel 2, and Jesus’ own words in Luke 24/Acts 1:4-5), not a spontaneous, unanchored event	zaslíbení. Medium-High risk; new term for this package, tightly linked to covenant/smlouva (High) — a promise is only meaningful against covenant background, which cannot be assumed.

Acts 2:34–35

(Psalm 110 quotation — Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.)

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
κάθου ἐκ δεξιῶν μου	kathou ek dexiōn mou	”sit at my right hand”	enthronement language	”sit at my right hand”	Reinforces v.33’s exaltation with a second messianic proof-text — David again speaking beyond himself	Seď na mé pravici. Reuses established Pán-adjacent enthronement imagery; Medium-High risk given its dependence on OT typological reading being unfamiliar to secular readers.
ὑποπόδιον τῶν ποδῶν σου	hypopodion tōn podōn sou	”footstool for your feet”	total subjugation of enemies	”footstool,” “under your feet”	Vivid image of comprehensive, guaranteed final victory	podnož k tvým nohám. Low-Medium risk, mainly an imagery-preservation concern.

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.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀσφαλῶς	asphalōs	certainly, assuredly	firm, secure, without doubt	”assuredly,” “with certainty”	Signals the sermon’s climactic, non-negotiable conclusion	jistě / s naprostou jistotou. Low risk.
Κύριον…καὶ Χριστὸν	Kyrion…kai Christon	”Lord…and Christ”	both exclusive divine-authority title and messianic-office title applied together to Jesus	”Lord and Christ”	THE climactic theological claim of the whole sermon and arguably of the whole book’s opening act: the crucified Jesus is BOTH the exclusive divine Lord AND the promised Messiah — this is the exact confession later required for salvation in Romans 10:9, now shown as Acts’ own foundational proclamation	Pán a Mesiáš/Kristus. Critical risk, compounding two already-Critical baseline terms (Pán, Mesiáš). Per baseline forbidden-substitution rule, “Pán” must never register with the flatness of the everyday “pane” (Mister/Sir) honorific; this verse is the theological center of gravity for the entire core passage and must be flagged for mandatory human theologian review with an accompanying explanatory note in every occurrence across the curriculum.
ἐσταυρώσατε	estaurōsate	”you crucified”	specific, historically anchored accusation of responsibility	”you crucified”	Personalizes the accusation directly to Peter’s Jewish hearers, driving the conviction of v.37	ukřižovali jste. Low risk; must not be softened, since it drives the pastoral force of the passage.

Acts 2:37

Greek: Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπόν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιπὸς ἀποστόλους· Τί ποιήσωμεν, ἄνδρες ἀδελφοί;

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
κατενύγησαν τὴν καρδίαν	katenygēsan tēn kardian	”were pierced/stabbed in the heart”	a vivid, violent image of conviction — cf. English “cut to the heart"	"were cut to the heart,” “were pierced to the heart”	Genuine conviction of sin/guilt, not merely intellectual agreement — the Spirit’s work through the proclaimed word producing an inward crisis that demands response	byli zasaženi/probodnuti v srdci. High risk; must convey genuine existential conviction, not mere embarrassment or intellectual assent — this is the emotional and spiritual hinge preparing for repentance (v.38), and given the “Universal Human Accountability” doctrine’s documented risk in the baseline (hřích’s colloquial flattening to “a pity”), this verse’s force depends on sin being taken with full seriousness.
Τί ποιήσωμεν;	Ti poiēsōmen?	”What should we do?“	urgent, existential question	”What shall we do?”	The paradigmatic question of conviction seeking a concrete response — becomes a recurring Acts refrain (16:30 “what must I do to be saved?”)	Co máme dělat? Low risk, but thematically load-bearing as a recurring Acts formula worth flagging for cross-document consistency.

Acts 2:38

Greek: Πέτρος δὲ πρὸς αὐτούς· Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος.

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
μετανοήσατε	metanoēsate	”repent!“	μετά (change) + νοέω (mind/thinking) — a total reorientation of mind and life direction, not mere regret or apology	”repent,” “turn around,” “change your mind and direction”	The necessary human response to conviction — a whole-life turn toward God, foundational to “Repentance and Baptism” doctrine	Obraťte se / čiňte pokání. Critical risk, new for this Language Package: “pokání” is a recognizable Kralice/ČEP term but risks the same fate as “spasení” — a quasi-liturgical word largely detached from live conceptual content for a secular reader, and additionally risks being narrowed to a private feeling of remorse (closer to Czech “lítost”) rather than the whole-orientation change (μετάνοια) the Greek demands. Recommend pairing “pokání” with the more transparent “obrácení / změna smýšlení a života” as an accompanying gloss on every first substantive use. Requires mandatory theologian review.
βαπτισθήτω	baptisthētō	”let him be baptized”	passive imperative of βαπτίζω, “to immerse, dip"	"be baptized”	The public, embodied enactment of repentance and identification with Christ — inaugurates church membership	Ať se dá pokřtít / Nechť se každý z vás pokřtí. High risk, new for this Language Package: “křest/křtít” is a stable, recognized Czech term (most Czechs know of infant baptism as a cultural/family rite even if non-practicing), but this cultural familiarity is itself a risk — many secular Czechs associate baptism primarily with infant naming ceremonies, family tradition, or godparent customs, detached from repentance and personal faith. Acts 2:38’s sense (adult, professing, repentance-linked baptism) must be actively distinguished from the folk-cultural “christening party” association.
ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ	epi tō onomati Iēsou Christou	”in/upon the name of Jesus Christ”	invoking Christ’s authority and identity as the ground of the act	”in the name of Jesus Christ”	Baptism’s meaning and authority derive entirely from Christ, not from the rite itself or the administering community	ve jménu Ježíše Krista. High risk; must not be read as a mere ceremonial formula — ties directly to the Critical-tier Ježíš/Kristus/Pán complex.
ἄφεσις τῶν ἁμαρτιῶν	aphesis tōn hamartiōn	”release/forgiveness of sins”	ἄφεσις = release, letting go, cancellation of debt/bondage	”forgiveness of sins,” “release from sins”	The specific content of what baptism, grounded in repentance, secures — connects directly to baseline sin (hřích, High) and to justification/grace doctrine	odpuštění hříchů. High risk, new for this Language Package: must be taught as a legal/relational release (a debt genuinely cancelled), not vague “getting over” past mistakes; depends on hřích already carrying real moral weight, which the baseline flags as at risk of colloquial flattening (“what a shame/pity”).
δωρεὰ τοῦ Ἁγίου Πνεύματος	dōrea tou Hagiou Pneumatos	”the gift of the Holy Spirit”	δωρεά = a free, unearned gift (root shared with related NT vocabulary for grace-gifts)	“the gift of the Holy Spirit”	The Spirit himself, not merely his effects, is given as an unmerited gift — parallel to baseline grace/milost (High) but applied specifically to receiving the Spirit’s person	dar Ducha svatého. High risk; reuses Critical Duch svatý; “dar” (gift) must be read as a free, unearned gift consistent with milost’s theological sense, not a reward for repenting “correctly.”

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	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
πᾶσι τοῖς εἰς μακράν	pasi tois eis makran	”to all who are far off”	spatial/ethnic distance — anticipates Gentile inclusion (echoed later in Ephesians 2:13,17)	“all who are far off”	Plants the seed, at the very moment of the church’s birth, of the Gentile mission that will occupy the rest of Acts — “Gospel to Jews and Gentiles” doctrine’s Pentecost-day origin	všem, kdo jsou vzdáleni. High risk; must retain the universal, boundary-crossing force — this phrase is doing significant doctrinal work anticipating Acts 10-15 and should not be flattened to a vague “everyone everywhere” without the specific “far off” (Gentile-inclusive) resonance.
προσκαλέσηται	proskalesētai	”calls, summons”	a form of the calling/election word-family (cf. baseline povolání, High; vyvolení, High)	“calls”	God’s own sovereign summons is the ultimate ground of who receives the promise — not human initiative	povolá. Reuses baseline povolání word-family (High); must not register as a job/career “calling” per baseline’s documented forbidden-substitution risk.

Acts 2:40

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
διεμαρτύρετο	diemartyreto	testified solemnly, earnestly	intensive form of μαρτυρέω (witness) — solemn, weighty testimony	”testified,” “solemnly urged”	Connects back to the witness vocabulary of v.32 — testimony is both about the resurrection AND a summons to respond	důrazně svědčil / vydával svědectví. Medium-High risk; keep terminological link to svědek established in v.32 for cross-passage consistency.
παρεκάλει	parekalei	exhorted, urged, encouraged	reuses baseline exhort term family exactly	”exhorted,” “appealed to,” “urged”	Pastoral urging alongside proclamation — both truth and appeal are necessary	povzbuzoval / naléhavě je vyzýval. Reuse baseline povzbuzovat (Low).
σώθητε	sōthēte	”be saved!” (imperative)	same root as v.21, v.47; a command to actively receive/enter into deliverance	”save yourselves,” “be saved”	Bookends the sermon with the same salvation vocabulary that opened it (v.21), now as urgent personal appeal	Zachraňte se / Buďte spaseni. Critical risk, reuses baseline spasení; per the doctrine risk registry’s Escalation Rules, any segment containing salvation language requires mandatory human theologian review, doubly so here as an urgent imperative climax.
γενεᾶς τῆς σκολιᾶς	geneas tēs skolias	”crooked generation”	σκολιός = bent, twisted, morally perverse	”this corrupt generation,” “this crooked generation”	Names the moral condition from which salvation is deliverance — concretizes what “being saved” means (from what) per baseline’s mandate that salvation always be given narrative content	tohoto zvráceného pokolení. Medium-High risk; important precisely because it supplies the “saved FROM what” content the baseline flags as essential — must not be diluted to a vague “bad situation.”

Acts 2:41

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

Term	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀποδεξάμενοι τὸν λόγον	apodexamenoi ton logon	”having received/welcomed the word”	genuine, believing acceptance, not mere passive hearing	”received his word,” “welcomed his message”	Faith’s proper response to proclaimed truth — links faith/víra (High) to concrete, willing reception	přijali jeho slovo. Medium-High risk; must convey believing acceptance (an act of faith), not neutral information reception.
ἐβαπτίσθησαν	ebaptisthēsan	”were baptized”	same term as v.38, now narrating the actual mass response	”were baptized”	The narrated fulfillment of Peter’s command — baptism as the normal, immediate, public response of genuine repentance/faith	byli pokřtěni. Reuse High-risk baptism entry as established above for consistency.
προσετέθησαν…ψυχαὶ ὡσεὶ τρισχίλιαι	prosetethēsan…psychai hōsei trischiliai	”were added…about three thousand souls”	προστίθημι = to add to an existing group; ψυχή = soul/person (a whole-person designation, not merely a “spiritual component”)	“about three thousand souls were added”	Establishes the church’s numerical, historical, verifiable birth as a community — “The Church as Community” doctrine’s founding statistic; also anticipates the fuller community description of vv.42-47	bylo přidáno asi tři tisíce duší. Medium risk; “duše” (souls) in modern Czech can carry a purely literary/poetic register detached from a whole-person sense — ensure it is read as “people/persons,” not a disembodied “spiritual essence” distinct from the person.

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PART 2 — Chapter-by-Chapter Survey, Acts 1, 3–28

Chapter 1 — Ascension, Waiting, and Apostolic Restoration

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀνελήμφθη / ἀνάλημψις	ἀνελήμφθη	anelēmphthē	”was taken up”	Christ’s bodily, visible departure into heaven	”was taken up,” “ascended”	The Ascension — Christ’s exaltation completed visibly before witnesses, distinct from resurrection (bodily rising) as a separate historical event	byl vzat nahoru / vstoupil na nebesa (nanebevstoupení). High risk, new term: no baseline equivalent; must be clearly distinguished from vzkříšení (resurrection) as a separate doctrinal event, and from generic “disappearing” — a secular reader has no framework for a bodily ascent into heaven as a real, historical, witnessed event.
μάρτυρες	μάρτυρες	martyres	witnesses	see 2:32 above	”witnesses”	Acts 1:8 — “you shall be my witnesses…to the end of the earth” — the programmatic verse for the entire book, directly grounding “The Great Commission Fulfilled”	svědkové; reuse witness entry established at 2:32 (High). Flag Acts 1:8 for cross-document consistency as a thesis-statement verse comparable to Romans 1:16-17.
ἕως ἐσχάτου τῆς γῆς	heōs eschatou tēs gēs	”to the end/uttermost part of the earth”	total geographic completeness	”to the ends of the earth”	The programmatic geographic scope of the mission that Acts as a whole narrates fulfilling (culminating literally in Rome, Acts 28)	až na konec/kraj země. High risk; must retain totalizing force, tied to mission (misie, Medium in baseline) but elevated given its role as the book’s thesis statement.
βασιλεία τοῦ θεοῦ	βασιλεία τοῦ θεοῦ	basileia tou theou	kingdom of God	reuse baseline exactly	”kingdom of God”	Acts 1:3, 6 — the disciples’ persistent (and partly mistaken, nationalistic) expectation of the kingdom, which Jesus redirects toward Spirit-empowered mission rather than political restoration	království Boží. Reuse baseline (Medium); flag the specific risk that Acts 1:6’s disciples model a WRONG expectation (political/nationalist) that the text itself corrects — useful teaching moment given the baseline’s noted “fairy-tale kingdom” risk.
κλῆρος	κλῆρος	klēros	lot, portion, share (also: what is assigned by casting lots)	a tool for discerning God’s choice; also gives rise to the word “clergy” via κλῆρος → “those set apart"	"lot,” “share,” “portion”	Acts 1:26 — casting lots to select Matthias, showing the apostles seeking God’s sovereign choice through a culturally available means, not democratic vote	los / úděl. Medium risk; explain as a recognized ancient practice for discerning divine will, not superstition or gambling — a real risk of misreading given Czech secular associations with “hrát v loterii” (playing the lottery).
ἀποστολή / διακονία	ἀποστολή, διακονία	apostolē, diakonia	apostleship; service/ministry	delegated authority to represent Christ; humble service	”apostleship,” “ministry,” “service”	Acts 1:17, 25 — Judas’s “ministry and apostleship” now needing replacement; establishes apostolic office as a defined, transferable function within the early church	apoštolství / služba. Reuse baseline apoštol (Low) word family; služba new but low risk, transparent modern Czech word.

Chapter 2 — see PART 1 above (core passage, vv. 1–41). Verses 42–47, following the core passage, introduce additional community-life vocabulary:

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
κοινωνία	κοινωνία	koinōnia	fellowship, shared participation	reuse baseline exactly	”fellowship”	Acts 2:42 — one of four marks of the newborn church alongside teaching, breaking of bread, and prayers; establishes “The Church as Community” doctrine’s concrete content	společenství. Reuse baseline (Low).
κλάσις τοῦ ἄρτου	κλάσις τοῦ ἄρτου	klasis tou artou	”breaking of bread”	shared communal meals, likely including but not limited to the Lord’s Supper	”breaking of bread”	Concrete, embodied practice of fellowship — table community as a mark of the church, not merely an abstract spiritual bond	lámání chleba. Medium risk, new term; must be taught as concrete communal practice, not merely a ritual phrase disconnected from real shared meals.
ἦσαν…ἐπὶ τὸ αὐτό / εἶχον ἅπαντα κοινά	koina	held/common	shared ownership/use of possessions	”had all things in common”	Radical economic sharing among the earliest believers — a concrete, costly enactment of community that later chapters (4:32-37; 5:1-11) develop further	měli všechno společné. Medium-High risk; must not be flattened to vague “were generous” — the text depicts an actual, communal pooling of resources, historically specific to this early context.

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

Terms	Variants	Contextual theological meaning	Czech rendering & risk
ἀρχηγός ἀρχηγός archēgos leader, founder, originator, pioneer	one who goes first and opens the way for others; also “prince” in older English translations ”author,” “leader,” “prince,” “founder”	Acts 3:15 (implied via context) and explicitly 5:31 — a Christological title depicting Jesus as the pioneering founder/leader of salvation, who goes ahead of his people	vůdce / původce (spasení). High risk, new term: no natural single Czech word captures both “founder” and “leader-who-goes-first”; requires an explanatory phrase (e.g. “ten, kdo jako první otevřel cestu ke spasení”) rather than a bare noun, or the Christological force is lost.
ἅγιος καὶ δίκαιος ἅγιος καὶ δίκαιος hagios kai dikaios ”Holy and Righteous One”	title combining baseline holy (svatý) and righteousness (spravedlnost) as a compound Christological designation ”the Holy and Righteous One”	Acts 3:14 — a direct divine title applied to Jesus in contrast to the crowd’s rejection of him, reinforcing his sinless deity in tension with human injustice	Svatý a Spravedlivý. Reuses two Critical/High baseline terms in compound form; Critical risk overall given the Christological weight, requires theologian review per escalation rules (Deity/Sonship of Christ category).
ἀνάψυξις ἀνάψυξις anapsyxis refreshing, relief, a “breathing space”	relief from oppression/distress ”times of refreshing”	Acts 3:19-20 — repentance leads to a period of divine relief, tied to the hoped-for return of Christ	časy oddechu / občerstvení (duše). Medium risk, new term; flag connection to repentance (pokání) — the relief is consequent on genuine repentance, not automatic.
ἀποκατάστασις ἀποκατάστασις apokatastasis restoration	the final restoration of all things at Christ’s return ”restoration of all things”	Acts 3:21 — eschatological hope of cosmic renewal, connecting to kingdom_of_god doctrine	obnovení všech věcí. Medium risk, new term requiring OT/eschatological background scaffolding.
ἴασις / θεραπεύω (healing) — iasis / therapeuō healing, cure	physical restoration as a sign act ”healed,” “made well”	Acts 3:1-10 — the lame man’s healing functions as a sign (σημεῖον, cf. 2:19, 2:22) authenticating apostolic proclamation, not an isolated act of compassion alone	uzdravení / uzdravit. Medium risk; connect explicitly to the divy a znamení (signs and wonders) formula established in the core passage for consistency.

Chapter 4 — Bold Witness Before the Council; Communal Sharing

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
παρρησία	παρρησία	parrēsia	boldness, freedom/openness of speech	frank, fearless, unashamed public speech, without concealment	”boldness,” “confidence,” “outspokenness”	Acts 4:13, 29, 31 — the defining quality the Spirit produces in persecuted witnesses; central to “Persecution and Bold Witness” doctrine	smělost / odvaha (v mluvení). High risk, new term: everyday Czech “smělost/odvaha” reads as a natural-personality trait (courage), risking the loss of the specifically Spirit-given, faith-rooted quality Acts describes — distinct from mere temperament or bravado, and must be taught as a fruit of being filled with the Spirit (cf. 4:31), not innate boldness.
οὐδὲ ἐν ἄλλῳ οὐδενί ἐστιν ἡ σωτηρία	oude en allō oudeni estin hē sōtēria	”salvation is in no one else”	exclusivity claim	”there is no salvation in anyone else,” “no other name”	Acts 4:12 — exclusivist salvation claim paralleling the “Jesus is Lord” confession’s exclusivity in Romans 10:9	Reuses salvation (spasení, Critical) and no other name construction; Critical risk, requires theologian review — the exclusivity claim must not be softened into “one path among several,” a real temptation in a pluralistic secular society that prizes religious neutrality.
χάρις μεγάλη	charis megalē	”great grace”	abundant, overflowing favor	”great grace was upon them all”	Acts 4:33 — grace described as resting visibly upon the whole community, linking milost (High) to the corporate life of the church, not only individual salvation	veliká milost. Reuse baseline milost (High); flag as an example of grace’s communal, not merely individual, dimension.
κοινά (repeated)	κοινά	koina	held in common	see ch. 2	”held everything in common”	Acts 4:32-37 — elaborated further with Barnabas as a model and (in ch. 5) Ananias/Sapphira as a counter-example	měli všechno společné. Reuse ch.2 entry; Medium-High.

Chapter 5 — Ananias and Sapphira; Gamaliel’s Counsel

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ψεύσασθαι…τῷ Πνεύματι τῷ Ἁγίῳ	pseusasthai…tō Pneumati tō Hagiō	”to lie to the Holy Spirit”	deceiving/testing a personal divine agent, not merely breaking a human rule	”lied to the Holy Spirit”	Acts 5:3-4 — establishes the Holy Spirit as a personal divine being who can be directly wronged, not an impersonal force — reinforces baseline holy_spirit’s Critical/personal status	lhát Duchu svatému. Critical risk (reuses Duch svatý); crucial for combating an impersonal, force-like misreading of the Spirit that a secular audience might otherwise default to.
ἀρχηγὸς καὶ σωτήρ	archēgos kai sōtēr	”Prince/Author and Savior”	compound Christological title combining ch.3’s ἀρχηγός with σωτήρ	”Author and Savior”	Acts 5:31 — combines two major Christological titles; reinforces exaltation and salvific role together	vůdce a Spasitel. Critical risk; Spasitel (Savior) is a new term for this Language Package, root-linked to Critical-tier spasení, and must be actively taught rather than left as a bare devotional title — many secular readers will recognize “Spasitel” only as an archaic, Christmas-carol-adjacent word (cf. “Kristus Spasitel se narodil”) emptied of doctrinal content, exactly the risk pattern the baseline documents for spasení itself.
ζῆλος	ζῆλος	zēlos	zeal, jealousy	intense passionate feeling, positive (zeal) or negative (jealousy/envy)	“jealousy,” “zeal”	Acts 5:17 — the council’s hostile motivation, contrasted later with Paul’s own former zeal (misdirected, ch.22) turned to godly zeal	žárlivost / horlivost. Medium risk, context-dependent polarity (positive vs negative) must be tracked per occurrence.

Chapter 6 — The Seven; Stephen’s Wisdom

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
διακονεῖν τραπέζαις	diakonein trapezais	”to serve tables”	practical, humble service, especially food distribution to the needy	”to serve/wait on tables”	Acts 6:2 — establishes an early diaconal ministry of practical care distinct from the apostles’ preaching ministry, foundational for later church-office development (cf. ch.20 elders)	sloužit u stolů. Medium risk, new term; connects to broader diakonia/service word family (cf. ch.1).
πλήρης Πνεύματος καὶ σοφίας	plērēs Pneumatos kai sophias	”full of the Spirit and of wisdom”	Spirit-given qualification for church leadership	”full of the Spirit and wisdom”	Acts 6:3, 5 — the qualifying standard for the Seven, including Stephen; ties leadership qualification to Spirit-fullness, reinforcing the Pentecost pattern established in ch.2	plný Ducha (svatého) a moudrosti. High risk; reuse naplněný Duchem svatým construction established at 2:4 for cross-chapter consistency.
ψευδομάρτυρες	pseudomartyres	false witnesses	perversion of the witness vocabulary — testimony corrupted into lies	”false witnesses”	Acts 6:13 — a deliberately ironic contrast: the Spirit-filled true witnesses (ch.2, 4) are now opposed by false witnesses, anticipating Stephen’s martyrdom	falešní svědkové. Medium risk; connects to svědek (High) established in the core passage — flag the irony for teaching material.

Chapter 7 — Stephen’s Speech and Martyrdom

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
σκηνή τοῦ μαρτυρίου	skēnē tou martyriou	”tabernacle of testimony”	the OT tent of meeting	”tabernacle of testimony/witness”	Acts 7:44 — anchors Stephen’s speech in Israel’s covenant history, requiring substantial OT background scaffolding	stan svědectví. High risk, new proper term; requires OT background explanation, comparable to baseline’s covenant/smlouva treatment.
ἀντιπίπτετε τῷ Πνεύματι τῷ Ἁγίῳ	antipiptete tō Pneumati tō Hagiō	”you resist/oppose the Holy Spirit”	active, willful resistance to God’s Spirit across covenant history	”you always resist the Holy Spirit”	Acts 7:51 — Stephen’s climactic indictment, reinforcing (as in ch.5) the Spirit’s personal agency who can be actively resisted, not an impersonal ambient force	odporujete Duchu svatému. Critical risk (reuses Duch svatý); crucial parallel to ch.5’s entry — establish consistent vocabulary for “resisting/opposing” the Spirit across the curriculum.
υἱὸν τοῦ ἀνθρώπου	huion tou anthrōpou	”Son of Man”	Christ’s self-designation drawing on Daniel 7’s exalted, divine-authority figure — NOT primarily an emphasis on Jesus’ humanity	”Son of Man”	Acts 7:56 — Stephen’s dying vision of Jesus as the exalted Son of Man at God’s right hand, echoing the exaltation language of 2:33-35	Syn člověka. High risk, new term: a common secular misreading (if the phrase appears at all in a secular reader’s awareness) would take “Son of Man” as emphasizing mere humanity (“a human being”), when the Danielic background actually signals a divine, exalted, judging figure — the opposite of the intuitive reading. Requires explicit correction.
μαρτύριον / μάρτυς (Stephen as first martyr)	—	martys	witness	see 2:32; here the word-family’s “martyr” sense (one who dies for testimony) becomes narratively realized for the first time	”witness” → “martyr”	Acts 7:58-60 — Stephen becomes the paradigm “martyr” in the fuller sense, dying while testifying, forgiving his killers as Christ did	svědek → mučeník. High risk: Czech distinguishes “svědek” (witness, legal/testimonial) from “mučeník” (martyr, one who suffers/dies for faith) — unlike Greek’s single word family, Czech requires two different words, so the semantic link between “faithful witness” and “martyrdom” that the Greek text builds must be explicitly taught rather than assumed from vocabulary alone.

Chapter 8 — Philip in Samaria; Simon Magus; the Ethiopian Eunuch

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἐπίθεσις τῶν χειρῶν	epithesis tōn cheirōn	”laying on of the hands”	a physical, symbolic act of impartation/commissioning	”laying on of hands”	Acts 8:17-19 — the Spirit given through apostolic laying on of hands, distinguishing genuine reception from Simon’s attempt to purchase spiritual power	vzkládání rukou. Medium-High risk, new term; must be distinguished from magical/transactional power (as Simon wrongly assumes) — the act signifies apostolic blessing/commissioning, not a transferable “spiritual commodity.”
δωρεὰ τοῦ θεοῦ	dōrea tou theou	”the gift of God”	reuses δωρεά from 2:38	”the gift of God”	Acts 8:20 — Peter’s rebuke of Simon for trying to buy what is by definition an unearned gift; direct thematic echo of milost/grace doctrine	dar Boží. High risk; reinforce non-transactional nature of grace against a “spiritual marketplace” misreading.
εὐαγγελίζετο	euēngelizeto	”was preaching the gospel”	verb form of evangelium/gospel	”preached/proclaimed the good news”	Acts 8:4, 12, 25, 35, 40 — establishes gospel proclamation as an active, ongoing verb, not only a noun-label; ties directly to baseline gospel (High)	kázal/zvěstoval evangelium. Reuse baseline evangelium (High) as verb form; ensure verb forms are tracked consistently across the curriculum.

Chapter 9 — The Conversion of Saul/Paul; Peter’s Healings

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἡ ὁδός	hē hodos	”the Way”	the early self-designation of the Christian movement, before “Christian” (ch.11) became common	”the Way”	Acts 9:2 (also 19:9, 23; 22:4; 24:14, 22) — establishes the earliest name for Christian identity, before institutional/denominational vocabulary developed	Cesta. High risk, new term: as a bare common noun, “cesta” (way/path/road) is entirely transparent Czech vocabulary with zero built-in religious signal — unlike in some languages where a capitalized “the Way” retains a sense of technical designation, Czech readers will need this explicitly flagged as a proper, capitalized name for the early Christian movement, or it will simply read as “the road” with no doctrinal content at all.
τί με διώκεις;	ti me diōkeis?	“why are you persecuting me?”	Christ personally identifies with his persecuted followers	”why do you persecute me?”	Acts 9:4 — establishes the theological principle that persecuting the church is persecuting Christ himself, foundational for “Persecution and Bold Witness” and for christian_identity_in_christ (union with Christ, already High-risk in baseline)	Proč mě pronásleduješ? High risk; connects directly to baseline Christian Identity in Christ doctrine — the union between Christ and his persecuted people is a concept requiring active teaching for a reader with no prior framework.
σκεῦος ἐκλογῆς	skeuos eklogēs	”a chosen instrument/vessel”	σκεῦος = vessel, tool, instrument; ἐκλογή = the same root as baseline election/vyvolení	”a chosen instrument,” “a vessel I have chosen”	Acts 9:15 — God’s sovereign election of Paul specifically for the Gentile mission, directly reusing baseline election vocabulary in a fresh narrative application	vyvolený nástroj. Reuse baseline vyvolení (High); flag as a concrete narrative embodiment of the doctrine already documented as High-risk in the baseline given the competing secular “competitive selection” sense of “vyvolený.”
ἐβαπτίσθη	ebaptisthē	”was baptized”	reuse 2:38/2:41	”was baptized”	Acts 9:18 — Paul’s own baptism, structurally paralleling the Pentecost pattern (conviction → repentance/faith → baptism → Spirit-filling)	byl pokřtěn. Reuse baptism entry (High) established in core passage.

Chapter 10 — Cornelius and the Gentile Pentecost

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
κοινὸν ἢ ἀκάθαρτον	koinon ē akatharton	”common/unclean”	κοινός here = ritually ordinary/defiled (not the “shared” sense of ch. 2 & 4); ἀκάθαρτος = ritually impure	”common or unclean”	Acts 10:14, 28 — the vision’s dietary/purity categories are reinterpreted to mean no person is to be considered off-limits to the gospel, directly grounding “Gospel to Jews and Gentiles” doctrine	obecné/nečisté. High risk, new term: Czech has no live ritual-purity culture to draw on (unlike Jewish or some other target contexts), so the vision’s actual point — a purity category being reassigned to a PEOPLE category — requires substantial explanatory scaffolding; a secular reader may simply read this as a story about dietary rules with no evident connection to ethnic inclusion unless this is made explicit.
φοβούμενος τὸν θεόν	phoboumenos ton theon	”one who fears God”	a technical designation for Gentile sympathizers/adherents to Jewish monotheism who had not fully converted (no circumcision)	“God-fearing,” “God-fearer”	Acts 10:2, 22, 35 — Cornelius represents a specific, real social category in the ancient world — a Gentile devout toward the God of Israel but not a full convert — the exact liminal position the gospel now definitively welcomes	bohabojný (muž). Medium-High risk, new technical term; requires explanation as a specific historical/social category, not simply “a religious/pious man” in a generic modern sense.
οὐ…προσωπολήπτης	ou…prosōpolēptēs	”not one who shows partiality/favoritism [based on external status]“	πρόσωπον (face) + λαμβάνω (take/receive) — literally “receiving the face,” i.e. judging by appearances/status	”shows no partiality,” “is no respecter of persons”	Acts 10:34 — Peter’s climactic theological conclusion from the whole Cornelius episode: God’s acceptance is not based on ethnicity or status, the doctrinal center of “Unity of Jews and Gentiles” (already Medium in baseline, now narratively demonstrated)	nikomu nestraní / nedělá rozdíly mezi lidmi. High risk; must retain the specifically ethnic/status-inclusive force established by the whole Cornelius narrative, not read as a generic platitude about fairness.
ἐξέστησαν…ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ Ἁγίου Πνεύματος ἐκκέχυται	—	—	“they were amazed…that the gift of the Holy Spirit had been poured out even on the Gentiles”	direct echo of 2:17-18, 2:38’s δωρεά and ἐκχέω vocabulary, now explicitly extended to Gentiles	”the gift of the Holy Spirit was poured out even on the Gentiles”	Acts 10:45 — the “Gentile Pentecost”: the SAME Spirit-outpouring pattern of Acts 2 recurs for Gentiles, providing narrative proof of full equality in salvation	Reuse dar Ducha svatého / vyliji vocabulary from the core passage exactly for cross-passage consistency; Critical risk given the doctrinal weight (this is the narrative proof-text for full Jewish-Gentile equality).

Chapter 11 — Antioch and the First “Christians”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
Χριστιανούς	Christianous	”Christians”	followers/partisans of Christ, initially likely a term coined by outsiders	”Christians”	Acts 11:26 — the first recorded use of “Christian” as a distinct identity label, marking the movement’s growing distinctness from Judaism	křesťané. Low risk — a stable, universally recognized modern Czech word, unusual among this glossary’s entries for carrying no significant secular-drift risk; however flag that the term’s very ordinariness in secular Czech (“křesťan” often means simply “someone nominally raised Catholic/Protestant” or a cultural-heritage label) may UNDERSHOOT the specific, costly, decisive identity Acts 11 depicts — worth a brief contrast note.
μετάνοιαν εἰς ζωήν	metanoian eis zōēn	”repentance unto/leading to life”	reuse μετάνοια from 2:38 with explicit life-giving outcome	”repentance that leads to life”	Acts 11:18 — explicitly ties repentance (pokání) to zōē/life, reinforcing that repentance is not merely negative (turning from sin) but positively life-giving	pokání k životu. Reuse pokání entry (Critical) established at 2:38; connects repentance’s positive outcome.

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

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἄγγελος Κυρίου	angelos Kyriou	”angel of the Lord”	a divine messenger sent to accomplish God’s purpose, here Peter’s deliverance	”an angel of the Lord”	Acts 12:7-11 — direct divine intervention rescuing a persecuted apostle, reinforcing God’s sovereign care amid persecution (providence, Medium in baseline)	anděl Páně. Low-Medium risk; “anděl” is a stable, recognizable Czech word, though often diluted in secular usage to a vague guardian-spirit or greeting-card figure — flag the specific, purposive, message-bearing divine agency this passage depicts.
ὁ λόγος τοῦ θεοῦ ηὔξανεν	ho logos tou theou ēuxanen	”the word of God grew/increased”	the gospel’s advance is personified as organic growth	”the word of God continued to grow/spread”	Acts 12:24 — a recurring Acts refrain (cf. 6:7, 19:20) marking the gospel’s unstoppable advance despite persecution — reinforces “The Great Commission Fulfilled” as a narrative thread throughout the book, not only at the end	slovo Boží se šířilo/rostlo. Medium risk; flag for cross-chapter consistency as a recurring formula.

Chapter 13 — Paul’s First Missionary Journey; Justification Apart from the Law

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀφορίσατε	aphorisate	”set apart”	commissioning language, related to sanctification/being set apart for a task	”set apart [Barnabas and Saul]“	Acts 13:2 — the Spirit’s direct commissioning initiative for the Gentile mission, launched from a worship/fasting context	oddělte / oddělili. Medium risk; reuses separation unto God's service doctrine already in baseline (Medium).
δικαιοῦται…ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωϋσέως δικαιωθῆναι	dikaioutai…apo pantōn hōn ouk ēdynēthēte en nomō Mōuseōs dikaiōthēnai	”is justified…from all the things from which you could not be justified by the law of Moses”	direct use of the justification/δικαιόω word family (cf. baseline ospravedlnění, Critical) applied specifically to the Mosaic law’s insufficiency	”everyone who believes is justified…the law of Moses could not justify”	Acts 13:38-39 — this is Acts’ own explicit statement of the “Justification apart from the Law” doctrine, the Acts-book parallel to Romans’ central argument, and must use IDENTICAL Czech vocabulary to the Romans baseline for curriculum consistency	ospravedlněn…ze všeho, z čeho vás nemohl ospravedlnit Mojžíšův zákon. Critical risk: MUST reuse baseline ospravedlnění (Critical) and zákon (High) exactly; this is the single most theologically load-bearing sentence in Acts for the “Justification apart from the Law” doctrine explicitly named in the curriculum parameters, and requires mandatory theologian review with cross-reference to Romans 3:20-28 and Romans 4 for absolute vocabulary consistency across both curricula.
φῶς ἐθνῶν	phōs ethnōn	”a light to/for the Gentiles”	OT (Isaiah 49:6) messianic servant vocabulary applied to the church’s mission	”a light for the Gentiles”	Acts 13:47 — grounds Gentile mission directly in OT prophecy (fulfillment_of_prophecy doctrine, Medium in baseline), applied here to the church’s OWN mission, not only Christ’s	světlo pro pohany/národy. Reuse baseline pohané/gentiles (Medium); flag the OT prophetic background requirement per baseline’s fulfillment_of_prophecy doctrine notes.
τεταγμένοι εἰς ζωὴν αἰώνιον	tetagmenoi eis zōēn aiōnion	”appointed to eternal life”	echoes election/calling vocabulary applied to salvation’s ultimate scope	”appointed to eternal life”	Acts 13:48 — a strong predestinarian statement paired with the human act of believing, requiring the same nuanced compatibilist handling as Romans 8:28-30/9	ustanoveni k věčnému životu. High risk; reuse election/vyvolení and providence framework from baseline; flag for theologian review per the Escalation Rules’ “election/predestination language” category.

Chapter 14 — Lystra, Iconium, and Pagan Confusion

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
θεὸς ζῶν	theos zōn	”the living God”	a contrastive polemic against lifeless idols	”the living God”	Acts 14:15 — Paul’s direct confrontation of pagan polytheism (the crowd mistaking Paul and Barnabas for Zeus and Hermes), establishing a pattern developed further at the Areopagus (ch.17)	živý Bůh. Medium risk; while Czech has no live competing polytheistic framework (unlike the Lystra setting), the phrase still needs to be actively contrasted with a purely philosophical, impersonal “prime mover” concept a secular reader might default to — this is not a religiously neutral culture but a non-religious one, so “living” must be unpacked as personal and active, not merely “real” in an abstract sense.
Ζεύς, Ἑρμῆς	Zeus, Hermēs	(proper names)	Greco-Roman deities	”Zeus,” “Hermes”	Acts 14:12-13 — background cultural/religious color; low doctrinal weight beyond illustrating the polytheistic confusion the gospel confronts	Zeus, Hermés. Low risk, established Czech transliterations of classical mythology figures already broadly familiar from general education.

Chapter 15 — The Jerusalem Council

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
περιτομή	peritomē	circumcision	the Mosaic covenant sign, here debated as a requirement (or not) for Gentile believers	”circumcision”	Acts 15:1, 5 — the specific controversy resolved at the council: is circumcision (i.e., full conversion to Judaism/Torah observance) required for Gentile salvation? Central to both “Gospel to Jews and Gentiles” and “Justification apart from the Law”	obřízka. High risk, new term: while linguistically stable, the underlying controversy (is a physical, ethnic-religious marker required for salvation?) requires substantial background scaffolding — a secular reader has no immediate framework for why this would ever have been a live theological question, unlike a reader from a Torah-observant or Islamic cultural context where the practice itself is familiar even if the theological debate is not.
ζυγὸν…ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι	zygon…hon oute hoi pateres hēmōn oute hēmeis ischysamen bastasai	”a yoke…which neither our fathers nor we were able to bear”	ζυγός = yoke, a burden metaphor for the law’s demand	”a yoke that neither our fathers nor we could bear”	Acts 15:10 — Peter’s own argument for why the Mosaic law cannot be imposed as a salvation requirement, directly reinforcing justification/grace apart from zákon, closely paralleling Romans’ argument	jho, které nemohli unést ani naši otcové, ani my. High risk; reuse baseline zákon (High); this verse should be cross-referenced explicitly with Acts 13:38-39 and Romans for absolute doctrinal and vocabulary consistency.
διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι	dia tēs charitos tou kyriou Iēsou pisteuomen sōthēnai	”we believe that we are saved through the grace of the Lord Jesus”	direct combination of grace (χάρις), faith (πιστεύομεν), lord (κύριος), and salvation (σωθῆναι)	“we believe we are saved through the grace of the Lord Jesus”	Acts 15:11 — arguably the single clearest summary statement in Acts of the “Justification apart from the Law” and “Gospel to Jews and Gentiles” doctrines combined; the theological center of the whole council	věříme, že jsme spaseni milostí Pána Ježíše. Critical risk: contains FOUR baseline Critical/High terms in one clause (milost, víra/believe, Pán, spasení) — mandatory theologian review; must use exact baseline renderings for all four terms with zero deviation, and this sentence should be flagged for identical cross-document rendering wherever quoted, comparable to the baseline’s treatment of Romans 1:16-17 and 10:9-10.

Chapter 16 — Lydia, the Philippian Jailer, and “What Must I Do to Be Saved?”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
πνεῦμα πύθωνος	pneuma pythōnos	”a spirit of divination” (lit. “python spirit,” referencing the Delphic oracle tradition)	an occult, oracular spirit, presented as real spiritual opposition, not superstition to be dismissed	”spirit of divination,” “fortune-telling spirit”	Acts 16:16-18 — establishes real spiritual conflict/opposition behind pagan divination practices, distinct from the Holy Spirit’s authentic prophetic gifting (contrast with prophecy/proroctví, already flagged in baseline against a “fortune-telling” misreading)	duch věštění. High risk, new term: must be clearly distinguished from the neutral/skeptical modern Czech association with “věštění” as mere pseudo-entertainment (tarot, horoscopes) — the text presents this as a real, opposing spiritual power that Paul confronts with authority, not gentle superstition-debunking.
τί με δεῖ ποιεῖν ἵνα σωθῶ;	ti me dei poiein hina sōthō?	“what must I do to be saved?“	direct echo of 2:37 & 2:40’s salvation-response pattern	”what must I do to be saved?”	Acts 16:30 — the Philippian jailer’s question, paired with the classic answer in 16:31 (“Believe on the Lord Jesus, and you will be saved, you and your household”) — a thesis-level verse for the whole “Repentance and Baptism”/salvation doctrine cluster	Co mám dělat, abych byl spasen? Critical risk: reuses spasení (Critical); per baseline’s cross-document consistency rules, this verse (paired with 16:31) should receive the SAME treatment as Romans 10:9-10 — verbatim-consistent rendering with an accompanying explanatory note every time it is quoted across the curriculum.
πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου	pisteuson epi ton kyrion Iēsoun, kai sōthēsē sy kai ho oikos sou	”believe on the Lord Jesus, and you will be saved, you and your household”	the definitive Acts salvation formula, combining faith (πίστευσον), lord (κύριον), and salvation (σωθήσῃ)	“Believe in the Lord Jesus, and you will be saved”	Acts 16:31 — Companion verse to 16:30; along with Romans 10:9-10, this should be treated as one of the curriculum’s non-negotiable verbatim-consistent verses	Věř v Pána Ježíše, a budeš spasen ty i tvůj dům. Critical risk, mandatory theologian review, identical treatment to Romans 10:9-10 per baseline cross-document rules.

Chapter 17 — The Areopagus: Athens

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἄγνωστος θεός	agnōstos theos	”unknown god”	an altar inscription Paul uses as a rhetorical bridge to proclaim the true God	”unknown god,” “the god you worship without knowing”	Acts 17:23 — a striking, culturally-sensitive apologetic starting point: Paul builds his proclamation from within the audience’s own religious vocabulary rather than dismissing it outright	neznámý bůh. Medium risk; genuinely useful missiological model for a secular Czech readership — flag as a positive pattern for engaging post-religious/spiritually-curious audiences without either compromise or contempt.
δεισιδαιμονεστέρους / εὐσέβεια (implied)	deisidaimonesterous	”very religious,” “given to many objects of worship”	somewhat ambivalent term — can carry either a respectful (“devout”) or mildly critical (“superstitious”) nuance	”very religious,” “extremely religious”	Acts 17:22 — Paul’s opening line, tactfully ambiguous, addressing genuinely religious Athenians	velmi nábožní / zbožní. Low-Medium risk.
εἴδωλα	eidōla	idols	images/representations of false gods	”idols”	Acts 17:16, 29 — idolatry as the polytheistic backdrop Paul confronts; low direct competing risk in secular Czech culture (no live idol-worship context) but the underlying temptation to worship created things (money, status, ideology) may need updated illustration	modly. Low-Medium risk; the literal referent (statues) has low direct relevance to secular Czech readers, but the underlying idolatry concept (misplaced ultimate allegiance) needs a modern illustrative bridge, not merely the ancient literal referent.
ἀνάστασιν (mocked)	anastasin	resurrection	reuse baseline vzkříšení	”resurrection”	Acts 17:32 — the Athenian philosophers’ scornful/dismissive reaction to bodily resurrection specifically (not to Paul’s monotheism, which they found unremarkable) — models the specific point at which the gospel is most likely to provoke ridicule in an intellectually sophisticated secular culture, directly relevant to the contemporary Czech context	vzkříšení. Critical risk (reuse baseline); flag this verse specifically as a realistic model for anticipated secular Czech reaction — bodily resurrection, not monotheism in general, is likely to be the sharpest point of resistance.

Chapter 18 — Corinth; Gallio’s Tribunal

Chapter 18 introduces no major new theological vocabulary beyond terms already established (gospel proclamation, synagogue debate, κύριος/Lord in ordinary narrative use). It reinforces the established pattern of Jewish-Gentile mission tension (chs. 13-17) and civic/legal opposition to the gospel (developed further in chs. 21-26). No new glossary entries required; reuse evangelium, Pán, synagoga (see ch.13 pattern) as previously established.

Chapter 19 — Ephesus: Re-Baptism, the Spirit, and the Riot

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
βάπτισμα Ἰωάννου	baptisma Iōannou	”the baptism of John”	John the Baptist’s preparatory baptism of repentance, explicitly distinguished from Christian baptism “in the name of the Lord Jesus"	"John’s baptism”	Acts 19:3-5 — the Ephesian disciples’ incomplete understanding is corrected; establishes that baptism/křest (High, established at 2:38) has a specific, Christ-centered content that a merely repentance-oriented rite does not fully capture	Janův křest. Reuse křest entry (High); flag the distinction between preparatory and Christian baptism as pastorally important, paralleling the baseline’s concern that “křest” not collapse into a generic cultural rite.
γλώσσαις…καὶ ἐπροφήτευον	glōssais…kai eprophēteuon	”[spoke] in tongues…and prophesied”	reuse of 2:4’s tongues/prophecy vocabulary	”spoke in tongues and prophesied”	Acts 19:6 — a second, smaller-scale recurrence of the Pentecost pattern (Spirit-filling manifested in tongues/prophecy), reinforcing that Pentecost is not a one-time unrepeatable event but an ongoing pattern accompanying gospel expansion	Reuse jazyky/prorokovat entries (High/Medium) established in the core passage exactly.

Chapter 20 — Paul’s Farewell at Miletus

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
πρεσβύτεροι / ἐπίσκοποι / ποιμήν	presbyteroi / episkopoi / poimēn	elders / overseers / shepherd	three overlapping terms for the same local church leadership office, viewed from different angles (age/dignity, oversight function, pastoral care)	“elders,” “overseers/bishops,” “shepherd/pastor”	Acts 20:17, 28 — establishes local church governance structure, foundational for later church polity; ties directly to “The Church as Community” doctrine’s organizational dimension	starší / biskupové (dohlížitelé) / pastýř. Medium-High risk, new terms: “biskup” in modern Czech carries strong, specific institutional (especially Roman Catholic) associations that may import unwarranted hierarchical/denominational assumptions into this early, comparatively informal usage; recommend “starší” as primary rendering with “dohlížitel” (overseer, more neutral) as a clarifying gloss rather than defaulting to “biskup.”
περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου	periepoiēsato dia tou haimatos tou idiou	”purchased/acquired with his own blood”	a redemption/atonement image — the church “acquired” at the cost of Christ’s own blood	”purchased with his own blood,” “bought with his own blood”	Acts 20:28 — one of the clearest atonement-price statements in Acts, closely paralleling Romans’ imputed_righteousness/atonement theology; per the baseline’s Escalation Rules, atonement/propitiation language mandates theologian review	vykoupil svou vlastní krví / získal svou vlastní krví. Critical risk: atonement language requiring the same rigor as Romans 3:25’s propitiation material; must be flagged for mandatory theologian review, and must not be diluted into a vague metaphor for “great cost” divorced from its specific sacrificial/substitutionary content.
πᾶσαν τὴν βουλὴν τοῦ θεοῦ	pasan tēn boulēn tou theou	”the whole purpose/counsel of God”	reuse βουλή from 2:23 (“determined plan”)	“the whole counsel of God”	Acts 20:27 — Paul’s claim to have proclaimed the FULL scope of God’s revealed purpose, without omission or compromise — a model for faithful, comprehensive gospel teaching	celá vůle/rada Boží. Medium-High risk; reuse βουλή vocabulary from 2:23 for consistency.

Chapter 21 — Warnings Toward Jerusalem; Agabus’s Prophecy

Chapter 21 introduces no major new theological vocabulary. It reuses prophecy/proroctví (Medium, reinforced by Agabus’s specific predictive prophecy in 21:10-11, distinct from generic fortune-telling per the baseline’s existing note), and continues the established Duch svatý-guided narrative pattern (21:4, 11). Flagged explicitly: reviewed, no new terms.

Chapter 22 — Paul’s Defense; Roman Citizenship; the Damascus Road Retold

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου	baptisai kai apolousai tas hamartias sou	”be baptized and wash away your sins”	vivid cleansing image paired directly with baptism (reuse of křest and hřích)	“be baptized and wash your sins away”	Acts 22:16 — Paul’s own retelling of his conversion baptism, reinforcing baptism’s connection to ἄφεσις τῶν ἁμαρτιῶν (forgiveness of sins) established at 2:38	dej se pokřtít a smyj své hříchy. High risk; reuse křest and hřích (High) entries; must retain the vivid cleansing imagery, not flatten to an abstract “be forgiven.”
πολίτης Ῥωμαῖος	politēs Rhōmaios	”Roman citizen”	a specific, legally privileged civic status	”a Roman citizen”	Acts 22:25-29 — Paul’s citizenship becomes a plot-significant legal fact, not primarily theological, but relevant background for “Persecution and Bold Witness,” showing Paul using legitimate legal means alongside bold proclamation	římský občan. Low doctrinal risk; standard historical/civic vocabulary, useful cultural-historical note but not requiring theological scaffolding.

Chapter 23 — The Sanhedrin; Pharisees and Sadducees on the Resurrection

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
συνέδριον	synedrion	Sanhedrin, council	the supreme Jewish judicial/religious council	”the Sanhedrin,” “the council”	Acts 22:30; 23:1ff — the highest Jewish legal authority, recurring throughout Acts (4:15; 5:21; 6:12) as the primary institutional antagonist to apostolic witness	velerada. Low-Medium risk: an established, recognizable historical/religious-studies term in Czech (used in standard Bible translations and history textbooks), low ambiguity, though requires a brief note identifying it as a specific historical institution (not a generic “council” in the modern civic sense) for readers unfamiliar with Second Temple Jewish institutions.
Φαρισαῖοι, Σαδδουκαῖοι, ἀνάστασιν	Pharisaioi, Saddoukaioi, anastasin	Pharisees, Sadducees, [belief/denial of] resurrection	the specific doctrinal fault line between the two parties on resurrection (baseline vzkříšení, Critical)	“Pharisees and Sadducees…resurrection”	Acts 23:6-9 — Paul strategically exploits an existing internal Jewish theological division over resurrection, reinforcing resurrection’s centrality as a live, contested doctrine already in the first century — useful for anticipating why the doctrine might meet resistance today too	farizeové, saduceové, vzkříšení. Medium risk (proper party names, low-risk); reuse vzkříšení (Critical) with the added note that resurrection was already theologically contested within Judaism itself, not a uniquely Christian innovation.

Chapter 24 — Before Felix

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀνάστασιν…δικαίων τε καὶ ἀδίκων	anastasin…dikaiōn te kai adikōn	”resurrection…of both the righteous and the unrighteous”	expands resurrection (already Critical) to include a general, universal resurrection unto judgment, not only the resurrection of believers	”the resurrection of both the righteous and the wicked”	Acts 24:15 — introduces the fuller eschatological scope of resurrection doctrine (both to life and to judgment), directly relevant to assurance_of_salvation and final-judgment teaching already flagged High in baseline	vzkříšení spravedlivých i nespravedlivých. Critical risk (reuse vzkříšení); flag as expanding the doctrine’s scope beyond the specifically Christological resurrection emphasized in the core passage — both aspects need to be taught.
περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος	peri dikaiosynēs kai egkrateias kai tou krimatos tou mellontos	”concerning righteousness and self-control and the coming judgment”	reuse righteousness (baseline spravedlnost, High) paired with self-control and future judgment	”righteousness, self-control, and the judgment to come”	Acts 24:25 — Paul’s message to Felix combines ethical exhortation with eschatological warning, causing Felix visible fear — models the gospel’s convicting, not merely comforting, force	spravedlnost, zdrženlivost a budoucí soud. High risk; reuse spravedlnost (High); flag the combination of ethics and eschatology as a model for holistic gospel presentation.

Chapter 25 — Before Festus; the Appeal to Caesar

Chapter 25 introduces no new theological vocabulary; it continues the legal/civic narrative (appeal to Caesar is a legal-procedural term, not a theological one) begun in chs. 22-24. Reviewed; no new glossary entries required.

Chapter 26 — Before Agrippa: Paul’s Testimony

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς	anoixai ophthalmous autōn, tou epistrepsai apo skotous eis phōs	”to open their eyes, to turn [them] from darkness to light”	ἐπιστρέφω = to turn, convert; a vivid conversion-image pairing sight-restoration with a darkness-to-light reversal	”to open their eyes and turn them from darkness to light”	Acts 26:18 — Paul’s own summary of his commissioning purpose; combines repentance/conversion imagery with a light/darkness contrast (echoing 13:47’s “light to the Gentiles”)	otevřít jim očí a obrátit je ze tmy do světla. High risk, ties obrácení/conversion (new term family, tightly linked to Critical pokání) to a vivid visual metaphor requiring no special background to understand, making it a good candidate for teaching material precisely because the imagery is culturally universal.
κλῆρον ἐν τοῖς ἡγιασμένοις	klēron en tois hēgiasmenois	”an inheritance among those sanctified”	reuse κλῆρος (ch.1, “lot/portion”) combined with sanctified (baseline svatí/posvěcení, High)	“an inheritance among the sanctified”	Acts 26:18 (continued) — ties the conversion imagery to the full package of justification, sanctification, and inheritance/adoption already established as High-risk baseline categories	dědictví mezi posvěcenými. High risk; reuse baseline posvěcení/svatí exactly.

Chapter 27 — The Shipwreck

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
εὐθυμεῖν	euthymein	to be of good courage/cheer	to take heart, remain confident despite crisis	”take heart,” “keep up your courage”	Acts 27:22, 25 — Paul’s confidence grounded explicitly in a specific divine assurance (an angelic message, 27:23-24), not generic optimism — reinforces providence/prozřetelnost Boží (Medium in baseline) in an extended, non-miraculous, “ordinary means” narrative (navigation, food, physical safety)	buďte dobré mysli / nebojte se. Medium risk; connects to baseline providence doctrine — worth flagging as a model of God’s care operating through ordinary means (sailors’ skill, practical provisions) rather than only spectacular miracle, a useful corrective to an all-or-nothing view of divine action.

Chapter 27 introduces no other major new theological vocabulary beyond this providence-related term; it functions primarily as sustained narrative illustrating themes (God’s sovereign care, Paul’s continued bold witness even as a prisoner) already established earlier in the book.

Chapter 28 — Rome: The Gospel Unhindered

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Czech rendering & risk
κηρύσσων τὴν βασιλείαν τοῦ θεοῦ…ἀκωλύτως	kēryssōn tēn basileian tou theou…akōlytōs	”proclaiming the kingdom of God…unhindered”	reuse kingdom_of_god (baseline, Medium) combined with a striking legal/circumstantial term for total freedom of proclamation despite Paul’s house-arrest	”proclaiming the kingdom of God…without hindrance”	Acts 28:31 — the book’s deliberately open-ended, triumphant closing note: even Roman imprisonment cannot stop gospel proclamation, the narrative’s final and climactic demonstration of “The Great Commission Fulfilled” reaching “the end of the earth” (echoing 1:8)	kázal království Boží…bez překážek. Reuse království Boží (Medium); flag this final verse for cross-reference with Acts 1:8 as the two bookends of the Great Commission thesis running through the entire book, meriting the same cross-document consistency treatment the baseline gives Romans 1:16-17.
σωτήριον τοῦ θεοῦ…τοῖς ἔθνεσιν	sōtērion tou theou…tois ethnesin	”this salvation of God…to the Gentiles”	reuse salvation (Critical) applied explicitly, one final time, to Gentiles (baseline, Medium)	“this salvation of God has been sent to the Gentiles”	Acts 28:28 — Paul’s climactic declaration, closing the arc begun at Pentecost (2:39’s “all who are far off”) and fully realized by the book’s end	toto spasení Boží…pohanům/národům. Critical risk (reuse spasení); flag as the narrative fulfillment of 2:39’s seed-statement, completing the “Gospel to Jews and Gentiles” doctrinal arc across the whole book.

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Summary of Cross-Chapter Doctrinal Threads

The following recurring vocabulary chains should be tracked for absolute cross-document consistency in Phase 2, following the same discipline the baseline applies to Romans 1:16-17, 8:28, and 10:9-10:

1. Pentecost/Spirit-filling formula (2:4; 4:8, 31; 6:3, 5; 9:17; 13:9; 19:6) — “naplněn(i) Duchem svatým”
2. Signs-and-wonders formula (2:19, 22, 43; 3:1-10; 4:30; 5:12; 14:3; 15:12) — “divy a znamení” / “mocné skutky, divy a znamení”
3. Salvation-confession formula (2:21, 38, 40; 4:12; 15:11; 16:30-31) — “spasení” always with narrative gloss, never bare
4. Justification-apart-from-law formula (13:38-39; 15:10-11) — must match Romans baseline ospravedlnění/zákon exactly
5. Witness formula (1:8; 2:32; 4:33; 22:20; 26:16) — “svědek/svědectví,” tracking the witness → martyr development
6. Great Commission bookends (1:8 ↔ 28:31) — “až na konec země” ↔ “bez překážek”
7. Gentile-inclusion arc (2:39 “all who are far off” → 10:1-48 Cornelius → 15:1-29 Council → 28:28 climax)

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This document extends, and must never contradict, the baseline Romans Language Package (translation_memory.json v1, bible_term_registry.json, doctrine_risk_registry.json v1). See 08_core_glossary.md for the consolidated per-term glossary table covering all chapters of Acts.