Semantic Analysis

Acts 1–28 | English → Fulfulde | Full-Book Coverage

Core passage: Acts 2:1–41 (Pentecost and Peter’s sermon) Method: Every load-bearing theological term is analyzed with: original Koine Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Acts, and destination-language (Fulfulde) rendering risk. Terms already fixed in the baseline Romans translation_memory.json are reused exactly as recorded there and are marked [TM-REUSE]. Newly required terms for Acts are marked [NEW] and are carried into 08_core_glossary.md for formal registration.

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PART 1 — CORE PASSAGE VERSE-BY-VERSE: ACTS 2:1–41

Acts 2:1

Greek: “Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς…”

Terms	Variants	Contextual meaning (Acts 2)	Rendering risk
Pentecost πεντηκοστή pentēkostē ”fiftieth [day]“	Jewish harvest festival (Shavuot/Feast of Weeks), 50 days after Passover; by metonymy, the specific historical day of the Spirit’s outpouring Pentecost, Feast of Weeks	The specific calendar day God chose to inaugurate the New Covenant church; ties the church’s birth to the Jewish festal calendar, fulfilling Israel’s feasts	[NEW] High. No crystallized Fulfulde form exists across dialects. Transliterate as “Pantekoosti” and gloss on first use; flag for theologian/native-speaker confirmation of dialect currency, consistent with this language’s thinner translation tradition.

Acts 2:2–3

Greek: “…ἦχος ὥσπερ φερομένης πνοῆς βιαίας… γλῶσσαι ὡσεὶ πυρός”

Terms	Variants	Contextual meaning	Rendering risk
wind/breath πνοή pnoē ”breath, blowing”	wind, breath, life-force wind, rushing wind	Sensory sign accompanying the Spirit’s arrival; echoes Genesis 2:7/Ezekiel 37’s breath-of-life imagery	Medium. Use “henndu” (wind) plainly; avoid terms suggesting an impersonal life-force akin to traditional spirit-wind beliefs.
tongues of fire γλῶσσαι πυρός glōssai pyros ”tongue-shaped flames”	visible, tongue-shaped fire distributed to each person tongues of fire, flames	Visible manifestation confirming individual, personal reception of the Spirit by each believer present	[NEW] Medium. “ɗemɗe yiite” (tongue-flames), descriptive compound; distinguish sharply from the wordplay with “tongues” as languages in v.4 — both use “ɗemngal/ɗemɗe” in Fulfulde, so context must disambiguate fire-shape vs. speech.

Acts 2:4

Greek: “καὶ ἐπλήσθησαν πάντες Πνεύματος Ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις…”

Terms	Variants	Contextual meaning	Rendering risk
Holy Spirit Πνεῦμα Ἅγιον Pneuma Hagion —	Third person of the Trinity Holy Spirit, Holy Ghost	The Spirit personally and fully indwells every believer present, not a select few	[TM-REUSE] High. = Ruuhu Ceniiɗo, always in full; never “ruuhu” alone, never “jinna/jinnaaji” (jinn).
filled ἐπλήσθησαν (πληρόω) eplēsthēsan (plēroō) “were filled/made full”	complete filling, saturation filled, were filled	A total, Spirit-initiated event distinct from a temporary trance or ecstatic possession state	[NEW] High. “heewi” (to be full) + Ruuhu Ceniiɗo → “heewi Ruuhu Ceniiɗo.” Must be distinguished explicitly from jinn-possession states and from Sufi trance (hal/wajd) phenomena recognized in the regional Islamic-folk landscape; this is personal indwelling by the one true divine Spirit, not an ecstatic altered state achieved by human technique.
other tongues ἑτέραις γλώσσαις heterais glōssais ”other/different languages”	actual human languages, not private ecstatic speech (confirmed by v.6, 8, 11 — hearers understood their own native languages) other tongues, other languages	Miraculous cross-cultural, intelligible speech confirming that the gospel is for every nation, anticipating the Gentile mission later in Acts	[NEW] High. “ɗemɗe kesje” (other/different languages). Must be taught as real, understood human languages — not glossolalic ecstatic utterance separated from meaning — to prevent conflation with West African spiritualist/Sufi ecstatic-speech phenomena.

Acts 2:5–11

Greek: “Ἦσαν δὲ εἰς Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι… Πάρθοι καὶ Μῆδοι καὶ Ἐλαμῖται…”

No new load-bearing theological terms; this is a list of nations/peoples confirming the universal-audience theme. Reuses the concept underlying leƴƴi goo [TM-REUSE] (“other nations/peoples,” Gentiles) even though these hearers are diaspora Jews — the point is geographic/linguistic breadth, anticipating Acts’ Jew-and-Gentile trajectory.

Acts 2:12–13

No new load-bearing terms. “Mocking” (v.13, “they are filled with new wine”) is narrative color; note only that it demonstrates the surrounding culture’s default explanation (drunkenness) for Spirit-filled behavior it does not yet recognize — a live pastoral parallel to how Spirit-filled worship may be misread by outside observers today.

Acts 2:14–21 (Peter’s sermon begins; Joel quotation)

Greek: “καὶ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις, λέγει ὁ Θεός, ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα…”

Terms	Variants	Contextual meaning	Rendering risk
last days ἔσχαται ἡμέραι eschatai hēmerai ”final/end days”	the inaugurated eschatological era beginning with Christ’s first coming, not necessarily the immediate end of history last days, latter days	Peter declares Pentecost itself as the fulfillment inaugurating the promised eschatological age — not a future-only event	[NEW] Medium. “ñalaaje sakkitiiɗe” (last/final days), descriptive; ensure distinction from purely apocalyptic-imminent readings that might collide with Islamic end-times (Yawm al-Qiyāma) expectation frameworks — flag for theologian note explaining “inaugurated but not yet consummated” eschatology.
pour out (the Spirit) ἐκχεῶ (ἐκχέω) ekcheō ”to pour out, spill”	generous, abundant outpouring, not measured allotment pour out, pour forth	God’s sovereign, generous initiative in giving the Spirit to “all flesh” (v.17), not something achieved by human merit or ritual	[NEW] Medium. “wusnude” (to pour out). Reinforce arjunde [TM-REUSE, Critical] connection: the Spirit is poured out as unmerited gift, not barke earned through piety.
prophesy προφητεύσουσιν (προφητεύω) prophēteusousin (prophēteuō) “to speak forth, declare”	Spirit-inspired declaration of God’s message prophesy	Democratization of the prophetic gift across all believers — sons, daughters, young, old, servants — not restricted to a scholarly-clerical class	[TM-REUSE] Low. = annabaawo (prophecy). Note pastorally: this may collide with the region’s association of religious authority with a trained clerical class (marabouts, Quranic scholars); Acts 2 teaches a broader Spirit-given distribution.
call on the name of the Lord ἐπικαλέσηται τὸ ὄνομα Κυρίου epikalesētai to onoma Kyriou ”to call upon the name”	invoke, appeal to, confess dependence on call on the name, invoke the name	Whoever personally calls on the Lord (Jesus, per v.36-38) for salvation will be saved — this is the salvation formula the whole sermon builds toward	[NEW] Critical. “noddude innde Joom” (to call on the name of the Lord). Must never be presented as a magical invocation formula (paralleling regional Islamic dhikr/invocation practices); it is a personal act of faith directed at the specific, named, resurrected Lord Jesus, consistent with the required Romans 10:9 consistency rule (“Yeesu ko Joom”).

Acts 2:22–24 (Jesus’ works, death, and resurrection announced)

Terms	Variants	Contextual meaning	Rendering risk
mighty works, wonders, and signs δυνάμεσι καὶ τέρασι καὶ σημείοις dynamesi kai terasi kai sēmeiois ”powers, marvels, and signs”	miraculous deeds attesting divine authorization miracles, mighty works, signs and wonders	God’s own attestation of Jesus during his earthly ministry — establishes Jesus’ authority before the death/resurrection claim	[NEW] High. “maandeeji e kaawisaaji” (signs and wonders); see full entry under Chapter 2/3 below. Must be kept categorically distinct from barke and sihira (marabout blessing/sorcery).
you crucified and killed προσπήξαντες ἀνείλατε prospēxantes aneilate ”having fastened [to a cross], you put to death”	historical, factual accusation of a real execution by crucifixion crucified, killed, put to death	States plainly and historically that Jesus was crucified and died — the foundational fact the resurrection answers	[TM-REUSE concept, Critical] ties directly to resurrection = immorde e maayde [Critical]. This verse must be rendered with full historical directness: mainstream Sunni interpretation of Quran 4:157 denies the crucifixion occurred at all. This is the single most theologically load-bearing historical claim in the sermon and must not be softened, hedged, or rendered ambiguously.
God raised him up ὁ Θεὸς ἀνέστησεν ho Theos anestēsen ”God raised/stood [him] up again”	bodily resurrection from actual death raised him up, God raised him	The direct divine reversal of the crucifixion — God’s vindication of Jesus	[TM-REUSE] Critical. = immorde e maayde.
loosed the pangs of death λύσας τὰς ὠδῖνας τοῦ θανάτου lysas tas ōdinas tou thanatou ”having released the birth-pangs/agonies of death”	death’s grip pictured as labor-pains that could not hold him freed from death’s agony, death could not hold him	Death had no power to retain Jesus permanently — resurrection as decisive victory, not merely a spiritual rescue	Medium. Render plainly, e.g. “maayde waawaani jogaade mo” (death could not hold him); avoid metaphorical over-elaboration that obscures the historical claim.

Acts 2:25–31 (David’s prophecy applied to Christ)

Reuses David = Daawuda [TM-REUSE], resurrection [TM-REUSE, Critical], and introduces the interpretive move of applying a Davidic psalm typologically to the Messiah — reinforcing messiah = Almasiihu [TM-REUSE, Critical] and fulfillment of prophecy (Romans doctrine registry concept, reused). No further new terms.

Acts 2:32–33 (Exaltation and outpouring)

Terms	Variants	Contextual meaning	Rendering risk
exalted to the right hand of God τῇ δεξιᾷ τοῦ Θεοῦ ὑψωθείς tē dexia tou Theou hypsōtheis ”having been lifted up by God’s right hand”	position of supreme honor, authority, and co-regency exalted, raised to God’s right hand	Jesus’ post-resurrection ascension to the position of divine authority — the basis for pouring out the Spirit and for his universal Lordship (v.36)	[NEW] Critical. Descriptive: “ɓaawo immorde e maayde, Alla ɓamti mo, o jooɗii ñaamo Alla” (after rising from death, God lifted him up; he sits at God’s right hand). This directly grounds Lord = Joom [TM-REUSE, Critical] and must be taught alongside explicit engagement of the Quranic ascension-without-death-or-resurrection doctrine (see Chapter 1 below), since both traditions use exaltation/ascension language but with fundamentally different content.

Acts 2:34–35

Reuses Psalm 110 quotation pattern (“The Lord said to my Lord…”), reinforcing Lord = Joom [TM-REUSE, Critical] applied doubly — to God the Father and to Jesus — a key Trinitarian-adjacent text. Flag for theologian review: this double use of “Lord”/Joom for both the Father and the Son must be rendered so the distinction-yet-unity is not lost or flattened.

Acts 2:36 (The climax: “Jesus is Lord and Christ”)

Greek: “…ὅτι καὶ Κύριον αὐτὸν καὶ Χριστὸν ὁ Θεὸς ἐποίησεν, τοῦτον τὸν Ἰησοῦν…”

Terms	Variants	Contextual meaning	Rendering risk
God has made him both Lord and Christ Κύριον…καὶ Χριστὸν…ἐποίησεν Kyrion…kai Christon…epoiēsen ”God made/appointed him Lord and Christ/Messiah”	not “made” in the sense of creating or newly conferring what did not exist, but publicly installing/declaring in redemptive-historical function what was eternally true God made him, God appointed him, God declared him	The sermon’s climactic verdict: the very Jesus they crucified is both supreme Lord and the promised Messiah — direct confrontation of the audience’s guilt and the identity claim together	Critical. Render carefully so “made” (ἐποίησεν) is not misread as ontological creation of Christ’s Lordship/Messiahship from nothing (which would ironically support an adoptionist reading close to some Islamic Christologies that deny eternal divine sonship). A brief explanatory gloss is required distinguishing this functional/installation sense from ontological origination. Ties to son_of_god [TM-REUSE, Critical] and messiah = Almasiihu [TM-REUSE, Critical].

Acts 2:37 (“What shall we do?”)

No new load-bearing terms; “cut to the heart” (κατενύγησαν, katenygēsan — “pierced/stung”) is a vivid conviction-of-sin image; render with a natural Fulfulde idiom for deep remorse rather than literal “pierced,” per the baseline’s idiom-handling rule (preserve meaning over literal form).

Acts 2:38 (Repentance, baptism, forgiveness, the gift of the Spirit)

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 theological hinge-verse of the entire core passage and requires the most careful treatment in the book.

Terms	Variants	Contextual meaning	Rendering risk
repent Μετανοήσατε (μετανοέω) metanoēsate (metanoeō) “change your mind/direction”	a total reorientation of mind, will, and life-direction toward God, not mere regret repent, turn, change your mind	Required response to conviction of sin (v.37); in Acts, repentance is always oriented toward faith in the risen, exalted Jesus specifically, not generic moral turning	[NEW] Critical. Render “tuubee” (imperative of tuubde, “to repent”). tuubde shares its root with Islamic tawba (repentance/turning back to Allah), a well-developed Islamic devotional concept understood as turning from sin through contrition, restitution, and renewed good deeds/piety, without a mediating atonement. This curriculum must state explicitly that Acts 2:38 ties repentance to faith in the specific, named, crucified-and-risen Jesus (v.36) and to baptism in his name — not to tawba’s self-directed moral-reform framework alone.
be baptized βαπτισθήτω (βαπτίζω) baptisthētō (baptizō) “be immersed/dipped”	ritual immersion in water marking entry into the new covenant community and identification with Christ’s death/resurrection (cf. Romans 6, already in baseline) be baptized	The public, individual, obedient response accompanying repentance — not optional, not merely symbolic	[NEW] Critical. Render as “Batisma,” a transliterated proper term (paralleling Kiristu, Israa’iila as established transliteration practice), verb form “sappee” (be dipped/immersed) may be used for the physical action, but the technical noun should remain “Batisma” for consistency. Must never be conflated with laaɓal (ritual purification linked to Islamic wuduu/ghusl ablution, already reserved in the Romans baseline for external ritual cleansing). Baptism in Acts is a once-for-all, Christ-directed, public identification, not a repeatable ritual-purity practice.
in the name of Jesus Christ ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ epi tō onomati Iēsou Christou ”upon/in the name of”	acting under, in identification with, and by the authority of the named person in the name of, in Jesus’ name	Specifies whose authority and identity the baptism invokes — not a generic religious rite but a Christ-specific, exclusive act	Critical. “e innde Yeesu Kiristu.” Must not read as a magical invocation formula; ties to the “call on the name of the Lord” phrase in v.21 and to Lord = Joom [Critical].
for the forgiveness of your sins εἰς ἄφεσιν τῶν ἁμαρτιῶν eis aphesin tōn hamartiōn ”unto release/pardon of sins”	judicial release from the guilt and penalty of sin forgiveness of sins	The stated purpose/result of repentance-and-baptism together — full forgiveness, not partial or deeds-conditioned mercy	High. “wonande yaafuyee bakkaatuuji mon.” Note: yaafuyee (forgiveness) was explicitly rejected in the baseline as too narrow a substitute for justification (waɗugol peewal); here it is correctly used in its proper, narrower sense (forgiveness of sins specifically), not as a stand-in for the full forensic-declaration doctrine. Reuses sin = bakkaatu [TM-REUSE, High].
you will receive the gift of the Holy Spirit λήμψεσθε τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος lēmpsesthe tēn dōrean tou Hagiou Pneumatos ”you will receive the free gift”	δωρεά (dōrea) emphasizes a gift given freely, without payment or merit receive the gift, gift of the Spirit	The promised, universal (not elite) reception of the Spirit by all who repent and are baptized — democratizing what Pentecost inaugurated for the apostles alone in Acts 2:1-4	[NEW] Critical. “dokkal Ruuhu Ceniiɗo” (gift of the Holy Spirit) — note close relation to but distinct from the already-registered spiritual_gifts = dokkal Ruuhu [TM-REUSE, Medium], which in Romans denotes Spirit-given enablements for ministry. Here δωρεά denotes the gift of the Spirit’s own personal indwelling presence itself. Reinforce arjunde [Critical]: this gift, like grace, is received freely, not earned by repentance or baptism as meritorious works — repentance and baptism are the appointed occasions of reception, not its payment.

Acts 2:39

Reinforces universal scope: “for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” — reuses called/calling = noddaaɗo/noddaandi [TM-REUSE, Medium/High] and anticipates the Jew-Gentile trajectory of Acts. No new terms; flag for the “no distinction” sensitivity rule already established in the Romans baseline (handle with awareness of Sahelian inter-ethnic dynamics).

Acts 2:40–41

“Save yourselves from this crooked generation” reuses salvation = kisal [TM-REUSE, Critical]; “those who received his word were baptized” reuses Batisma [Critical, NEW]; “there were added that day about three thousand souls” introduces the church-growth motif that reuses church = kawtal [TM-REUSE, Medium] (first application of kawtal to the newly constituted body).

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PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — Ascension, the Promise of the Spirit, and Apostolic Succession

Terms	Variants	Contextual meaning	Rendering risk
ascension ἀνελήμφθη (ἀναλαμβάνω) anelēmphthē (analambanō) “was taken up”	bodily, visible, historical departure into heaven, following 40 days of post-resurrection bodily appearances (1:3, 9) ascension, taken up, received up	Confirms and completes the resurrection narrative — Jesus is taken up alive after having genuinely died and risen, not raised alive while escaping death	[NEW] Critical. Descriptive: “ƴiiwgol Yeesu ka asamaan” (Jesus’ going up to heaven). This is a direct flashpoint: the Quran teaches Allah raised Jesus to himself without crucifixion or death (4:157-158), a doctrine readers with regional Islamic scholarly education will likely know well. This curriculum must state plainly that Acts 1 presents ascension as the sequel to a real death and bodily resurrection (already witnessed over 40 days, 1:3), not a substitute for them. Do not let “ascension” alone stand without this connective explanation.
witnesses μάρτυρες (μάρτυς) martyres (martys) “witnesses”	one who has personally seen/experienced something and testifies to it; in Acts, the apostles’ resurrection-testimony role, later extending to costly testimony under persecution witnesses, martyrs (later derived sense)	Acts 1:8’s programmatic verse: “you will be my witnesses… to the end of the earth” — the mission-mandate for the whole book	[NEW] High. “seedaŋdo” (witness, sg.) / “seedaŋɓe” (pl.); noun of the act “seedaŋgol.” Note the semantic development within Acts itself: by Acts 7 (Stephen) and beyond, faithful witness increasingly costs life, the root of the later English derived sense “martyr.” Both senses must be traceable to this single Fulfulde term.
to the end of the earth ἕως ἐσχάτου τῆς γῆς heōs eschatou tēs gēs ”as far as earth’s furthest point”	total geographic completeness of the mission to the ends of the earth, to the farthest parts	States the full geographic scope of the Great Commission that Acts as a whole narrates being progressively fulfilled	[NEW] Medium. “haa ka keerol leydi” (to the edge/end of the earth). Central to the “Great Commission Fulfilled” doctrine; track its echo at the very close of the book (Acts 28:31).
kingdom of God βασιλεία τοῦ Θεοῦ basileia tou Theou —	God’s sovereign reign kingdom of God	The disciples’ misdirected political question (1:6, “will you restore the kingdom to Israel?”) is corrected toward a spiritual, Spirit-empowered mission, not a restored political state	[TM-REUSE] Medium. = laamu Alla. Reinforce the Romans baseline’s note distinguishing this from any historic or contemporary Islamic political state model (Sokoto Caliphate memory) — Acts 1:6-8 is itself the New Testament’s own correction of a political-restoration expectation.
casting lots κλῆρος (ἔβαλον κλήρους) klēros (ebalon klērous) “lot, portion” (verb: “they cast lots”)	a method of decision understood as submitting a choice to God’s sovereign disposal, used here in a unique transitional moment before Pentecost cast lots, drew lots	Selecting Matthias as the twelfth apostle, before the Spirit’s outpouring provides ongoing guidance	[NEW] Medium. “ɓural tuggal” (casting of lot/portion). Distinguish carefully from regional divination-by-lots practices; this is a one-time, pre-Pentecost transitional method, not a normative pattern for post-Pentecost decision-making (contrast with Spirit-led decisions from Acts 13:2 onward). Loosely related to but distinct from election = suɓagol [TM-REUSE, Medium], which denotes God’s personal, relational choice rather than a lot-mechanism.

Chapter 2 — Pentecost (core passage, treated above) plus verses 42–47

Terms	Variants	Contextual meaning	Rendering risk
breaking of bread κλάσις τοῦ ἄρτου klasis tou artou ”the breaking of the loaf”	shared table fellowship, likely including what later crystallizes as the Lord’s Supper breaking of bread, the Lord’s Supper (developing)	Marks the new community’s regular, embodied practice of fellowship and remembrance	[NEW] Medium. “taƴgol mburu” (breaking of bread). Note this is Acts’ earliest, undeveloped form of what later tradition calls Communion; do not over-formalize it into a fixed liturgical term in this early narrative context.
all things in common ἅπαντα κοινά hapanta koina ”all things common/shared”	voluntary, generous pooling of possessions for mutual care within the new community held everything in common, shared everything	Radical, voluntary economic generosity flowing from new life in the Spirit — not an enforced or permanent institutional rule	[NEW] High. Descriptive: “ɓe waɗi kala jawɗe maɓɓe gootal” (they made all their possessions one/shared). Note dual risk: (1) positive resonance with Fulani pastoralist communal-sharing customs, a genuine bridge; (2) risk of over-literalizing into a permanent economic mandate rather than a Spirit-prompted, situational generosity. Flag for theologian note distinguishing description from prescription.
fellowship κοινωνία koinōnia —	shared participation fellowship	Communal life marked by teaching, fellowship, breaking bread, prayer (2:42)	[TM-REUSE] Low. = diisnondiral.
church (added to their number) — (ἐκκλησία is not yet used narratively until later; “the Lord added to their number”) prosetithei (v.47) “was adding”	growth of the gathered community added to the church, added to their number	First large-scale growth of the gathered body of believers	[TM-REUSE] Medium. Anticipates church = kawtal, first fully narrated instance of the term’s referent even before the word ἐκκλησία itself appears (used explicitly from Acts 5:11; 8:1 onward).

Chapter 3 — The Lame Man Healed; Peter’s Second Sermon

Terms	Variants	Contextual meaning	Rendering risk
Holy and Righteous One τὸν Ἅγιον καὶ Δίκαιον ton Hagion kai Dikaion —	a christological title title for Jesus	Peter names Jesus with titles reusing ceniiɗo [TM-REUSE] and peewal [TM-REUSE] directly applied to Christ’s own person — a strong claim of Christ’s unique moral/divine status	High (compound application of existing High-risk terms; flag because applying “Holy” and “Righteous” as personal titles for Jesus himself, not just moral qualities of believers, raises the christological stakes).
restoration of all things ἀποκατάστασις πάντων apokatastasis pantōn ”setting all things back in place”	final eschatological renewal at Christ’s return restoration, times of restoration	Peter’s sermon points to a future, complete cosmic restoration tied to Christ’s second coming	[NEW] Medium. “ruttitaari kala geɗe” (restoration/putting-back of all things). Distinguish from any cyclical-renewal cosmology; this is a single, final, linear restoration, consistent with the linear-history teaching already flagged in the Romans baseline’s “fulfillment of prophecy” doctrine note.
prophet like Moses προφήτην… ὡς ἐμέ (Moses’ words) prophētēn hōs eme ”a prophet like me”	typological fulfillment of Deuteronomy 18:15 in Christ prophet like Moses	Jesus fulfills, and exceeds, the Mosaic prophetic pattern	[TM-REUSE] Medium. = annabi. Flag per baseline note: must not be read through a Quranic prophetology of sequential prophetic supersession; Jesus fulfills, rather than merely extending, the line of OT prophets.

Chapter 4 — Boldness before the Council; the Community’s Generosity

Terms	Variants	Contextual meaning	Rendering risk
boldness παρρησία parrēsia ”freedom/openness of speech”	fearless, unhedged public speech, especially under threat boldness, confidence	Peter and John’s Spirit-given fearless testimony before the very council that had Jesus killed	[NEW] High. “tergal” (boldness/courage) + verb phrase “wowlude bee tergal” (speak with boldness). Central to the “Persecution and Bold Witness” doctrine; must connote Spirit-given confidence, not human bravado or social defiance for its own sake — and must be distinguished from any suggestion of political agitation, given regional sensitivities.
there is salvation in no one else / no other name οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία ouk estin en allō oudeni hē sōtēria —	exclusive salvation claim salvation in no other name	The most explicit exclusivity claim yet regarding Jesus’ unique saving name	Critical (reuses salvation = kisal and name of Jesus, together forming the sharpest exclusivity statement so far in Acts — flag every occurrence for theologian review per the baseline’s escalation rule for salvation-related segments).
all things in common (reiterated) ἅπαντα κοινά hapanta koina —	— —	Reaffirms 2:44-45’s practice as an ongoing community mark	[NEW-REUSE from ch.2] High. Same risk profile as above.
Sanhedrin Συνέδριον Synedrion ”sitting together, council”	the Jewish supreme religious-legal court Sanhedrin, council	The ruling body that tries Peter and John, and later Stephen and Paul	[NEW] Low-Medium. Transliterate “Sanedirin,” glossed on first use as “the Jewish ruling council.” Keep distinct from kawtal (church) and from any modern political body.

Chapter 5 — Ananias and Sapphira; Continued Apostolic Signs; Gamaliel’s Counsel

Terms	Variants	Contextual meaning	Rendering risk
lie to the Holy Spirit ἐψεύσω… τὸ Πνεῦμα τὸ Ἅγιον epseusō… to Pneuma to Hagion ”you lied to the Holy Spirit”	sin directed personally against the Spirit, not merely against human leaders lie to the Spirit, deceive the Spirit	Establishes the Spirit as a personal divine agent who can be sinned against directly — reinforcing his full deity	High (reuses Ruuhu Ceniiɗo [TM-REUSE, High] + bakkaatu [TM-REUSE, High]; the personal-deity implication of “lying to” the Spirit should be made explicit, since this directly supports Trinitarian doctrine contested by Tawhid-centered readers).
great fear φόβος μέγας phobos megas ”great fear”	reverent dread at God’s holiness and judgment, not mere fright fear, great fear came upon	The community’s sober reaction to God’s judgment on hypocrisy within the church	[NEW] Low. “kulol mawɗo” (great fear). Standard term; low risk.
signs and wonders (apostolic) σημεῖα καὶ τέρατα sēmeia kai terata —	— —	Continued apostolic miracles authenticate the apostles’ message	[NEW, carried from 2:22] High. “maandeeji e kaawisaaji.” Must be kept categorically distinct from barke and sihira; God’s power operates through the apostles’ proclamation of the risen Christ, not through person-mediated blessing objects or amulets.

Chapter 6 — The Seven Chosen; Hellenists and Hebrews; Stephen Introduced

Terms	Variants	Contextual meaning	Rendering risk
daily distribution / service διακονία diakonia ”service, ministry”	practical service (here, food distribution), the root of the later formal office “deacon” ministry, service, daily distribution	The church’s practical care for vulnerable widows becomes the occasion for the first formal ministry structure	[NEW] Low-Medium. “golle ballal” (service/help-work); the officeholder is “gollotooɗo” (servant/worker).
Hellenists and Hebrews Ἑλληνισταί / Ἑβραῖοι Hellēnistai / Hebraioi Greek-speaking Jews / Aramaic-speaking Jews	an internal linguistic-ethnic distinction within the early Jewish-Christian community Greek-speaking Jews, Hebraic Jews	The first recorded internal ethnic-linguistic tension within the church, resolved through servant leadership rather than division	[NEW] Medium. Transliterate/gloss descriptively: “Yahuudiyankooɓe wowluɓe Gerki” (Greek-speaking Jews) vs. “Yahuudiyankooɓe wowluɓe Ibraaniyaŋkoore” (Hebrew/Aramaic-speaking Jews). Directly relevant to the “Gospel to Jews and Gentiles” doctrine and offers a teaching bridge to real inter-ethnic tensions in Fulani-neighboring-community relations — handle with the same sensitivity as the baseline’s “no distinction” guidance.
full of the Spirit and of wisdom πλήρης Πνεύματος καὶ σοφίας plērēs Pneumatos kai sophias —	Spirit-given practical and spiritual insight full of the Spirit and wisdom	Qualification for servant-leadership; wisdom here is Spirit-given, not merely traditional social wisdom	[NEW] High. “heewi Ruuhu Ceniiɗo e hakkille.” Flag explicitly: hakkille is one of Pulaaku’s own four core cultural virtues (alongside munyal, semteende, teddungal). This curriculum must distinguish Spirit-given hakkille from the traditional Pulaaku virtue of the same name, the way the baseline already distinguishes God’s manaango (glory) from teddungal (honor) — same methodology, new term.

Chapter 7 — Stephen’s Speech and Martyrdom

Terms	Variants	Contextual meaning	Rendering risk
Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou ”son of man”	a christological self-designation and title (Daniel 7 background) denoting both Christ’s true humanity and his exalted, divinely-appointed authority Son of Man	Stephen’s dying vision: “I see… the Son of Man standing at the right hand of God” (7:56) — Christ’s heavenly, exalted, divine-human status witnessed at the moment of martyrdom	[NEW] Critical. “Ɓiɗɗo Neɗɗo” (Son of Man). Must be kept visibly distinct from Ɓiɗɗo Alla (Son of God) [TM-REUSE, Critical] — these are two different, complementary titles, not synonyms, and confusing them would blur rather than clarify the doctrine. This vision directly asserts Christ’s exalted heavenly position and provokes the crowd’s lethal rage — a direct parallel to the Tawhid-based rejection the baseline already flags for son_of_god and lordship_of_christ.
martyrdom (witness unto death) — (narrative outcome; μάρτυς root already established) — —	the costly extension of “witness” (Acts 1:8) to death itself martyrdom, died as a witness	Stephen becomes Acts’ first martyr, modeling the “Persecution and Bold Witness” doctrine in its fullest form	High (reuses seedaŋdo/seedaŋgol [NEW, from ch.1]; flag as the term’s semantic culmination — the same root now carries the developed sense “one who testifies even at the cost of life”).
covenant / Abraham / Moses / David (recounted history) διαθήκη / Ἀβραάμ / Μωϋσῆς / Δαυίδ diathēkē / Abraam / Mōusēs / Dauid —	— —	Stephen’s speech retells the whole covenant narrative as the backdrop for Israel’s pattern of rejecting God’s messengers, climaxing in the rejection of Jesus	[TM-REUSE]: covenant = alkawal (Medium); Abraham = Ibrahiima (per baseline transliteration standard, Low); Moses = Muusaa (per baseline transliteration standard, Low); David = Daawuda (Low).

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

Terms	Variants	Contextual meaning	Rendering risk
sorcery/magic μαγεία (μαγεύων) mageia (mageuōn) “magic art”	occult practice claiming supernatural power through technique or spirit-mediation, as opposed to God’s own sovereign power sorcery, magic, magic arts	Simon’s prior occupation and his mistaken attempt to purchase the Spirit’s power as if it were a comparable occult commodity	[NEW] Medium-High. “sihira” (Arabic-Islamic shared term for sorcery/witchcraft, already rejected in orthodox Islamic teaching too — genuine common ground). Must reinforce that the Spirit’s power (doole Alla [TM-REUSE, High]) is categorically different from sihira and from barke — not a stronger version of the same kind of power, but an entirely different, personal, gift-based category.
”you thought the gift of God could be obtained with money” ἐνόμισας τὴν δωρεὰν τοῦ Θεοῦ διὰ χρημάτων κτᾶσθαι enomisas tēn dōrean tou Theou dia chrēmatōn ktasthai —	— Simon’s error, buying the Spirit’s power	Peter’s rebuke: the Spirit is God’s free gift, never a purchasable or reciprocal commodity	Critical (directly reuses arjunde [TM-REUSE, Critical] and dokkal Ruuhu [TM-REUSE, Medium]; this is one of the clearest didactic moments in Acts for teaching the grace/barke contrast the Romans baseline already flags — flag for theologian review as a primary teaching text for that doctrine).
eunuch εὐνοῦχος eunouchos a castrated court official, or by extension a sexually incapacitated/marginalized person	a class excluded from full temple worship under Deuteronomy 23:1 eunuch, court official	The Ethiopian eunuch’s baptism (8:36-38) demonstrates the gospel’s reach to those excluded under the old covenant’s ritual boundary-markers	[NEW] Medium. Transliterate/gloss: “gaanoowo” or descriptive “jom-suudu laamateeri” (a royal official); handle the physical detail with the same dignity and directness as the source text, without unnecessary elaboration or euphemistic evasion.

Chapter 9 — The Conversion of Saul

Terms	Variants	Contextual meaning	Rendering risk
light from heaven φῶς… ἐκ τοῦ οὐρανοῦ phōs ek tou ouranou ”light out of heaven”	a visible, blinding divine manifestation light from heaven, a great light	The risen, exalted Christ appears personally to Saul — grounds Paul’s own apostleship in a direct resurrection-appearance encounter	High (connects to manaango [TM-REUSE, glory, Medium] and reinforces the historicity of the resurrection/exaltation doctrine already flagged Critical).
persecution διωγμός (διώκω, “why do you persecute me”) diōgmos (diōkō) “pursuit, harassment”	hostile action against believers because of their faith persecution, why do you persecute	Saul’s activity as chief persecutor before his conversion — establishes the “Persecution and Bold Witness” doctrine’s antagonist perspective before Paul becomes its greatest exemplar	[NEW] Medium. “cukkugol” or descriptive “ɗacce e tampinde gomɗimɓe” (harassing and afflicting believers); reuse tampere (see ch.14 below) where suffering is emphasized.
the Way ἡ ὁδός hē hodos ”the road/path”	the early self-designation of the Christian movement before the term “Christian” is coined (11:26) the Way, this Way, followers of the Way	Saul sought to destroy “those belonging to the Way” (9:2) — this movement-identity term recurs through Acts (19:9, 23; 22:4; 24:14, 22)	[NEW] Medium-High. “Laawol” (capitalized, “the Way/Road”). Resonates with, and must be carefully distinguished from, both the Islamic “as-Sirat al-Mustaqim” (the Straight Path) and Sharia-as-a-legal-way concepts; here it denotes personal allegiance to the risen Christ, not a comprehensive legal-ethical code.
laying on of hands ἐπιθέντος τὰς χεῖρας epithentos tas cheiras ”having placed the hands”	a physical gesture of blessing, healing, or commissioning laying hands on, laid his hands on	Ananias’ act restoring Saul’s sight and marking his commissioning into the new community	[NEW] Medium. “ɓiŋngol juuɗe.”
baptized ἐβαπτίσθη ebaptisthē —	— —	Saul’s baptism, marking his formal entry into the community he had persecuted	[TM-carried, Critical] = Batisma, per Chapter 2’s full entry.

Chapter 10 — Peter, Cornelius, and the Gentile Pentecost

Terms	Variants	Contextual meaning	Rendering risk
vision ὅραμα horama ”a thing seen”	a divinely-given waking sight, distinct from an ordinary dream vision	Both Cornelius and Peter receive visions directing the Gentile Pentecost of Acts 10 — divine initiative drives the Jew-Gentile breakthrough	[NEW] High. Descriptive: “koyɗol immorde ka Alla” (a vision/dream from God). Given the real, active regional practice of dream interpretation through marabouts, this curriculum must state plainly that these are God-initiated, self-interpreting visions confirmed by objective outcomes (Peter’s own visit, the Spirit’s falling), not omens requiring a human specialist-interpreter.
what God has made clean, do not call common ἃ ὁ Θεὸς ἐκαθάρισεν, σὺ μὴ κοίνου ha ho Theos ekatharisen, sy mē koinou ”what God cleansed, you [must] not treat as unclean/common”	κοινός (koinos) = “common, profane, ritually impure by association”; καθαρίζω (katharizō) = “to cleanse” clean/unclean, common/holy	The vision’s dietary content (10:9-16) is explicitly interpreted (10:28, 34-35) as being about a greater truth: God accepts people from every nation	[NEW] Critical. “haraamu/halaali” (forbidden/permitted) — deliberately using vocabulary shared with the Islamic halal/haram legal-dietary framework, since this shared vocabulary is unavoidable and can serve as a genuine point of contact. However, this is a Critical flashpoint: readers may (a) wrongly generalize this as abolishing all moral distinctions, or (b) resist the passage’s actual point (Gentile inclusion) by mapping it onto continuing halal boundary-maintenance debates. This curriculum must state explicitly, every time this passage is taught, that the vision’s real subject is Gentile inclusion into God’s people, not a general statement about food laws in the abstract.
God shows no partiality οὐκ ἔστιν προσωπολήμπτης ὁ Θεός ouk estin prosōpolēmptēs ho Theos ”God is not a receiver/respecter of faces”	impartiality in judgment/acceptance, not swayed by external status, ethnicity, or class shows no partiality, is not a respecter of persons	The doctrinal principle underlying the entire Cornelius narrative and the wider Jew-Gentile unity theme	[NEW] Medium-High. Descriptive: “Alla suɓataa yimɓe ɓe geese maɓɓe” (God does not choose people by their appearances/status). Directly supports the “Gospel to Jews and Gentiles” doctrine; handle with the same ethnic sensitivity already flagged in the Romans baseline for “no distinction” language.
Holy Spirit falls on the Gentiles ἐπέπεσε τὸ Πνεῦμα τὸ Ἅγιον epepese to Pneuma to Hagion ”fell upon”	sudden, sovereign, visible reception the Spirit fell on them	The Gentile Pentecost — direct parallel to Acts 2, proving Gentile believers receive the identical gift without prior circumcision or law-observance	Critical (reuses Ruuhu Ceniiɗo [Critical]; this is the pivotal textual proof cited at the Jerusalem Council in Acts 15 — flag for cross-reference).

Chapter 11 — Antioch and the First “Christians”

Terms	Variants	Contextual meaning	Rendering risk
Christians Χριστιανοί Christianoi ”those of/belonging to Christ”	the name first given (likely by outsiders) to Christ-followers in Antioch Christians	The first use of a distinct name for believers, no longer described only as a Jewish sect or “the Way”	[NEW] Medium. Coin “Kirisiyeenaaɗo” (sg.) / “Kirisiyeenaaɓe” (pl.), built regularly from the already-established transliteration Kiristu (Christ). This is a new coinage requiring theologian and native-speaker confirmation before wide deployment, consistent with this language’s thinner translation tradition.
clean/unclean (recalled) κοινός/καθαρός koinos/katharos —	— —	Peter’s report to the Jerusalem church defends the Gentile Pentecost using the same vision-vocabulary from ch.10	[NEW-carried] Critical. Same risk profile as Chapter 10’s entry.

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

Largely reuses established vocabulary: angel = malaaka [NEW, see below], kasoo (prison, standard term, Low risk), persecution (reused from ch.9). One new term:

Terms	Variants	Contextual meaning	Rendering risk
angel ἄγγελος angelos ”messenger”	a personal divine spirit-messenger angel	God’s personal, active intervention delivering Peter from prison	[NEW] Medium. “malaaka” (Arabic-Islamic loanword shared with the well-established Islamic angelology, e.g. Jibiriila/Mikaa’iila). Genuine point of contact vocabulary, but the specific content and mission of biblical angels in Acts (delivering, directing, judging — cf. 12:23 Herod’s death) should not be assumed automatically identical to Quranic angelic roles or to any specific named Quranic angel.

Chapter 12 otherwise reuses: word of God (gospel-growth motif, reusing Linjiila [TM-REUSE] conceptually), church = kawtal [TM-REUSE] (12:5, praying church).

Chapter 13 — Paul and Barnabas Sent Out; First Missionary Journey Begins

Terms	Variants	Contextual meaning	Rendering risk
the Holy Spirit said… set apart εἶπεν τὸ Πνεῦμα τὸ Ἅγιον… ἀφορίσατε eipen to Pneuma to Hagion… aphorisate ”the Holy Spirit said… set apart”	direct, personal Spirit-guidance in commissioning missionaries the Spirit said, set apart by the Spirit	The programmatic model for Spirit-directed mission that structures the rest of Acts — post-Pentecost decision-making no longer depends on lot-casting (cf. ch.1)	High (reuses Ruuhu Ceniiɗo [Critical]; contrast explicitly with Chapter 1’s lot-casting as an important developmental point: the Spirit’s personal guidance, not a mechanical lot, now directs the church).
eternal life ζωὴ αἰώνιος zōē aiōnios ”life without end”	unending, resurrection-quality life granted through faith, not indefinite continuation of ordinary life eternal life, everlasting life	”As many as were appointed to eternal life believed” (13:48) — connects election, faith, and eternal life in a single verse	[NEW] Medium. “nguurndam duumiiɗam” (life that lasts forever/everlasting life), built from established vocabulary; reuse election = suɓagol [TM-REUSE, Medium] for “appointed.”
sorcery/magician (Elymas) μάγος magos —	— —	Recurrence of the magic-versus-Spirit-power contrast established in ch.8	[NEW-carried] Medium-High. Same as sihira entry above.
turning to the Gentiles / light to the nations φῶς ἐθνῶν phōs ethnōn ”light of/for the nations”	Isaiah’s servant-mission language applied to the missionaries’ turn to Gentile audiences after Jewish rejection in a given city light for the Gentiles, turn to the Gentiles	The first explicit missionary pivot-point toward systematic Gentile evangelism	High (reuses gentiles = leƴƴi goo [TM-REUSE, Medium] and glory/light concepts; central to the “Gospel to Jews and Gentiles” doctrine).

Chapter 14 — Iconium, Lystra, Derbe; Elders Appointed

Terms	Variants	Contextual meaning	Rendering risk
mistaken for gods (Zeus and Hermes) — — —	pagan polytheistic misidentification of the apostles thought they were gods	Reinforces the idols/idolatry theme; Paul and Barnabas’s vehement refusal of worship models proper creature-Creator distinction	[NEW] Medium-High. Introduces idols/idolatry = sifaa / sujjugol sifaaji (see Chapter 17 for full entry); flag here as the first narrative occurrence.
elders (appointed) πρεσβυτέρους (χειροτονήσαντες) presbyterous (cheirotonēsantes) “elders” (having appointed by hand-vote/ordination)	local church leadership office, distinct from the itinerant apostolic office elders, appointed elders	First institutional appointment of local church leadership in newly-planted congregations	[NEW] Medium. “mawɓe kawtal” (elders of the church). Distinguish from the general honorific “mawɗo” (respected elder) already deeply embedded in Pulaaku social structure — this is a specific, appointed church office, not merely social seniority, though it may draw on the same cultural respect for age/wisdom.
through many tribulations διὰ πολλῶν θλίψεων dia pollōn thlipseōn ”through many afflictions”	suffering and hardship endured for the faith through many tribulations, hardships	”We must enter the kingdom of God through many tribulations” — links suffering directly and necessarily to kingdom entry	[NEW] Medium. “tampere” (suffering/hardship). Reuses laamu Alla [TM-REUSE]; central to the “Persecution and Bold Witness” doctrine.

Chapter 15 — The Jerusalem Council

Terms	Variants	Contextual meaning	Rendering risk
circumcision περιτομή (περιτέμνωμαι) peritomē (peritemnōmai) “cutting around”	the Mosaic covenant sign; here, the specific dispute over whether Gentile believers must be circumcised to be saved circumcision, be circumcised	The chapter’s central controversy: “Unless you are circumcised… you cannot be saved” (15:1) — the direct occasion for the doctrine of “Justification apart from the Law”	[NEW] Critical. Descriptive provisional rendering: “taƴgol goɓɗi” (cutting of the foreskin), flagged for confirmation of the established regional Fulfulde term before deployment. This is a uniquely acute collision point: circumcision is a nearly universal, deeply significant religious-and-ethnic-identity practice among Fulani communities (bound up with Islamic and broader West African custom alike). This curriculum must state with total clarity that the Council’s ruling — Gentile believers are NOT required to be circumcised for salvation (15:19-20, reinforced in Galatians) — is about the basis of salvation (grace through faith, not law-keeping), and must not be misheard as a general statement devaluing the practice of circumcision itself as a cultural-religious custom, nor as license to disregard the moral requirements (15:20, 29) the Council did retain.
yoke ζυγός zygos ”a yoke” (the wooden frame joining draft animals)	a burden of obligation, here specifically the full burden of Mosaic law-observance yoke, burden	Peter’s rhetorical question: “why put a yoke on the neck of the disciples that neither we nor our fathers were able to bear?” (15:10)	[NEW] Medium. “kaɓirgel” (a yoke — a concrete, well-known pastoralist implement for oxen). Strong positive resonance: Fulani herding culture is deeply familiar with actual yokes; leverage this concrete image, while making clear the metaphorical sense (the burden of complete law-observance as a means of salvation) rather than a literal farming reference.
justification / grace / faith / law (reconvened) δικαιωθῆναι / χάρις / πίστις / νόμος dikaiōthēnai / charis / pistis / nomos —	— —	The Council’s ruling is essentially argued on Romans’ own terms: salvation by grace through faith, apart from the law	[TM-REUSE] Critical/High. = waɗugol peewal (justification), arjunde (grace), gomɗinal (faith), sariya (law) — all exactly as recorded in the Romans baseline. This chapter is the Acts-narrative counterpart to the Romans doctrine “Justification apart from the Law” and should be cross-taught with Romans 3-4.
sexual immorality (Gentile requirements retained) πορνεία porneia ”sexual immorality”	unlawful sexual conduct broadly sexual immorality, fornication	One of the few requirements retained for Gentile believers (15:20, 29), alongside abstaining from food sacrificed to idols and from blood	[NEW] Medium. “jina” (Arabic-Islamic shared term, well understood and rejected in both traditions — genuine common ground).

Chapter 16 — Philippi: Lydia, the Jailer, and Household Baptism

Terms	Variants	Contextual meaning	Rendering risk
believe in the Lord Jesus and you will be saved πίστευσον ἐπὶ τὸν Κύριον Ἰησοῦν, καὶ σωθήσῃ pisteuson epi ton Kyrion Iēsoun, kai sōthēsē —	— —	The jailer’s question “what must I do to be saved?” (16:30) and Paul’s answer (16:31) form Acts’ clearest single-verse salvation formula, closely paralleling Romans 10:9	Critical (reuses gomɗinal [High], Joom [Critical], Yeesu [Medium], kisal [Critical]; per the Theological Consistency Rules already governing Romans 10:9-10, this verse’s Fulfulde rendering must be checked for exact structural consistency with the established Romans 10:9 rendering pattern, since both are the same core salvation confession).
household οἶκος (πᾶς ὁ οἶκός σου, ἐβαπτίσθη ὁ οἶκος αὐτῆς) oikos ”house, household”	the extended domestic unit — family, servants, dependents household, house	Both Lydia’s and the jailer’s entire households respond in faith and are baptized together (16:15, 33)	[NEW] Medium. “galle” (the extended family compound — a strong, resonant Fulani cultural-kinship term). Flag for theologian discussion: this raises, without fully resolving, the question of whether/how household solidarity relates to individual faith and baptism; do not let the term imply automatic salvation by household membership, which would undercut the personal-faith emphasis already central to Romans and to Acts 16:31 itself.

Chapter 17 — Athens and the Areopagus

Terms	Variants	Contextual meaning	Rendering risk
idols/idolatry εἴδωλα (κατείδωλον, “full of idols”) eidōla ”images, idols”	carved/molded images worshiped as or representing deities idols, images, full of idols	Paul’s revulsion at Athens’ idol-saturated culture sets up his Areopagus address	[NEW] Medium-High. “sifaaji” (images/idols); “sujjugol sifaaji” (idol-worship). This can be positively leveraged as common ground with the region’s own strong Islamic anti-shirk (anti-idolatry) sensibility, but flag explicitly that a Muslim reader may in turn regard Christian devotion to Christ as a comparable idolatry from a strict-Tawhid standpoint; this objection should be anticipated, not avoided.
unknown god ἀγνώστῳ θεῷ agnōstō theō ”to an unknown god”	an altar inscription Paul uses as an apologetic bridge to introduce the true God the unknown god	Paul’s rhetorical strategy: naming and then revealing the true identity of the God the Athenians unknowingly worship	[NEW] Medium. “Alla anndaaka” (the God not known). Useful bridge-building illustration of contextualized apologetics; low direct doctrinal risk in itself.
in him we live and move and have our being ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν en autō gar zōmen kai kinoumetha kai esmen —	God’s immanent sustaining presence in all creation in him we live and move and have our being	Establishes God’s universal sustaining relationship to all humanity as a bridge before narrowing to the specific gospel claim (repentance, judgment, resurrection)	Medium (reuses Alla [TM-REUSE, High]; must not be mistaken for pantheism — God sustains all things while remaining personally distinct from creation, a distinction worth making explicit).
resurrection (mocked) ἀνάστασις anastasis —	— —	The Athenians mock the resurrection claim outright (17:32) — the same historical claim already flagged Critical throughout Acts	[TM-REUSE] Critical. = immorde e maayde. Reinforces that resistance to the resurrection claim is not unique to any one religious tradition; Greek philosophical skepticism and Islamic theological denial arrive at similar rejection from different directions, both requiring the same direct, confident historical assertion rather than avoidance.

Chapter 18 — Corinth; Gallio’s Tribunal; Aquila and Priscilla

No major new theological terms. Narrative/legal vocabulary (Gallio’s proconsular tribunal, tentmaking trade) carries low doctrinal risk. Reuses the Way [NEW, from ch.9], synagogue [NEW, introduced formally below at ch.19 but first appearing narratively here]. Chapter reviewed; no new load-bearing theological vocabulary beyond what is already registered.

Chapter 19 — Ephesus: John’s Baptism, Sons of Sceva, the Riot

Terms	Variants	Contextual meaning	Rendering risk
synagogue συναγωγή synagōgē ”gathering, assembly”	the Jewish local assembly/place of worship synagogue	The recurring venue for early apostolic preaching before frequent expulsion and turn to Gentile audiences	[NEW] Medium. Transliterate “sinaagog” (loanword). Must be kept clearly distinct from kawtal (church) [TM-REUSE] and from moosaale (mosque), forbidden as a substitute for church per the baseline — three distinct terms for three distinct religious assemblies.
John’s baptism vs. baptism in the name of the Lord Jesus βάπτισμα Ἰωάννου / εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ baptisma Iōannou / eis to onoma tou kyriou Iēsou —	— —	Paul re-baptizes disciples who had only received John’s preparatory baptism, and they receive the Holy Spirit upon receiving Christian baptism (19:1-7)	Critical (reuses Batisma [Critical] and Ruuhu Ceniiɗo [Critical]; this passage requires careful handling distinguishing John’s preparatory repentance-baptism from the full Christian baptism instituted in Jesus’ name and accompanied by the Spirit’s gift — a fine but doctrinally important distinction).
burning the magic scrolls βιβλίων… κατέκαιον biblia… katekaion ”they burned the books”	public renunciation of occult practice and materials burned their scrolls	Dramatic public demonstration of the Ephesian believers’ decisive break from sihira practice	[NEW-carried] Medium-High. Same sihira risk profile as chapters 8 and 13.
the riot over Artemis — — —	economic and religious backlash against the gospel’s threat to idol-trade riot, uproar	Demonstrates that idolatry (ch.17’s theme) is often also an economic system, not merely a private belief	[NEW-carried] Medium. Reuses idols/idolatry entry from ch.17.

Chapter 20 — Miletus: Paul’s Farewell to the Ephesian Elders

Terms	Variants	Contextual meaning	Rendering risk
overseers ἐπίσκοποι episkopoi ”overseers, watchers”	a church leadership office, used interchangeably with “elders” (πρεσβύτεροι) in this passage (20:17, 28) overseers, bishops	Establishes that “elder” and “overseer” name the same office from two angles (age/respect vs. function/oversight)	[NEW] Medium. “reeŋtoowo kawtal” (watchman/overseer of the church), paired with mawɓe kawtal [NEW, ch.14] as referring to the same office.
shepherd the flock ποιμαίνειν τὴν ἐκκλησίαν… ποίμνιον poimainein tēn ekklēsian… poimnion ”to shepherd… the flock”	pastoral care imagery drawn directly from herding shepherd, tend, flock	Elders are charged to shepherd God’s flock — one of the most culturally resonant metaphors in the whole book for a pastoralist audience	[NEW] Low-Medium. “gaynaako” (herder/shepherd) for the leadership role; “duuɓi” or “ndonto” (flock/herd) for the congregation. Strong positive resonance with Fulani pastoralist identity (explicitly flagged as a resource in the Romans baseline’s tone requirements); ensure the metaphor is understood as spiritual care, not merely occupational management, and that it does not inadvertently elevate a leader above the “one Shepherd” (Christ) status implied elsewhere in the NT.
the whole counsel of God πᾶσαν τὴν βουλὴν τοῦ Θεοῦ pasan tēn boulēn tou Theou ”the whole plan/counsel”	the complete, undiminished body of God’s revealed purpose and teaching the whole counsel of God	Paul’s claim to have taught without omission or dilution — a model for this curriculum’s own doctrinal-preservation mandate	Medium (reuses welsindiigal Alla [TM-REUSE, providence, High] conceptually; connects Paul’s faithful, undiluted teaching to the church’s ongoing responsibility not to soften doctrine).

Chapter 21 — Jerusalem: Warnings, the Nazirite Vow, Arrest

Terms	Variants	Contextual meaning	Rendering risk
vow εὐχή (εὐχὴν ἔχοντες) euchē ”a vow, prayer of dedication”	a voluntary religious commitment involving ritual observance (here, the Nazirite purification rite, 21:23-26) vow, take a vow	Paul’s participation in a Jewish purification vow to demonstrate continuity with, not hostility toward, the Law’s cultural practice, even while teaching justification apart from the law for salvation	[NEW] Medium. Coin “artaare” (vow/personal pledge) as distinct from alkawal (covenant) [TM-REUSE, Medium], since alkawal is reserved in the baseline for God’s relational covenant promises; a personal ritual vow is a related but distinct category and should not be collapsed into alkawal. Flag as new coinage for confirmation. Note resonance with, and distinction from, the Islamic concept of nazr (vow) — a genuine point of contact requiring careful definition.

Chapter 22 — Paul’s Defense Speech (Conversion Retold)

Terms	Variants	Contextual meaning	Rendering risk
zealous for God ζηλωτὴς ὑπάρχων τοῦ Θεοῦ zēlōtēs hyparchōn tou Theou ”being a zealot for God”	intense religious devotion and militant enforcement of perceived orthodoxy zealous for God, zealot	Paul’s self-description of his pre-conversion persecuting zeal, rooted in sincere but misdirected devotion	[NEW] Medium. “tiiɗnaare diine” (religious zeal/intensity). Handle with particular care given resonance with reform-movement zeal rhetoric in regional Islamic history (e.g., the 19th-century Sokoto Caliphate’s reformist tradition, already flagged elsewhere in the baseline); this curriculum should draw the parallel carefully and constructively — sincere religious zeal, even historically significant zeal, can still be theologically misdirected apart from Christ, as Paul himself later teaches (cf. Romans 10:2, “zeal… not according to knowledge”).
citizenship πολίτης / γεγέννημαι (Ῥωμαῖος) politēs / gegennēmai (Rhōmaios) “citizen” / “I was born [a Roman]“	legal civic status granting specific rights and protections Roman citizen, citizenship	Paul’s Roman citizenship protects him from illegal flogging — a minor but recurring legal-narrative motif	[NEW] Low. “jeyaaɗo diiwaan” (citizen of a region/state). Low doctrinal risk; primarily narrative-legal.
conversion (retold) — — —	— —	Repeats the Damascus road account from ch.9 in first-person testimony form	[TM-carried] Critical. Same risk profile as ch.9’s light-from-heaven, the Way, baptism entries.

Chapter 23 — The Sanhedrin Trial; the Pharisee-Sadducee Resurrection Dispute

Terms	Variants	Contextual meaning	Rendering risk
resurrection (as live Jewish theological dispute) ἀνάστασις anastasis —	— —	Paul strategically appeals to the Pharisee-Sadducee disagreement over the resurrection, showing this was a genuinely contested question within Judaism itself, not only later contested by Islam	[TM-REUSE] Critical. = immorde e maayde. Useful teaching point: the resurrection controversy did not begin with Islamic theology; it was already a live first-century Jewish theological dispute, which can help frame later Islamic objections as part of a longer pattern rather than a uniquely modern challenge.

Otherwise reuses Sanedirin [NEW, ch.4]; no further new terms.

Chapter 24 — Before Felix: Righteousness, Self-Control, and Judgment to Come

Terms	Variants	Contextual meaning	Rendering risk
the judgment to come τοῦ κρίματος τοῦ μέλλοντος tou krimatos tou mellontos ”the coming judgment”	future divine reckoning of all people judgment to come, coming judgment	Paul’s reasoning with Felix pairs righteousness, self-control, and future judgment — Felix is “alarmed” (24:25)	[NEW] Medium-High. “ñaawoore Alla” (God’s judgment/verdict). Strong point of contact with the Islamic doctrine of Yawm al-Qiyāma (the Day of Judgment/Resurrection), a well-developed and widely-known eschatological framework among Fulfulde-speaking readers; this curriculum should build on this shared expectation of a final judgment while clarifying the specifically Christian basis of acquittal at that judgment — Christ’s righteousness credited to the believer (reuse peewal jibinaangal [TM-REUSE, Critical]), not a deeds-weighing calculus.
righteousness / self-control δικαιοσύνη / ἐγκράτεια dikaiosynē / egkrateia —	mastery over one’s desires and conduct righteousness, self-control	Paul’s ethical reasoning grounds evangelistic conversation in shared moral categories before turning to specifically Christian claims	[TM-REUSE] Critical (righteousness = peewal); self-control is a new low-risk supporting term, “hattanɗe hoore” (mastery of oneself), Low risk.

Chapter 25 — Before Festus; Appeal to Caesar

No major new theological terms; legal-procedural narrative (appeal to Caesar, reuses citizenship [NEW, ch.22]). Chapter reviewed; no new load-bearing theological vocabulary.

Chapter 26 — Before Agrippa: Paul’s Fullest Testimony

Terms	Variants	Contextual meaning	Rendering risk
hope of the promise ἐλπίδα τῆς… ἐπαγγελίας elpida tēs… epangelias ”hope of the promise”	confident, forward-looking expectation grounded in God’s covenant promise hope, the promise	Paul frames his whole gospel as the fulfillment of Israel’s own ancestral hope, not a foreign religious innovation	[NEW] Medium. “jortaari” (hope/confident expectation), provisional pending confirmation, paired with alkawal [TM-REUSE, Medium] (promise/covenant).
“why is it thought incredible that God raises the dead?“ εἰ ὁ Θεὸς νεκρούς ἐγείρει ei ho Theos nekrous egeirei —	— —	Paul’s rhetorical challenge directly addresses resurrection-skepticism head-on rather than avoiding it — a model for this curriculum’s own required directness	[TM-REUSE] Critical. = immorde e maayde. This verse is a strong candidate model text for teaching direct engagement with resurrection-denial, as instructed throughout the baseline.

Chapter 27 — The Shipwreck

No new theological terms; the chapter’s theological content (God’s providential care preserving Paul and the ship’s company through the storm, 27:22-25, 34) reuses providence = welsindiigal Alla [TM-REUSE, High] directly and should be taught as its narrative illustration. Chapter reviewed; no new load-bearing theological vocabulary beyond this reuse.

Chapter 28 — Rome: Unhindered Proclamation

Terms	Variants	Contextual meaning	Rendering risk
without hindrance ἀκωλύτως akōlytōs ”unimpeded”	complete freedom of proclamation despite imprisonment without hindrance, unhindered	Acts’ final word: Paul, under guard, still “proclaimed the kingdom of God… without hindrance” — the book’s programmatic close, echoing Acts 1:8’s “ends of the earth” mandate as substantially underway	[NEW] Medium. Descriptive: “hara alaa e haɗgo” (without any hindrance). Theologically significant as the deliberate closing note of the whole book — flag for the “Great Commission Fulfilled” doctrine as the key final-verse term, paired with laamu Alla [TM-REUSE] and parrhesia/tergal [NEW, ch.4].

Chapter 28 otherwise reuses providence [TM-REUSE, High] (the viper bite survived, 28:3-6) and kingdom of God [TM-REUSE, Medium]; no further new terms.

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Summary of Full-Book Coverage

All 28 chapters of Acts have been reviewed. Chapters 18, 25, and 27 introduce no new load-bearing theological vocabulary beyond terms already registered elsewhere in this analysis and are noted as reviewed with reuse only. Every other chapter contributes at least one newly required Fulfulde term, entered into 08_core_glossary.md for formal registration alongside the reused Romans baseline terms.