Semantic Analysis
Semantic Analysis — Acts 1–28 (Koine Greek)
English → Filipino | Acts | Language Package
Core passage: Acts 2:1–41 (Pentecost and Peter’s sermon)
Scope: Full-book coverage, Acts 1–28, per PRD Phase 1 mandate. The core passage receives verse-by-verse treatment; every other chapter receives a chapter section covering load-bearing theological terms not already fixed in the baseline Romans Language Package. Terms already recorded in the baseline translation_memory.json are reused exactly and marked [REUSED — baseline TM] rather than re-analyzed from scratch.
PART 1 — CORE PASSAGE VERSE-BY-VERSE: ACTS 2:1–41
Acts 2:1
Greek: ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| Pentecost πεντηκοστή pentēkostē ”fiftieth [day]“ | The Jewish Feast of Weeks (Shavuot), fifty days after Passover, originally a harvest festival Pentecost, Feast of Weeks | The day the Holy Spirit was poured out, fulfilling the OT harvest feast typologically as the “harvest” of the church’s birth | Pentekostes (established Filipino transliteration). Risk: Medium. Needs a teaching note connecting it to its OT Feast-of-Weeks background so it is not read as a free-standing Christian holiday disconnected from Israel’s calendar. |
Acts 2:2–3
Greek: ἦχος … πνοῆς βιαίας … γλῶσσαι ὡσεὶ πυρός
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| sound / rushing wind ἦχος, πνοή ēchos, pnoē ”sound,” “breath/blast” | Audible, physical phenomenon; πνοή echoes πνεῦμα (spirit/wind) wordplay sound, noise, rushing wind | Sensory sign marking the Spirit’s arrival as a real historical event, not a private mystical experience | tunog, malakas na hangin. Risk: Low. Descriptive; no doctrinal ambiguity. |
| tongues as of fire γλῶσσαι ὡσεὶ πυρός glōssai hōsei pyros ”tongue-shaped [things] like fire” | Visible sign resting on each person, echoing OT fire theophanies (Sinai) tongues of fire, flames | Visible manifestation authenticating the Spirit’s descent on each individual believer, not one leader alone | mga dilang-apoy. Risk: Medium. Must not be flattened into ordinary “apoy” (fire) alone — the tongue-shape signals the coming gift of speech in v.4. |
Acts 2:4
Greek: ἐπλήσθησαν πάντες πνεύματος ἁγίου καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| filled with the Holy Spirit ἐπλήσθησαν πνεύματος ἁγίου eplēsthēsan pneumatos hagiou ”were filled/completed with Holy Spirit” | Full, controlling occupation, distinct from mere presence or influence filled, empowered, indwelt | The Spirit’s decisive, personal indwelling that produces immediate outward evidence — foundational for the doctrine “The Holy Spirit and Pentecost” | napuspos ng Espiritu Santo. Espiritu Santo is [REUSED — baseline TM, Critical risk]; “napuspos” (filled to overflowing) is the required verb — never “pinasok” (merely entered) or “sinapian” (possessed, a term associated with spirit-possession in Filipino folk belief). Risk: High. Teaching note: this filling is personal indwelling by the divine Spirit, not spirit-possession (pagsasapian) as understood in folk animism. |
| other tongues ἑτέραις γλώσσαις heterais glōssais ”other/different tongues” | Real, distinct human languages (confirmed by v.6–11, where hearers recognize their own native languages) other tongues, other languages | Miraculous, Spirit-given ability to proclaim God’s works in real foreign languages, enabling immediate cross-cultural gospel proclamation — the founding sign of “The Gospel to Jews and Gentiles” | iba’t ibang wika. Risk: High. CRITICAL translation note: Acts 2 “tongues” are verifiably known human languages understood by hearers of many nations (v.6–11), not private ecstatic utterance. Given the size and influence of Filipino Pentecostal/Charismatic movements where “pagsasalita sa dila” (glossolalia) is practiced devotionally, every occurrence needs a note anchoring this text to intelligible, cross-cultural, Spirit-given languages for gospel proclamation, without adjudicating later chapters’ or other epistles’ distinct usage. |
Acts 2:5–11
Greek: Ἰουδαῖοι … ἀπὸ παντὸς ἔθνους … ἠκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| every nation παντὸς ἔθνους pantos ethnous ”every nation/people” | Ethnic/linguistic diversity of the diaspora gathered at Jerusalem every nation, every people | Anticipates the universal, multi-ethnic scope of the gospel launched at Pentecost — foundation for “Mission to the Nations” and “Universal Scope of the Gospel” | mga Hentil / bawat bansa. “mga Hentil” (Gentiles) is [REUSED — baseline TM, Medium risk]; “bawat bansa” (every nation) is a plain descriptive phrase, Risk: Low. |
| the mighty works of God τὰ μεγαλεῖα τοῦ θεοῦ ta megaleia tou theou ”the great things of God” | God’s mighty, praiseworthy deeds, especially in salvation history mighty works, wonderful works, great things | The content of the Spirit-given speech is doxological proclamation of God’s saving acts, not neutral information | mga kadakilaan ng Diyos. Risk: Low. |
Acts 2:12–13
No new load-bearing theological term; narrates the crowd’s confusion (“What does this mean?”) and mockery (“They are filled with new wine”), setting up Peter’s sermon. [REUSED — narrative connective only]
Acts 2:14–16
Greek: τοῦτο ἐστὶ τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| the prophet τοῦ προφήτου tou prophētou ”the prophet [Joel]“ | God’s authoritative spokesperson the prophet | Peter grounds the Pentecost event in prior, God-inspired Scripture, establishing “Fulfillment of Prophecy” as the doctrinal frame for the whole sermon | propeta. [REUSED — baseline TM, Low risk]. |
Acts 2:17–18
Greek: ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα … προφητεύσουσιν
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| pour out my Spirit ἐκχεῶ … τοῦ πνεύματός μου ekcheō tou pneumatos mou ”I will pour out of my Spirit” | Liberal, abundant, universal distribution — not confined to prophets/priests/kings as under the old covenant pour out, pour forth | Signals a new-covenant democratization of the Spirit’s presence across all believers regardless of status, sex, or age — central to “The Holy Spirit and Pentecost” | ibubuhos ko ang aking Espiritu. “Espiritu” ties to Espiritu Santo [REUSED — baseline TM, Critical risk]. Risk: High. Note: this is the same divine Person as “Espiritu Santo” elsewhere; do not render with a weaker term implying a generic influence. |
| on all flesh ἐπὶ πᾶσαν σάρκα epi pasan sarka ”upon all flesh” | Universal scope — sons/daughters, young/old, male/female slaves on all people, on everyone | Anticipates the full inclusion of Jew and Gentile, male and female, in the Spirit’s outpouring | sa lahat ng tao. Risk: Medium. Must retain unqualified universality per the baseline’s “Universal Scope of the Gospel” rule. |
| prophesy προφητεύσουσιν prophēteusousin ”they will prophesy” | Spirit-enabled declaration of God’s message prophesy | The Spirit’s coming produces Spirit-empowered proclamation across the whole believing community, not an elite clerical class | magpapahayag / mananagot bilang propeta. Tied to “propesiya” [REUSED — baseline TM, Low risk]. |
Acts 2:19–20
Signs in heaven/on earth (sun/moon/blood) — apocalyptic imagery citing Joel; no new load-bearing term beyond prophecy/fulfillment of prophecy [REUSED framework]. Risk: Low.
Acts 2:21
Greek: πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| call upon the name of the Lord ἐπικαλέσηται τὸ ὄνομα Κυρίου epikalesētai to onoma Kyriou ”should call upon the name of [the] Lord” | Invocation/appeal to the Lord’s person and authority for deliverance; OT idiom (Joel 2:32) applied to Jesus by Acts 2:36 call on the name, invoke the Lord | The single stated condition for salvation — direct personal appeal to the Lord (identified as Jesus in v.36), not ritual mediation | tumawag sa pangalan ng Panginoon. “Panginoon” is [REUSED — baseline TM, High risk]. Risk: High. This is a salvation-defining confession parallel to Romans 10:9–13 and must be rendered without qualification; “pangalan” (name) represents the Lord’s full authority and identity, not a verbal charm or invocation formula. |
| shall be saved σωθήσεται sōthēsetai ”will be saved” | Deliverance/rescue, here specifically from coming judgment and sin shall be saved, will be rescued | Salvation is granted directly upon calling on the Lord — no additional sacramental or ritual precondition is stated | maliligtas. Tied to kaligtasan [REUSED — baseline TM, Critical risk]. Teaching note required per baseline: salvation received by appeal to the Lord in faith, not guaranteed by ritual performance. |
Acts 2:22–24
Greek: Ἰησοῦν τὸν Ναζωραῖον … δυνάμεσι καὶ τέρασι καὶ σημείοις … θεοῦ ὡρισμένῃ βουλῇ καὶ προγνώσει
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| mighty works, wonders, and signs δυνάμεις, τέρατα, σημεῖα dynameis, terata, sēmeia ”powers, wonders, signs” | Miraculous acts authenticating a divine agent’s message and identity mighty works and wonders and signs | Jesus’s miracles authenticate him as God’s approved agent, foreshadowing the apostles’ own miracle-working (“Apostolic Authority and Miracles”) | mga makapangyarihang gawa, kababalaghan, at tanda. Risk: High. Must be anchored to authenticating God’s specific redemptive message, not treated as free-floating supernatural spectacle comparable to folk-magic wonder-working (cf. baseline’s rejection of anting-anting for “power of God”). |
| definite plan and foreknowledge of God ὡρισμένῃ βουλῇ καὶ προγνώσει θεοῦ hōrismenē boulē kai prognōsei theou ”determined plan/counsel and foreknowledge of God” | God’s sovereign, purposive predetermination of the cross God’s set purpose and foreknowledge, God’s plan | The crucifixion was not an accident of human wickedness alone but occurred within God’s sovereign providential plan — ties to “Providence” | takdang plano at pasyang alam na ng Diyos. Tied to kalinga ng Diyos [REUSED — baseline TM, Medium risk]. Risk: Medium. Must not be reduced to bahala na fatalism; this is purposive divine sovereignty, not passive resignation. |
| lawless men ἀνόμων anomōn ”lawless ones” | Those acting outside/against God’s law wicked men, lawless men | Human moral responsibility for the crucifixion stands alongside divine sovereignty — both are affirmed without contradiction | mga tampalasan / masasama. Risk: Low. |
| God raised him up ὁ θεὸς ἀνέστησεν ho theos anestēsen ”God raised [him] up” | Bodily, historical resurrection, God as the acting subject God raised him, God brought him back to life | Foundational apostolic proclamation — the resurrection is God’s own vindicating act | binuhay siya ng Diyos. Tied to pagkabuhay na mag-uli [REUSED — baseline TM, Medium risk]. |
| loosed the pains of death λύσας τὰς ὠδῖνας τοῦ θανάτου lysas tas ōdinas tou thanatou ”having loosed the birth-pangs/pains of death” | Death pictured as a binding, agonizing power now broken freed from the agony of death, loosed the pains of death | Death’s grip is decisively and permanently broken by the resurrection | kinalag ang mga sakit ng kamatayan. Risk: Low. |
Acts 2:25–28
Quotation of Psalm 16 (David speaking prophetically of the Messiah’s resurrection) — no new load-bearing term beyond prophecy / fulfillment of prophecy [REUSED framework, Medium risk] and resurrection [REUSED, Medium risk].
Acts 2:29–32
Greek: πατριάρχου Δαυὶδ … προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| patriarch David πατριάρχου Δαυίδ patriarchou Dauid ”patriarch David” | David as covenant ancestor/founder-figure patriarch David | Peter argues from David’s own tomb (still occupied) that David spoke prophetically of another — the Messiah | David [REUSED — baseline TM, Low risk]; “patriyarka” descriptive, Risk: Low. |
| the resurrection of the Christ τῆς ἀναστάσεως τοῦ Χριστοῦ tēs anastaseōs tou Christou ”the resurrection of the Christ/Anointed One” | The Messiah’s specific, prophesied bodily resurrection the resurrection of Christ | Directly ties the resurrection to messianic fulfillment — core to “Messianic Promise” and “Resurrection of Christ” | ang pagkabuhay na mag-uli ng Kristo. Both terms [REUSED — baseline TM]: pagkabuhay na mag-uli (Medium), Kristo/Mesiyas (High). |
Acts 2:33
Greek: τῇ δεξιᾷ τοῦ θεοῦ ὑψωθεὶς … τὴν ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| exalted to the right hand of God τῇ δεξιᾷ τοῦ θεοῦ ὑψωθεὶς tē dexia tou theou hypsōtheis ”having been exalted by/to the right hand of God” | Position of supreme honor, authority, co-regency exalted to God’s right hand | Confirms the risen Christ’s present exaltation and authority — ties “Lordship of Christ” directly to the Pentecost outpouring | iniluklok sa kanang kamay ng Diyos. Tied to kaluwalhatian [REUSED — baseline TM, Medium risk] and Lordship theme. Risk: High. |
| the promise of the Holy Spirit τὴν ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου tēn epangelian tou pneumatos tou hagiou ”the promise of the Holy Spirit” | The Spirit as the fulfilled covenant promise, given by the exalted Christ from the Father the promised Holy Spirit | Pentecost is Christ’s own act, given from the Father — Trinitarian coordination in giving the Spirit | ang ipinangakong Espiritu Santo. [REUSED — baseline TM, Critical risk: Espiritu Santo]. |
Acts 2:34–35
Quotation of Psalm 110:1 (“Sit at my right hand”) — reuses Panginoon/Lord [REUSED, High risk] and exaltation theme from v.33. No additional new term.
Acts 2:36
Greek: ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| God has made him both Lord and Christ Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός Kyrion auton kai Christon epoiēsen ho theos ”God made him both Lord and Christ” | Declarative installation into the office/status already eternally his by nature, publicly vindicated at the resurrection/exaltation (not becoming divine for the first time) made him Lord and Christ, declared/installed him | The climactic conclusion of the sermon: the crucified Jesus is the exalted Lord and promised Messiah — the summary confession driving the crowd’s conviction in v.37 | ginawa siyang Panginoon at Kristo ang Diyos. Both [REUSED — baseline TM: Panginoon High, Mesiyas/Kristo High]. Risk: Critical for this composite confession. TRANSLATOR NOTE required: “ἐποίησεν” (made/appointed) here denotes public installation/vindication of Christ’s eternal Lordship and Messiahship, not that he became divine or Messiah only at this moment — must not be rendered so as to suggest adoptionism. |
Acts 2:37
Greek: κατενύγησαν τὴν καρδίαν … τί ποιήσωμεν;
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| pierced/cut to the heart κατενύγησαν τὴν καρδίαν katenygēsan tēn kardian ”were pierced/stabbed in the heart” | Deep, sudden conviction of conscience were cut to the heart, were deeply troubled | Genuine Spirit-wrought conviction preceding repentance — an internal, personal work, not mere external ritual compliance | nasaktan ang kanilang puso / lumagom sa kanilang kalooban. Risk: Medium. |
Acts 2:38
Greek: μετανοήσατε καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος
This is the doctrinal hinge verse of the core passage. Every term below is Critical or High risk and requires theologian review.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| repent μετανοήσατε metanoēsate ”change your mind/turn around” | A decisive, whole-person reorientation away from sin and toward God, encompassing mind, will, and affection — not mere emotional regret repent, turn, change your mind | The first response commanded for those convicted by the gospel; inward, faith-rooted reorientation, foundational to “Repentance and Baptism” | magsisi kayo (root: pagsisisi). Risk: Critical. NEW TERM (not in baseline Romans TM). Distinguish sharply from the folk-Catholic sacrament of Confession (Kumpisal), where “pagsisisi” (contrition) functions as a precondition for priestly absolution within a repeatable ritual cycle. Here, μετάνοια is a decisive, Spirit-enabled turning to God that itself — together with faith in Christ — receives forgiveness directly, with no priestly mediation required. |
| be baptized βαπτισθήτω baptisthētō ”let [each] be baptized” | Ritual immersion in water as a public, obedient response identifying the believer with Christ and his community be baptized | Baptism here follows repentance and precedes/accompanies forgiveness as a public confession, not a sacrament that independently confers regeneration apart from prior faith and repentance | magpabautismo (root: bautismo). Risk: Critical. NEW TERM. Must not be conflated with the folk-Catholic understanding of binyag (infant baptism) as a rite mechanically securing salvation/removing original sin apart from personal faith and repentance. Every occurrence needs a teaching note: in Acts, baptism follows genuine repentance and faith and functions as public identification with Christ, not a stand-alone sacramental guarantee. |
| in the name of Jesus Christ ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ epi tō onomati Iēsou Christou ”upon/in the name of Jesus Christ” | Baptism performed under Christ’s authority and identity, marking allegiance to him specifically in the name of Jesus Christ | Ties the baptismal act directly to the exclusive Lordship and Messiahship just proclaimed in v.36 | sa pangalan ni Jesus Kristo. [REUSED — baseline TM: Jesus High, Kristo/Mesiyas High]. Risk: High. |
| for the forgiveness of your sins εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν eis aphesin tōn hamartiōn hymōn ”unto/for the release/forgiveness of your sins” | Removal, cancellation, release from the guilt and debt of sin for the forgiveness of sins, so that your sins may be forgiven | Repentance and baptism together are the stated occasion of receiving forgiveness — forgiveness is God’s gift received through faith-filled repentance, not earned by the ritual act itself | para sa kapatawaran ng inyong mga kasalanan. Tied to kasalanan [REUSED — baseline TM, Medium risk]. Risk: High. Teaching note: “εἰς” here marks the purpose/result toward which repentance-and-baptism point, not an automatic mechanical cause; forgiveness flows from grace received through repentant faith, of which baptism is the public sign. |
| the gift of the Holy Spirit τὴν δωρεὰν τοῦ ἁγίου πνεύματος tēn dōrean tou hagiou pneumatos ”the gift of the Holy Spirit” | The Spirit given as a free, unearned gift, not a reward for merit the gift of the Holy Spirit | Confirms the Pentecost pattern extends to every repentant, baptized believer, not merely the original apostles | ang kaloob na Espiritu Santo. [REUSED — baseline TM: Espiritu Santo Critical]; “kaloob” echoes kaloob na espirituwal [REUSED, Medium risk] — a gift, never anting-anting. Risk: Critical. |
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
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| the promise ἡ ἐπαγγελία hē epangelia ”the promise” | The promised Spirit/salvation of vv.17,33,38 the promise | Continuity of the single Pentecost promise across generations and nations | ang pangako. Risk: Low. |
| all who are far off πᾶσι τοῖς εἰς μακράν pasi tois eis makran ”all those [who are] unto far-off/distance” | Geographically and ethnically distant peoples — anticipates Gentile inclusion all who are far off, everyone far away | Explicit textual bridge from a Jewish Pentecost audience to the eventual worldwide, Gentile-inclusive mission of Acts — ties directly to “The Gospel to Jews and Gentiles” and “The Great Commission Fulfilled” | lahat ng nasa malayo. Risk: High. Must retain unqualified universal reach; do not narrow to a regional or ethnic subset. |
| everyone whom the Lord our God calls ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν hosous an proskalesētai Kyrios ho theos hēmōn ”as many as the Lord our God calls to himself” | God’s sovereign, effectual summons as many as the Lord calls | Ties Pentecost’s universal offer to God’s sovereign calling — connects to “Divine Calling” and “Effectual Calling” | lahat ng tinatawag ng Panginoon nating Diyos. Tied to tinawag/pagkatawag [REUSED — baseline TM, Medium risk]. |
Acts 2:40–41
Greek: σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης … προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| save yourselves σώθητε sōthēte ”be saved” (passive, imperative sense) | Deliverance appealed to as an urgent response, though God is the ultimate saving agent be saved, save yourselves | Closes the sermon with the same salvation appeal as v.21 — bookends the passage | kayo’y magpaligtas / maligtas kayo. Tied to kaligtasan [REUSED — baseline TM, Critical risk]. |
| this crooked generation τῆς γενεᾶς τῆς σκολιᾶς ταύτης tēs geneas tēs skolias tautēs ”this crooked/twisted generation” | Morally corrupt, wayward contemporaries this corrupt generation, this wicked generation | Salvation is deliverance out from under the coming judgment on unrepentant humanity — ties to “Universal Human Accountability” | ang likong salinlahing ito. Risk: Medium. |
| were added προσετέθησαν prosetethēsan ”were added” | Incorporation into an existing, defined community (the believers) were added, joined | The response to the gospel is immediate incorporation into the visible believing community — foundation for “The Church as Community” beginning in v.42 | nadagdag / naidugtong. Risk: Low. |
| about three thousand souls ψυχαὶ ὡσεὶ τρισχίλιαι psychai hōsei trischiliai ”about three thousand souls” | Individual persons, converts three thousand souls, three thousand people | Numeric marker of the scale of the founding conversion event | halos tatlong libong tao. Risk: Low. |
PART 2 — WHOLE-BOOK CHAPTER-BY-CHAPTER STUDY (ACTS 1–28)
Chapter 1
Prologue, the Ascension, and the promise of the Spirit; sets up the entire book’s program (Acts 1:8).
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| baptized with the Holy Spirit βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ baptisthēsesthe en pneumati hagiō ”you will be baptized in Holy Spirit” | Metaphorical use of “baptism” for total Spirit-immersion/empowerment, distinct from water baptism baptized with/in the Holy Spirit | The promised Pentecost empowerment, fulfilled in Acts 2 — foundational for “The Holy Spirit and Pentecost” | babautismuhan ng Espiritu Santo. Risk: High. Must be distinguished terminologically from water baptism (bautismo sa tubig) even though the same root word is used; context must make clear this is Spirit-immersion, not a second water rite. |
| witnesses μάρτυρες martyres ”witnesses” | Those who testify, from firsthand experience, to what they have seen and heard witnesses | The apostles’ (and the church’s) core identity and mission task — becomes the seed for the later technical sense “martyr” (one who witnesses even unto death, cf. ch.7, 22) | saksi / mga saksi. Risk: Medium. NEW TERM. Note: later in Acts this word’s referent narrows toward those who die for their testimony (martyrdom); the core meaning throughout is truthful, authoritative testimony to Christ, not devotional veneration of a canonized figure (avoid conflation with Catholic mga martir as objects of intercessory prayer). |
| to the end of the earth ἕως ἐσχάτου τῆς γῆς heōs eschatou tēs gēs ”unto the last/uttermost [part] of the earth” | Total geographic and ethnic completeness of the mission’s scope to the uttermost parts of the earth, to the ends of the earth | The programmatic outline of the entire book of Acts and the mandate for “The Great Commission Fulfilled” | hanggang sa pinakadulo ng lupa. Risk: Medium. Ties to mission [REUSED — baseline TM, Medium risk]. |
| kingdom of God βασιλεία τοῦ θεοῦ basileia tou theou ”kingdom of God” | God’s sovereign reign kingdom of God | Christ’s forty-day post-resurrection teaching topic (1:3); reappears at the book’s close (28:31), bracketing the whole narrative | Kaharian ng Diyos. [REUSED — baseline TM, Medium risk]. |
| power δύναμις dynamis ”power, ability” | Capability to act, here specifically Spirit-given enablement for witness power | The Spirit’s coming grants ability for the mission task named in the same verse — general apostolic-era empowerment distinct from Romans 1:16’s specific soteriological “power of God” | kapangyarihan. Related to but distinct usage from power_of_god [REUSED — baseline TM concept, High risk]; here the referent is Spirit-given ability for witness/mission rather than salvific power itself. Risk: Medium. |
| casting lots (election of Matthias) κλῆρος klēros ”lot, portion” | A method of discerning God’s choice, used once at this covenant-transition moment cast lots, the lot fell | Illustrates God’s sovereign choice exercised through a specific historical means — ties to “Divine Calling” and “Election” but is not a repeatable normative practice | palabunutan. Risk: Medium. Teaching note: this is a one-time, pre-Pentecost method of discernment; must not be generalized into an ongoing decision-making pattern (avoid analogy to folk-fatalistic swerte/kapalaran [REUSED — baseline forbidden term for “election”]). |
Chapter 2
Pentecost and Peter’s sermon (2:1–41) receive full verse-by-verse treatment in Part 1 above. The remainder of the chapter (2:42–47) introduces terms foundational to “The Church as Community.”
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| the apostles’ teaching τῇ διδαχῇ τῶν ἀποστόλων tē didachē tōn apostolōn ”the teaching of the apostles” | Authoritative doctrinal instruction from those directly commissioned by Christ the apostles’ teaching, doctrine | The early church’s devotion to apostolic doctrine as the norm for belief and practice — foundational for “Apostolic Authority” | turo ng mga apostol. Tied to apostol [REUSED — baseline TM, Medium risk]. |
| fellowship κοινωνία koinōnia ”fellowship, sharing, partnership” | Shared participation in Christ and with one another, including material sharing fellowship, communion, sharing | Deep communal life flowing from shared union with Christ, not mere social camaraderie | pagsasamahan. [REUSED — baseline TM, Low risk]. |
| the breaking of bread ἡ κλάσις τοῦ ἄρτου hē klasis tou artou ”the breaking of the bread” | Shared meals among believers, likely including both ordinary fellowship meals and a remembrance of the Lord’s Supper breaking of bread, communal meals | Regular, joyful shared meals marking the new community’s identity | pagpuputol-putol ng tinapay. Risk: High. NEW TERM. Teaching note required: this describes the simple, frequent, home-based shared meals (with the Lord’s Supper likely embedded) of the earliest church, not the developed sacramental theology of the Catholic Eucharist/Banal na Misa (transubstantiation, priestly re-presentation of sacrifice). Present respectfully but distinguish the practices. |
| they had all things in common εἶχον ἅπαντα κοινά eichon hapanta koina ”they held all things common” | Voluntary, generous sharing of possessions within the believing community, arising from love, not compulsion or state mandate held everything in common, shared everything | Radical, voluntary generosity as an expression of new life in Christ — not a governing economic system imposed on all believers for all time | ginagamit nilang lahat ang pag-aari nila nang sama-sama. Risk: Medium. Teaching note: describes voluntary, Spirit-prompted generosity in a specific historical community, not a mandated communal-property system; avoid conflation with modern political ideologies. |
| favor with all the people χάριν πρὸς ὅλον τὸν λαόν charin pros holon ton laon ”favor/grace toward all the people” | Here χάρις denotes social goodwill/favor rather than the soteriological “grace” favor, goodwill | Distinguish from the doctrinal sense of χάρις = biyaya (unmerited saving favor); context here is common social goodwill | paglingap / pabor. Risk: Low in this specific usage, but flag: same Greek root as grace [REUSED — baseline TM, High risk]; translators must select the contextually correct sense, not automatically default to “biyaya.” |
Chapter 3
Healing of the lame man at the temple gate; Peter’s second sermon.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| in the name of Jesus Christ ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ en tō onomati Iēsou Christou ”in the name of Jesus Christ” | Healing performed under Christ’s delegated authority, not the apostle’s own power in the name of Jesus | Establishes the pattern: apostolic miracles authenticate and point back to Christ’s authority, never to the apostle himself — core to “Apostolic Authority and Miracles” | sa pangalan ni Jesus Kristo. [REUSED — baseline TM]. Risk: High. |
| God’s servant Jesus τὸν παῖδα αὐτοῦ Ἰησοῦν ton paida autou Iēsoun ”his servant/child Jesus” | Echoes Isaiah’s Suffering Servant (LXX pais); can also mean “child” but here carries the servant-of-the-Lord sense his servant Jesus, God’s servant | Identifies Jesus with the OT prophesied Servant of the Lord who suffers and is vindicated — Christological/messianic term | ang kanyang Lingkod na si Jesus. Risk: High. NEW TERM. Must not be flattened to a generic “anak” (child) reading; the Isaianic Servant background is the intended sense and should be preserved or footnoted. |
| repent and turn again μετανοήσατε καὶ ἐπιστρέψατε metanoēsate kai epistrepsate ”repent and turn back” | Reinforces μετάνοια with a turning/returning verb, emphasizing reorientation toward God repent and turn, repent and turn back | Reiterates the call of 2:38, now tied to the wiping away of sins and future refreshing | magsisi kayo at magbalik-loob. Tied to repentance [NEW TERM, Critical risk, defined at 2:38]. |
| blotted out (sins) ἐξαλειφθῆναι exaleiphthēnai ”to be wiped/blotted out” | Complete removal, as of writing erased from a surface wiped away, blotted out | Vivid image of the total removal of sin’s record upon repentance — reinforces the Critical-risk “forgiveness of sins” concept from 2:38 | mapawi / mabura. Risk: Medium. |
| times of refreshing καιροὶ ἀναψύξεως kairoi anapsyxeōs ”seasons of refreshing/cooling” | Periods of relief and renewal, here associated with the return of Christ times of refreshing | Eschatological hope tied to Christ’s future return — minor eschatology term | panahon ng kaginhawahan. Risk: Low. |
| the Prophet [like Moses] τὸν προφήτην ton prophētēn ”the prophet” | Citation of Deuteronomy 18:15,18’s promised prophet, fulfilled uniquely in Jesus the prophet, a prophet like Moses | Ties Jesus to a specific OT typological promise, reinforcing “Fulfillment of Prophecy” and “Messianic Promise” | ang Propeta [na katulad ni Moises]. Tied to propeta [REUSED, Low risk] and Mesiyas [REUSED, High risk]. |
| the Holy and Righteous One τὸν ἅγιον καὶ δίκαιον ton hagion kai dikaion ”the Holy and Righteous One” | Title combining moral purity (holy) and forensic rightness (righteous), applied to Christ the Holy and Righteous One | A high Christological title contrasted with the crowd’s rejection of him — ties to “holy” and “righteousness” doctrines | ang Banal at Matuwid. Tied to banal [REUSED, Medium risk] and katuwiran [REUSED, High risk]. Risk: High in combination as a Christological title. |
Chapter 4
Peter and John before the Sanhedrin; the church’s boldness and unity.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| boldness παρρησία parrēsia ”freedom/openness of speech” | Fearless, unhindered public speech, especially proclaiming Christ despite threat boldness, confidence, plainness of speech | Marks the Spirit-given courage of persecuted witnesses — core to “Persecution and Bold Witness” | katapangan. Risk: Medium. NEW TERM. Distinguish from mere natural bravado; this is Spirit-produced boldness rooted in prayer (4:29,31) and the certainty of the gospel. |
| no other name οὐδὲ … ἐν ἄλλῳ oude en allō (referring to onoma, “name,” in 4:12) “nor [is there salvation] in another [name]“ | Absolute exclusivity of salvation in Christ’s name alone no other name, salvation in no one else | Explicit exclusivity claim underlying “Salvation” and “Justification apart from the Law” — no rival savior or mediator | walang ibang pangalan. Risk: Critical. Must retain absolute exclusivity without softening; ties directly to baseline’s “Lordship of Christ” and “Salvation” Critical-risk framework. |
| great grace χάρις τε μεγάλη charis te megalē ”great grace” | Abundant divine favor manifest in the community’s unity and generosity great grace was upon them all | Continued outpouring of biyaya evidenced in communal generosity, not human achievement | dakilang biyaya. [REUSED — baseline TM: grace, High risk]. |
| filled with the Holy Spirit [again] ἐπλήσθησαν … πνεύματος ἁγίου eplēsthēsan pneumatos hagiou ”were filled with Holy Spirit” | Repeated, not one-time-only, filling in response to prayer under pressure filled with the Holy Spirit | Establishes that Spirit-filling is a repeatable experience of empowerment for bold witness, not a single unrepeatable Pentecost event only | napuspos ng Espiritu Santo. [REUSED from 2:4 analysis, High risk]. |
Chapter 5
Ananias and Sapphira; continued signs; Gamaliel’s counsel.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| lie to the Holy Spirit ψεύσασθαι … τὸ πνεῦμα τὸ ἅγιον pseusasthai to pneuma to hagion ”to lie to the Holy Spirit” | Deceiving the church is treated as directly deceiving the personal Holy Spirit lie to the Holy Spirit | Confirms the Spirit’s full personhood and presence within the gathered community — reinforces the Critical-risk baseline Holy Spirit doctrine | magsinungaling sa Espiritu Santo. [REUSED — Espiritu Santo, Critical risk]. |
| great fear φόβος μέγας phobos megas ”great fear” | Reverent, sobering awe at God’s holiness and judgment, distinct from ordinary anxiety great fear came upon them, awe | Appropriate communal response to God’s holiness manifest in judgment on sin within the church | matinding takot. Risk: Medium. NEW TERM. Distinguish from superstitious dread of spirits (a live category in Filipino folk belief); this is reverent awe before the holy, personal God, not fear of an impersonal spiritual force. |
| signs and wonders σημεῖα καὶ τέρατα sēmeia kai terata ”signs and wonders” | Miraculous acts authenticating apostolic authority signs and wonders | Continued authentication of the apostles’ message, done “through the hands of the apostles” — reinforces “Apostolic Authority and Miracles” | mga tanda at kababalaghan. Risk: High. [NEW TERM, first defined at 2:22]. |
Chapter 6
Appointment of the Seven; Stephen introduced.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| serving / service (of tables) διακονεῖν, διακονία diakonein, diakonia ”to serve, service” | Practical ministry of care, here specifically food distribution to widows ministry, service, serving | Establishes an early church office of practical service alongside the apostles’ ministry of the word — foundation for the later “deacon” office | paglilingkod. Risk: Medium. NEW TERM. Distinct from, but related to, kaloob na espirituwal [REUSED, Medium risk]; here it denotes an appointed office/task, not a charismatic enablement per se. |
| full of the Spirit and of wisdom πλήρης πνεύματος καὶ σοφίας plērēs pneumatos kai sophias ”full of Spirit and wisdom” | Qualification standard for church servant-leaders full of the Spirit and wisdom | Character and Spirit-fullness, not merely competence, qualify leaders for church ministry | puspos ng Espiritu at karunungan. Tied to Espiritu Santo [REUSED, Critical]. |
| laying on of hands ἐπίθεσις τῶν χειρῶν epithesis tōn cheirōn ”the laying on of the hands” | A commissioning gesture by the existing leadership, imparting recognition/blessing/empowerment for a task or office laying on of hands | Public, communal commissioning practice appearing repeatedly through Acts (6:6; 8:17; 9:17; 13:3; 19:6) for both office and Spirit-reception | pagpapatong ng kamay. Risk: High. NEW TERM. Teaching note: this is a biblical commissioning/impartation practice performed by recognized leaders (often plural, congregational) — must be distinguished from the Catholic sacramental rite of Confirmation or priestly Ordination administered exclusively by a bishop as a channel of sacramental grace; in Acts it accompanies, but does not itself mechanically produce, the Spirit’s work. |
Chapter 7
Stephen’s speech and martyrdom.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| resisting the Holy Spirit τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε tō pneumati tō hagiō antipiptete ”you resist/oppose the Holy Spirit” | Persistent, willful rejection of the Spirit’s testimony through the prophets and now the gospel you always resist the Holy Spirit | Stephen’s climactic indictment — links Israel’s historic rejection of God’s messengers to the present rejection of Christ | lumalaban kayo sa Espiritu Santo. [REUSED — Espiritu Santo, Critical risk]. |
| the Righteous One τὸν δίκαιον ton dikaion ”the Righteous One” | Messianic title reaffirming Christ’s forensic and moral righteousness the Righteous One | Reuses the Christological title from 3:14, reinforcing continuity | ang Matuwid. Tied to katuwiran [REUSED, High risk]. |
| falling asleep (died as first witness/martyr) ἐκοιμήθη ekoimēthē ”he fell asleep” | Euphemism for death, esp. of believers, implying hope of resurrection-waking fell asleep, died | Stephen becomes the first to die specifically for gospel testimony — the term μάρτυς (witness, 1:8) begins narrowing toward its later technical sense “martyr” | natulog (euphemism for death). Ties to witness/saksi [NEW TERM, defined ch.1]. Risk: Medium. Note: Stephen’s death is Acts’ narrative bridge from “witness” (testifier) to the church’s later technical category “martyr” (one who dies for testimony) — must not be rendered in a way that imports full-blown Catholic mga martir veneration/intercession theology into the text. |
Chapter 8
Philip in Samaria; Simon Magus; the Ethiopian eunuch.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| sorcery / magic μαγεία, μαγεύων mageia, mageuōn ”sorcery, practicing magic” | Manipulative occult power-seeking, offered for sale/personal gain (Simon Magus) sorcery, magic arts | Direct narrative contrast between the Spirit’s freely given gift and purchasable occult power — a live collision point given Filipino folk practices (anting-anting, albularyo) | panggagaway / salamangka. Risk: High. Direct collision with baseline’s forbidden term anting-anting [REUSED — baseline forbidden substitution rule]; Simon’s error (attempting to buy spiritual power) is the negative case-study the baseline’s warning already anticipates. |
| the gift of God … cannot be obtained with money ἡ δωρεὰ τοῦ θεοῦ … διὰ χρημάτων κτᾶσθαι hē dōrea tou theou … dia chrēmatōn ktasthai ”the gift of God is not acquired through money” | The Spirit’s gift is categorically ungiftable-for-purchase; contrasts with commercial or merit transactions the gift of God cannot be purchased | Reinforces grace’s non-transactional nature — parallel warning to baseline’s grace-vs-utang na loob distinction, here grace-vs-commercial purchase | ang kaloob ng Diyos ay hindi nabibili ng salapi. Tied to kaloob na espirituwal [REUSED, Medium risk] and biyaya [REUSED, High risk]. Risk: High. |
| believed and were baptized ἐπίστευσαν … ἐβαπτίσθησαν episteusan … ebaptisthēsan ”believed … were baptized” | The consistent Acts pattern: faith precedes/accompanies baptism believed and were baptized | Reinforces the repentance/faith-then-baptism order established at 2:38, now applied to a new mixed (Samaritan, half-Jewish) population — advances “The Gospel to Jews and Gentiles” | naniwala … nabautismuhan. Tied to pananampalataya [REUSED, Medium risk] and bautismo [NEW TERM, Critical risk]. |
Chapter 9
Saul’s conversion on the Damascus road; his early ministry.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| the Way τῆς ὁδοῦ tēs hodou ”the Way” | Self-designation of the early Christian movement as a distinct path of life (recurs 19:9,23; 22:4; 24:14,22) the Way, this Way | Names Christianity as a coherent, exclusive way of life/salvation, not one philosophical option among many | Ang Daan. Risk: Medium. NEW TERM. Should be rendered as a quasi-proper-noun (capitalized) distinguishing this technical, self-referential usage from generic “daan” (a road/method); recurring throughout Acts and thus important for cross-document consistency. |
| Why do you persecute me? τί με διώκεις; ti me diōkeis ”why are you persecuting me?” | Christ personally identifies with his persecuted church — persecuting believers is persecuting Christ himself why do you persecute me | Establishes the church’s union with Christ (“Christian Identity in Christ” [REUSED — baseline TM]) even before Paul’s conversion narrative concludes | bakit mo ako pinag-uusig? Tied to persecution [NEW TERM below] and christian_identity_in_christ [REUSED — baseline TM, High risk]. |
| a chosen instrument σκεῦος ἐκλογῆς skeuos eklogēs ”a vessel of election/choosing” | God’s sovereign selection of Paul for a specific missionary task a chosen instrument, a chosen vessel | Frames Paul’s conversion and calling as an act of God’s sovereign election — ties directly to “Election” and “Conversion of Paul” | hinirang na kasangkapan. Tied to pagkahirang [REUSED — baseline TM, High risk]. Risk: High. |
| scales fell from his eyes ἀπέπεσαν … αἱ λεπίδες apepesan hai lepides ”the scales fell off” | Vivid physical/symbolic image of restored sight paralleling spiritual illumination scales fell from his eyes | Physical healing symbolizing Paul’s spiritual conversion from blindness to sight — echoes later “opened eyes” language in 26:18 | nahulog ang mga parang-himaymay sa kanyang mata. Risk: Low. |
Chapter 10
Peter and Cornelius; the Gentile Pentecost.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| devout, fearing God εὐσεβὴς καὶ φοβούμενος τὸν θεόν eusebēs kai phoboumenos ton theon ”devout and fearing God” | A Gentile who worships and reveres the God of Israel without becoming a full proselyte God-fearing, devout | Describes Cornelius as a genuine, though not-yet-included, seeker — sets the stage for full Gentile inclusion | may takot sa Diyos / relihiyoso. Risk: Medium. NEW TERM. |
| common / unclean κοινός koinos ”common,” by extension “unclean” (ritually) | Ordinary/profane as opposed to consecrated; in the vision, applied to previously forbidden foods, symbolizing formerly-excluded peoples common, unclean | The vision’s declaration “what God has made clean, do not call common” dismantles the ritual-purity barrier separating Jew from Gentile — pivotal for “The Gospel to Jews and Gentiles” | marumi / karaniwan. Risk: High. NEW TERM. Must be carefully distinguished from moral impurity (kasalanan); this is ceremonial/ritual boundary language being declared obsolete specifically to open the gospel to Gentiles, not a statement about moral purity in general. |
| God shows no partiality οὐκ ἔστιν προσωπολήμπτης ὁ θεός ouk estin prosōpolēmptēs ho theos ”God is not a respecter of faces/persons” | God does not favor one ethnic or social group over another in extending salvation God shows no favoritism, God is not one to show partiality | Direct doctrinal statement undergirding “The Gospel to Jews and Gentiles” and “Universal Scope of the Gospel” | hindi nagtatangi ang Diyos. Risk: High. Must retain the full force of ethnic/social impartiality; do not soften. |
| the Holy Spirit fell on all who heard ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας epepesen to pneuma to hagion epi pantas ”the Holy Spirit fell upon all” | Immediate, unmediated Spirit-reception by Gentiles, paralleling Pentecost (2:4) exactly, prior to their baptism the Holy Spirit fell on them | The Gentile “Pentecost” — proof that Gentiles receive the same Spirit on the same terms (faith) as Jewish believers, without circumcision or Law-keeping | bumaba sa kanilang lahat ang Espiritu Santo. [REUSED — Espiritu Santo, Critical]; theologically parallel to 2:4. Risk: Critical. This is a load-bearing text for “Justification apart from the Law.” |
Chapter 11
Report to Jerusalem; the church at Antioch; believers first called “Christians.”
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| repentance that leads to life μετάνοιαν εἰς ζωήν metanoian eis zōēn ”repentance unto life” | Repentance as the God-granted means/gateway into (eternal) life repentance that leads to life, repentance unto life | Confirms that repentance itself is a gift God grants to Gentiles as much as Jews, not a human achievement — reinforces both “Repentance and Baptism” and grace’s non-meritorious character | pagsisising humahantong sa buhay. Tied to repentance [NEW TERM, Critical, defined at 2:38]. |
| Christians Χριστιανοί Christianoi ”Christ-followers / partisans of Christ” | Outsider-coined name identifying believers by their allegiance to Christ Christians | First use of this now-universal name for believers, at multi-ethnic Antioch — marks the maturing, distinct identity of the movement beyond a Jewish sect | Kristiyano. Risk: Low. NEW TERM but well-established, non-controversial loanword in Filipino usage across all Christian traditions. |
Chapter 12
Herod’s persecution; Peter’s deliverance; James’s martyrdom.
No new load-bearing theological vocabulary beyond terms already defined (persecution/paguusig — introduced formally below; fear, boldness, witness/martyr trajectory from chs. 1–7). One narrative/agency term is added:
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| angel of the Lord ἄγγελος Κυρίου angelos Kyriou ”messenger of [the] Lord” | A personal, created heavenly being sent to accomplish God’s purposes angel of the Lord | God’s direct, personal intervention to deliver his persecuted servant — reinforces “Providence” | anghel ng Panginoon. Risk: Low. Established, non-controversial term across Filipino Christian and Catholic usage; no significant syncretism risk (distinct from folk anito/ancestral-spirit categories, which are not angels). |
| persecution διωγμός diōgmos ”persecution, pursuit” | Organized hostility/violence against believers because of their testimony persecution | Names the recurring pattern (chs. 4–5, 7–9, 12) threatening the church’s witness — core to “Persecution and Bold Witness” | paguusig. Risk: Medium. NEW TERM, formally defined here though the concept recurs from ch. 4 onward. |
Chapter 13
Barnabas and Saul commissioned; the first missionary journey; Paul’s synagogue sermon at Antioch in Pisidia.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| set apart (for the work) ἀφορίσατε aphorisate ”set apart, separate” | Formal, Spirit-directed designation for a specific ministry task set apart, separate | Direct enactment of “Separation unto God’s Service” [REUSED — baseline TM, Medium risk] for a specific missionary commissioning | ihiwalay. Tied to [REUSED — baseline TM concept “set apart/separated,” Medium risk]. |
| everyone who believes is justified πᾶς ὁ πιστεύων δικαιοῦται pas ho pisteuōn dikaioutai ”everyone believing is justified” | Forensic declaration of righteousness granted on the basis of faith alone everyone who believes is justified | Explicit statement of justification by faith within Acts, tying directly to Paul’s later Romans teaching — the key Acts text for “Justification apart from the Law” | ang lahat ng nananampalataya ay pinapawalang-sala. [REUSED — baseline TM: pananampalataya Medium, pagpapawalang-sala High]. Risk: Critical in this synthesis. |
| forgiveness of sins is proclaimed through this man διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται dia toutou hymin aphesis hamartiōn katangelletai ”through this one, forgiveness of sins is announced to you” | Salvation’s benefits are mediated exclusively through Christ, proclaimed, not achieved through Torah observance forgiveness of sins is proclaimed | Explicit contrast: the Law of Moses could not justify (13:39b), but faith in Christ does — foundational text for “Justification apart from the Law” | sa pamamagitan niya ipinahahayag sa inyo ang kapatawaran ng mga kasalanan. Tied to kasalanan [REUSED, Medium] and kautusan [REUSED, Medium]. Risk: High. |
| ordained/appointed to eternal life τεταγμένοι εἰς ζωὴν αἰώνιον tetagmenoi eis zōēn aiōnion ”having been appointed unto eternal life” | God’s prior sovereign appointment, resulting in belief, not belief causing the appointment appointed to eternal life, ordained to eternal life | Direct statement of divine election preceding and producing faith — reinforces “Election” and “Effectual Calling” | mga itinalaga sa buhay na walang hanggan. Tied to pagkahirang [REUSED, High risk]. Risk: High. |
| a light for the Gentiles φῶς ἐθνῶν phōs ethnōn ”a light of/for [the] nations” | Citation of Isaiah 49:6, applied to the apostolic mission to non-Jews a light to the Gentiles | Scriptural authorization for the deliberate Gentile-directed turn of the mission, marking a programmatic shift in Acts’s narrative | isang liwanag para sa mga Hentil. Tied to mga Hentil [REUSED, Medium risk] and kaluwalhatian/liwanag imagery. Risk: Medium. |
Chapter 14
Continued first missionary journey — Lystra, Derbe; mistaken for gods; appointment of elders.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| the living God τὸν θεὸν τὸν ζῶντα ton theon ton zōnta ”the living God” | Contrast between the true, personal, active God and lifeless idols the living God | Paul and Barnabas’s protest against being worshiped as gods (Zeus/Hermes) explicitly redirects worship to the one living Creator — relevant given continued idol/image devotion questions in Filipino folk-religious context | ang Diyos na buhay. Tied to Diyos [REUSED, Critical risk]. Risk: Medium. |
| appointed elders χειροτονήσαντες … πρεσβυτέρους cheirotonēsantes presbyterous ”having appointed by show of hands/designation, elders” | Formal installation of local congregational leaders in each newly planted church appointed elders, ordained elders | Establishes a repeatable, plural, local leadership office for the churches — foundation for “The Church as Community” and later “Apostolic Authority” | naghalal ng mga matanda [sa iglesia]. Risk: High. NEW TERM. Teaching note: “presbyteros” (elder) here names a functional office of congregational oversight, plural and local — it must not be rendered or understood as equivalent to the Catholic clerical office of presbitero (priest) with sacramental/mediatorial authority (confession, Mass). Recommended rendering: mga matanda or mga pinuno ng iglesia, avoiding the loanword presbitero to prevent this exact conflation. |
| kingdom of God (suffering to enter) βασιλείαν τοῦ θεοῦ basileian tou theou ”kingdom of God” | God’s reign, entered through tribulation as much as triumph kingdom of God | Reinforces that suffering is a normal path into God’s kingdom, not evidence of divine disfavor | Kaharian ng Diyos. [REUSED, Medium risk]. |
Chapter 15
The Jerusalem Council.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| we believe that we are saved through the grace of the Lord Jesus διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι dia tēs charitos tou kyriou Iēsou pisteuomen sōthēnai ”through the grace of the Lord Jesus we believe [we] are saved” | Peter’s summary doctrinal statement: salvation by grace through faith, applying equally to Jew and Gentile we are saved through grace | The Council’s central theological resolution — explicit grace-alone, faith-alone salvation formula, decisive for “Justification apart from the Law” | sa biyaya ng Panginoong Jesus kami’y naniniwalang naligtas. [REUSED — baseline TM: biyaya High, Panginoon High, kaligtasan Critical]. Risk: Critical in combination. |
| a yoke [of the law] ζυγόν zygon ”yoke” | Burdensome, binding obligation, here specifically the full weight of Torah observance including circumcision, presented as unnecessary for salvation a yoke, a burden | Names the pressure the Judaizing faction sought to impose on Gentile converts — explicitly rejected by the Council as a salvation-requirement | pamatok. Risk: High. NEW TERM. Must not be softened; the Council explicitly rejects imposing this “yoke” as a condition of salvation, which is the textual anchor for “Justification apart from the Law.” |
| abstain from things sacrificed to idols, from blood, and from sexual immorality ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος … καὶ πορνείας apechesthai eidōlothytōn kai haimatos kai porneias ”to abstain from idol-offerings and blood and sexual immorality” | Practical, culturally sensitive holiness guidelines for Gentile believers living alongside Jewish believers — not salvation conditions abstain from food offered to idols, from blood, from sexual immorality | Distinguishes essential gospel truth (grace alone saves) from practical wisdom for cross-cultural fellowship — nuance essential for teaching “Justification apart from the Law” correctly, so these requirements are not mistaken for a residual works-based salvation clause | umiwas sa mga inihandog sa diyus-diyosan, sa dugo, at sa pakikiapid. Risk: High. Teaching note required: these are pastoral/relational requirements for table-fellowship harmony between Jewish and Gentile believers, explicitly distinct from and additional to the settled soteriological point that salvation is by grace alone, not by works of the Law. |
Chapter 16
Lydia’s conversion; the Philippian jailer; Paul’s imprisonment and release.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| the Lord opened her heart ὁ κύριος διήνοιξεν τὴν καρδίαν ho kyrios diēnoixen tēn kardian ”the Lord opened [her] heart” | Divine, prior enablement of a person’s response to the gospel — an inward work preceding outward belief the Lord opened her heart | Reinforces the doctrine of effectual, Spirit-enabled calling/faith rather than an unaided human decision — parallels “Divine Calling”/“Effectual Calling” | binuksan ng Panginoon ang kanyang puso. Tied to tinawag/pagkatawag [REUSED, Medium risk]. Risk: Medium. |
| believe on the Lord Jesus Christ, and you will be saved, you and your household 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 single, explicit condition for salvation stated to the jailer; “household” indicates the same offer/invitation extended to all in his house, not automatic corporate salvation apart from personal faith believe and be saved, you and your household | One of the clearest single-verse salvation formulas in Acts — must be rendered with the same precision and consistency demanded for Romans 10:9 in the baseline | manampalataya ka sa Panginoong Jesus at maliligtas ka, ikaw at ang iyong sambahayan. [REUSED — baseline TM composite: Panginoon High, kaligtasan Critical]. Risk: Critical. Teaching note: “household” indicates the whole family is offered the same gospel and must each personally believe (cf. their subsequent baptism, v.33), not that the head’s faith automatically saves dependents apart from their own belief. |
Chapter 17
Athens; the Areopagus speech.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| an unknown god ἀγνώστῳ θεῷ agnōstō theō ”to an unknown god” | Inscription on an Athenian altar, used by Paul as a rhetorical bridge to proclaim the true God an unknown god, the unknown god | Paul’s contextualized apologetic method: starting from existing religious sentiment to proclaim the one true, personal Creator — a model for respectful yet doctrinally clear engagement with non-Christian devotion, directly relevant to Filipino folk-Catholic and indigenous devotional contexts | isang Diyos na hindi kilala. Risk: High. Teaching note: Paul’s approach here — respectful engagement followed by clear doctrinal correction and a call to repentance — models how to address, without dismissiveness, existing devotional practices while still proclaiming exclusive biblical truth (cf. baseline’s instruction not to frame folk-Catholic devotion dismissively while maintaining doctrinal clarity). |
| idols / objects of worship εἴδωλα, σεβάσματα eidōla, sebasmata ”idols, objects of reverence/worship” | Physical representations or objects receiving worship due to God alone idols, objects of worship | Paul’s critique of idolatry (17:16,29) as inherently misdirected worship of the Creator’s creation rather than the Creator | mga diyus-diyosan / mga bagay na sinasamba. Risk: High. Requires sensitivity in teaching notes given Filipino Catholic devotional use of images (santos); the biblical target is worship misdirected to any created representation instead of God, and this text should be taught with pastoral care rather than as a blunt polemic against images per se, while preserving the doctrinal clarity that God alone is to be worshiped. |
| God … commands all people everywhere to repent ὁ θεὸς … παραγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν ho theos parangellei tois anthrōpois pantas pantachou metanoein ”God commands the people, all, everywhere, to repent” | Universal, unqualified command to repentance addressed to every human, everywhere, without ethnic or geographic exception God commands all people everywhere to repent | Universalizes the repentance call first issued at Pentecost (2:38) to all humanity — key text for “Universal Scope of the Gospel” combined with “Repentance and Baptism” | iniuutos ng Diyos sa lahat ng tao, saanman, na magsisi. Tied to repentance [NEW TERM, Critical, defined at 2:38]. Risk: High. Must retain full universality. |
Chapter 18
Corinth; Gallio’s ruling; Aquila and Priscilla.
No new load-bearing theological vocabulary; the chapter reuses the Way (implicit, ch. 9), synagogue, Kristo/Mesiyas [REUSED], and introduces the proper name Apollos, whose partial knowledge of “the baptism of John” foreshadows the fuller distinction developed in Acts 19. This narrative detail is flagged forward rather than defined here.
Chapter 19
Ephesus; disciples of John’s baptism; the sons of Sceva; the burning of magic scrolls; the Artemis riot.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| baptism of John / baptism of repentance τὸ Ἰωάννου βάπτισμα, βάπτισμα μετανοίας to Iōannou baptisma, baptisma metanoias ”the baptism of John, baptism of repentance” | A preparatory water rite pointing forward to the coming Messiah, incomplete without subsequent baptism into Christ’s name and reception of the Spirit John’s baptism, baptism of repentance | Distinguishes preparatory OT/transitional baptism from full Christian baptism “in the name of the Lord Jesus” accompanied by the Spirit’s coming — direct clarification of “Repentance and Baptism” doctrine’s completeness in Christ | bautismo ni Juan / bautismo ng pagsisisi. Tied to bautismo [NEW TERM, Critical, defined at 2:38] and repentance [NEW TERM, Critical, defined at 2:38]. Risk: High. Teaching note: this passage shows that a merely preparatory rite is insufficient; full Christian baptism includes explicit faith in Christ and the gift of the Spirit — directly relevant when distinguishing symbolic rite from regenerative reality. |
| exorcism / evil spirits driven out δαιμόνια … ἐξέρχεσθαι daimonia exerchesthai ”demons/evil spirits going out” | Casting out of malevolent spiritual beings through Christ’s authority (contrasted with failed imitation by “the sons of Sceva”) evil spirits came out, exorcism | Demonstrates Christ’s authority over the spirit world, exercised only through genuine faith in his name, not through formulaic incantation — highly relevant given Filipino folk practices of exorcism/spirit-appeasement (e.g., through albularyo) | mga masamang espiritu. Risk: High. Teaching note: authority over evil spirits belongs to Christ and is exercised through genuine faith in his name, never through formula, ritual object, or magical technique — reinforces the baseline’s rejection of anting-anting framing for spiritual power. |
| magic books/scrolls burned βιβλία … κατέκαιον biblia katekaion ”they were burning the books [of magic]“ | Public renunciation of occult practice by new converts, at significant financial cost burned their scrolls, burned the magic books | Models decisive repentance from occult practice as integral to genuine conversion — direct pastoral relevance for converts from folk-magical backgrounds | sinunog ang mga aklat [ng panggagaway]. Risk: Medium. Ties to the same forbidden-substitution caution as ch.8’s Simon Magus material. |
Chapter 20
Paul’s farewell address at Miletus to the Ephesian elders.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| overseers ἐπισκόπους episkopous ”overseers, superintendents” | Same office as “elders” (presbyteros) viewed by function — oversight/care of the congregation overseers, bishops | Confirms “elder” and “overseer” name the same local church office in Acts, viewed from different angles (age/dignity vs. function) — critical clarification for church polity teaching | tagapangasiwa. Risk: High. NEW TERM. Recommend “tagapangasiwa” or “tagapamahala” (overseer/administrator) rather than the loanword “obispo,” which in Filipino usage carries strong Roman Catholic hierarchical-episcopal connotations (a bishop over multiple parishes, ordained within apostolic succession) not present in this local-congregation-level office in Acts. |
| shepherd the church of God ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ poimainein tēn ekklēsian tou theou ”to shepherd the church of God” | Pastoral care, protection, and feeding of the congregation, likened to a shepherd’s care for a flock shepherd, be shepherds of, tend | Defines the elder/overseer’s core task as sacrificial, protective care modeled on Christ’s own shepherding, not administrative control for personal gain | pastolan ang iglesia ng Diyos. Tied to iglesia [REUSED, Medium risk]. Risk: Medium. NEW TERM (pastoral image: pastol/kawan — shepherd/flock). |
| fierce wolves λύκοι βαρεῖς lykoi bareis ”grievous/fierce wolves” | Metaphor for false teachers who will arise from within to harm the flock savage wolves, fierce wolves | Warns that the threat to sound doctrine will come from within the church’s own leadership, not only external persecution | mababangis na asong-gubat (lobo). Risk: Low. |
| the whole counsel of God πᾶσαν τὴν βουλὴν τοῦ θεοῦ pasan tēn boulēn tou theou ”the whole counsel/plan of God” | The complete body of God’s revealed purposes and teaching, held back nothing out of fear the whole will of God, the whole counsel of God | Paul’s model of comprehensive, unshrinking doctrinal proclamation as the standard for apostolic and pastoral ministry | buong plano ng Diyos. Tied to kalinga ng Diyos [REUSED, Medium risk] conceptually. Risk: Low. |
Chapter 21
Paul’s journey to Jerusalem; the Nazirite-type purification vow; his arrest.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| vow εὐχή euchē ”vow, prayer-vow” | A voluntary, temporary ritual commitment under Jewish law (Nazirite-type), involving purification rites at the temple vow | Paul’s participation in a Jewish purification vow (with four other men, 21:23-26) demonstrates his continued cultural sensitivity toward Jewish believers, not a return to law-keeping as a means of salvation — must be read alongside chs. 13, 15’s justification-apart-from-law teaching | panata. Risk: Critical. NEW TERM. MAJOR CULTURAL COLLISION: “Panata” in Filipino devotional culture refers overwhelmingly to vows made to a saint or holy image — most famously the Panata sa Poong Nazareno (Black Nazarene devotion, Quiapo, Manila), involving physical penance, barefoot processions, and touching/kissing the image for favors granted. Every occurrence of this term in Acts requires an explicit teaching note anchoring it to the OT Nazirite-type ritual practice described in the passage (a temporary, law-based observance, voluntarily undertaken, with no salvific merit) — NOT an endorsement of image-directed devotional vow practice or a means of securing divine favor through penitential ritual. |
Chapter 22
Paul’s defense speech before the Jerusalem crowd (retelling his conversion).
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| Rise and be baptized… calling on his name ἀναστὰς βάπτισαι … ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ anastas baptisai epikalesamenos to onoma autou ”having risen, be baptized… having called on his name” | Repeats and confirms the 2:21/2:38 pattern: calling on the Lord’s name accompanies baptism as the response to the gospel rise, be baptized… calling on his name | Reinforces cross-document consistency: this is the same salvation pattern as Acts 2:21,38 and 16:31, restated in Paul’s own testimony | magbautismo ka… na tumatawag sa kanyang pangalan. [REUSED from 2:21, 2:38 analysis]. Risk: Critical (consistency requirement per cross-reference rules). |
Chapter 23
Paul before the Sanhedrin; the Pharisee/Sadducee dispute over the resurrection; the plot against Paul’s life.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| resurrection [doctrinal dispute] ἀνάστασιν anastasin ”resurrection” | The Sadducees deny it; the Pharisees affirm it; Paul stands publicly on the side of resurrection hope resurrection | Confirms the doctrine of bodily resurrection (already established, 2:24-32) as a live point of contention among Jewish groups, and Paul’s continuity with Pharisaic hope fulfilled in Christ | pagkabuhay na mag-uli. [REUSED — baseline TM, Medium risk]. |
No further new load-bearing theological vocabulary in this chapter.
Chapter 24
Paul before Felix.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| the Way [again] τῆς ὁδοῦ tēs hodou ”the Way” | Same technical self-designation as ch. 9, now used by Luke as narrator and by Paul’s accusers the Way, this sect | Confirms “the Way” as the settled, recognized (if opposed) name for the Christian movement by this point in the narrative | Ang Daan. [REUSED from ch. 9 analysis, Medium risk]. |
| righteousness, self-control, and the judgment to come περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλλοντος peri dikaiosynēs kai enkrateias kai tou krimatos tou mellontos ”concerning righteousness and self-control and the coming judgment” | Paul’s ethical-eschatological preaching topics that frightened Felix righteousness, self-control, and the coming judgment | Ties personal moral accountability (self-control) to the forensic righteousness/judgment themes already established, showing Paul’s consistent gospel content even before a hostile governor | katuwiran, pagpipigil sa sarili, at ang darating na paghuhukom. “katuwiran” [REUSED, High risk]; “pagpipigil sa sarili” (self-control, ἐγκράτεια) is a NEW TERM, Risk: Medium. |
Chapter 25
Paul before Festus; appeal to Caesar.
No new load-bearing theological vocabulary; reuses the Way, resurrection, and general legal/testimony terms already defined in chs. 9, 23–24.
Chapter 26
Paul’s defense before Agrippa (fullest retelling of his conversion and commission).
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| not disobedient to the heavenly vision οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ ouk egenomēn apeithēs tē ouraniō optasia ”I did not become disobedient to the heavenly vision” | Paul’s lifelong faithful response to his Damascus-road commissioning I was not disobedient to the heavenly vision | Models the “obedience of faith” pattern [REUSED — baseline TM] as sustained, lifelong obedience flowing from a genuine conversion encounter, not a one-time ritual event | hindi ako sumuway sa pangitaing mula sa langit. Tied to obedience_of_faith [REUSED — baseline TM, High risk]. |
| to open their eyes, turn from darkness to light, and from the power of Satan to God ἀνοῖξαι τοὺς ὀφθαλμοὺς αὐτῶν … ἐπιστρέψαι ἀπὸ τοῦ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν anoixai tous ophthalmous autōn epistrepsai apo tou skotous eis phōs kai tēs exousias tou Satana epi ton theon ”to open their eyes, to turn from darkness to light and from the authority of Satan to God” | Comprehensive summary of conversion: a change of spiritual perception, allegiance, and dominion, from Satan’s authority to God’s open their eyes, turn from darkness to light | The fullest single-verse summary in Acts of what conversion accomplishes — decisive transfer of allegiance/authority, not a gradual self-improvement | buksan ang kanilang mata, tumalikod sa kadiliman patungo sa liwanag, at mula sa kapangyarihan ni Satanas patungo sa Diyos. Tied to kapangyarihan ng Diyos [REUSED concept, High risk] contrasted explicitly with Satan’s authority. Risk: High. |
| forgiveness of sins and a place among those sanctified by faith in me ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ aphesin hamartiōn kai klēron en tois hēgiasmenois pistei tē eis eme ”forgiveness of sins and an inheritance/portion among those sanctified by faith in me” | Combines forgiveness (justification) with inheritance among the sanctified — salvation’s full scope, received by faith specifically in Christ forgiveness of sins and an inheritance among the sanctified through faith in me | Summarizes salvation’s full scope (forgiveness + sanctified inheritance) as received by faith in Christ alone — a compact Acts parallel to Romans’s fuller ordo salutis | kapatawaran ng mga kasalanan at bahagi sa mga pinabanal sa pananampalataya sa akin. Ties together kasalanan [REUSED], pagpapabanal [REUSED, Medium risk], and pananampalataya [REUSED, Medium risk]. Risk: High. |
Chapter 27
The shipwreck voyage to Rome.
No new load-bearing theological vocabulary. The chapter reinforces providence/kalinga ng Diyos [REUSED, Medium risk] through the angelic reassurance (“Do not be afraid, Paul; you must stand before Caesar,” 27:24) and Paul’s calm, faith-filled leadership under threat, but introduces no new technical term requiring a fresh glossary entry.
Chapter 28
Arrival in Malta and Rome; the book’s climactic close.
| Terms | Variants | Contextual Theological Meaning | Filipino Rendering / Risk |
|---|---|---|---|
| they said he was a god ἔλεγον αὐτὸν εἶναι θεόν elegon auton einai theon ”they were saying he was a god” | Maltese islanders’ superstitious misidentification of Paul as divine after he survives snakebite they said he was a god | Echoes 14:11’s Lystra episode — recurring motif of pagan deification of God’s servants, again firmly not affirmed by the narrative or the apostles themselves | Diyos siya, ani nila. Risk: Medium. Ties conceptually to ch. 14’s idol/deity-confusion pattern; useful cross-reference for teaching about proper versus improper attribution of divine power. |
| proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness, and no one hindered him κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως kēryssōn tēn basileian tou theou kai didaskōn ta peri tou kyriou Iēsou Christou meta pasēs parrēsias akōlytōs ”proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ with all boldness, unhindered” | The book’s final, climactic image: unrestricted, bold, public gospel proclamation at the empire’s capital preaching the kingdom of God … with all boldness, unhindered | Acts’s deliberately open-ended closing image — the gospel’s unstoppable advance “to the end of the earth” (1:8) fulfilled in principle though not yet completed geographically — the capstone text for “The Great Commission Fulfilled” | ipinahahayag ang Kaharian ng Diyos at itinuturo ang mga bagay tungkol sa Panginoong Jesu-Kristo nang may buong katapangan, at walang humahadlang sa kanya. Combines Kaharian ng Diyos [REUSED, Medium], Panginoon [REUSED, High], and katapangan [NEW TERM, defined ch.4, Medium]. Risk: High in combination as the book’s summary thesis-statement, parallel in weight to Romans 1:16-17’s role in that curriculum. |
This document supplies the full-book Greek semantic foundation for the Acts Language Package. See 08_core_glossary.md for the consolidated, risk-tiered glossary table drawing on every chapter analyzed above.