Semantic Analysis — Acts (Handelingen) | English → Dutch

Curriculum: Acts 1–28 Core passage: Acts 2:1–41 Doctrines in scope: The Holy Spirit and Pentecost; The Gospel to Jews and Gentiles; Repentance and Baptism; The Church as Community; Apostolic Authority and Miracles; Persecution and Bold Witness; Conversion of Paul; Justification apart from the Law; The Great Commission Fulfilled

Governing rule: Every term already recorded in the baseline Romans translation_memory.json is reused here exactly as recorded (tagged [reuse TM] below). New terms proposed here follow the same register, script, and risk-tier conventions as the baseline and are staged for entry into translation memory in Phase 1 Step 2 (Linguistic Gap Analysis) / Step 8 (Core Glossary).

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

Acts 2:1

Πεντηκοστή (Pentēkostē) — lit. “fiftieth [day].” Semantic range: the Jewish Feast of Weeks/Shavuot, fifty days after Passover. English variants: “Pentecost,” “Feast of Weeks.” Contextual meaning: the divinely appointed day of the Spirit’s outpouring, linking the new covenant’s inauguration to OT firstfruits-harvest typology. Dutch: Pinksteren. Risk: Medium — in the highly secularized Netherlands “Pinksteren” is chiefly known as a long spring holiday weekend, largely emptied of feast-content; the OT background must be supplied explicitly, consistent with the baseline’s low-OT-literacy assumption.

Acts 2:2

πνοή (pnoē), “blowing, breath” — echoes πνεῦμα’s wind/breath/spirit double sense (cf. Genesis 2:7; Ezekiel 37). English: “wind,” “blast.” Contextual: the auditory sign accompanying the Spirit’s arrival. Dutch: windvlaag/gedruis. Risk: Low, but note that modern Dutch “geest” no longer shares wind/breath etymology with “wind” (as Greek pneuma and Hebrew ruach do), so the wordplay must be explained rather than assumed recoverable from vocabulary alone.

Acts 2:3

γλῶσσαι ὡσεὶ πυρός, “tongues as of fire” — γλῶσσα lit. “tongue” (body part) or “language”; here a visible flame-shape. Contextual: theophanic fire imagery (burning bush, Sinai) resting individually on each believer. Dutch: vlammen als van vuur / vurige tongen. Risk: Medium — this visual “tongen” (flame-shaped) is distinct from v.4’s spoken-language “tongen”; Dutch readers may conflate this with later glossolalia readings — see next entry.

Acts 2:4

• πίμπλημι (πλησθέντες), “filled” — lit. “to fill completely.” Recurring Lukan formula for total Spirit-empowerment (also 4:8, 4:31, 13:9). Dutch: vervuld met. Risk: Medium — everyday Dutch “vervuld” (as in “een vervuld leven,” a fulfilled life) can flatten decisive divine empowerment into subjective well-being; context must preserve the forceful, event-like sense.
• ἑτέραις γλώσσαις, “other tongues” — lit. “other languages/tongues.” Semantic range: either known human languages (supported by vv.6, 8, 11) or ecstatic Spirit-speech. Contextual: miraculous, intelligible speech reversing Babel’s confusion (Genesis 11), prefiguring the gospel to all nations. Dutch: andere talen (preferred, following NBV, over the more ambiguous Statenvertaling “tongen”). Risk: High — Dutch church culture has a live, sometimes divisive split between Pentecostal/charismatic congregations (Pinkstergemeenten, already flagged in the baseline’s spiritual_gifts note) reading this as ongoing ecstatic “tongentaal,” and mainstream Reformed reading Acts 2 as miraculous known-language speech specifically. Let vv.6–11 disambiguate; do not resolve the debate through word choice alone.
• ἀποφθέγγομαι, “to declare, speak out” — solemn, oracle-register utterance. Contextual: emphasizes the Spirit, not human will, as source. Dutch: hun gaf uit te spreken. Risk: Low.

Acts 2:5

• Ἰουδαῖοι, “Jews” — ethnic-religious, Torah-observant identity. Contextual: establishes the initially all-Jewish audience, essential background for the Gospel to Jews and Gentiles doctrine’s later expansion. Dutch: Joden [reuse TM pattern of israel]. Risk: Medium — the Netherlands’ acute post-Holocaust sensitivity around Jewish-identity language requires historical-theological precision, never anachronistic identification with the modern state of Israel (cf. baseline israel note).
• εὐλαβής, “devout, God-fearing.” Dutch: godvrezend. Risk: Low.

Acts 2:6

• συγχέω, “confounded, bewildered.” Dutch: verbijsterd. Risk: Low.
• διάλεκτος, “dialect, language.” Contextual: confirms the miracle as intelligible known human languages — the key textual anchor disambiguating v.4. Dutch: taal. Risk: Medium (same charismatic/mainstream tension noted at v.4).

Acts 2:7–11

ἐξίστημι, “amazed, astonished” (recurs 3:10, 8:13, 10:45). Dutch: verbaasd. Risk: Low. The nation list (Parthians, Medes, Elamites, etc.) — proper nouns, individually Low risk, using standard Dutch Bible transliterations — but collectively function as a deliberate “table of nations” signaling the gospel’s universal scope (mission/universal_scope_of_gospel doctrines); abbreviating the list in adaptation would be Medium risk, losing that signal.

Acts 2:12–13

διαπορέω, “perplexed.” Dutch: radeloos. Risk: Low. γλεῦκος, “new/sweet wine” — sets up Peter’s rebuttal in v.15. Dutch: jonge wijn. Risk: Low.

Acts 2:14–15

ἀποφθέγγομαι (see v.4) opens Peter’s authoritative sermon. μεθύω, “to be drunk.” Dutch: dronken. Risk: Low. ὥρα τρίτη, “third hour” — time reference, Low risk.

Acts 2:16–21 (Joel quotation — fulfillment_of_prophecy doctrine)

• ἐσχάταις ἡμέραις, “in the last days” — the inaugurated end-time era beginning with Christ’s first coming, not only a future terminus. Dutch: laatste dagen. Risk: Medium — readers steeped in popular prophecy literature may hear this as exclusively future “end of the world” language rather than the already-inaugurated era the church now lives in.
• ἐκχέω, “pour out” — generous, sovereign, unearned self-giving. Dutch: uitstorten. Risk: Medium, ties directly to the baseline’s High-risk grace doctrine: the outpouring must read as sovereign divine initiative, not a response elicited by human seeking.
• πᾶσα σάρξ, “all flesh” — humanity without ethnic, gender, age, or class restriction. Dutch: alle vlees. Risk: Medium — modern Dutch “vlees” primarily denotes literal meat; confirm the inclusive-humanity sense is clear from context or supply “alle mensen” as gloss.
• προφητεύω, “shall prophesy” [reuse TM prophecy/prophet family]. Contextual: the Spirit’s democratization of prophetic speech across gender, age, and class. Risk: Low.
• ἡμέρα Κυρίου, “day of the Lord” [inherits TM lord, Critical]. Dutch: de dag van de Heere. Risk: High — “Heer/Heere” must remain the exclusive divine title, never softened to a generic “belangrijke dag.”
• ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται, “whoever calls on the name of the Lord shall be saved” — this is the exact phrase the baseline’s 12_ai_translation_requirements.md validation table already names (“ieder die de Naam van de Heere aanroept”). MUST reuse that established phrasing. Dutch: al wie de Naam van de Heere zal aanroepen, zal behouden worden. Risk: Critical — combines lord (Critical) and salvation/behoud (High, register-fixed per baseline) with unqualified universality (“al wie”); any softening or register drift breaks the cross-curriculum consistency the baseline mandates for this same formula as it recurs at Romans 10:13.

Acts 2:22

• ἀποδείκνυμι, “shown, attested, demonstrated.” Dutch: aangewezen/bevestigd door God. Risk: Medium — must read as divine public attestation, not a human “approval rating.”
• δυνάμεσι καὶ τέρασι καὶ σημείοις, “miracles, wonders, and signs” — δύναμις ties to TM power_of_god; τέρας/σημεῖον new. Contextual: threefold authenticating vocabulary for Jesus’ (and later the apostles’) works, foundational to the Apostolic Authority and Miracles doctrine. Dutch: krachten, wonderen en tekenen. Risk: Medium — must read as divine self-authentication, not folklore; secular Dutch readers may default to legend categories absent clear framing.

Acts 2:23

ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ Θεοῦ, “the determined plan/counsel and foreknowledge of God” — holds divine sovereignty over the cross together with full human culpability in one sentence. Dutch: het bepaalde raadsbesluit en de voorkennis van God. Risk: Critical — this is precisely the sovereignty-and-human-responsibility tension the Canons of Dort tradition addresses (cf. baseline election Critical note); must not be smoothed into either bare human freedom (denying “raadsbesluit”) or fatalism erasing “hebt gij … gedood” (human guilt) in the same verse. ἀναιρέω, “put to death” — Dutch: gedood. Risk: Low individually.

Acts 2:24

ἀνίστημι [reuse TM resurrection, opstanding], “raised up.” Risk: Medium, per baseline conventions. κρατέω, “to hold, have power over.” Dutch: vastgehouden worden door de dood. Risk: Medium.

Acts 2:25–28

ᾍδης (Hadēs), used for Hebrew Sheol — the realm/state of the dead, NOT the later NT sense of a place of eternal fiery punishment (Gehenna). Dutch: het rijk van de dood / het dodenrijk, avoiding modern Dutch “hel” (which now defaults to eternal-judgment imagery). Risk: High — a naive “hel” rendering would import later eternal-punishment connotations foreign to the Psalm 16 Sheol background Peter quotes, creating eschatological confusion the source text does not intend. διαφθορά, “corruption, decay” — grounds bodily (not merely spiritual) resurrection. Dutch: ontbinding. Risk: Medium.

Acts 2:29–31

πατριάρχης, “patriarch” [ties to Davidic covenant, High]. Dutch: patriarch/aartsvader. Risk: Low. ὅρκος, “oath” [ties to TM covenant, High]. Dutch: eed. Risk: Medium. ὀσφῦς, “loins” — reuse the TM seed_of_david rendering pattern (“nakomeling van David”) rather than the archaic literal “vrucht zijner lendenen.” Risk: Medium. θρόνος Δαυίδ, “throne of David.” Dutch: de troon van David. Risk: High — must be read as fulfilled messianic kingship in Christ, not merely a future restored ethnic-national monarchy, a live reading in some Dutch orthodox Reformed Christian-Zionist circles (cf. baseline israel note).

Acts 2:32

μάρτυς, “witness” — juridical/testimonial term whose Christian usage begins developing toward “martyr” (one testifying even unto death; cf. Acts 7, 22:20) already within this book. Dutch: getuigen. Risk: Medium — contemporary Dutch “getuige” is dominated by its courtroom register (getuige in een rechtszaak); the personal, costly, gospel-testifying sense must not be flattened into neutral legal witnessing.

Acts 2:33

ὑψόω, “exalted, lifted up” [inherits lordship_of_christ/deity_of_christ, Critical]. Dutch: verhoogd. Risk: Critical — must read as enthronement to supreme divine authority, not mere honor. δεξιὰ τοῦ Θεοῦ, “right hand of God.” Dutch: de rechterhand van God. Risk: High — stable idiom, but must not be read spatially/literally by biblically illiterate readers. ἐπαγγελία τοῦ Πνεύματος τοῦ Ἁγίου, “promise of the Holy Spirit” [ties to TM covenant/promise family and holy_spirit]. Dutch: de belofte van de Heilige Geest. Risk: Medium.

Acts 2:34–35

Psalm 110 quotation — reuse lord (Heer, Critical); no new load-bearing terms.

Acts 2:36

Κύριον καὶ Χριστόν, “Lord and Christ” — the sermon’s climactic double confession, grounding the repentance-and-baptism response of v.38. Dutch: Heer en Christus. Risk: Critical — both titles must appear together, unqualified, exactly paralleling the baseline’s fixed-rendering mandate for Romans 10:9’s “Jezus is Heer”; this verse should receive the same cross-curriculum consistency discipline. πᾶς οἶκος Ἰσραήλ, “all the house of Israel” [reuse TM israel, Medium].

Acts 2:37

κατανύσσομαι, “pierced, cut to the heart” — Spirit-produced conviction of sin preceding genuine repentance, distinct from mere emotional guilt. Dutch: diep in het hart getroffen. Risk: Medium — must convey Spirit-wrought conviction, guarding against the same drift the baseline flags for sin/“zonde” collapsing into casual regret.

Acts 2:38 — doctrinal center of the passage

• μετανοέω/μετάνοια, “repent” — lit. “change of mind/nous”; a Spirit-wrought, whole-person turning from sin toward God, not mere regret or intellectual reassessment. Dutch: bekeer u / bekering. Risk: High — everyday Dutch “bekering” can drift toward a one-time emotional or ideological “conversion” (cf. secular “bekeerd tot het vegetarisme”); must be anchored to turning from sin toward God in Christ, and distinguished from the Catholic sacramental “biecht” (confession/contrition-plus-absolution) structure absent from this text’s grace-and-Spirit logic.
• βαπτίζω, “be baptized.” Dutch: gedoopt worden / doop. Risk: CRITICAL — the single most Dutch-denominationally-fraught term outside the Romans glossary. The Netherlands hosts the historic Doopsgezinden (Mennonites, heirs of the 16th-century Anabaptists who insisted on believer’s baptism against both Catholic and mainstream Reformed paedobaptism), alongside mainstream Reformed/Catholic infant baptism (kinderdoop) and a growing evangelical believer’s-baptism (volwassendoop) sector. Acts 2:38’s repentance-then-baptism pattern is an active proof-text in ongoing Dutch intra-Protestant and Protestant-Catholic debate. The rendering “doop” is stable and required, but every repentance-linked occurrence must be flagged for human theologian review so the curriculum’s framing does not silently resolve this live controversy in either direction.
• ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ, “in the name of Jesus Christ” [reuse TM jesus, messiah]. Dutch: in de Naam van Jezus Christus. Risk: High — must retain the authority/identification sense, not read as a bare invocation formula.
• ἄφεσις τῶν ἁμαρτιῶν, “forgiveness/remission of sins” — lit. “release, dismissal” (of a debt/bond); parallels the forensic logic of justification/imputed_righteousness (Critical in baseline) with different vocabulary. Dutch: vergeving van zonden. Risk: High — must carry full forensic-relational weight (real cancellation of guilt before God), not soften into a merely therapeutic/interpersonal “vergeving” divorced from objective guilt — the same drift risk the baseline documents for sin collapsing into “a pity/waste.”
• δωρεὰ τοῦ Ἁγίου Πνεύματος, “the gift of the Holy Spirit” — distinct from TM spiritual_gifts/genadegaven (the charismata he distributes); this is the gift OF the Spirit’s own indwelling presence. Dutch: de gave van de Heilige Geest. Risk: High — must be clearly distinguished from genadegaven; recommend a translator’s note at first occurrence.

Acts 2:39

εἰς μακράν, “afar off” — programmatic anticipation of Gentile inclusion, a seed of the Gospel to Jews and Gentiles doctrine fully bloomed in Acts 10–15. Dutch: hen die verre zijn. Risk: High — preserve the open-ended, forward-looking universality rather than restricting it to geographically distant Jews alone. προσκαλέομαι [reuse TM called/calling, High]. Risk: High, ties to effectual_calling (Critical, baseline).

Acts 2:40

διαμαρτύρομαι, “solemnly testified” [intensified μάρτυς, see v.32]. Risk: Medium. παρακαλέω [reuse TM exhort family] — here the sense leans toward urgent evangelistic pleading, closer to “aansporen” than the baseline’s default “vermanen” gloss. Dutch: spoorde aan. Risk: Medium — flag deviation from the baseline default. σκολιὰ γενεά, “crooked generation” (echoing Deuteronomy 32:5). Dutch: dit verkeerde geslacht/deze verkeerde generatie. Risk: Medium — “geslacht” may read too narrowly biological/dynastic; “generatie” may be clearer for a modern register.

Acts 2:41

ἀποδέχομαι, “gladly received.” Risk: Low. βαπτίζω [see v.38, Critical]. προστίθημι, “were added” — numerical church growth understood as God’s own act, not mere sociological recruitment; ties to church_as_gods_people (High, baseline). Dutch: werden toegevoegd. Risk: Medium. ψυχαί, “souls” — natural but slightly elevated/literary Dutch register (“zielen”). Risk: Low.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Ascension, Promise of the Spirit, the Great Commission Charge

• ἀνάληψις / ἀνελήμφθη (analēmphthē), “taken up, ascension” — lit. “was taken up.” Semantic range: bodily, visible, historical departure into heaven, not a metaphorical exaltation only (that is covered separately by ὑψόω at 2:33). English: “was taken up,” “ascended.” Contextual: completes the resurrection appearances and inaugurates the period of Spirit-empowered witness. Dutch: opgenomen (in de hemel) / hemelvaart (noun form “Hemelvaart” is the established Dutch feast-day name, cf. “Hemelvaartsdag”). Risk: Medium — “Hemelvaartsdag” in secular Dutch culture is primarily another long-weekend holiday marker (parallel to Pinksteren’s own secularization noted above), requiring the same explicit theological re-grounding.
• βασιλεία τοῦ Θεοῦ [reuse TM kingdom_of_god, Koninkrijk van God, Medium]. Contextual (1:3, 1:6): the disciples’ question “wilt Thou at this time restore the kingdom to Israel?” reflects a nationalist-political misreading Jesus corrects (1:7–8) by redirecting to Spirit-empowered witness rather than political restoration — directly relevant to the Netherlands’ Christian-Zionist sensitivity already flagged for israel.
• μάρτυρες [see 2:32 above] — 1:8’s “ye shall be witnesses unto me… unto the uttermost part of the earth” (ἔσχατον τῆς γῆς) is the programmatic verse for the Great Commission Fulfilled doctrine, structurally mapped onto Acts’ geography (Jerusalem → Judea/Samaria → “ends of the earth,” fulfilled at Rome in ch. 28). Dutch: tot aan de einden der aarde. Risk: High — must retain unqualified geographic and ethnic totality, paralleling the baseline’s universal_scope_of_gospel discipline.
• κλῆρος (klēros), “lot, portion” (casting lots for Judas’s replacement, Matthias) — ties to divine sovereignty in selecting apostolic office; contextual link to providence/election (baseline Critical/Medium). Dutch: lot (werpen). Risk: Medium — modern Dutch “lot” (fate/lottery) risks a chance-based reading; the text frames the casting of lots as a means of discerning God’s prior sovereign choice, not randomness.

Chapter 2 — Core passage; treated in full in Part 1 above.

Chapter 3 — Healing of the Lame Man; Apostolic Authority

• ὄνομα Ἰησοῦ, “the name of Jesus” [reuse TM jesus] — the explicit source of healing power (3:6, 16), foundational to Apostolic Authority and Miracles doctrine. Risk: Medium.
• ἀρχηγὸς τῆς ζωῆς (archēgos), “Prince/Author/Pioneer of life” — lit. “originator, leader, founder.” Semantic range: one who both originates and leads the way for others (a Christological title also behind Hebrews 2:10, 12:2, rendered “Leidsman” in the Statenvertaling/HSV tradition). English variants: “Prince of life,” “Author of life,” “Pioneer.” Contextual: identifies Jesus as the source and forerunner of resurrection life, a Christological title functioning alongside son_of_god/lord (Critical). Dutch: Leidsman ten leven / Vorst des levens. Risk: Critical — a Christological title of the same weight as son_of_god and lord; must not be flattened to a generic “leader” or “founder” figure.
• ἐξαλείφω (exaleiphthēnai), “blotted out, wiped away” (of sins, 3:19) — parallels ἄφεσις (forgiveness) at 2:38 with a distinct debt-cancellation image. Dutch: uitgewist worden. Risk: Medium, ties to the same forensic-vs-therapeutic drift risk noted for vergeving van zonden.
• καιροὶ ἀναψύξεως, “times of refreshing” — lit. “seasons of cooling/reviving.” English: “times of refreshing.” Contextual: an eschatological blessing following repentance. Dutch: tijden van verkwikking. Risk: Medium — eschatological register; low OT/prophetic literacy requires brief framing.
• ἀποκατάστασις, “restoration” (3:21, “restoration of all things”) — ties to kingdom_of_god and israel. Dutch: herstel van alle dingen. Risk: High — real risk of conflation with modern political restoration-of-Israel readings, given the Dutch orthodox Reformed Christian Zionist strand already flagged in the baseline’s israel note; keep the referent cosmic/eschatological, not geopolitical.
• ἄγνοια, “ignorance” (3:17) — mitigating but not excusing culpability; ties to universal_human_accountability (High, baseline). Dutch: onwetendheid. Risk: Medium.

Chapter 4 — Boldness Before the Council; Church as Community

• παρρησία (parrēsia), “boldness, freedom of speech” — lit. “all-speech,” open, unafraid public speech. Semantic range: courageous, unashamed proclamation, especially before hostile authority. English variants: “boldness,” “confidence.” Contextual: the Spirit-given courage the apostles display before the Sanhedrin (4:13, 4:29, 4:31), central to the Persecution and Bold Witness doctrine, recurring through the book (9:27, 28:31). Dutch: vrijmoedigheid. Risk: High — established Reformed devotional vocabulary, but risks being read as mere social confidence or assertiveness rather than Spirit-given courage specifically under threat of persecution; must be anchored to its recurring persecution-context across the book.
• σωτηρία [reuse TM salvation, behoud, High] — 4:12 “neither is there salvation in any other… no other name” is a Critical-weight universality claim (cf. baseline’s universal_scope_of_gospel). Dutch: er is geen behoud in enig ander. Risk: Critical — must not be softened into “a way of salvation among others.”
• Συνέδριον (Synedrion), “Sanhedrin, council” — the Jewish supreme religious-legal council. Dutch: Sanhedrin (transliterated, per established Dutch Bible convention), NOT “Hoge Raad.” Risk: Low as a proper-noun equivalent, but flag: “Hoge Raad” is the actual name of the Dutch Supreme Court (Hoge Raad der Nederlanden) — using it would create an anachronistic civil-institution collision; “Sanhedrin” avoids this entirely.
• ἀγράμματοι καὶ ἰδιῶται, “unlearned and ignorant men” (4:13) — the council’s dismissive assessment of Peter and John, ironically undercut by their boldness; contextual: apostolic authority does not derive from formal credentials. Dutch: ongeleerde en eenvoudige mensen. Risk: Low.
• καρδία καὶ ψυχὴ μία, “one heart and soul” (4:32) — ties to christian_fellowship/church_as_gods_people (baseline). Dutch: één van hart en van ziel. Risk: Medium.
• χάρις μεγάλη, “great grace” (4:33) [reuse TM grace, genade, High]. Risk: High, per baseline.

Chapter 5 — Ananias and Sapphira; Continued Apostolic Signs

• ψεύσασθαι τὸ Πνεῦμα τὸ Ἅγιον / πειράσαι τὸ Πνεῦμα Κυρίου, “to lie to the Holy Spirit” / “to tempt/test the Spirit of the Lord” (5:3, 5:9) — establishes the Holy Spirit’s full personal deity: a sin against the Spirit is a sin against God himself. Dutch: liegen tegen de Heilige Geest / de Geest van de Heere verzoeken. Risk: Critical — inherits the Critical rating of holy_spirit and god; must never be read as merely lying to an institution or a group’s collective conscience.
• φόβος μέγας, “great fear” (5:5, 5:11) — the community’s reverent dread at God’s holiness and judgment. Dutch: grote vrees/schrik. Risk: Medium — distinguish from mere anxiety; this is reverence before divine holiness (ties to holy, Medium baseline).
• Γαμαλιήλ’s counsel (5:38–39): “if this counsel or work be of God, ye cannot overthrow it” — ties to providence (Medium baseline). Dutch: raadsbesluit/werk van God. Risk: Medium.

Chapter 6 — The Seven; Church Office and Ministry

• διακονία (diakonia), “service, ministry” — lit. “waiting at table, service.” Semantic range: practical service (here, food distribution) alongside word-ministry, both understood as Spirit-given service to the church. English: “ministry,” “service,” “distribution.” Contextual: founds the diaconal office model, of direct structural interest to Dutch Reformed church polity, which formally distinguishes the offices of predikant (minister of the Word), ouderling (elder), and diaken (deacon) — the last office’s biblical prototype is this very passage. Dutch: dienst/bediening; diaken (office noun). Risk: Medium — the Dutch Reformed threefold-office structure gives this term unusually concrete institutional weight not present in less structured traditions; ensure “diaken” is not used loosely for any helper role when the text’s narrative sense (informal service) rather than the later formal office sense is intended.
• πλήρης Πνεύματος καὶ σοφίας, “full of the Spirit and of wisdom” (6:3, of Stephen) [reuse TM holy_spirit]. Risk: Medium.

Chapter 7 — Stephen’s Speech and Martyrdom

• ἀντιπίπτω (antipiptete), “resist, fall against” — 7:51 “ye do always resist the Holy Ghost.” Dutch: weerstaan. Risk: High — ties to the holy_spirit/sin complex; must convey active, culpable resistance to God himself, not passive disagreement.
• λιθοβολέω, “to stone.” Dutch: stenigen. Risk: Low, historical/legal term.
• μάρτυς [see 2:32] — Stephen’s death is the narrative hinge where the word’s later Christian sense of “martyr” (one who testifies unto death) becomes visible within the text itself, though the Greek word still simply means “witness” here. Dutch: getuige. Risk: Medium — flag the semantic-development point for translator awareness; do not retroactively insert “martelaar” where the Greek still reads μάρτυς/witness.
• ἐκοιμήθη, “he fell asleep” (7:60) — euphemism for death among believers, implying resurrection hope. Dutch: hij ontsliep / viel in slaap. Risk: Low, though should not be confused with literal sleep by a low-context reader; brief framing recommended.

Chapter 8 — Philip, Simon Magus, the Ethiopian Eunuch

• δωρεὰ τοῦ Θεοῦ, “the gift of God” (8:20, Simon’s attempted purchase of Spirit-power) [ties to TM grace/spiritual gift terms]. Risk: High — must clearly show that the Spirit’s gift cannot be bought or merited, reinforcing the baseline’s grace-versus-merit discipline.
• ἐπίθεσις τῶν χειρῶν, “laying on of hands” — lit. “a placing-upon of the hands.” Semantic range: a physical gesture of blessing, commissioning, or impartation. English: “laying on of hands.” Contextual: here (8:17) the means by which the Samaritans visibly receive the Spirit already given at conversion. Dutch: handoplegging. Risk: High — this gesture carries strong sacramental associations in Dutch Catholic practice (vormsel/confirmation, priestly ordination/wijding) and a more restrained, largely ordination-only usage in Reformed practice (bevestiging met handoplegging); translators must avoid implying a specific sacramental theology (e.g., confirmation as a distinct grace-conferring rite) not present in the Acts narrative itself.
• Σαμαρῖται, “Samaritans” — historically despised half-Gentile mixed population; their reception of the gospel (8:5–25) is an early, structurally important step in the Gospel to Jews and Gentiles doctrine, prior to Cornelius in ch.10. Dutch: Samaritanen. Risk: Medium — low OT/intertestamental literacy means the Jewish-Samaritan animosity backstory needs explicit framing for the doctrine to land.

Chapter 9 — Conversion of Paul; the Way; Tabitha

• Τί με διώκεις; (Ti me diōkeis), “why persecutest thou me?” — διώκω, “to pursue, persecute.” Contextual: Christ’s personal identification with his persecuted church (cf. also 22:7, 26:14) — foundational to the Conversion of Paul doctrine and to christian_identity_in_christ (baseline Medium). Dutch: Waarom vervolgt gij Mij? Risk: High — must preserve the startling first-person identification of the risen Christ with his suffering church, not diluted into “why do you persecute my followers.”
• σκεῦος ἐκλογῆς (skeuos eklogēs), “a chosen vessel” (9:15) — ἐκλογή directly reuses the root of TM election (verkiezing, Critical). English: “chosen vessel,” “instrument of my choosing.” Contextual: Paul’s calling framed explicitly as God’s sovereign choice, not human achievement or self-selection — one of the most direct election-vocabulary passages outside Romans 9–11. Dutch: uitgekozen werktuig. Risk: Critical — inherits the full Canons-of-Dort-adjacent weight of verkiezing; must not read as a democratic-style selection or Paul’s own initiative.
• ἡ ὁδός (hē hodos), “the Way” — lit. “the road, path.” Semantic range: used throughout Acts (9:2, 19:9, 19:23, 22:4, 24:14, 24:22) as an early self-designation for the Christian movement, echoing OT “way of the LORD” language and Jesus’ own “I am the way” (John 14:6). English: “the Way.” Contextual: an in-group identity term prior to the wider adoption of “Christian” (11:26). Dutch: de Weg (capitalized). Risk: Medium — risks being read as a generic ethical “path” or lifestyle (a live sense in secular Dutch, e.g. “zijn eigen weg gaan”) rather than a designation rooted specifically in the person of Christ; capitalization and context must carry the specificity.
• μαθηταί [reuse pattern from TM apostle/saints family — new baseline term], “disciples.” Dutch: discipelen. Risk: Low — stable, though “leerling” (pupil/student) is the more everyday secular alternative that would lose religious specificity; “discipel” is preferred throughout.

Chapter 10 — Cornelius; the Gospel Opens to Gentiles

• προσωπολήμπτης, “respecter of persons, one who shows favoritism” (10:34, “God is no respecter of persons”). Dutch: God ziet niemand naar het aanzien van zijn persoon. Risk: High — the doctrinal center of the Gospel to Jews and Gentiles doctrine’s turning point; must retain unqualified impartiality, no ethnic exception.
• κοινός / ἀκάθαρτος, “common/unclean” (of foods and, by extension, people, 10:14–15, 28) — κοινός lit. “common, shared” (i.e., ritually ordinary/profane by Torah categories); ἀκάθαρτος lit. “unclean.” Contextual: the vision’s declaration “what God hath cleansed” reverses the purity-boundary logic separating Jew from Gentile, directly enabling table fellowship and gospel inclusion. Dutch: onrein/rein. Risk: High — ties to both law (baseline High) and the Gospel to Jews and Gentiles/Justification apart from the Law doctrines; must clearly signal the reversal of the food-purity boundary as a picture of the ethnic-inclusion boundary, not merely a dietary footnote.
• μετάνοια εἰς ζωήν, “repentance unto life” (implied here, stated explicitly in 11:18) — reuse μετάνοια/bekering [High, see 2:38] combined with ζωή, life. Dutch: bekering ten leven. Risk: High.

Chapter 11 — Report to Jerusalem; “Christians” First Named

• Χριστιανός (Christianos), “Christian” — lit. “belonging to / follower of Christ,” originally likely an outsider-coined nickname (Antioch, 11:26). English: “Christians.” Contextual: the first use of what becomes the primary self-designation for believers, distinct from “the Way” or “disciples.” Dutch: christen. Risk: Low — stable, universally shared term across all Dutch traditions.
• 11:18’s explicit statement “then hath God also to the Gentiles granted repentance unto life” is the doctrinal confirmation-verse for the Gospel to Jews and Gentiles doctrine; reuse μετάνοια/bekering (High) and ζωή/life.

Chapter 12 — Persecution under Herod; Peter’s Deliverance

• No major new theological vocabulary beyond reused terms: church_as_gods_people (ἐκκλησία, reuse TM church, gemeente, High — 12:5’s “prayer was made… unto God for him”); persecution/martyrdom vocabulary reuses μάρτυς/getuige family (ch. 2, 7). New minor term: ἐκτενῶς, “earnestly, fervently” (of prayer, 12:5) [ties to intercession/voorbede, Medium baseline]. Dutch: vurig. Risk: Low. Chapter reviewed in full; no new Critical/High terms beyond established doctrine categories.

Chapter 13 — Antioch Commissioning; Justification Apart from the Law (first full statement)

• ἀφορίζω (aphorisate), “set apart” (13:2, of Barnabas and Saul by the Spirit) [ties to TM holy/sanctification family]. Dutch: afzonderen. Risk: Medium — ties to the baseline’s separation_unto_gods_service doctrine.
• δικαιοῦται (dikaioutai), “is justified” (13:39, “by him all that believe are justified from all things, from which ye could not be justified by the law of Moses”) [reuse TM justification, rechtvaardiging, Critical]. Contextual: the first explicit statement in Acts of the Justification apart from the Law doctrine, anticipating Paul’s fuller Romans/Galatians argument. Dutch: gerechtvaardigd worden. Risk: Critical — must retain the forensic, faith-alone contrast with Mosaic law-works exactly as fixed in the baseline; this is a direct doctrinal anchor point connecting Acts to Romans.
• φῶς ἐθνῶν, “a light to/for the Gentiles” (13:47, quoting Isaiah 49:6) [reuse TM gentiles, heidenen, Medium]. Dutch: een licht voor de heidenen. Risk: Medium.
• τεταγμένοι εἰς ζωὴν αἰώνιον, “ordained/appointed to eternal life” (13:48) [ties to TM election, Critical]. Dutch: bestemd tot het eeuwige leven. Risk: Critical — inherits the full Canons-of-Dort-adjacent sensitivity of election; must not be read as a democratic or self-determined outcome.

Chapter 14 — Lystra; Mistaken for Gods; Elders Appointed

• Ζεύς / Ἑρμῆς (Zeus/Hermēs), mistaken identities for Barnabas and Paul (14:12) — proper names of Greco-Roman deities. Dutch: Zeus/Hermes (transliterated; note the Latin equivalents Jupiter/Mercurius appear in some older Dutch and English traditions and should not be substituted, to keep the Greek cultural setting accurate). Risk: Low, but valuable as an apologetic contrast point — the narrative explicitly rejects the crowd’s polytheistic reading (14:15).
• θλῖψις, “tribulation, affliction” (14:22, “through much tribulation”) [ties to persecution_and_bold_witness doctrine]. Dutch: verdrukking. Risk: Medium.
• πρεσβύτεροι, “elders” (14:23) [ties to church_as_gods_people]. Dutch: ouderlingen — note this is also a live, concrete Dutch Reformed church office name (alongside diaken and predikant, see ch. 6 note). Risk: Medium — ensure the term is read as the office’s biblical prototype, not retrojecting the full later Reformed church-polity system onto the first-century text.

Chapter 15 — The Jerusalem Council: Justification Apart from the Law (formal resolution)

• περιτομή, “circumcision” [reuse TM pattern from law, High]. Contextual: the presenting issue of the council — whether Gentile believers must be circumcised and keep the Mosaic law to be saved. Dutch: besnijdenis. Risk: High — directly load-bearing for the Justification apart from the Law doctrine; must be framed as the specific historical controversy resolved by grace-through-faith, not a general commentary on Jewish ritual practice.
• ζυγός, “yoke” (15:10, “why tempt ye God, to put a yoke upon the neck of the disciples”) [ties to law/grace]. Dutch: juk. Risk: High — the metaphor of law as an unbearable yoke versus grace’s freedom is a Critical-adjacent doctrinal contrast; must not be softened.
• διὰ τῆς χάριτος τοῦ Κυρίου Ἰησοῦ πιστεύομεν σωθῆναι, “through the grace of the Lord Jesus we believe to be saved” (15:11) [reuse TM grace, lord, faith, salvation — four Critical/High terms in one clause]. Risk: Critical — the council’s own doctrinal summary; must preserve all four terms at full doctrinal weight simultaneously.
• ἔδοξεν τῷ Πνεύματι τῷ Ἁγίῳ καὶ ἡμῖν, “it seemed good to the Holy Spirit and to us” (15:28) — a formula of Spirit-guided corporate church authority, relevant to Apostolic Authority doctrine and Dutch Reformed synodical church-governance self-understanding (cf. Synod of Dordrecht itself, already referenced in the baseline). Dutch: het heeft de Heilige Geest en ons goedgedacht. Risk: Medium — worth noting the structural echo with the Dutch Reformed tradition’s own synodical decision-making self-image.

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

• τί με δεῖ ποιεῖν ἵνα σωθῶ; (ti me dei poiein hina sōthō), “what must I do to be saved?” (16:30) [reuse TM salvation, behoud, High]. Dutch: wat moet ik doen om behouden te worden? Risk: High — a headline evangelistic verse; register must match the baseline’s fixed behoud choice exactly, avoiding “zaligheid”/“verlossing” drift per the baseline’s explicit register-consistency rule.
• πίστευσον ἐπὶ τὸν Κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου, “believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (16:31) [reuse lord, faith, salvation]. οἶκος, “house/household” — contextual: household-inclusive salvation language, relevant to the Repentance and Baptism doctrine’s household-baptism pattern (16:33). Dutch: huis(gezin). Risk: Medium — potential collision with Dutch paedobaptist/believer’s-baptism debate (see 2:38 Critical note); flag household-baptism verses for the same theologian review routing.
• πνεῦμα πύθωνα, “a spirit of divination” (lit. “a python spirit,” 16:16) — Delphic-oracle background term. Dutch: een geest van waarzeggerij. Risk: Medium — low classical-mythology literacy among secular Dutch readers means the Delphic background needs brief framing; do not render literally as “python-geest,” which would confuse rather than clarify.

Chapter 17 — Athens; the Areopagus Sermon

• ἀγνώστῳ Θεῷ, “to the unknown god” (17:23) — an altar inscription Paul uses as an apologetic bridge. Dutch: aan een onbekende god. Risk: High — this connects strikingly to a well-documented Dutch sociological phenomenon: “ietsisme” (vague, undefined “somethingism,” belief in “iets” — “something” — without a specific God), now one of the most common self-descriptions among religiously unaffiliated Dutch adults. Paul’s rhetorical move of naming and specifying the “unknown god” as the one true God offers a direct present-day apologetic parallel worth flagging for teaching material, but the translation itself must render the phrase plainly without importing the modern sociological term.
• ἄγνοια, “ignorance” (17:30, “the times of this ignorance God winked at”) [see also ch.3]. Risk: Medium.
• μετανοέω [reuse bekering, High, see 2:38] — 17:30’s universal call to repentance (“commandeth all men every where to repent”) reinforces universal_scope_of_gospel (High baseline).
• ἀνάστασις [reuse TM resurrection, opstanding, Medium] — mocked by the Athenian philosophers (17:32), showing early cultural resistance to bodily resurrection parallel to contemporary secular Dutch naturalism (cf. baseline’s resurrection_of_christ note on secular-naturalism-as-metaphor risk).

Chapter 18 — Corinth; Aquila and Priscilla; Apollos (partial instruction)

• No major new theological terms; reuses the Way (ch.9), Lord Jesus (lord, Critical), and baptism vocabulary. Notable minor term: τὴν ὁδὸν τοῦ Θεοῦ ἀκριβέστερον, “the way of God more perfectly/accurately” (18:26, of Apollos being further instructed) — ties to catechetical completeness, relevant background for ch.19’s John’s-baptism-versus-full-gospel distinction. Dutch: de weg van God nauwkeuriger. Risk: Low. Chapter otherwise reviewed; introduces no new Critical/High doctrinal vocabulary.

Chapter 19 — Ephesus; John’s Baptism vs. the Holy Spirit; Sons of Sceva

• βάπτισμα Ἰωάννου vs. receiving the Holy Spirit (19:1–7) — Apollos’s/the Ephesian disciples’ incomplete baptism (John’s repentance-baptism only) is completed by baptism “in the name of the Lord Jesus” followed by apostolic laying on of hands and the Spirit’s coming with tongues and prophecy. Dutch: de doop van Johannes vs. gedoopt in de Naam van de Heere Jezus. Risk: Critical — this passage is directly relevant to, and sometimes cited within, the same Dutch baptism-controversy fault line flagged at 2:38 (Doopsgezinden/believer’s-baptism vs. paedobaptist traditions), here compounded by a two-stage baptism-then-Spirit pattern that requires careful, non-partisan framing; route for human theologian review.
• ἐπίθεσις τῶν χειρῶν [reuse ch.8, High] — again the means of visible Spirit-reception.
• Ἄρτεμις (Artemis/Diana) of the Ephesians (19:24–41) — the pagan fertility/hunting goddess whose cult provokes the riot. Dutch: Artemis (transliterated; avoid the Latin “Diana” unless following a specific established Dutch Bible tradition that uses it, to keep consistency with the Greek setting). Risk: Low, apologetic/cultural-conflict background term, relevant to Persecution and Bold Witness doctrine (economic and religious backlash against gospel preaching).

Chapter 20 — Paul’s Farewell at Miletus

• βουλή, “counsel, plan” (20:27, “I have not shunned to declare unto you all the counsel of God”) [ties to providence/election, ὡρισμένη βουλή at 2:23]. Dutch: raadsbesluit/raad. Risk: High — the same sovereignty-vocabulary family as the Critical term at 2:23, here applied to the full scope of apostolic teaching.
• ποιμαίνειν / ἐπίσκοποι, “to shepherd” / “overseers” (20:28) — ποιμήν, lit. “shepherd, herdsman”; ἐπίσκοπος, lit. “one who watches over, overseer” (the etymological root of the later ecclesiastical title “bishop”). English variants: “overseers,” “bishops,” “elders” (used interchangeably with πρεσβύτεροι in this passage). Contextual: pastoral care and doctrinal guardianship of the local church, foundational to church polity across all later traditions. Dutch: herder(en) / opziener(s). Risk: High — a genuine Dutch denominational fault line paralleling the baseline’s church/gemeente-kerk note: Catholic tradition’s hierarchical “bisschop” (bishop) derives directly from ἐπίσκοπος and denotes a distinct, higher clerical office in an episcopal structure, while Dutch Reformed tradition uses “opziener” or, more often, “ouderling” (elder) for a plural, non-hierarchical local eldership. Render as “opziener(s)”/“herder(en),” NOT “bisschop(pen),” to avoid importing an episcopal church-governance structure the Reformed-majority target audience does not share.
• λόγος τῆς χάριτος αὐτοῦ, “the word of his grace” (20:32) [reuse TM grace, genade, High]. Risk: High.

Chapter 21 — Paul’s Arrest Warnings; the Nazirite Vow

• δεδεμένος τῷ πνεύματι, “bound in the spirit” (20:22, referenced here contextually at 21:4, 21:11 prophetic warnings) — ties to providence. Dutch: gebonden in de geest. Risk: Medium.
• εὐχή (euchē), “vow” (21:23, the Nazirite vow) — lit. “a vow, prayer of vowing.” Semantic range: a voluntary, temporary OT ritual dedication (cf. Numbers 6). English: “vow.” Contextual: Paul’s participation is a pastoral concession to Jewish believers, not a re-imposition of law for justification — must be read alongside, not against, the Justification apart from the Law doctrine already settled in ch.15. Dutch: gelofte (Nazireeërgelofte). Risk: Medium — low OT ritual literacy requires brief explanatory framing to prevent readers from mistaking this for doctrinal backsliding on ch.15’s resolution.

Chapter 22 — Paul’s Defense Before the Jerusalem Crowd

• Reuses conversion vocabulary from ch.9: Τί με διώκεις; (22:7) [High, see ch.9]; the Way (22:4) [Medium, see ch.9]. New minor term: Ῥωμαῖος (Rhōmaios), “a Roman [citizen]” (22:25–29) — introduces the Roman-citizenship legal-protection theme continuing through chs. 23–28, relevant to Persecution and Bold Witness doctrine’s civil/legal dimension. Dutch: Romein/Romeins burger. Risk: Low, historical-legal proper term.

Chapter 23 — The Sanhedrin Trial; Pharisees and Sadducees Dispute

• ἀνάστασις [reuse TM resurrection, Medium] — the Pharisee-Sadducee dispute over the resurrection (23:6–9) reprises the doctrine from a Jewish intramural angle rather than the Athenian secular angle of ch.17; no new terms. Chapter otherwise reviewed; reuses Sanhedrin/Synedrion (ch.4) and Roman-citizenship vocabulary (ch.22).

Chapter 24 — Trial Before Felix

• αἵρεσις (hairesis), “sect, faction, school of thought” (24:5, 24:14, the accusers call “the Way” a “sect”) — lit. “a choosing, a chosen course.” Semantic range in Koine usage: a neutral term for a philosophical or religious school/party (as of Pharisees or Sadducees elsewhere in Acts), not inherently pejorative in the original. English: “sect,” “heresy” (older translations), “party.” Contextual: an outsider’s dismissive label for the still-forming church, which Paul redefines (24:14) as fidelity to “the Way,” continuous with the Law and Prophets. Dutch: sekte. Risk: High — modern Dutch “sekte” carries a strongly negative connotation (a destructive, manipulative, high-control cult, as popularly associated in Dutch media with groups sometimes pejoratively labeled this way) far beyond the comparatively neutral Koine αἵρεσις; using “sekte” without comment risks anachronistically painting the accusers’ hostile framing as more objectively damning than the Greek warrants. Consider “richting” (a school/movement) as an alternative in narrative framing, reserving “sekte” only where the text’s own hostile, accusatory voice is being quoted.
• δικαιοσύνη, ἐγκράτεια, καὶ κρίσις, “righteousness, self-control, and the judgment to come” (24:25) [reuse TM righteousness, gerechtigheid, Critical]. Dutch: gerechtigheid, matigheid en het toekomstige oordeel. Risk: Critical — inherits righteousness’s Critical rating; must not collapse into generic moral self-improvement, consistent with the baseline’s core warning against gerechtigheid as “deugd” (virtue).

Chapter 25 — Trial Before Festus; Appeal to Caesar

• Καῖσαρ (Kaisar), “Caesar” — the Roman emperor, here as supreme earthly judicial authority Paul formally appeals to (25:11–12). Dutch: keizer. Risk: Low, but thematically relevant to kingdom_of_god (Medium baseline): Paul’s appeal to Caesar’s court, while pursuing the Great Commission’s fulfillment at Rome, implicitly relativizes earthly imperial authority beneath God’s sovereign purpose without political defiance — a nuance worth noting for teaching material on Persecution and Bold Witness.

Chapter 26 — Paul Before Agrippa: Conversion Retold; Sanctification by Faith

• ὀπτασία, “vision” (26:19, “the heavenly vision”) [ties to providence]. Dutch: hemels gezicht/visioen. Risk: Low.
• ἐπιστρέψαι ἀπὸ τοῦ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν Θεόν, “to turn from darkness to light, and from the power of Satan unto God” (26:18) — reuse glory/light-darkness imagery [ties to deity_of_christ, salvation]. Dutch: zich bekeren van de duisternis tot het licht en van de macht van de satan tot God. Risk: High — a summary statement of conversion doctrine paralleling Romans’ light/darkness and power vocabulary; must retain the cosmic, not merely moral-improvement, framing.
• ἡγιασμένοις πίστει, “sanctified by faith” (26:18) — combines TM sanctification (heiliging, Medium) with faith (geloof, Medium) in a single compact phrase distinct from justification. Dutch: geheiligd door het geloof. Risk: High — the specific combination of sanctification-by-faith (rather than by works or ritual) reinforces the Justification apart from the Law doctrine’s logic extended into ongoing Christian identity; must not be read as implying a separate, works-based sanctification track alongside faith-based justification.
• κληρονομία, “inheritance” (26:18) [ties to TM adoption, Medium — inheritance rights language]. Dutch: erfenis/erfdeel. Risk: Medium.
• 26:28’s “almost thou persuadest me to be a Christian” reuses Χριστιανός (see ch.11, Low).

Chapter 27 — The Voyage and Shipwreck

• σωτηρία (sōtēria), “salvation, safety, deliverance” — here used in its ordinary, non-technical sense of physical rescue from shipwreck (27:20, 27:31, 27:34), NOT the doctrinal salvation/behoud sense fixed in the baseline. Dutch: redding/behoud (physical sense) — Risk: Medium — translators must NOT default to the doctrinally-loaded “behoud” register here without clarity that this is bodily rescue at sea, distinct from the soteriological term; conversely, the narrative’s physical-rescue language subtly foreshadows and illustrates the doctrinal salvation theme (God’s power to save/preserve life), which teaching material may draw out typologically without conflating the two senses in the translation itself.
• ἄγγελος, “angel” (27:23, “the angel of God… stood by me”) [ties to providence]. Dutch: engel. Risk: Low.
• No other new Critical/High doctrinal vocabulary; chapter reviewed in full.

Chapter 28 — Malta; Arrival in Rome; the Great Commission Fulfilled

• ἔχιδνα, “viper” (28:3) and the healing miracles on Malta (28:8–9) — reuse power_of_god/miracle vocabulary (chs. 2–3), no new theological term; contextual reinforcement of Apostolic Authority and Miracles doctrine continuing to the book’s very end.
• βασιλεία τοῦ Θεοῦ [reuse TM kingdom_of_god, Medium] and τὰ περὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, “the things concerning the Lord Jesus Christ” (28:31) [reuse lord, Critical] — the book’s climactic closing summary of Paul’s Rome ministry.
• μετὰ πάσης παρρησίας ἀκωλύτως, “with all boldness, unhindered” (28:31) — παρρησία reuse [High, see ch.4]; ἀκωλύτως (akōlytōs), lit. “without hindrance, unforbidden.” English: “unhindered,” “no man forbidding him.” Contextual: Acts’ deliberately open-ended final word — the gospel’s advance to the imperial capital, and by implication to “the ends of the earth” (1:8), remains unstoppable and ongoing; the definitive closing statement of the Great Commission Fulfilled doctrine. Dutch: onbelemmerd/zonder verhindering. Risk: Medium — the theological weight of this single closing adverb (God’s sovereign, unstoppable gospel advance) is easy to under-translate as a merely administrative “he had no legal obstacles”; must retain the triumphant, doctrine-bearing force consistent with the whole book’s trajectory from Jerusalem to Rome.

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This document, together with 08_core_glossary.md, extends the baseline Romans Language Package for the Acts curriculum. All terms marked [reuse TM] must be pulled from translation_memory.json verbatim in Phase 2. New terms proposed above are candidates for translation memory entry in the next Phase 1 step and require the risk-tier review routing already defined in the baseline doctrine_risk_registry.json conventions (Critical/High → human theologian; Medium → native speaker; Low → automated).