Semantic Analysis: Acts 1–28 (Greek)

Methodology and Scope

This analysis covers the entire book of Acts, chapter 1 through chapter 28, in the original Koine Greek. Per the PRD Phase 1 mandate, the core passage (Acts 2:1-41) receives full verse-by-verse treatment; every other chapter receives a chapter-level section documenting its load-bearing theological vocabulary using the same analytical fields. Chapters that introduce no new theological vocabulary beyond terms already treated (in this document or in the baseline Romans/Galatians Language Package) state this explicitly rather than being silently omitted.

Field key used throughout:

• Original — the Koine Greek word/phrase as it appears in the NT text
• Transliteration — Roman-alphabet transliteration
• Literal meaning — root/etymological sense
• Semantic range — the word’s spread of possible senses in Koine usage
• English variants — how English Bible translations render it
• Contextual theological meaning — what the word is doing in Acts specifically
• Greek rendering risk — the risk profile for a Modern Greek destination text, per the baseline’s twin-axis framework (secular bleaching vs. patristic/liturgical accretion), with risk tier (Critical/High/Medium/Low)

Governing rule: Any term already recorded in the baseline translation_memory.json (Romans/Galatians) MUST be rendered with the identical Greek word recorded there. This document flags every such reuse explicitly and does not propose alternatives. New terms proposed here follow the same twin-axis risk methodology as the baseline.

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PART A — CORE PASSAGE: Acts 2:1-41 (Verse-by-Verse)

Acts 2:1 — “When the day of Pentecost had come, they were all together in one place.”

Terms	Variants	Contextual theological meaning	Greek rendering risk
Pentecost Πεντηκοστή Pentēkostē ”fiftieth [day]“	The Jewish Feast of Weeks (Shavuot), 50 days after Passover, later the name of the Christian feast Pentecost	The OT harvest-covenant feast becomes the moment of the Spirit’s outpouring, fulfilling Joel and Jesus’s promise (1:5,8)	Low/Medium (asset). Πεντηκοστή is the NT’s own word AND the living name of one of the twelve Great Feasts of the Orthodox liturgical year (Κυριακή της Πεντηκοστής). Zero translation gap. Risk is minor: ensure the lesson draws the OT-to-NT fulfillment line explicitly rather than assuming the reader’s liturgical familiarity substitutes for it.
with one accord / together ὁμοθυμαδόν homothymadon ”of one passion/mind”	unanimous, united in purpose ”with one accord,” “together,” “of one mind”	Marks the unity of the waiting church — a recurring Acts refrain (1:14; 2:46; 4:24; 5:12)	Low. Stable formal/literary word in Modern Greek; not used colloquially, so it retains its weight. Introduce as a repeated marker of the church’s corporate unity for doctrine “Church as Community.”

Acts 2:2 — “And suddenly a sound like a mighty rushing wind came from heaven…”

Terms	Variants	Contextual theological meaning	Greek rendering risk
sound ἦχος ēchos ”sound, noise, report”	audible sound, echo, rumor ”sound,” “noise”	The auditory sign of the Spirit’s arrival, deliberately evoking Sinai (Exodus 19)	Low. Modern ήχος = “sound” generally (also “echo,” used in music/acoustics); no theological drift, but note the Sinai parallel is not self-evident from the word alone — requires an explanatory note tying the theophany pattern together.
wind / breath πνοή pnoē ”blowing, breath”	wind, breath of life (cf. Genesis 2:7 LXX πνοὴ ζωῆς) “wind,” “breath”	Same root as πνεῦμα (Spirit); the wind-sound is not incidental but a deliberate echo of the life-giving breath of God	Medium. πνοή shares its root with Πνεύμα (Spirit) — a genuine asset in Greek (untranslatable pun preserved automatically), but the connection must be made explicit in teaching prose since a modern reader may not spontaneously connect πνοή with πνευματικός vocabulary.
heaven οὐρανός ouranos ”sky, heaven”	the sky; God’s dwelling place ”heaven,” “sky”	The Spirit’s origin is divine, not earthly	Low. Stable, unambiguous in both registers.

Acts 2:3 — “And divided tongues as of fire appeared to them, and rested on each one of them.”

Terms	Variants	Contextual theological meaning	Greek rendering risk
tongues [of fire] γλῶσσαι glōssai ”tongues” (anatomical); by extension “languages”	tongue (body part), language, [here] flame-shapes resembling tongues ”tongues [of fire]“	The same word γλῶσσα will be used three verses later for the miracle of speech (v.4) — Luke’s own wordplay: fire shaped like tongues prepares for tongues that speak	High. γλώσσα is the ordinary, zero-gap Modern Greek word for “tongue” (body part) and “language” — completely stable. The risk is not the word itself but ensuring Luke’s own deliberate double-use (fire-shaped “tongues” in v.3, miraculous “tongues”/languages in v.4) is preserved as a unified wordplay in translation, not smoothed into two unrelated words.
divided διαμεριζόμεναι diamerizomenai ”being distributed/divided”	to distribute, apportion ”distributed,” “divided,” “separated”	Each person receives an individual flame — the Spirit’s gift is personal, not merely corporate	Low. Stable.
rested ἐκάθισεν ekathisen ”sat down”	to sit, settle, rest upon ”rested,” “settled,” “came to rest”	The Spirit’s presence is not fleeting but comes to abide	Low.

Acts 2:4 — “And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.”

Terms	Variants	Contextual theological meaning	Greek rendering risk
filled with the Holy Spirit ἐπλήσθησαν Πνεύματος Ἁγίου eplēsthēsan Pneumatos Hagiou ”were filled”	to fill, saturate, fully occupy ”filled with,” “full of”	A decisive, empowering event distinct from ongoing sanctification; recurs as a repeatable Acts formula (4:8,31; 9:17; 13:9) for specific moments of Spirit-empowered speech/action	Medium. Πνεῦμα Ἅγιον reuses the baseline holy_spirit term exactly (Critical risk per baseline, retained here). The verb πλήσθησαν itself is stable, but the doctrinal point — a repeatable filling distinct from the once-for-all indwelling — needs an explicit teaching note so it is not read as contradicting Romans 8’s settled-indwelling emphasis; the two doctrines (indwelling and repeated filling) must be taught as complementary, not competing.
other tongues ἑτέραις γλώσσαις heterais glōssais ”different/other tongues”	ἕτερος = “another of a different kind” (cf. baseline different_gospel note on ἕτερος vs ἄλλος) “other tongues,” “different languages”	Luke’s use of ἕτερος (not ἄλλος) signals these are actual foreign languages, confirmed explicitly in vv.6,8,11 (“each one heard them in his own language,” “we hear them… in our own tongues”)	CRITICAL. This is the single highest-risk term in the core passage. Modern global Christian usage (including some Greek charismatic/Pentecostal minorities) associates “speaking in tongues” with γλωσσολαλιά — unintelligible ecstatic speech, a modern coinage foreign to the NT text. Acts 2 explicitly and repeatedly describes known human languages, understood by native hearers — the opposite phenomenon from unintelligible ecstatic utterance. The translation and every surrounding teaching note MUST make this explicit: Acts 2 is comprehensible xenoglossy for gospel proclamation to the nations, not the private ecstatic gift discussed later in 1 Corinthians 14. Failure to distinguish these will produce a doctrinally confused Pentecost lesson. Human theologian review required on every occurrence in this passage.
gave them utterance ἀποφθέγγεσθαι apophthengesthai ”to speak out, declare”	to utter, pronounce, declaim (a somewhat elevated, oracular verb, used elsewhere of solemn/inspired speech) “gave utterance,” “enabled them to speak”	The Spirit is the active agent of the speech; the apostles are instruments, not the source	Low-Medium. A fairly rare, elevated word; render with a term that preserves the sense of Spirit-originated (not self-originated) speech.

Acts 2:5-11 — The Nations Gathered; “in our own tongues”

Terms	Variants	Contextual theological meaning	Greek rendering risk
devout / God-fearing εὐλαβεῖς eulabeis ”reverent, cautious [in religious matters]“	pious, devout, reverent ”devout,” “God-fearing”	Describes Jewish pilgrims from the diaspora present in Jerusalem for the feast	Low. Stable, positive, still used in formal Modern Greek religious register.
[each] in his own language/dialect τῇ ἰδίᾳ διαλέκτῳ tē idia dialektō ”in [his] own dialect/language”	native tongue, mother-tongue, regional speech-form ”own language,” “native tongue,” “own dialect”	Confirms decisively that the miracle is comprehensible speech in real languages, not ecstatic utterance — the key exegetical anchor against the γλωσσολαλιά misreading above	High (paired with the v.4 flag above). Modern Greek διάλεκτος typically means a regional dialect of one language (e.g. Ποντιακή διάλεκτος), slightly narrower than “language” as such; a translator note should confirm the text means the native national languages of the listed peoples, not regional dialects of a single tongue.
the list of nations (Parthians, Medes, Elamites, Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya, Rome, Cretans, Arabians) — — proper geographic/ethnic names	the Jewish diaspora’s known world (proper nouns, transliterated)	Represents the whole known Mediterranean/Near Eastern world — a rehearsal, in miniature, of the Great Commission’s “ends of the earth” (1:8)	Low-Medium. Two names carry live cultural resonance for a Greek reader: Πόντος (Pontus, ancestral homeland of the Pontic Greek diaspora, still a strong modern Greek identity marker) and Κρῆτες (Cretans, i.e. modern Crete). These are historical-geographic assets, not doctrinal risks, but a teaching note should clarify these are the ancient regions, not to be over-identified with modern political geography.
wonders (of God) τὰ μεγαλεῖα τοῦ Θεοῦ ta megaleia tou Theou ”the great things/mighty acts”	greatness, magnificent deeds ”the mighty works of God,” “the wonderful works of God”	The crowd hears God’s mighty acts, not the apostles’, declared in every language	Low. Stable; distinct from τέρατα (wonders/signs, see below), avoid conflating the two terms in translation.

Acts 2:12-13 — Amazement and Mockery

Terms	Variants	Contextual theological meaning	Greek rendering risk
perplexed / amazed διηπόρουν diēporoun ”were thoroughly at a loss”	to be utterly perplexed, at a loss ”perplexed,” “amazed,” “bewildered”	Genuine, sincere confusion at an inexplicable event	Low.
mocking διαχλευάζοντες diachleuazontes ”mocking, jeering”	to ridicule, mock ”mocking,” “sneering,” “making fun”	A hostile alternative explanation (drunkenness) offered against the true, Spirit-given explanation Peter will supply	Low.
new wine γλεῦκος gleukos ”sweet [new/unfermented] wine”	fresh, sweet wine, must ”new wine,” “sweet wine”	The mocking accusation Peter directly rebuts in v.15	Low.

Acts 2:14-21 — Peter’s Sermon Begins: The Joel Quotation

Terms	Variants	Contextual theological meaning	Greek rendering risk
last days ἐσχάταις ἡμέραις eschatais hēmerais ”in the last/final days”	the end-time period inaugurated (not merely future-distant) “last days,” “latter days”	Peter identifies Pentecost itself as the beginning of the eschatological age foretold by Joel — realized, inaugurated eschatology	Medium. ἔσχατος is the root of “eschatology” (ἐσχατολογία), a term Modern Greek readers with any theological exposure will recognize; ensure it is not read as referring only to a distant future end-times scenario disconnected from the church’s present life.
I will pour out ἐκχεῶ ekcheō ”I will pour out”	to pour out (liquid), lavishly bestow ”pour out,” “pour forth”	Generous, abundant, sovereign divine self-gift of the Spirit — echoed at v.33	Low. Stable, vivid verb; no drift risk.
my Spirit τὸ Πνεῦμά μου to Pneuma mou —	— “my Spirit”	God’s own personal possessive claim on the Spirit poured out — Trinitarian import	Critical (reuses baseline holy_spirit entry exactly).
prophesy προφητεύσουσιν prophēteusousin ”will prophesy”	to speak as God’s mouthpiece, declare God’s message ”will prophesy”	Reuses baseline prophecy/prophet root; Spirit-empowered speech is now given to “sons and daughters,” “young and old,” “male and female servants” — a democratization of the prophetic gift	Low (baseline term, stable). Doctrinal note: the scope (all flesh, all classes/ages/sexes) is the load-bearing theological point, not the word itself.
dreams / visions ἐνύπνια / ὁράσεις enypnia / horaseis ”dreams” / “sights, visions”	sleep-visions / visionary experiences ”dreams” / “visions”	Modes of the Spirit’s revelatory communication in the new age	Medium. ὅρασις/ὅραμα recurs heavily later in Acts (Peter’s and Cornelius’s visions, ch.10; Paul’s Macedonian vision, ch.16) — treat as a running technical term; watch for potential conflation with the Orthodox mystical-contemplative category of θεωρία (vision of God in Hesychast theology), which is a distinct, later technical development. A note should distinguish Acts’ narrative visionary events from the Hesychast contemplative category.
wonders / signs τέρατα … σημεῖα terata … sēmeia ”monstrous/marvelous things” / “signs”	portents, prodigies / signs, indicators ”wonders” / “signs”	Cosmic upheaval signs preceding “the great and glorious day of the Lord”	High. Modern Greek τέρας has drifted overwhelmingly toward “monster” (e.g. “το τέρας του Λοχ Νες,” “The Loch Ness Monster”) in ordinary usage; an unglossed rendering risks a jarring or unintentionally comic misreading (“blood, fire, and vapor of smoke, and monsters”). Prefer pairing with θαύματα/σημεῖα in explanatory prose and gloss τέρατα explicitly as “wonders/portents,” never leaving it to stand alone where the “monster” sense could surface.
whoever calls upon the name of the Lord πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου pas hos an epikalesētai to onoma Kyriou ”calls upon, invokes [the name]“	to call upon, invoke, appeal to ”calls on the name of the Lord,” “calls upon”	The salvation-formula verse of the whole sermon, repeated in the sermon’s climax logic (v.38-39) and echoed by Paul at his trial (25:11, “I appeal to Caesar,” same verb ἐπικαλοῦμαι)	High. ἐπικαλέομαι (“call upon/appeal to”) is a distinct lexical item from κλῆσις/κλητός (the baseline’s Critical-risk “calling” term) — the two must not be merged or confused despite the shared καλέω root. Note the same verb’s later ironic reuse for Paul’s legal appeal to Caesar (25:11-12) — a deliberate Lucan contrast between calling on the Lord for salvation and appealing to Caesar for justice, worth preserving as a cross-reference teaching note but requiring the translator to keep the verb recognizably consistent across both contexts. And per the baseline, lord/Κύριος itself carries CRITICAL risk (Mister/Sir bleaching) — reuse the baseline term exactly and reinforce the Septuagint/YHWH background at this verse specifically, since Peter’s sermon is itself building toward v.36’s climactic “Lord and Christ.”

Acts 2:22-24 — Jesus of Nazareth: Death and Resurrection

Terms	Variants	Contextual theological meaning	Greek rendering risk
mighty works, wonders, and signs δυνάμεσι καὶ τέρασι καὶ σημείοις dynamesi kai terasi kai sēmeiois ”powers/miracles and wonders and signs”	the triad of NT miracle-vocabulary ”mighty works, wonders, and signs”	God’s own attestation/authentication of Jesus, done “through him,” not by Jesus’s independent power alone	High. δύναμις is stable and positive (reuses baseline power_of_god); τέρατα carries the “monster” bleaching risk noted above; σημεῖον is stable. Treat the triad as a fixed formula; do not vary the rendering across Acts (recurs 2:22; 2:43; 4:30; 5:12; 6:8; 14:3; 15:12).
you crucified and killed προσπήξαντες ἀνείλατε prospēxantes aneilate ”having nailed [to the cross], you killed”	to put to death, kill, do away with ”killed,” “put to death,” “crucified”	Direct accusation to the Jewish crowd — Luke’s Christology of human culpability held together with divine plan (“delivered up according to the definite plan and foreknowledge of God,” v.23)	Medium. No lexical drift risk; the theological tension (human guilt + divine sovereign plan held together, not resolved by removing either) must be preserved in teaching prose, not smoothed into either determinism or mere human tragedy.
God raised him up ὁ Θεὸς ἀνέστησεν ho Theos anestēsen ”God raised/stood [him] up”	to raise up, restore to life ”God raised him up”	Same root (ἀνα-ίστημι) as the noun ἀνάστασις — reuses baseline resurrection doctrine, Critical risk	Critical (baseline term, exact reuse required: ανάσταση).

Acts 2:25-32 — David’s Prophecy and the Empty Tomb

Terms	Variants	Contextual theological meaning	Greek rendering risk
Hades / the grave ᾍδης Hadēs ”Hades,” the underworld/realm of the dead	Greek mythological underworld, borrowed in the LXX/NT for Sheol, “the realm of the dead" "Hades,” “the grave,” “death”	Psalm 16’s “you will not abandon my soul to Hades” applied prophetically to Christ’s resurrection	High. This is one of the most distinctive risks in this entire book for a Greek-speaking audience: Ἅδης is the actual name of the Greek underworld god and realm from native Greek mythology, not a neutral translation choice. A Modern Greek reader inevitably hears the mythological name. The NT/LXX usage co-opts this word for the biblical concept of the realm of the dead/Sheol; this is an inherited, stable usage (the term appears in the NT itself), but the lesson must include an explicit note that Peter/Luke is using an existing Greek word for “the realm of the dead” generically, not affirming the mythological figure Hades or Greek underworld cosmology.
your Holy One τὸν ὅσιόν σου ton hosion sou ”your holy/devout one”	consecrated, pious, dutifully faithful one ”your Holy One”	Applied to Christ as the one uniquely faithful and undefiled by death/corruption	Medium. ὅσιος is a different Greek word from ἅγιος (the baseline’s Critical “holy/saints” term) — both mean “holy” but ὅσιος emphasizes pious devotion/dutifulness rather than consecrated set-apartness. Flag this lexical distinction so translators do not silently merge it with the ἅγιος/άγιος word family; a brief note distinguishing the two roots is warranted.
corruption / decay διαφθοράν diaphthoran ”corruption, decay, destruction”	decomposition, moral corruption ”corruption,” “decay”	Christ’s body did not decompose — a claim about bodily, not merely spiritual, resurrection	Low-Medium. Reinforces the baseline resurrection doctrine’s insistence on bodily, historical resurrection (not reincarnation/rebirth).
witnesses μάρτυρες martyres ”witnesses”	one who testifies, gives evidence; later develops the specialized sense “martyr” (one who dies for testifying) “witnesses”	Peter and the apostles as eyewitnesses of the resurrection — the legal-forensic sense is primary here, but the word’s later semantic development (through Stephen’s death, 22:20) is already latent in the NT’s own usage	Critical. μάρτυς is the direct root of Modern Greek μάρτυρας, which today carries both the ordinary legal sense (“witness” in court) and the developed sense “martyr” (one who died for the faith) — a double meaning the word itself has carried since the early church specifically because of Acts’ own narrative arc (Stephen, ch.7-8; Paul, ch.22). At 2:32 the forensic-testimony sense is primary and must not be over-read as “martyr” prematurely; but the doctrine “Persecution and Bold Witness” should note explicitly, at the appropriate later point (Acts 22:20), that the word’s own history is being enacted within Acts itself. Human theologian review required at every occurrence given the doctrinal weight of both senses.

Acts 2:33-36 — Exaltation and the Climactic Confession

Terms	Variants	Contextual theological meaning	Greek rendering risk
exalted to the right hand of God τῇ δεξιᾷ τοῦ Θεοῦ ὑψωθείς tē dexia tou Theou hypsōtheis ”having been exalted by/to the right hand”	elevation to a position of highest honor and authority ”exalted to the right hand”	Enthronement language; the risen Christ now reigns	Medium. Stable; ties to lordship_of_christ doctrine.
he has poured out this ἐξέχεεν τοῦτο execheen touto —	(same verb as v.17 ἐκχεῶ) “he has poured out”	Christ himself, now exalted, is the active giver of the Spirit — a direct claim to divine prerogative	Low.
let all the house of Israel know for certain γινωσκέτω πᾶς οἶκος Ἰσραήλ ginōsketō pas oikos Israēl ”let… know with certainty”	assured knowledge ”let all Israel know for certain”	Introduces the sermon’s climactic, unqualified conclusion	Low. Reuses baseline israel term.
God has made him both Lord and Christ Κύριον καὶ Χριστὸν ἐποίησεν Kyrion kai Christon epoiēsen ”made [him] Lord and Christ/Anointed”	— “Lord and Christ”	The sermon’s climax and the confession Romans 10:9 will later theologize: the convergence of the baseline’s two most Critical Christological terms in a single clause	CRITICAL — the single highest-doctrinal-density phrase in the core passage. Both Κύριος (lord, baseline Critical: guard against the “Mister/Sir” secular bleaching, and actively reconnect to the Septuagint’s use of Κύριος for YHWH) and Χριστός (messiah, baseline Critical: the NT’s own preferred rendering of “Anointed One,” to be preferred over the transliterated Μεσσίας) converge here. “Made” (ἐποίησεν) must not be read as “caused to become, as though previously not” in a way that denies eternal Sonship/deity (doctrine sonship_of_christ, deity_of_christ) — the sense is functional installation/public vindication of an office and status already eternally true of him, demonstrated and enacted in history through the resurrection and exaltation, not an ontological change. This clause requires human theologian review on every occurrence in the curriculum.

Acts 2:37 — “Now when they heard this they were cut to the heart…”

Terms	Variants	Contextual theological meaning	Greek rendering risk
cut to the heart κατενύγησαν τὴν καρδίαν katenygēsan tēn kardian ”were pierced/stabbed [in] the heart”	to prick, sting, pierce sharply (a vivid, almost violent verb) “cut to the heart,” “pierced,” “stricken”	The Spirit-empowered word produces immediate conviction of sin — the Spirit’s work of conviction preceding repentance	Medium. κατανύσσομαι is the direct root of the Modern Greek Orthodox devotional term κατάνυξη — a live, positive term in Orthodox spirituality for compunction/heartfelt repentant sorrow, closely associated with penitential liturgical seasons (e.g. Great Lent). This is a strong asset (a Greek reader already has a rich devotional vocabulary for exactly this experience) rather than a risk, but the note should connect this verse explicitly to that existing devotional category so the asset is activated, not left implicit.
What shall we do? Τί ποιήσωμεν; Ti poiēsōmen? ”What should we do?”	— “What shall we do?”	The paradigmatic response-question of gospel conviction, echoed later by the Philippian jailer (16:30) and Paul himself (22:10)	Low.

Acts 2:38 — “And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.’”

Terms	Variants	Contextual theological meaning	Greek rendering risk
repent μετανοήσατε metanoēsate ”change your mind” (μετά + νοῦς)	a fundamental reorientation of mind/will, turning from sin toward God ”repent,” “turn,” “change your mind”	The necessary human response to gospel conviction — not mere remorse but a decisive reorientation	CRITICAL. Modern Greek μετάνοια/μετανοώ carries two live, weighty accretions that must both be actively managed: (1) in monastic and broader Orthodox devotional practice, “μετάνοιες” (plural) denotes physical prostrations — a concrete ritual gesture of repentance — risking a narrowing of Peter’s call to an inward, decisive turning into a purely physical devotional act; (2) Μετάνοια is also the formal name of the sacrament of Confession in Orthodox sacramental theology, risking a narrowing into a specific liturgical rite requiring a priest, rather than the immediate, direct response to gospel proclamation Acts 2:38 depicts. Neither association is false to the wider Christian tradition, but this curriculum’s doctrine of “Repentance and Baptism” must present Acts 2:38’s own force — an inward turning that any hearer can enact immediately upon hearing the gospel — without either flattening into ritual gesture or requiring the reader to first locate a sacramental confession booth. Human theologian review required on every occurrence.
be baptized βαπτισθήτω baptisthētō ”let [him] be immersed/baptized”	to dip, immerse, wash ”be baptized”	Public, decisive enactment of repentance and identification with Christ, distinct from — but continuous with — John’s baptism (cf. 19:1-5)	High. Βάπτισμα/βαπτίζω is the zero-gap NT word, stable in Modern Greek, and Orthodox baptism (by triple immersion, normally administered to infants) is a major, central sacrament. The risk is not the word but the implicit paradigm the reader will supply: Acts 2’s baptisms are of professing, repentant adults immediately upon believing the gospel, on the same day, without an extended catechetical or infant-sacramental process. The curriculum must present Acts’ own pattern accurately without either denying the legitimacy of the church’s later sacramental development or allowing that later development to silently overwrite what the text itself narrates.
in the name of Jesus Christ ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ epi tō onomati Iēsou Christou ”upon/in the name of”	invoking, acting under the authority of ”in the name of Jesus Christ”	Baptism’s authority and meaning are located in Christ himself	Low. Reuses baseline jesus and messiah/Χριστός terms exactly.
for the forgiveness of your sins εἰς ἄφεσιν ἁμαρτιῶν eis aphesin hamartiōn ”unto release/forgiveness of sins”	release, pardon, remission (ἄφεσις also used of release from debt/captivity) “for the forgiveness of sins,” “so that your sins may be forgiven”	The stated purpose/result of repentance-and-baptism together	Medium. ἄφεσις ἁμαρτιῶν is stable and constantly present in Orthodox liturgical prayer (“…ἄφεσιν ἁμαρτιῶν…” is a set liturgical refrain), which is an asset — the phrase is already deeply familiar — but the curriculum should flag the grammatical/theological question (also live in wider church history) of whether εἰς here denotes baptism as the means or the result-marker of forgiveness already granted through repentance/faith; this is a live exegetical question, not a translation error, but the Language Package should note it for consistent handling rather than let individual lessons silently resolve it in conflicting directions. sin reuses baseline term (αμαρτία, Medium risk).
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 gift”	δωρεά = a gift, a free bestowal ”the gift of the Holy Spirit”	The Spirit is given, not earned, as the immediate consequence/companion of repentance-baptism	High. δωρεά shares its root with δωρεάν, the baseline’s FORBIDDEN-SUBSTITUTION trap term for Galatians 2:21 (“Christ died in vain,” never “free of charge”). Here the positive sense of the root (a freely given gift) is actually the correct and intended sense — the risk runs in the opposite direction from the Galatians trap: δωρεά in ordinary Modern Greek functions largely in charitable/civic contexts (“δωρεά οργάνων,” organ donation; “δωρεά αίματος,” blood donation), and could be read as a generic act of benevolent giving rather than a decisively divine, Spirit-constituting gift. Anchor explicitly to grace (χάρη, baseline Critical) so the gift is understood as of a piece with, not merely analogous to, unmerited divine favor. This word recurs critically at 8:20 (Simon Magus’s attempt to buy “the gift of God” with money) — the Language Package should treat δωρεά consistently across both passages.

Acts 2:39 — “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

Terms	Variants	Contextual theological meaning	Greek rendering risk
the promise ἡ ἐπαγγελία hē epangelia ”the promise”	— “the promise”	Reuses baseline promise term exactly (υπόσχεση/επαγγελία); here specifically Joel’s promise of the Spirit and, by extension, the whole Abrahamic-Davidic covenant promise-line	High (baseline term, reuse required). Per baseline note: anchor with υπόσχεση; retain επαγγελία in formal/liturgical register; guard against mis-derivation toward επάγγελμα (“profession”).
far off τοῖς εἰς μακράν tois eis makran ”those [who are] far off”	distant, remote — spatially and, by extension, ethnically/covenantally (Gentiles) “who are far off,” “far away”	The universal reach of the promise beyond ethnic Israel — the seed of the Gentile mission that will unfold through the rest of Acts	Medium. Directly relevant to the doctrine “The Gospel to Jews and Gentiles” — this phrase is Acts’ own first hint, inside Peter’s very first sermon, of the Gentile inclusion that chs. 10-15 will make explicit. The teaching note should flag this forward link so it is not read merely as “distant in space” (e.g., diaspora Jews) without its full ethnic-inclusion trajectory.
calls to himself προσκαλέσηται proskalesētai ”calls to himself, summons”	to summon, invite ”calls,” “summons”	God’s own sovereign, gracious summons — related to but lexically distinct from κλῆσις/κλητός (baseline Critical calling term)	High. προσκαλέομαι shares the καλέω root with the baseline’s calling/κλήση entry but is a distinct compound verb; it should not be silently merged with κλήση in translation, though the same secular-bleaching caution (Modern Greek’s overwhelming everyday sense of “call” as a phone call) applies by extension to any καλέω-family verb used theologically. Treat consistently with the baseline’s calling guidance.

Acts 2:40 — “And with many other words he bore witness and continued to exhort them, saying, ‘Save yourselves from this crooked generation.’”

Terms	Variants	Contextual theological meaning	Greek rendering risk
bore witness / testified διεμαρτύρατο diemartyrato ”testified thoroughly, solemnly”	to attest, testify solemnly ”testified,” “bore witness,” “warned solemnly”	Same μαρτυρ- root as v.32’s “witnesses” — Peter’s whole sermon is itself an act of witness	Critical (same family as μάρτυς, flagged at v.32 above).
exhort παρεκάλει parekalei ”urged, encouraged, appealed to”	to call alongside, encourage, comfort, urge ”exhorted,” “urged,” “pleaded with,” “encouraged”	Reuses baseline exhort term (προτρέπω is the baseline gloss; note the NT word here is παρακαλέω itself, flagged in the baseline as bearing an everyday “please/you’re welcome” secondary sense)	Low-Medium (baseline term, context-sensitive per baseline note).
crooked generation γενεᾶς ταύτης τῆς σκολιᾶς geneas tautēs tēs skolias ”this crooked/twisted generation”	morally bent, perverse (echoes Deuteronomy 32:5 LXX) “this corrupt generation,” “this crooked generation”	Calls for decisive separation from the present unbelieving order	Low.
save yourselves σώθητε sōthēte ”be saved” (passive imperative)	— “save yourselves,” “be saved”	Reuses baseline salvation term exactly (σωτηρία root); the passive voice is theologically significant — literally “be saved,” i.e. receive salvation, not “save yourselves” by one’s own effort, though English translations often render it as an active-sounding imperative	Critical (baseline term, reuse required). Translator note required: the Greek is grammatically passive (σώθητε, “be saved,” i.e. receive/undergo salvation) even though it functions as a command to respond; preserve the passive voice’s theological force (salvation is received, not self-generated) rather than letting the imperative mood override the passive voice in translation.

Acts 2:41 — “So those who received his word were baptized, and there were added that day about three thousand souls.”

Terms	Variants	Contextual theological meaning	Greek rendering risk
received his word ἀποδεξάμενοι τὸν λόγον apodexamenoi ton logon ”having welcomed/accepted the word”	to receive favorably, welcome ”received his word,” “accepted his message”	Faith described as reception of the proclaimed word — reuses baseline gospel/λόγος-of-God vocabulary broadly	Low-Medium.
were baptized ἐβαπτίσθησαν ebaptisthēsan —	(see v.38) “were baptized”	The public, immediate enactment of the mass conversion	High (see v.38 discussion; reuse).
were added προσετέθησαν prosetethēsan ”were added”	to add to, join to a number ”were added,” “were added to their number”	A recurring Acts formula (2:47; 5:14; 11:24) describing numerical/organic church growth as God’s own work, not mere headcount — the passive voice again implies divine agency	Low-Medium. Ties directly to doctrine “The Church as Community”; note the passive voice’s implicit divine-agency force, paralleling σώθητε above.
souls ψυχαί psychai ”souls”	the whole person, a life, a human being (not merely the “immaterial soul” in a body/soul dualist sense) “souls,” “people,” “persons”	ψυχή here means whole persons/lives, not a disembodied inner faculty — an important corrective against a dualistic misreading	Medium. Greek philosophical heritage (Platonic body/soul dualism, cf. baseline flesh/σάρξ Critical note on this same general risk) could push ψυχή toward “the immaterial soul” narrowly; the text means “3,000 people,” full embodied persons converted, not merely “3,000 souls” saved in a spiritualized, disembodied sense.

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PART B — CHAPTER-BY-CHAPTER SURVEY (Acts 1, 3-28)

Chapter 1 — Ascension, the Promise of the Spirit, and Judas’s Replacement

Terms	Variants	Contextual theological meaning	Greek rendering risk
power δύναμις dynamis ”power, ability, capability”	Reuses baseline power_of_god term exactly ”power"	"You will receive power when the Holy Spirit comes upon you” (1:8) — the enabling for witness, not raw force	Medium (baseline term, reuse).
witnesses μάρτυρες martyroi ”witnesses”	(see core-passage v.32 discussion) “witnesses”	Acts 1:8 is the programmatic thesis-statement of the whole book and of the doctrine “The Great Commission Fulfilled”: “you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the end of the earth”	Critical. First occurrence of the μάρτυς family in Acts; establish its dual forensic/martyrdom trajectory here as the seed of a book-long theme, to be revisited at 22:20.
ends of the earth ἔσχατον τῆς γῆς eschaton tēs gēs ”the outermost [part]/end of the earth”	the farthest reach of the known/inhabited world ”the ends of the earth,” “the uttermost parts of the earth”	The geographic and missional horizon of the whole book — Acts narrates the fulfillment of exactly this phrase	Low-Medium. Same ἔσχατος root as “last days” (2:17); the two uses (temporal end, geographic end) both describe the same inaugurated-yet-incomplete eschatological reality — worth a cross-reference note tying doctrine “The Great Commission Fulfilled” to “The Holy Spirit and Pentecost.”
he was taken up / ascension ἀνελήφθη anelēphthē ”was taken up”	to take up, lift up ”was taken up,” “ascended”	The Ascension, marking the transition from Christ’s earthly ministry to the Spirit-empowered church’s mission	Low-Medium. Note: Modern Greek’s liturgical feast name for the Ascension is Ἀνάληψις — a stable, positive, well-known liturgical asset (one of the twelve Great Feasts), directly cognate with this verb.
lot(s) [cast] κλῆρος klēros ”lot” (a die/pebble used for sortition); by extension, “portion, share, allotted inheritance”	casting lots for decision-making; one’s assigned portion/share; later develops into “the clergy” as a distinct order ”lot,” “share”	Matthias is chosen to replace Judas “by lot,” and Judas’s abandoned position is called his κλῆρος τῆς διακονίας (“share/portion of this ministry,” 1:17,25)	High. κλῆρος is the direct root of Modern Greek ὁ κλῆρος (“the clergy,” the ordained priesthood as a distinct class) — a major institutional-office sense entirely absent from Acts 1’s actual meaning (random sortition for decision-making, and “portion/share” in ministry generally, applicable in this passage to a single individual’s role, not an ordained class). An unglossed rendering risks the reader hearing “clergy” where the text means “a lot was cast” or “his share in this ministry.” Requires an explanatory note distinguishing the ordinary sortition/portion sense here from the later technical ecclesiastical term the same root eventually produced (also relevant to the baseline’s related term κληρονόμος, “heir,” same broader root family).
Kingdom of God βασιλεία τοῦ Θεοῦ basileia tou Theou —	Reuses baseline kingdom_of_god term exactly ”kingdom of God”	The disciples’ (mistaken, nationalistic) question about the kingdom’s timing (1:6) sets up Jesus’s redirection toward the Spirit-empowered mission instead	Medium (baseline term, reuse).

Chapter 2 (verses 42-47) — Marks of the Early Church (beyond the core passage)

Terms	Variants	Contextual theological meaning	Greek rendering risk
fellowship κοινωνία koinōnia —	Reuses baseline fellowship term exactly ”fellowship”	One of the church’s four defining devoted practices (2:42) alongside teaching, breaking of bread, and prayers	Medium (baseline term, reuse — per baseline, disambiguate from “society” and “Holy Communion” senses).
the breaking of bread ἡ κλάσις τοῦ ἄρτου hē klasis tou artou ”the breaking of the loaf”	a shared communal meal; by extension, the Lord’s Supper/Eucharist ”the breaking of bread”	Ambiguous even in the NT text itself between an ordinary shared meal and a proto-Eucharistic rite; Acts 2:46 pairs it with “glad and generous hearts,” suggesting ordinary table fellowship with sacred significance, not yet a fully separated liturgical rite	High. This phrase sits at the exact intersection of the baseline’s thanksgiving/ευχαριστία note (same conceptual territory as the Eucharist) and fellowship/κοινωνία note (also liable to a Communion-only reading). A Modern Greek Orthodox reader will very readily default to reading “the breaking of bread” as the Divine Liturgy/Holy Communion. This is not wrong as a later trajectory, but Acts 2:46’s own description (breaking bread “in their homes,” “with glad and generous hearts”) depicts something closer to ordinary shared meals with devotional significance. Requires an explanatory note preserving this ambiguity honestly rather than resolving it toward either a purely secular-meal or a fully liturgical-sacramental reading.
all things in common ἅπαντα κοινά hapanta koina ”all things common/shared”	κοινός = shared, common, communal (positive sense here) “everything in common”	Voluntary, radical economic sharing among believers — an expression of κοινωνία, not a coerced or permanent economic system	High. κοινός here carries its positive “shared” sense (same root as κοινωνία, fellowship) — but the identical word κοινός will recur at Acts 10:14-15,28 in the sharply negative sense “common/unclean/profane” (of ritually impure food). These are the same word carrying opposite-valence senses depending on context; a Greek reader could either wrongly import the negative ch.10 sense here, or wrongly import this positive ch.2 sense into ch.10. Both chapter sections must cross-reference each other explicitly on this exact point (see ch.10 below).
with one accord ὁμοθυμαδόν homothymadon —	see v.1 above ”with one accord”	Repeated marker of unity (2:46)	Low (introduced at v.1).
gladness / sincerity of heart ἀγαλλιάσει καὶ ἀφελότητι καρδίας agalliasei kai aphelotēti kardias ”exultant joy and simplicity/singleness [of heart]“	ἀγαλλίασις = exuberant joy; ἀφελότης = simplicity, guilelessness ”glad and generous hearts,” “gladness and sincerity of heart”	The emotional/moral tenor of the early community’s shared life	Low.
favor with all the people χάριν πρὸς ὅλον τὸν λαόν charin pros holon ton laon ”favor/grace toward all the people”	— “favor with all the people”	The same word χάρις used elsewhere for soteriological grace here denotes ordinary social goodwill/favor — a distinct sense of the same word	High. χάρις is the baseline’s Critical grace term; this occurrence is NOT the soteriological sense but the ordinary “goodwill/favor” sense — precisely the kind of secular-adjacent usage the baseline already warns about (χάρη as personal charm/gracefulness in Modern Greek). The Language Package must flag this as a legitimate non-soteriological use of the same word in the source text itself, not a translation error, while ensuring learners are not confused about which sense is active in which verse.

Chapter 3 — Healing of the Lame Man; Peter’s Temple Sermon

Terms	Variants	Contextual theological meaning	Greek rendering risk
servant [of God] παῖς pais ”child, servant, boy”	son/child; royal or divine servant (cf. LXX “Servant of the Lord,” Isaiah) “servant,” “child” (of Jesus)	A christological title drawing on Isaiah’s Suffering Servant, applied to the risen/glorified Jesus (3:13, 26)	Medium. Distinct from υἱός (son) — should not be confused with son_of_god (baseline Critical); worth a note connecting to the Isaianic Servant-Christology strand, since Modern Greek παιδί/παῖς in ordinary usage simply means “child,” with no automatic royal/servant connotation.
Prince/Author of life ἀρχηγὸν τῆς ζωῆς archēgon tēs zōēs ”originator/leader/pioneer of life”	founder, pioneer, chief leader ”Author of Life,” “Prince of Life,” “Pioneer”	Christ as the source and originator of resurrection life (echoed at Hebrews 2:10, 12:2, not in Acts but same title-family)	Medium. ἀρχηγός is a live Modern Greek word (also used secularly, e.g. “αρχηγός κόμματος,” party leader) — ensure the theological “originator/source” sense is not flattened to merely “leader” in an organizational sense.
Holy and Righteous One τὸν ἅγιον καὶ δίκαιον ton hagion kai dikaion ”the holy and righteous [one]”	— “the Holy and Righteous One”	Reuses baseline holy (άγιος, Critical) and righteousness (δικαιοσύνη root, Critical) terms as a combined Christological title	Critical (baseline terms, reuse required).
times of refreshing καιροὶ ἀναψύξεως kairoi anapsyxeōs ”seasons of cooling/refreshment”	relief, respite, refreshment ”times of refreshing”	Eschatological relief tied to repentance	Low.
repent and turn again μετανοήσατε καὶ ἐπιστρέψατε metanoēsate kai epistrepsate ”repent and turn back”	ἐπιστρέφω = to turn back, return ”repent and turn,” “repent and turn again/back”	Pairs μετάνοια (see 2:38 above, Critical) with a second, complementary “turning” verb, reinforcing the reorientation sense against the ritual-gesture/sacramental-narrowing risk already flagged	Critical (see 2:38 discussion; reuse guidance applies).

Chapter 4 — Peter and John before the Council; the Church’s Bold Prayer

Terms	Variants	Contextual theological meaning	Greek rendering risk
boldness παρρησία parrēsia ”freedom/frankness of speech”	outspokenness, confidence, openness ”boldness,” “confidence,” “courage”	The Spirit-given confidence to speak the gospel despite threat — central to doctrine “Persecution and Bold Witness” (4:13, 29, 31; 28:31)	Medium. Live, positive Modern Greek word (also secularly used for “freedom of speech” in a civic/political sense, e.g. press freedom). The civic-political sense is largely compatible with and reinforces rather than undermines the theological sense here, making this a comparatively low-conflict term, but the Spirit-given (not self-generated or merely temperamental) source of this boldness should be made explicit in teaching notes.
Sanhedrin / Council συνέδριον synedrion ”sitting together, assembly”	a formal council/court; in Jewish context, the supreme religious-judicial council ”the council,” “the Sanhedrin”	The supreme Jewish authority that formally opposes and later persecutes the apostles	Medium-High. Modern Greek συνέδριο overwhelmingly means “conference/congress” in ordinary secular usage (academic, political, medical conferences). Unglossed, “the Sanhedrin” risks sounding like an ordinary professional gathering rather than the supreme religious-judicial court with power over life and death that it represents in Acts. Requires either retaining the transliterated proper-noun form Συνέδριο (with a capital, as a specific historical institution) with an explanatory note, or using a period-specific gloss such as “το Ιουδαϊκό Συνέδριο (Σανχεντρίν).“
uneducated, common men ἀγράμματοι … καὶ ἰδιῶται agrammatoi … kai idiōtai ”unlettered… and untrained/private persons”	without formal (rabbinic) education; laypeople, non-specialists ”uneducated, common men”	The council’s own astonished assessment of Peter and John — highlighting that their boldness and effectiveness are Spirit-given, not credential-based	Low.
everything they had was in common ἦν αὐτοῖς ἅπαντα κοινά — —	(see ch.2 note above) “had everything in common”	Repeated ch.2 formula (4:32)	High (see ch.2 κοινός discussion; cross-reference to ch.10).
great grace / favor χάρις τε μεγάλη charis te megalē ”great grace/favor”	— “great grace was upon them all”	Note the return of χάρις (4:33) in a sense closer to divine favor/blessing resting visibly on the community, distinct from both the purely social “goodwill” sense (2:47) and full soteriological grace (Romans usage) — a third shade of the same word	High (baseline grace term; reuse required, but flag the sense-variation across 2:47/4:33/soteriological usage explicitly in teaching notes).

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

Terms	Variants	Contextual theological meaning	Greek rendering risk
lied to the Holy Spirit ἐψεύσω τὸ Πνεῦμα τὸ Ἅγιον epseusō to Pneuma to Hagion ”you lied [to]“	to deceive, speak falsely ”you have lied to,” “you have not lied to men but to God”	The Spirit is treated as a personal divine agent who can be lied to/tested — strong Trinitarian and pneumatological import	Critical (baseline holy_spirit term, reuse; doctrinal point about the Spirit’s full personal deity must be preserved plainly).
great fear φόβος μέγας phobos megas ”great fear”	reverential awe/dread ”great fear came upon”	The community’s sobered reverence before God’s holiness after judgment on deception	Low.
wonders and signs τέρατα καὶ σημεῖα — —	(see 2:19, 2:22 above) “many signs and wonders”	Continuing apostolic authentication (5:12)	High (see prior τέρατα discussion).
this undertaking/plan ἡ βουλὴ αὕτη hē boulē hautē ”this plan/counsel”	deliberate plan, purpose, will ”this plan,” “this undertaking”	Gamaliel’s cautious counsel that if the movement is “of God,” it cannot be overthrown — an ironic authorial vindication given Acts’ unfolding narrative	Low.

Chapter 6 — Appointment of the Seven; Stephen’s Arrest

Terms	Variants	Contextual theological meaning	Greek rendering risk
daily distribution / service διακονία diakonia ”service, ministry”	service in general; table-waiting/practical service; later, the ordained office of deacon ”daily distribution,” “ministry,” “serving”	The origin narrative, in later church tradition, of the diaconal office — though the text itself describes a practical task (food distribution to widows) alongside “the ministry of the word” (6:4) as a distinct, complementary service	High. Directly connects to the baseline’s flag on Galatians 2:17 (διάκονος almost exclusively means the ordained deacon in Modern Greek). Acts 6 is the passage from which the later, formal diaconate historically traces its origin — a genuine and legitimate continuity, but the text’s own emphasis is on practical, Spirit-qualified service distinguishing tasks (word-ministry vs. table-service) within a united community, not yet an established, hierarchical, sacramentally-ordained office as later understood. Requires careful theologian framing to honor both the historical trajectory and the text’s own more modest claim.
laying on of hands ἐπίθεσις τῶν χειρῶν epithesis tōn cheirōn ”placing/laying on of hands”	a physical gesture of commissioning, blessing, or impartation ”laying on of hands”	Commissioning ritual for the Seven (6:6), later repeated for missionary sending (13:3) and for impartation of the Spirit (8:17, 19:6)	High. Directly connects to Modern Greek χειροτονία (ordination), a major Orthodox sacrament. The gesture in Acts serves several distinct functions across the book (commissioning for a task, sending for mission, and Spirit-impartation) that later sacramental theology sometimes collapses into a single ordination category; the Language Package should track each occurrence’s specific function rather than assume uniform sacramental weight throughout.
full of the Spirit and of wisdom πλήρη Πνεύματος καὶ σοφίας plērē Pneumatos kai sophias —	— “full of the Spirit and wisdom”	Qualification criteria for the Seven — reuses the “filled/full” language pattern from 2:4	Medium (see 2:4 discussion of πλήρης/πλήσθησαν).

Chapter 7 — Stephen’s Speech and Martyrdom

Chapter 7 is Stephen’s defense speech, which surveys Israel’s history using primarily terms already treated (Abraham, Moses, David, covenant, promise, law — reusing baseline covenant, promise, law, israel, david entries throughout). Two new load-bearing terms appear at the climax:

Terms	Variants	Contextual theological meaning	Greek rendering risk
Son of Man τὸν Υἱὸν τοῦ ἀνθρώπου ton Huion tou anthrōpou ”the Son of Man”	Danielic-messianic self-designation ”Son of Man”	Stephen’s dying vision of Christ in this specific title — distinct from, though related to, son_of_god (baseline Critical)	High. Must not be merged lexically or doctrinally with υἱός τοῦ Θεοῦ (Son of God); “Son of Man” is Christ’s characteristic self-designation rooted in Daniel 7:13-14, emphasizing his humanity-and-exaltation together, not a lesser title. A distinguishing note is required so the two “Son of…” titles are not flattened into synonyms.
he fell asleep [died] ἐκοιμήθη ekoimēthē ”fell asleep”	a euphemism for death, especially a believer’s death ”he fell asleep,” “he died”	Stephen’s death described with resurrection-hope euphemistic language (same verb used of believers’ deaths throughout the NT, e.g. 1 Corinthians 15:6)	Low. Stable; note as a doctrinal asset connecting Stephen’s death to resurrection hope, avoiding a euphemism-only reading that loses the hope-content.

The μάρτυς/witness theme (flagged at 1:8, 2:32, 2:40) reaches its Acts-defining moment here: Stephen, Acts’ first μάρτυς in the developed sense, is killed while testifying — the very passage from which the word’s later “martyr” sense historically crystallizes. Human theologian review required.

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

Terms	Variants	Contextual theological meaning	Greek rendering risk
sorcery / magic μαγεία (verb: μαγεύω) mageia ”sorcery, magic”	occult practice ”sorcery,” “magic arts”	Simon’s prior occult profession, and his attempted purchase of spiritual power with money (8:9, 8:11)	High (baseline term from Galatians package, reuse exactly: FORBIDDEN SUBSTITUTION — never φαρμακεία, “pharmacy”).
the gift of God ἡ δωρεὰ τοῦ Θεοῦ hē dōrea tou Theou ”the gift of God”	— “the gift of God”	Peter’s rebuke: the Spirit’s power/gift cannot be purchased with money — directly ties to the same δωρεά introduced at 2:38	High (see 2:38 discussion; reuse consistently). This is the passage that most sharply dramatizes the grace-versus-merit/money contrast for the whole book — a natural anchor-point for teaching the χάρις/δωρεά word-family’s core doctrinal stakes.
Isaiah’s Suffering Servant quotation (Isaiah 53 LXX, quoted directly) — —	— —	The eunuch is converted through direct, Septuagint-quoted Scripture — an asset unique to this Language Package (the LXX text is directly readable)	Low (asset).
carried away by the Spirit ἥρπασεν hērpasen ”snatched, seized, carried off”	to seize, snatch away suddenly ”the Spirit… caught up Philip,” “carried him away”	A dramatic, physically-described act of the Spirit — reinforces the Spirit’s active, personal agency	Low-Medium.

Chapter 9 — Saul’s Conversion; Ananias; Early Ministry

Terms	Variants	Contextual theological meaning	Greek rendering risk
the Way ἡ ὁδός hē hodos ”the road, path, way”	a literal road/path; by extension, a way of life, teaching, or sect ”the Way”	Acts’ own internal name for the Christian movement before “Christian” is coined (9:2; also 19:9,23; 22:4; 24:14,22)	High. Modern Greek ὁδός is the completely ordinary, zero-gap word for “street/road” — indeed the standard word used in every postal address (“οδός [name]”). Unglossed, “persecuting those who belonged to the Way” risks reading as a literal street name or being lexically invisible as a proper religious-movement designation. Requires either capitalization convention (“η Οδός”) with a consistent explanatory note across every occurrence, or an epithet gloss (“η Οδός [του Κυρίου],” “the Way [of the Lord]”) the first time it appears in each lesson.
chosen instrument σκεῦος ἐκλογῆς skeuos eklogēs ”vessel of choosing/election”	σκεῦος = a vessel, container, instrument; ἐκλογή = choice, election ”chosen instrument,” “vessel of election”	God’s sovereign election of Saul/Paul specifically for Gentile mission (9:15) — directly reuses the baseline’s election term (ἐκλογή, High risk)	High (baseline term, reuse required: guard against the modern political “election/voting” bleaching of ἐκλογή). This is Acts’ own explicit tie-in to the doctrine “Conversion of Paul” and to the baseline’s effectual_calling/election doctrine categories — a valuable cross-curriculum linkage to flag for consistency with the Romans 9-11 material.
Christians is not yet used here — — —	— —	(See ch.11 for the term’s introduction)	—

Chapter 10 — Cornelius, Peter’s Vision, and the Gentile Pentecost

Terms	Variants	Contextual theological meaning	Greek rendering risk
common / unclean κοινός koinos ”common, shared” (positive) OR “profane, ritually impure” (negative, this context)	Depending on context: shared/communal (positive, ch.2,4) or ritually impure/unfit (negative, this context) “common,” “unclean,” “impure”	God’s vision to Peter (“what God has made clean, do not call common,” 10:15,28) declares former ritual-purity boundaries abolished — the decisive text for “The Gospel to Jews and Gentiles”	CRITICAL. This is the single most theologically loaded lexical-collision term in the book. κοινός here means “ritually profane/impure” — the polar-opposite valence from the same word’s earlier positive use for “shared possessions” (2:44; 4:32) and its root-relationship to κοινωνία (fellowship, baseline term). A Modern Greek reader encountering κοινός across these passages needs an explicit cross-reference note distinguishing “held in common” (positive, economic/social sharing) from “ritually common/profane” (negative, purity-law language) — two senses of one word, deliberately exploited by the same author within the same book, requiring human theologian review wherever it recurs.
God shows no partiality οὐκ … προσωπολήπτης ouk … prosōpolēptēs ”not a receiver/accepter of faces”	to show favoritism based on external status/appearance ”God shows no partiality,” “God is no respecter of persons”	The explicit theological principle underlying Gentile inclusion (10:34)	Low. Transparent compound, self-explanatory; low risk, high doctrinal weight for “The Gospel to Jews and Gentiles.”
the Holy Spirit fell on all who heard ἐπέπεσε τὸ Πνεῦμα τὸ Ἅγιον epepese to Pneuma to Hagion ”fell upon”	a sudden, decisive divine visitation ”fell upon,” “came upon”	The “Gentile Pentecost” — the same Spirit-outpouring pattern as Acts 2, now extended explicitly to non-Jews, including tongues-speech again (10:46)	Critical (reuses holy_spirit baseline term; also reuses the core-passage’s γλῶσσαι discussion — the same xenoglossy-vs-glossolalia caution applies here).

Chapter 11 — The Church Named “Christians”; Barnabas; Antioch

Terms	Variants	Contextual theological meaning	Greek rendering risk
Christians Χριστιανοί Christianoi ”belonging to Christ, Christ-followers”	(formed on the Χριστός root with the -ianos suffix, originally likely a term applied by outsiders) “Christians”	The name is first applied at Antioch (11:26) — this is the direct etymological source of the Modern Greek (and English) word itself	Low (asset). Zero translation gap; this word is unusual in the pipeline as one whose entire modern existence, in every language, derives directly from this verse. No drift risk worth flagging; if anything, note the asset explicitly for teaching purposes.
son of encouragement [Barnabas] υἱὸς παρακλήσεως huios paraklēseōs ”son of encouragement/comfort”	παράκλησις = comfort, encouragement, exhortation ”son of encouragement”	Barnabas’s nickname; reuses the exhort baseline root (παρακαλέω family)	Low (baseline-adjacent term, reuse).
the word of God increased ηὔξανεν ὁ λόγος τοῦ Θεοῦ ēuxanen ho logos tou Theou ”the word… was growing”	organic growth metaphor ”the word of God grew/increased”	Recurring Acts formula for gospel advance (6:7; 12:24; 19:20)	Low.

Chapter 12 — Herod’s Persecution; Peter’s Angelic Rescue; James’s Death

Chapter 12 introduces no major new theological vocabulary; it reuses angel (ἄγγελος — stable, low risk, already implicit from earlier chapters), persecution vocabulary continuous with chs. 4-8, and prayer vocabulary continuous with 1:14; 2:42; 4:24. One term merits note:

Terms	Variants	Contextual theological meaning	Greek rendering risk
earnest/fervent prayer προσευχὴ … ἐκτενῶς proseuchē … ektenōs ”prayer… intensely, fervently”	ἐκτενής = stretched-out, intense, fervent ”earnest prayer,” “fervent prayer”	The church’s corporate intercession for Peter’s release, immediately and dramatically answered	Low. Note: ἐκτενής is the direct root of the Orthodox liturgical term ἐκτενής δέησις (“the fervent litany/supplication”), a well-known part of the Divine Liturgy — an asset connecting this passage to living devotional practice.

Chapter 13 — Paul’s First Missionary Journey; Justification Preached at Antioch of Pisidia

Terms	Variants	Contextual theological meaning	Greek rendering risk
set apart ἀφορίζω (ἀφορίσατε) aphorizō ”to mark off by a boundary, separate”	to set apart, designate, appoint ”set apart,” “separate for me”	The Spirit’s specific designation of Barnabas and Saul for mission work (13:2) — conceptually adjacent to but lexically distinct from ἁγιάζω (sanctify, baseline sanctification)	Medium. Should not be silently merged with ἁγιασμός; distinguish “task-designation/setting apart for a mission” from the moral-transformation sense of sanctification proper.
fasting νηστεία / νηστεύω nēsteia ”fasting”	abstention from food for religious purposes ”fasting”	Accompanies prayer as preparation for commissioning (13:2-3) — a stable, zero-gap, and richly asset-laden term given Orthodox fasting practice (νηστεία is a major structuring feature of the Orthodox liturgical calendar)	Low (asset).
everyone who believes is justified πᾶς ὁ πιστεύων δικαιοῦται pas ho pisteuōn dikaioutai ”everyone believing is justified/declared righteous”	— “everyone who believes is justified”	Acts’ own clearest justification-by-faith statement (13:38-39), textually and doctrinally parallel to Romans 3-4 and Galatians 2-3	CRITICAL. Direct reuse of baseline justification/justification_by_faith terms and doctrine (δικαίωση/δικαιοσύνη, Critical risk in both the Romans and Galatians baseline packages). This passage should be cross-referenced explicitly with the doctrine “Justification apart from the Law” and taught using the identical rendering conventions already established for Romans 3-5 and Galatians 2-3 — no divergence in terminology permitted between the Pauline epistles and this Acts sermon, since Paul is the speaker in both. Human theologian review required.
forgiveness of sins is proclaimed ἄφεσις ἁμαρτιῶν καταγγέλλεται aphesis hamartiōn katangelletai —	(see 2:38) “forgiveness of sins is proclaimed”	Reuses core-passage vocabulary	Medium (see 2:38 discussion).

Chapter 14 — Lystra: Paul and Barnabas Mistaken for Greek Gods

Terms	Variants	Contextual theological meaning	Greek rendering risk
Zeus / Hermes Ζεύς / Ἑρμῆς Zeus / Hermēs proper names of Greek deities	— “Zeus” / “Hermes/Mercury”	The Lystran crowd identifies Barnabas as Zeus and Paul as Hermes (14:12) after the healing of a lame man — Paul and Barnabas immediately and emphatically reject this identification (14:14-15)	High. This is a uniquely sensitive passage for this specific Language Package: the text names actual figures from native Greek mythology, which remain culturally present in Modern Greek education, tourism, and popular culture (though not living religious belief). The lesson must present this with clear narrative framing: the pagan crowd’s identification is depicted as a mistaken, idolatrous reaction which Paul and Barnabas urgently correct, not an endorsement or syncretistic blending of any kind. Given this audience’s specific cultural inheritance, a theologian-reviewed note contrasting the “living God who made heaven and earth” (14:15) with the mythological figures by name is warranted, framed respectfully but doctrinally unambiguously.
living God Θεὸς ζῶν Theos zōn ”living God”	— “the living God”	Paul’s direct counter-proclamation, distinguishing the true God from lifeless mythological/idol figures (14:15)	Medium (baseline god term, reuse — note the deliberate contrast with the Zeus/Hermes episode above).

Chapter 15 — The Jerusalem Council

Terms	Variants	Contextual theological meaning	Greek rendering risk
circumcision περιτομή peritomē —	Reuses baseline circumcision term exactly ”circumcision”	The council’s central question: whether Gentile converts must be circumcised and keep the law — resolved decisively in the negative, in direct continuity with Galatians’ argument	Low (baseline term, stable — per baseline note).
yoke ζυγός zygos ”yoke” (a wooden crossbar for draft animals)	a burden, subjection, servitude (metaphorical) “yoke”	Peter’s own speech (15:10) describes the law, as a justification-requirement for Gentiles, as an unbearable “yoke” — directly parallel to Galatians 5:1’s “yoke of slavery”	Medium-High. Not present in the baseline term list explicitly but closely tied to the baseline’s Critical freedom_in_christ doctrine (Galatians 5:1,13); the Language Package should treat ζυγός consistently with that doctrine’s guidance — the burden in view is law-as-justification-ground, not the moral law’s abiding ethical content nor Christian discipleship’s own “easy yoke” (Matthew 11:29, a positive use of the same word elsewhere, not in Acts).
it seemed good to the Holy Spirit and to us ἔδοξε τῷ Πνεύματι τῷ Ἁγίῳ καὶ ἡμῖν edoxe tō Pneumati tō Hagiō kai hēmin ”it seemed good”	— “it seemed good to the Holy Spirit and to us”	A striking formula co-locating the Spirit’s authority with the council’s own deliberative decision (15:28) — a key text for doctrine “Apostolic Authority and Miracles” and for the relationship between Spirit-guidance and church governance	High. Requires careful theological framing: neither reducing the Spirit’s role to a rhetorical flourish over a merely human decision, nor treating the council’s decision as infallible independent revelation apart from Scripture (the decision is explicitly grounded in and defended from Scripture, 15:15-18).

Chapter 16 — Lydia; the Philippian Jailer; a Spirit of Divination

Terms	Variants	Contextual theological meaning	Greek rendering risk
a spirit of divination [lit. “a Python spirit”] πνεῦμα πύθωνα pneuma pythōna ”a spirit of Python”	Πύθων = the mythological serpent/dragon slain by Apollo at Delphi, whose name became attached to the oracular/ventriloquist spirit associated with Delphic divination ”a spirit of divination”	The slave-girl’s fortune-telling spirit, explicitly named by reference to Greek mythology (Delphic Apollo cult) — cast out by Paul in Jesus’s name (16:16-18)	High. A second sharply culture-specific term (alongside Zeus/Hermes in ch.14): πύθων directly names the Delphic mythological tradition, a major and famous feature of ancient Greek religion still widely known to any Greek reader (the Oracle of Delphi remains a significant cultural/historical touchpoint, including as a tourist site). The lesson should note this is a deliberate, explicit naming of a real ancient Greek religious phenomenon, decisively subordinated to and expelled by the greater authority of Jesus’s name — reinforcing, not undermining, the doctrine “Apostolic Authority and Miracles.”
believe… and you will be saved, you and your household πίστευσον … καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου pisteuson … kai sōthēsē sy kai ho oikos sou —	(see 2:38-40) “believe… and you will be saved, you and your household”	The Philippian jailer’s conversion — the paradigmatic “what must I do to be saved” answer of the whole book, reusing baseline faith/salvation terms exactly	Critical (baseline terms, reuse required).

Chapter 17 — Athens: The Areopagus Speech

Terms	Variants	Contextual theological meaning	Greek rendering risk
the Areopagus Ἄρειος Πάγος Areios Pagos ”Hill of Ares [Mars]“	the specific hill/council in Athens, also the name of the governing council that met there ”the Areopagus,” “Mars Hill”	The site of Paul’s most philosophically engaged sermon, delivered on an actual, still-existing hill in Athens directly below the Acropolis	Low-Medium (major cultural asset). This is a real, visitable, named location in the destination country itself — a uniquely direct point of cultural contact unavailable to almost any other Language Package in this pipeline. The risk is minimal (no drift), but the teaching opportunity is maximal: the lesson should leverage this concrete geographic/historical connection explicitly.
an unknown god ἀγνώστῳ Θεῷ agnōstō Theō ”to an unknown god”	— “to an unknown god”	The altar inscription Paul uses as his rhetorical starting point (17:23) — reuses baseline god term (Θεός) with the qualifier ἄγνωστος	Low. Famous verse; low lexical risk, high teaching value.
we are God’s offspring τοῦ Θεοῦ γένος ἐσμέν tou Theou genos esmen ”we are of God’s race/offspring”	γένος = race, kind, offspring, family ”we are his offspring/children”	Paul quotes a Greek poet directly (Aratus/Cleanthes) — a rare NT instance of native Greek literature being cited approvingly as pointing toward, though not replacing, the gospel	Low-Medium (asset, with a caution): note that this quotation functions as a point of contact/common ground, not an endorsement of the pagan philosophical system it originated in; Paul immediately redirects it toward repentance and the resurrection (17:29-31).
the resurrection of the dead [mocked] ἀνάστασιν νεκρῶν anastasin nekrōn —	Reuses baseline resurrection term exactly ”the resurrection of the dead”	The Athenian philosophers’ mockery at the mention of bodily resurrection (17:32) — a direct collision between the gospel and Greek philosophical assumptions about the soul/body	Critical (baseline term, reuse required). Significant doctrinal note: this passage dramatizes, within the text itself, precisely the tension the baseline flags for resurrection_of_christ — a Modern Greek reader inherits both the Orthodox Πάσχα/Ἀνάσταση devotional tradition AND the ancient Greek philosophical (Platonic/Stoic) skepticism about bodily resurrection this very passage records. Both inheritances are worth naming explicitly in the lesson.

Chapter 18 — Corinth; Gallio’s Tribunal

Chapter 18 introduces no significant new theological vocabulary; it continues themes and terms already established (the gospel/synagogue preaching pattern of chs. 13-17, persecution, and Paul’s ministry pattern). Ἀκύλας/Πρίσκιλλα (Aquila/Priscilla) and Ἀπολλώς (Apollos) are proper names requiring no special theological treatment. Reuses gospel, synagogue, and mission vocabulary from prior chapters.

Chapter 19 — Ephesus: Disciples of John, the Magic Books, and the Riot for Artemis

Terms	Variants	Contextual theological meaning	Greek rendering risk
John’s baptism [distinguished from Christian baptism] τὸ βάπτισμα Ἰωάννου to baptisma Iōannou —	(see 2:38) “John’s baptism”	Acts 19:1-5 explicitly distinguishes John’s preparatory baptism of repentance from Christian baptism “in the name of the Lord Jesus,” accompanied by reception of the Spirit — an important doctrinal refinement of the baptism doctrine introduced at 2:38	High. Directly relevant to doctrine “Repentance and Baptism”: the Language Package must preserve this explicit two-stage distinction (John’s anticipatory baptism vs. the fuller Christian baptism in Jesus’s name with the Spirit) rather than flattening both to a single undifferentiated “baptism” concept.
magic books τὰς βίβλους … τὰς περιέργους tas biblous … tas periergous ”the books… the curious/magical ones”	περίεργος = meddlesome, curious; used euphemistically here for occult/magical texts ”books of magic,” “scrolls of sorcery”	Public burning of occult texts upon conversion, worth 50,000 pieces of silver (19:19) — a dramatic renunciation scene	Low-Medium. Ties to the sorcery/μαγεία baseline term family (reuse from Galatians package where relevant).
Great is Artemis of the Ephesians! Μεγάλη ἡ Ἄρτεμις Ἐφεσίων Megalē hē Artemis Ephesiōn —	proper name of the Greek/Anatolian goddess Artemis ”Great is Artemis of the Ephesians”	The riot chant defending the pagan cult and its economic interests against the gospel’s disruptive effect (19:23-41)	Medium (cultural note, lower risk than the Zeus/Hermes/Python episodes since Artemis’s cult was more geographically/historically Ephesian-Anatolian than core mainland Greek, but still worth a brief note connecting it to the broader ancient-Greek-religion collision theme running through Acts).

Chapter 20 — Paul’s Farewell at Miletus; Elders/Overseers

Terms	Variants	Contextual theological meaning	Greek rendering risk
elders πρεσβύτεροι presbyteroi ”elders, older men”	senior/respected leaders; the term from which “presbyter/priest” historically develops ”elders”	Local church leaders Paul summons and charges (20:17)	Medium-High. πρεσβύτερος is the direct root of Modern Greek πρεσβύτερος/παπάς-adjacent priesthood vocabulary (a “presbyter” is, historically, a priest). Some continuity with later church office is real and intended by later tradition, but the text’s own emphasis (shepherding, guarding, teaching a specific local flock) should not be silently absorbed into the full weight of later sacramental ordination theology without an explanatory note tracking the historical development.
overseers ἐπίσκοποι episkopoi ”overseers, superintendents”	one who watches over, supervises ”overseers,” “bishops”	Acts 20:28 uses ἐπίσκοπος interchangeably with πρεσβύτερος for the same local leaders Paul has just addressed — a functional equivalence with significant implications	High. ἐπίσκοπος is the direct root of Modern Greek επίσκοπος (bishop), which in the later, developed Orthodox hierarchy denotes a distinct, higher office over multiple local priests/parishes — quite unlike Acts 20:28’s usage, where the same men are called both πρεσβύτεροι and ἐπίσκοποι for what appears to be a single local congregation’s leadership. This lexical flattening-versus-later-hierarchical-distinction is theologically significant and must be flagged for human theologian review; the curriculum should present Acts’ own functional equivalence honestly rather than reading the later three-tier hierarchy back into the text.
shepherd/care for [the flock] ποιμαίνειν poimainein ”to shepherd, tend as a flock”	pastoral oversight, feeding and protecting ”to shepherd,” “to care for,” “to tend”	The leadership task is explicitly pastoral-protective, guarding against both external and internal threats (“savage wolves,” 20:29)	Low.
the whole counsel of God πᾶσαν τὴν βουλὴν τοῦ Θεοῦ pasan tēn boulēn tou Theou ”the whole plan/counsel”	— “the whole counsel of God”	Paul’s claim to comprehensive, undiminished gospel proclamation (20:27)	Low.

Chapter 21 — Paul’s Vow and Arrest in Jerusalem

Terms	Variants	Contextual theological meaning	Greek rendering risk
purification / purify ἁγνισμός / ἁγνίζω hagnismos ”purification, cleansing”	ceremonial ritual purity (from ἁγνός, “pure/chaste” — a different root from ἅγιος, “holy”) “purification,” “purify themselves”	Paul’s participation in a Jewish purification vow (21:23-26), a pastorally and theologically debated episode regarding Paul’s own practice relative to his law-and-grace teaching	Medium. Distinct root from ἅγιος/ἁγιασμός (baseline sanctification, High risk) — flag this lexical distinction explicitly so ἁγνισμός is not silently merged with the sanctification word-family despite superficial similarity in English translation (“purify/sanctify”).
prophesied [Agabus] προεφήτευσεν proephēteusen —	Reuses baseline prophecy term exactly ”prophesied,” “foretold”	Agabus’s prophetic warning of Paul’s coming arrest (21:10-11)	Low (baseline term, reuse).

Chapter 22 — Paul’s Defense before the Jerusalem Crowd

Terms	Variants	Contextual theological meaning	Greek rendering risk
your witness [Stephen] ὁ μάρτυς σου ho martys sou ”your witness”	(see 1:8, 2:32, 7 above) “your witness Stephen”	Paul, recounting his own testimony, explicitly names Stephen as “your witness” (22:20) — the passage where the μάρτυς word-family’s forensic and martyrdom senses most visibly converge within the text itself, since Stephen has already died specifically for his testimony by this point in the narrative	Critical. This is the payoff of the μάρτυς theme tracked since 1:8. The Language Package should note here, explicitly, that the term’s later technical sense “martyr” (in every modern language, including Modern Greek μάρτυρας) develops directly out of narrative moments exactly like this one. Human theologian review required.
heavenly light / voice φωνή … φῶς phōnē … phōs ”voice… light”	— “a voice,” “a light from heaven”	Paul’s Damascus-road encounter, recounted here in his own words — reuses baseline revelation/ἀποκάλυψις-adjacent vocabulary and doctrine “Conversion of Paul”	Medium.

Chapter 23 — Before the Sanhedrin; the Plot against Paul

Terms	Variants	Contextual theological meaning	Greek rendering risk
resurrection, angels, and spirit ἀνάστασιν … ἄγγελον … πνεῦμα — —	(reuses baseline resurrection/ἀνάσταση and holy_spirit/ἄγγελος-adjacent vocabulary) “resurrection… angel… spirit”	The Pharisee/Sadducee doctrinal dispute over resurrection is exploited by Paul, dividing his accusers (23:6-9)	Critical (reuses baseline resurrection term; note the internal Jewish theological debate, distinct from but related to the Athens episode’s Greek philosophical resurrection-skepticism at 17:32).

Chapter 24 — Before Felix

Terms	Variants	Contextual theological meaning	Greek rendering risk
the Way ἡ ὁδός hē hodos —	(see ch.9 above) “the Way”	Felix is described as “having a rather accurate knowledge of the Way” (24:22) — continued technical use of this term	High (see ch.9 discussion; reuse consistently).
righteousness, self-control, and future judgment δικαιοσύνης καὶ ἐγκρατείας καὶ … κρίματος dikaiosynēs kai egkrateias kai krimatos —	Reuses baseline righteousness term (δικαιοσύνη, Critical) plus ἐγκράτεια (self-control) and κρίμα (judgment) “righteousness, self-control, and the coming judgment”	Paul’s direct ethical-theological confrontation of Felix, causing him alarm (24:25)	Critical (baseline righteousness term, reuse required).

Chapter 25 — Before Festus; the Appeal to Caesar

Terms	Variants	Contextual theological meaning	Greek rendering risk
I appeal to Caesar Καίσαρα ἐπικαλοῦμαι Kaisara epikaloumai ”I call upon/appeal to Caesar”	(same verb ἐπικαλέομαι as Acts 2:21’s “calls upon the name of the Lord”) “I appeal to Caesar”	Paul exercises his legal right of appeal to the imperial court (25:11) — a deliberate Lucan echo of the salvation-formula verb from the core passage, now used for an entirely different, this-worldly “appeal”	Medium-High. As flagged at 2:21: this is the same verb (ἐπικαλέομαι) as the core passage’s climactic salvation formula, now used for a legal appeal to a pagan emperor. The Language Package should note this literary echo as a teaching opportunity (contrasting ultimate appeal to the Lord for salvation with Paul’s legitimate but penultimate appeal to Caesar for justice) without implying any doctrinal equivalence between the two “appeals.”

Chapter 26 — Before Agrippa: Paul’s Full Testimony

Terms	Variants	Contextual theological meaning	Greek rendering risk
open their eyes, turn from darkness to light ἀνοῖξαι τοὺς ὀφθαλμοὺς … ἐπιστρέψαι ἀπὸ τοῦ σκότους εἰς φῶς — —	— “to open their eyes… to turn from darkness to light”	Paul’s own commission recounted (26:18), combining conversion (turning/ἐπιστρέφω, cf. 3:19), forgiveness of sins (reuses 2:38 vocabulary), and “a place among those sanctified [ἡγιασμένοις] by faith” — reuses baseline sanctification term	High (baseline sanctification term reuse; also ties election/calling doctrine explicitly to Paul’s personal commissioning, connecting doctrine “Conversion of Paul” to “The Gospel to Jews and Gentiles”).
heavenly vision τῇ οὐρανίῳ ὀπτασίᾳ tē ouraniō optasia ”the heavenly vision/sight”	ὀπτασία = a vision, appearance ”the heavenly vision”	Paul’s summary term for his Damascus-road experience (26:19)	Low-Medium (see ch.2 ὅραμα/ὅρασις discussion; consistent Modern Greek vision-vocabulary handling recommended).

Chapter 27 — The Voyage and Storm

Chapter 27 introduces no new core theological vocabulary; it narrates the sea voyage and storm largely in nautical/narrative language. One term reinforces an existing doctrine:

Terms	Variants	Contextual theological meaning	Greek rendering risk
not a hair from your head will perish / [God’s] providential preservation — — —	(conceptually ties to baseline providence/πρόνοια term) “not a hair from the head of any of you will perish”	Paul’s confident assurance during the storm, grounded in angelic revelation (27:23-24, 34) — an Acts-narrative embodiment of the doctrine of providence already flagged Medium risk in the baseline (πρόνοια’s secular “social welfare” bleaching risk)	Medium (baseline term/doctrine, reuse of framework — note the narrative, rather than didactic, mode of this chapter’s providence-teaching).

Chapter 28 — Malta, the Viper, and Arrival in Rome

Terms	Variants	Contextual theological meaning	Greek rendering risk
with all boldness, unhindered μετὰ πάσης παρρησίας ἀκωλύτως meta pasēs parrēsias akōlytōs ”with all boldness, without hindrance”	ἀκωλύτως = without obstruction, freely ”with all boldness, unhindered”	The final word of the entire book (28:31) — Paul preaches the kingdom of God in Rome itself, at the empire’s center, “unhindered.” A deliberately open, triumphant, unresolved ending that embodies the fulfillment of 1:8’s “ends of the earth” commission	Medium. παρρησία reuses the ch.4 term (see above). ἀκωλύτως is a distinctive, rare word chosen deliberately as the book’s final note — the Language Package should flag this as the single most important closing theological statement for doctrine “The Great Commission Fulfilled”: the gospel has reached Rome and continues advancing with nothing able to stop it. This closing word deserves its own dedicated teaching note tying together the doctrines of boldness (ch.4), witness (chs.1,2,7,22), and mission to the ends of the earth (ch.1).

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Summary Cross-References for Phase 2

The following terms recur across multiple chapters and require consistent rendering throughout the Acts curriculum, in addition to the baseline Romans/Galatians terms they extend or interact with:

• μάρτυς/witness family (1:8; 2:32,40; 7; 22:20) — Critical, tracked across the whole book
• κοινός in its two opposite valences (2:44; 4:32 [positive] vs. 10:14-15,28 [negative]) — Critical
• δωρεά (2:38; 8:20) — High, tied to χάρις
• γλῶσσαι/tongues, comprehensible xenoglossy vs. modern glossolalia (2:1-13; 10:46; 19:6) — Critical
• ἡ ὁδός/“the Way” (9:2; 19:9,23; 22:4; 24:14,22) — High
• ἐπικαλέομαι/“call upon” (2:21; 25:11) — Medium-High, literary echo
• τέρατα καὶ σημεῖα formula (2:19,22,43; 4:30; 5:12; 6:8; 14:3; 15:12) — High
• πρεσβύτεροι/ἐπίσκοποι terminological development (14:23; 15; 20:17,28) — High

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This document extends, and does not contradict, the baseline Romans/Galatians translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All newly introduced terms above are candidates for addition to those registries in the Acts-specific extension artifacts (Step 2 onward).