Semantic Analysis — Acts 1–28 (Koine Greek → Gujarati)

Methodology

This analysis proceeds in two parts, per PRD Phase 1 Step 1:

1. Core passage, verse-by-verse — Acts 2:1–41 (Pentecost and Peter’s sermon), every load-bearing term treated with: original Greek word, transliteration, literal meaning, semantic range, English translation variants, contextual theological meaning, and destination-language (Gujarati) rendering with risk assessment.
2. Whole-book, chapter-by-chapter — Acts 1, then 3–28, each chapter’s load-bearing theological vocabulary treated with the same fields. Chapters that introduce no new load-bearing vocabulary state this explicitly and name which earlier terms are reused.

Governing rule: any term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json is reused exactly as recorded; this document does not re-litigate those renderings, only flags where a Romans-established term recurs in a new Acts context worth noting. New terms specific to Acts receive full first-time treatment and are consolidated in 08_core_glossary.md.

Format key: for each term — Greek (transliteration) — literal meaning — semantic range — English variants — theological meaning in context — Gujarati rendering — risk tier and rationale.

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

Acts 2:1

• πεντηκοστή (pentēkostē) — literal “fiftieth [day]” — semantic range: the Jewish Feast of Weeks (Shavuot), fifty days after Passover, later the name of the Christian feast commemorating the Spirit’s outpouring — English variants: “Pentecost,” “the day of Pentecost” — theological meaning: ties the Spirit’s coming to the OT festival calendar, fulfilling the Feast of Weeks’ harvest symbolism with a harvest of souls — Gujarati: પેન્તેકોસ્ત / પેન્તેકોસ્તનું પર્વ (transliteration retained, as with other established feast names) — Risk: Medium. Requires a footnote/teaching note on the OT festival background since Gujarati readers have no cultural referent for it; no direct syncretism risk.
• ὁμοῦ (homou) — literal “together, in one place” — reinforces the gathered, unified community — Gujarati: reuse સંગત-adjacent idea, rendered contextually as “એક જ સ્થળે એકઠા” — Risk: Low.

Acts 2:2

• πνοή (pnoē) — literal “breath, blowing, wind” — semantic range: wind, breath, breath of life; cognate with πνεῦμα (Spirit) — English variants: “wind,” “sound like wind” — theological meaning: deliberate wordplay connecting the audible wind to the invisible Spirit’s arrival, echoing Ezekiel 37 and Genesis 2:7 (breath of life) — Gujarati: પવન/શ્વાસ rendered as “પવન જેવો અવાજ” — Risk: Medium. Translators must preserve the wind–Spirit resonance without letting it collapse into an impersonal “life-force” (પ્રાણ) reading, which would echo Hindu/Jain prāṇa (vital breath) concepts rather than the personal પવિત્ર આત્મા.
• βίαιος (biaios) — “violent, forceful” — describes the rushing sound — Risk: Low.

Acts 2:3

• γλῶσσαι ὡσεὶ πυρός (glōssai hōsei pyros) — literal “tongues as of fire” — here γλῶσσα is used in its literal bodily/appearance sense (flame-shapes resembling tongues), NOT yet the “language” sense of v.4 — English variants: “tongues of fire,” “flame-like tongues” — theological meaning: visible, physical sign of the Spirit’s descent, echoing OT fire theophanies (burning bush, Sinai) — Gujarati: અગ્નિ જેવી જીભો (using જીભ, the body-part word, not ભાષા) — Risk: High. Greek γλῶσσα covers both “tongue” and “language”; Gujarati requires two different words (જીભ vs ભાષા) for the two senses used within two consecutive verses. Translators must not conflate them or the fire-imagery of v.3 will be lost, or the language-miracle of v.4 will be misread as merely more flame-imagery.

Acts 2:4

• ἐπλήσθησαν πάντες πνεύματος ἁγίου (eplēsthēsan pantes pneumatos hagiou) — “they were all filled with the Holy Spirit” — semantic range: πίμπλημι = to fill completely, to saturate — English variants: “filled with,” “full of” — theological meaning: the Spirit taking full possession/control, empowering speech and mission — Gujarati: reuse પવિત્ર આત્મા (Critical baseline term) + ભરપૂર થવું = “પવિત્ર આત્માથી ભરપૂર થયા” — Risk: High (inherits the Critical status of પવિત્ર આત્મા; must never drift toward પરમાત્મા/બ્રહ્મ).
• ἑτέραις γλώσσαις (heterais glōssais) — literal “other/different tongues [languages]” — here γλῶσσα shifts to its “language” sense — English variants: “other tongues,” “other languages” — theological meaning: confirmed by v.6, 8, 11 as real, known human languages, not unintelligible ecstatic speech — Gujarati: અન્ય ભાષાઓ (never જીભ here) — Risk: High. Must be clearly distinguished from v.3’s જીભો; also must not be flattened into a generic “speaking in tongues” gloss that a Gujarati reader could misread as unintelligible utterance akin to trance-speech in local spiritist or oracular practices.

Acts 2:5–6

• κατοικοῦντες (katoikountes) — “dwelling, residing” — describes the diaspora Jews in Jerusalem — Risk: Low.
• εὐλαβεῖς (eulabeis) — “devout, reverent” — Risk: Low.
• τῇ ἰδίᾳ διαλέκτῳ (tē idia dialektō) — literal “in his own dialect/native tongue” — semantic range: mother tongue, regional speech — English variants: “own language,” “native language” — theological meaning: reinforces that the miracle is intelligible communication across real language barriers, reversing Babel’s confusion (Genesis 11) — Gujarati: પોતાની ભાષામાં — Risk: Medium. Important for teaching notes connecting to Babel/Great Commission themes; not itself a doctrinally hazardous term.

Acts 2:7–11

• List of nations/peoples (Parthians, Medes, Elamites, etc.) — proper nouns, transliterated per standard Gujarati Bible convention — Risk: Low.
• τὰ μεγαλεῖα τοῦ θεο�ῦ (ta megaleia tou theou) — literal “the great/mighty things of God” — English variants: “the mighty works of God,” “the wonderful works of God” — theological meaning: the content of the Spirit-given speech is not glossolalic nonsense but praise/proclamation of God’s saving acts — Gujarati: પરમેશ્વરનાં મહાન કામ — Risk: Low-Medium; reuses પરમેશ્વર (Critical baseline term).

Acts 2:12–13

• διηπόρουν (diēporoun) — “were perplexed, at a loss” — Risk: Low.
• γεγλευκωμένοι (gegleukōmenoi) — “full of sweet wine” — mocking accusation of drunkenness — Risk: Low; sets up Peter’s rebuttal in v.15.

Acts 2:14–15

• ἀποφθέγγομαι (apophthengomai) — literal “to declare, speak forth solemnly/authoritatively” (used again in v.4 of the disciples’ Spirit-speech, and here of Peter’s sermon) — English variants: “declared,” “addressed,” “spoke out” — theological meaning: marks the sermon as an authoritative, Spirit-inspired proclamation, not casual explanation — Gujarati: ગંભીરતાથી જાહેર કર્યું / ઉચ્ચાર્યું — Risk: Low-Medium.
• ὥρα τρίτη (hōra tritē) — “the third hour [9 a.m.]” — time reference rebutting the drunkenness charge — Risk: Low.

Acts 2:16–17

• τοῦτο ἐστὶν τὸ εἰρημένον (touto estin to eirēmenon) — literal “this is what was spoken” — the fulfillment formula — theological meaning: ties directly to the baseline fulfillment_of_prophecy doctrine — Gujarati: આ તે જ છે જે બોલાયું હતું — Risk: High (inherits fulfillment_of_prophecy’s High risk; must convey one-time linear fulfillment, never a recurring cyclical pattern).
• ἐν ταῖς ἐσχάταις ἡμέραις (en tais eschatais hēmerais) — “in the last days” — semantic range: the inaugurated eschatological era beginning with Christ’s resurrection/exaltation — English variants: “last days,” “final days” — Gujarati: અંતના દિવસોમાં — Risk: Medium. Must not be read through Hindu/Jain cyclical-age (yuga/kalpa) cosmology; “last days” here names a linear, already-begun era, not a recurring cosmic phase.
• ἐκχεῶ ἀπὸ τοῦ πνεύματός μου (ekcheō apo tou pneumatos mou) — “I will pour out of my Spirit” — semantic range: ἐκχέω = to pour out, spill abundantly — English variants: “pour out,” “pour forth” — theological meaning: universal, abundant outpouring of the Spirit across all social categories (sons/daughters, young/old, servants) — Gujarati: હું મારો આત્મા રેડીશ — Risk: Medium; reuses પવિત્ર આત્મા.

Acts 2:18

• δούλους … καὶ δούλας (doulous … kai doulas) — “menservants and maidservants” — English variants: “servants,” “slaves,” “bondservants” — theological meaning: the Spirit’s outpouring crosses social/status lines, a point of real force in a culture (both first-century and Gujarati) with strong social hierarchy — Gujarati: દાસો અને દાસીઓ — Risk: Medium; note theological point (no status barrier to the Spirit) parallels the baseline’s universal_scope_of_gospel doctrine and should be taught explicitly, not softened.

Acts 2:19–20

• τέρατα καὶ σημεῖα (terata kai sēmeia) — “wonders and signs” — see full glossary entry below (introduced formally here, recurs throughout Acts) — Gujarati: આશ્ચર્યકર્મો અને ચિહ્નો — Risk: High (see glossary).
• ἡμέρα Κυρίου (hēmera Kyriou) — “the Day of the Lord” — eschatological judgment/vindication day — reuses પ્રભુ (Critical) — Gujarati: પ્રભુનો દિવસ — Risk: High (inherits Lordship criticality).

Acts 2:21

• πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται (pas hos an epikalesētai to onoma Kyriou sōthēsetai) — literal “everyone who calls upon the name of the Lord will be saved” — semantic range: ἐπικαλέομαι = to call upon, invoke, appeal to — English variants: “calls on the name of the Lord,” “invokes the name” — theological meaning: the salvation-confession formula that this whole curriculum’s core passage turns on; reuses σωτηρία (ઉદ્ધાર, Critical) and Κύριος (પ્રભુ, Critical) — Gujarati: જે કોઈ પ્રભુનું નામ પોકારશે તે ઉદ્ધાર પામશે — Risk: Critical. Must not be softened or made conditional beyond the text; must not be rendered in a way that could suggest merely invoking a deity’s name ritually (a common devotional pattern in Gujarat’s bhakti culture, e.g., repeating a deity’s name — japa) rather than personally calling on the one, living, resurrected Lord Jesus in trust.

Acts 2:22

• δυνάμεσι καὶ τέρασι καὶ σημείοις (dynamesi kai terasi kai sēmeiois) — “mighty works, wonders, and signs” — reuse of the sign/wonder cluster, plus δύναμις (“power/mighty work,” related to but distinct in this triad from δύναμις θεοῦ/power_of_god already baseline-critical) — Gujarati: પરાક્રમો, આશ્ચર્યકર્મો અને ચિહ્નો — Risk: High.

Acts 2:23

• ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ (hōrismenē boulē kai prognōsei tou theou) — literal “by the determined plan/counsel and foreknowledge of God” — semantic range: βουλή = counsel, deliberate plan; πρόγνωσις = foreknowledge — English variants: “predetermined plan,” “set purpose and foreknowledge” — theological meaning: ties directly to the baseline providence doctrine (પરમેશ્વરનું વિધાન); the cross was not an accident but God’s sovereign, purposive plan — Gujarati: પરમેશ્વરની નિશ્ચિત યોજના અને પૂર્વજાણ મુજબ — Risk: High. Must not collapse into impersonal fate/karma-like causation (કર્મનો નિયમ) — this is a personal God’s deliberate will, exactly the distinction the baseline providence entry already flags.
• προσπήξαντες ἀνείλατε (prospēxantes aneilate) — “having nailed [him] up, you killed [him]” — crucifixion language — Gujarati: વધસ્તંભે જડીને મારી નાખ્યો — Risk: Medium.

Acts 2:24

• ὁ θεὸς ἀνέστησεν (ho theos anestēsen) — “God raised him up” — from ἀνίστημι, the resurrection verb-root underlying ἀνάστασις — reuses baseline resurrection term family (પુનરુત્થાન, Critical) — Gujarati: પરમેશ્વરે તેમને પુનરુત્થિત કર્યા / ઉઠાડ્યા — Risk: Critical. Never પુનર્જન્મ; this is the doctrinal anchor of the whole sermon.
• λύσας τὰς ὠδῖνας τοῦ θανάτου (lysas tas ōdinas tou thanatou) — literal “loosing the birth-pangs/pains of death” — vivid idiom (death pictured as labor-pains that could not hold him) — Gujarati: rendered dynamically as મરણનાં બંધનો તોડીને (“breaking death’s bonds”) rather than literal birth-pang imagery, which does not carry the same idiom in Gujarati — Risk: Medium (idiom-handling, not doctrinal).

Acts 2:25–28

• ὅσιος (hosios) — “holy one, devout one” — Psalm 16 quotation, distinct Greek root from ἅγιος but overlapping semantic range of set-apart godliness — Gujarati: reuse પવિત્ર (Critical baseline term for ἅγιος) — Risk: Medium; note the two Greek roots (ὅσιος/ἅγιος) converge on one Gujarati word, which is acceptable since both name God-oriented holiness.
• διαφθορά (diaphthora) — “corruption, decay” — theological meaning: the body of the Holy One would not decompose in the grave — key evidence-term for bodily resurrection — Gujarati: સડો/નાશ — Risk: Medium; must clearly indicate bodily, physical non-decay (supporting the Critical resurrection doctrine), not a metaphorical “corruption of the soul.”

Acts 2:29

• πατριάρχης (patriarchēs) — “patriarch” — of David — Gujarati: કુલપિતા — Risk: Low.
• ἐτελεύτησεν καὶ ἐτάφη (eteleutēsen kai etaphē) — “he died and was buried” — contrast-term establishing that David, unlike Christ, remained dead — Risk: Low.

Acts 2:30

• ὤμοσεν αὐτῷ ὁ θεός (ōmosen autō ho theos) — “God swore to him [an oath]” — reuses baseline covenant (કરાર) theology — the Davidic oath — Gujarati: પરમેશ્વરે તેને પ્રતિજ્ઞા/સમ ખાધા — Risk: High; reinforces baseline davidic_covenant doctrine (already High-risk, requiring OT background teaching for a Gujarati audience with no structural parallel).

Acts 2:31

• προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ (proidōn elalēsen peri tēs anastaseōs tou Christou) — “foreseeing, he spoke about the resurrection of the Christ” — reuses ἀνάστασις (પુનરુત્થાન, Critical) and Χριστός/messiah (મસીહા, Critical) — Gujarati: ખ્રિસ્તના પુનરુત્થાન વિષે અગાઉથી બોલ્યા — Risk: Critical.

Acts 2:32

• μάρτυρες (martyres) — “witnesses” — see full glossary entry (introduced formally here) — Gujarati: સાક્ષી — Risk: Medium-High (see glossary; testimony to the bodily resurrection specifically).

Acts 2:33

• τῇ δεξιᾷ τοῦ θεοῦ ὑψωθείς (tē dexia tou theou hypsōtheis) — literal “having been exalted by/to the right hand of God” — semantic range: ὑψόω = to lift up, exalt, elevate in honor/rank — English variants: “exalted,” “raised to the right hand” — theological meaning: connects resurrection to enthronement/ascension; Christ’s present, active reign, not a static departure — Gujarati: પરમેશ્વરના જમણા હાથ તરફ ઊંચા કરાયા — Risk: High. Must be taught alongside the ascension term (see glossary) with explicit contrast to the Jain siddha’s permanent, non-interactive withdrawal — Christ’s exaltation issues immediately in his pouring out the Spirit, i.e., ongoing active engagement with the world.
• λαβὼν τὴν ἐπαγγελίαν τοῦ ἁγίου πνεύματος (labōn tēn epangelian tou hagiou pneumatos) — “having received the promise of the Holy Spirit” — ἐπαγγελία = promise — Gujarati: પવિત્ર આત્માનું આપેલું વચન પ્રાપ્ત કરીને — Risk: Medium; reuses covenant-promise theology.
• ἐξέχεεν (execheen) — “he poured out” — same root as v.17’s ἐκχεῶ — Risk: Low-Medium.

Acts 2:34–35

• Psalm 110 quotation: Κύριος used twice with two distinct referents (“The Lord said to my Lord”) — a deliberate double use of the same title for both God the Father and the Messiah — reuses પ્રભુ (Critical) — Gujarati must preserve the double address: પ્રભુએ મારા પ્રભુને કહ્યું — Risk: Critical. This wordplay is precisely the exegetical basis for v.36’s climax; if flattened (e.g., using two different Gujarati words for the two κύριος occurrences) the argument for Christ’s deity/Lordship collapses.

Acts 2:36

• Κύριον καὶ Χριστὸν αὐτὸν ὁ θεὸς ἐποίησεν (Kyrion kai Christon auton ho theos epoiēsen) — literal “God made/appointed him both Lord and Christ” — semantic range of ποιέω here is not “brought into being” but “publicly installed/declared” — English variants: “made him Lord and Christ,” “appointed,” “declared” — theological meaning: this is the sermon’s climax; ἐποίησεν must be handled with great care — it refers to God’s public installation/vindication of Jesus in his messianic office at the resurrection-exaltation, not a change in his eternal divine nature (he was already Son of God/Lord in essence; Acts 2:36 is functional/declarative, paralleling δικαίωσις/justification’s forensic-declaration logic already established in the baseline) — Gujarati: પરમેશ્વરે તેમને પ્રભુ અને ખ્રિસ્ત તરીકે સ્થાપ્યા/જાહેર કર્યા (using “સ્થાપ્યા/જાહેર કર્યા” — installed/declared — rather than a verb implying ontological becoming, e.g. avoid “બનાવ્યા” which could read as “made/created him to be”) — Risk: Critical. This is the single highest-risk clause in the core passage: a wrong verb choice could imply either (a) Jesus was not Lord/Christ before this moment (adoptionism) or (b) a change of essence rather than public vindication. Mandatory theologian review.

Acts 2:37

• κατενύγησαν τὴν καρδίαν (katenygēsan tēn kardian) — literal “they were pierced/stabbed in the heart” — idiom for sudden, deep conviction — English variants: “cut to the heart,” “pierced to the heart,” “deeply moved” — Gujarati: તેમનાં હृदय વેધાઈ ગયાં (idiomatic, not literal stabbing) — Risk: Medium (idiom-handling; must convey conviction of sin under the Spirit’s work, not mere emotional distress).
• τί ποιήσωμεν; (ti poiēsōmen?) — “what shall we do?” — the convert’s question, paralleling the Philippian jailer’s question in Acts 16:30 — Risk: Low.

Acts 2:38

• μετανοήσατε (metanoēsate) — “repent!” — see full glossary entry — Gujarati: પસ્તાવો કરો — Risk: High (see glossary).
• βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ (baptisthētō hekastos hymōn epi tō onomati Iēsou Christou) — “let each of you be baptized in the name of Jesus Christ” — see full glossary entry for baptism — Gujarati: તમારામાંનો દરેક ઈસુ ખ્રિસ્તના નામે બાપ્તિસ્મા પામે — Risk: High.
• εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn hymōn) — “for the forgiveness of your sins” — see full glossary entry — Gujarati: તમારાં પાપોની માફી માટે — Risk: High.
• λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος (lēmpsesthe tēn dōrean tou hagiou pneumatos) — “you will receive the gift of the Holy Spirit” — δωρεά distinct from χάρισμα (baseline’s spiritual_gifts term); this is the once-for-all gift of the Spirit’s indwelling presence at conversion, not an enablement given for a specific ministry function — see glossary — Gujarati: પવિત્ર આત્માનું દાન પામશો — Risk: High.

Acts 2:39

• ἡ ἐπαγγελία (hē epangelia) — “the promise” — reuse from v.33; here extended to “you, your children, and all who are far off” — theological meaning: universal scope of the gospel promise (reuses baseline universal_scope_of_gospel, High) — Gujarati: આ વચન — Risk: High.
• ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν (hosous an proskalesētai Kyrios ho theos hēmōn) — “as many as the Lord our God calls to himself” — reuses baseline called/calling (તેડાયેલા/તેડું, High) — Gujarati: જેટલાંને આપણા પ્રભુ પરમેશ્વર તેડે — Risk: High.

Acts 2:40

• διεμαρτύρετο (diemartyreto) — “he solemnly testified/witnessed” — intensified form of the μάρτυς root — Gujarati: ગંભીરતાથી સાક્ષી આપી — Risk: Medium.
• παρεκάλει (parekalei) — reuse baseline exhort (પ્રોત્સાહન આપવું) — here in the sense of urgent entreaty — Risk: Low (context-sensitive per baseline note).
• σκολιᾶς γενεᾶς (skolias geneas) — “crooked generation” — see glossary — Gujarati: કુટિલ પેઢી — Risk: Low-Medium.

Acts 2:41

• ἀποδεξάμενοι τὸν λόγον (apodexamenoi ton logon) — “having received/welcomed the word” — Gujarati: તેમનું વચન સ્વીકારીને — Risk: Low.
• ἐβαπτίσθησαν (ebaptisthēsan) — “were baptized” — reuse baptism entry — Risk: High.
• προσετέθησαν (prosetethēsan) — “were added” — see glossary; church-growth term — Gujarati: ઉમેરાયા — Risk: Low-Medium.
• ψυχαί (psychai) — “souls” — here meaning “persons/people,” the whole person, not a Platonic/Hindu-Jain disembodied “soul-substance” distinct from body — Gujarati: જીવ/માણસો, rendered contextually as “લોકો” (persons) to avoid importing a dualistic soul-metaphysic not intended by the Greek’s simple “people” sense — Risk: Medium.

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

Acts 1 — Ascension, Waiting, and the Apostolic Office

• ἀπόστολος (apostolos) — reuse baseline apostle (પ્રેરિત, Medium) — here specifically the pre-Pentecost apostolic band awaiting empowerment.
• βασιλεία τοῦ θεοῦ (basileia tou theou) — reuse baseline kingdom_of_god (પરમેશ્વરનું રાજ્ય, Medium) — 1:3, 1:6 — the disciples’ question “will you restore the kingdom to Israel now?” reveals a nationalist/political misunderstanding that Jesus redirects toward the Spirit’s mission — important teaching point given the baseline’s warning against political/territorial readings.
• βαπτίζω (baptizō) in its dual sense (1:5) — “John baptized with water, but you will be baptized with the Holy Spirit” — introduces baptism vocabulary (see glossary), contrasting water baptism (repentance-sign) with Spirit-baptism (empowering indwelling) — Risk: High.
• μάρτυρες (martyres) — “witnesses” (1:8) — first formal occurrence of the term fully treated at 2:32 above — 1:8’s “you will be my witnesses… to the end of the earth” is the programmatic verse for the entire book’s geographic structure.
• ἕως ἐσχάτου τῆς γῆς (heōs eschatou tēs gēs) — “to the end/uttermost part of the earth” — see glossary — Gujarati: પૃથ્વીના છેડા સુધી — Risk: Low, but doctrinally load-bearing for the Great Commission Fulfilled curriculum doctrine, since Acts 28 closes with the gospel reaching the empire’s capital, structurally answering this verse.
• ἀνελήμφθη / ἀναλαμβάνω (anelēmphthē / analambanō) — “he was taken up” — the Ascension — see glossary, new term — Risk: High.
• κλῆρος (klēros) — “lot” (casting lots for Judas’s replacement) — see glossary — Risk: Low.
• ἐπισκοπή (episkopē) — “office, oversight” (1:20, quoting Psalm 109 LXX) — applied here to the apostolic office being filled — related to, but historically prior to, the later ἐπίσκοπος/overseer office (Acts 20) — Risk: Medium.

Acts 2 — see Part 1 (Core Passage)

Acts 3 — Healing, the Servant, and the Call to Repent

• παῖς θεοῦ (pais theou) — “servant/child of God” (3:13, 3:26; also 4:27, 4:30) — see glossary, new Christological title — Risk: High.
• ὁ ἅγιος καὶ δίκαιος (ho hagios kai dikaios) — “the Holy and Righteous One” (3:14) — reuses baseline holy (પવિત્ર) and righteousness (ન્યાયીપણું, Critical) as a compound Christological title — Risk: High (inherits both terms’ risk).
• καιροὶ ἀναψύξεως (kairoi anapsyxeōs) — “times of refreshing” (3:20) — new eschatological phrase — Gujarati: તાજગીના સમયો — Risk: Medium; must convey God-given spiritual renewal at Christ’s return, not a this-worldly relief or the tranquility sought through ascetic/meditative discipline (cf. baseline’s peace_with_god caution).
• ἀποκατάστασις (apokatastasis) — “restoration [of all things]” (3:21) — Gujarati: સર્વ વસ્તુઓની પુનઃસ્થાપના — Risk: Medium; eschatological renewal accomplished by God, not a cyclical cosmic restoration (yuga-cycle) or self-attained liberated state.
• μετάνοια (metanoia) — repentance reinforced (3:19) — see glossary.
• προφήτης (prophētēs) — reuse baseline prophet (ભવિષ્યવક્તા, Low) — the “prophet like Moses” typology (3:22-23, quoting Deut 18:15).

Acts 4 — Bold Witness before the Sanhedrin

• παρρησία (parrēsia) — “boldness” — see glossary, new term — Risk: Medium.
• συνέδριον (synedrion) — “Sanhedrin, council” — see glossary — Risk: Low.
• ἀγράμματοι καὶ ἰδιῶται (agrammatoi kai idiōtai) — “unlettered/uneducated and untrained/ordinary men” (4:13) — describes the council’s assessment of Peter and John — theological meaning: apostolic authority rests on the Spirit’s empowerment and direct commission, not formal credentialing — a notable contrast point given Gujarat’s strong guru/pandit/acharya credentialing culture — Gujarati: અભણ અને સામાન્ય માણસો — Risk: Medium; worth an explicit teaching note tying to the apostleship doctrine’s caution against a guru-attainment framework.
• οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία (ouk estin en allō oudeni hē sōtēria) — “there is salvation in no one else” (4:12) — reuses baseline salvation (ઉદ્ધાર, Critical) with an explicit exclusivity claim — Risk: Critical; must not be softened per the AI instructions’ universality-preservation rule — directly relevant to a pluralistic religious environment.
• κοινά (koina) — “held in common” (4:32) — see glossary, new term (Church as Community doctrine) — Risk: Medium.
• ὁμοθυμαδόν (homothymadon) — “with one accord/mind” (4:24, reused from context of 1:14, 2:46) — Gujarati: એક મનથી — Risk: Low.

Acts 5 — Lying to the Spirit, Apostolic Signs, and Obedience to God

• ψεύσασθαι … τὸ πνεῦμα τὸ ἅγιον (pseusasthai … to pneuma to hagion) — “to lie to … the Holy Spirit” (5:3) with 5:4’s clarifying “you have not lied to man but to God” — theological meaning: a direct, unambiguous NT assertion of the Holy Spirit’s full personal deity — reuses baseline holy_spirit (પવિત્ર આત્મા, Critical) — Risk: Critical. This passage is a key proof-text for Trinitarian doctrine and must never be rendered in a way that treats the Spirit as an impersonal force that can only be “disobeyed,” not personally “lied to.”
• σημεῖα καὶ τέρατα (sēmeia kai terata) — reuse from 2:19/2:22.
• πειθαρχεῖν (peitharchein) — “to obey, submit to authority” (5:29, “we must obey God rather than men”) — Gujarati: પરમેશ્વરની આધીનતામાં રહેવું — Risk: Medium; key verse for the Persecution and Bold Witness doctrine, establishing the principle of ultimate allegiance to God over human authority — should be taught carefully alongside Romans 13’s teaching on civil authority (already in the baseline package) to avoid a one-sided reading.

Acts 6 — Deacons and the Word

• διακονία (diakonia) / διάκονος (diakonos) — “service/ministry” / “servant, deacon” — see glossary, new term — Risk: High.
• πλήρης πνεύματος καὶ σοφίας (plērēs pneumatos kai sophias) — “full of the Spirit and of wisdom” — reuses πνεῦμα ἅγιον; σοφία (wisdom) is a new but low-risk general term — Gujarati: પવિત્ર આત્મા અને બુद्धિથી ભરપૂર — Risk: Medium (inherits Spirit term’s criticality).
• Ἑλληνισταί (Hellēnistai) — “Hellenists” (Greek-speaking Jews) — proper cultural/historical term, low risk, important for the Gospel to Jews and Gentiles doctrine’s internal-community dimension.
• διακονία τοῦ λόγου (diakonia tou logou) — “ministry of the word” — contrasted with διακονία (practical service) — reuse deacon term.

Acts 7 — Stephen’s Speech and Martyrdom

• σκληροτράχηλος (sklērotrachēlos) — literal “stiff-necked” (7:51) — idiom for obstinate resistance — Gujarati: હठ्ठાગ્રહી (with a footnote on the literal “stiff-necked” idiom) — Risk: Low-Medium.
• ἀντιπίπτετε τῷ πνεύματι τῷ ἁγίῳ (antipiptete tō pneumati tō hagiō) — “you resist/oppose the Holy Spirit” — reuses holy_spirit (Critical) — Gujarati: પવિત્ર આત્માનો સામનો કરો છો — Risk: High.
• υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou) — “Son of Man” (7:56) — see glossary, new Christological title — Risk: High.
• δόξα (doxa) — reuse baseline glory (મહિમા, High) — “the glory of God” seen by Stephen.
• ἐλιθοβόλουν (elithoboloun) — “they were stoning” — see glossary, new term — Risk: Low-Medium.
• ἐκοιμήθη (ekoimēthē) — “he fell asleep” (death euphemism, 7:60) — see glossary — Risk: Low-Medium; must not be confused with the later, distinct “raised to life” miracle vocabulary (Acts 9, 20) or with the resurrection term itself.

Acts 8 — Samaria, Simon Magus, and the Ethiopian Eunuch

• Extension of the Gospel to Jews and Gentiles doctrine to Samaritans — reuses gospel (સુવાર્તા).
• μαγεία (mageia) — “magic, sorcery” (Simon Magus) — see glossary, new term — Risk: Medium-High; must be sharply distinguished from the Spirit-given σημεῖα καὶ τέρατα, a distinction the text itself draws explicitly (8:18-23), useful for a Gujarati context where occult/astrological practice (already flagged for પ્રોફેt vs જ્યોતિષી in the baseline) is culturally present.
• Isaiah 53 quotation (8:32-33) — reuses παῖς/servant Christology from ch.3 and baseline prophecy term.
• πνεῦμα Κυρίου (pneuma Kyriou) — “the Spirit of the Lord” (8:39) — reuses holy_spirit and lord (both Critical).
• Baptism of the eunuch — reuse baptism term.

Acts 9 — The Conversion of Paul

• τί με διώκεις; (ti me diōkeis?) — “why do you persecute me?” — theological meaning: Christ’s identification with his persecuted church (he speaks as though persecution of believers is persecution of himself) — reuses christian_identity_in_christ doctrine already in baseline (High) — Gujarati: તું મને શા માટે સતાવે છે? — Risk: High.
• ἡ ὁδός (hē hodos) — “the Way” — first explicit occurrence as a name for the Christian movement (9:2) — see glossary, new term — Risk: Critical.
• ὡς λεπίδες (hōs lepides) — “as/like scales” (9:18, scales falling from Paul’s eyes) — see glossary — Risk: Low.
• σκεῦος ἐκλογῆς (skeuos eklogēs) — “a chosen instrument/vessel of election” (9:15) — reuses baseline election (પરમેશ્વરની પસંદગી, High) — Gujarati: પસંદ કરેલું પાત્ર — Risk: High.
• ἀνέστη (anestē), of Tabitha (9:40) — “she got up/arose” — see glossary note distinguishing this “raised to life” miracle-vocabulary from the doctrinal ἀνάστασις/resurrection term — Risk: Medium-High (risk of doctrinal conflation if not distinguished).

Acts 10 — Cornelius and the Gentile Pentecost

• ὅραμα (horama) — “vision” — see glossary, new term — Risk: High.
• κοινός (koinos) / ἀκάθαρτος (akathartos) — “common/unclean” and “impure/unclean” — see glossary, new term pair — Risk: High.
• προσωπολημψία (prosōpolēmpsia) — “partiality, favoritism” (10:34, “God shows no partiality”) — see glossary — Risk: Medium-High; directly relevant to the universal_scope_of_gospel and unity_of_jews_and_gentiles doctrines already flagged High in the baseline for caste-sensitivity.
• Gentiles receiving the πνεῦμα ἅγιον and being baptized (10:44-48) — reuse holy_spirit and baptism terms; this chapter is the narrative anchor for the Gospel to Jews and Gentiles curriculum doctrine.

Acts 11 — Jerusalem’s Response and the Church at Antioch

• ἔδωκεν ὁ θεὸς τὴν μετάνοιαν (edōken ho theos tēn metanoian) — “God has granted repentance” (11:18) — theological meaning: repentance itself is God’s gift, not a self-generated act — reuse repentance, tie explicitly to grace (Critical) — Risk: High.
• Χριστιανοί (Christianoi) — “Christians” — first occurrence of the name (11:26) — see glossary, new term — Risk: Low.
• πρεσβύτεροι (presbyteroi) — “elders” — first occurrence (11:30) — see glossary, new term — Risk: Low.

Acts 12 — Persecution, Herod, and Deliverance

• No new load-bearing theological terms; reuses angel (introduced formally at ch.10/12, see glossary), prayer/intercession (baseline intercession, Medium), and reinforces the Persecution and Bold Witness doctrine narratively (Herod’s persecution, James’s martyrdom, Peter’s deliverance). Chapter noted as reviewed.

Acts 13 — First Missionary Journey; Justification apart from the Law

• ἀφορίζω (aphorizō) — “to set apart” (13:2, Paul and Barnabas “set apart” by the Spirit) — reuses baseline separation_unto_gods_service doctrine (High) — Gujarati: અલગ કરાયેલા — Risk: High.
• ἀνθύπατος (anthypatos) — “proconsul” — see glossary, new term — Risk: Low.
• φῶς ἐθνῶν (phōs ethnōn) — “a light for the Gentiles/nations” (13:47, quoting Isaiah 49:6) — reuses baseline gentiles (અન્ય પ્રજાઓ) and glory/light vocabulary — Gujarati: અન્ય પ્રજાઓ માટે અજવાળું — Risk: Medium; caution against light-imagery merging with Hindu divine-light or Jain kevala-jnana associations, per the baseline’s existing caution on glory.
• δικαιωθῆναι (dikaiōthēnai) — “to be justified” (13:38-39, “everyone who believes is justified… a justification the law of Moses could not give”) — reuses baseline justification (ન્યાયી ઠરાવવું, Critical) — Risk: Critical. This is the single clearest Acts parallel to Romans’s justification-apart-from-works-of-the-law theology and anchors the Justification apart from the Law curriculum doctrine; mandatory theologian review for every occurrence.

Acts 14 — Lystra: Refusing Divine Honors

• θεοὺς … ὁμοιωθέντας ἀνθρώποις (theous … homoiōthentas anthrōpois) — “gods… having become like men” (14:11) — the Lystra crowd’s assumption that Paul and Barnabas are gods in human form (Zeus/Hermes) — see glossary, new term — Risk: Critical. Paul and Barnabas’s forceful refusal of worship (“we also are men of like nature,” 14:15) is a direct, in-text polemic against exactly the incarnation-confusion the baseline already flags as High-risk in Gujarat’s avatar-saturated devotional culture; this scene should be taught as a model rebuttal.
• Reuse: signs/wonders, persecution/stoning vocabulary (from ch.7), elders (from ch.11) — appointing elders in the new churches (14:23).

Acts 15 — The Jerusalem Council

• περιτομή (peritomē) — “circumcision” — see glossary, new term — Risk: High.
• τῇ χάριτι τοῦ Κυρίου Ἰησοῦ πιστεύομεν σωθῆναι (tē chariti tou Kyriou Iēsou pisteuomen sōthēnai) — “we believe we are saved through the grace of the Lord Jesus” (15:11) — reuses baseline grace (કૃપા, Critical) and salvation (ઉદ્ધાર, Critical) in direct combination — Risk: Critical; this verse is Acts’s clearest single-sentence statement of the Justification apart from the Law doctrine and must preserve the grace-not-works contrast the baseline already mandates for Romans 4 and 11:5-6.
• ἔδοξεν τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν (edoxen tō pneumati tō hagiō kai hēmin) — “it seemed good to the Holy Spirit and to us” (15:28) — theological meaning: the Spirit’s active, personal guidance of the church’s authoritative decisions — reuses holy_spirit (Critical) — Gujarati: પવિત્ર આત્માને અને અમને એ સારું લાગ્યું — Risk: High.
• Reuse: κοινός (unclean/common, dietary decree, 15:20,29) from ch.10; introduces idol vocabulary (see glossary) at “food polluted by idols,” fully treated at ch.17.

Acts 16 — Lydia, the Jailer, and the Macedonian Call

• τί με δεῖ ποιεῖν ἵνα σωθῶ; (ti me dei poiein hina sōthō?) — “what must I do to be saved?” (16:30) — reuses salvation (Critical) — Risk: Critical.
• οἶκος (oikos) — “household” — see glossary, new term (household baptism, 16:15, 16:31-33) — Risk: Medium.
• πνεῦμα πύθωνος (pneuma pythōnos) — “a spirit of divination/python spirit” — see glossary, new term — Risk: Medium-High; must be sharply distinguished from πνεῦμα ἅγιον, relevant given widespread Gujarati folk-belief in spirits (bhoot-pret) and oracular/astrological practice.
• Reuse baptism, repentance, holy_spirit vocabulary throughout.

Acts 17 — Athens: The Areopagus and the Unknown God

• Ἄρειος Πάγος (Areios Pagos) — “Areopagus” — proper noun, transliterated — Risk: Low.
• ἀγνώστῳ θεῷ (agnōstō theō) — “to an unknown god” — see glossary, new term — Risk: High.
• κατείδωλον (kateidōlon) — “full of idols” (17:16) — see glossary, new idol term (εἴδωλον family) — Risk: High.
• ζῶμεν καὶ κινούμεθα καὶ ἐσμέν (zōmen kai kinoumetha kai esmen) — “we live and move and have our being [in him]” (17:28, quoting Greek poets) — theological meaning: a model of cross-cultural apologetic method — affirming a partial truth in the host culture’s own poets while redirecting it toward the one true પરમેશ્વર, not endorsing pantheism — Gujarati: તેમનામાં જ આપણે જીવીએ છીએ, હાલીએ છીએ અને છીએ — Risk: Medium-High; must not be read as endorsing an immanentist/pantheistic “all is God” framework resonant with certain Vedantic ideas — careful theological framing required.
• Resurrection mocked (17:32) — reuse resurrection (Critical); notable cultural parallel — Greek disbelief in bodily resurrection may closely parallel Gujarati Hindu/Jain assumptions about the soul’s non-bodily destiny, useful teaching point.

Acts 18 — Corinth: Aquila, Priscilla, and Gallio

• No major new theological vocabulary. Reuses the Way, gospel, synagogue-context terms already established. σκηνοποιός (skēnopoios) — “tentmaker” — a vocational, not theological, term — Risk: Low. Chapter noted as reviewed.

Acts 19 — Ephesus: Apollos, Tongues, and the Riot

• Reuse baptism — contrast between John’s baptism of repentance and Christian baptism in the name of the Lord Jesus (19:1-5) — important for the Repentance and Baptism curriculum doctrine’s precision.
• Reuse tongues/prophecy vocabulary from ch.2.
• εἴδωλον (eidōlon) — “idol” — full treatment (see glossary) — the Ephesian riot over Artemis and the silver shrines — Risk: High.
• Reuse μαγεία (magic) — sorcery books burned (19:19).
• Reuse ἡ ὁδός (the Way) — 19:9,23.

Acts 20 — Miletus: Elders, Overseers, and Shepherds

• πᾶσαν τὴν βουλὴν τοῦ θεοῦ (pasan tēn boulēn tou theou) — “the whole counsel/purpose of God” (20:27) — reuses baseline providence (પરમેશ્વરનું વિધાન, High) — Gujarati: પરમેશ્વરની સંપૂર્ણ યોજના — Risk: High.
• ἐπίσκοποι (episkopoi) — “overseers” — see glossary, new term — Risk: Low-Medium.
• ποιμένες (poimenes) — “shepherds” (pastoral metaphor, 20:28) — see glossary, new term — Risk: Low.
• Reuse πρεσβύτεροι (elders, 20:17) — same office as ἐπίσκοποι/ποιμένες in this passage (terms used interchangeably), a point worth a translator note for the Church as Community doctrine.
• λύκοι (lykoi) — “wolves” (metaphor for false teachers) — Risk: Low.
• “Raised to life” vocabulary reused (Eutychus, 20:9-12) — see ch.9 note distinguishing from anastasis.

Acts 21 — Journey to Jerusalem and the Nazirite Vow

• εὐχή (euchē) — “vow” (Nazirite vow, 21:23-24) — see glossary, new term — Risk: High.
• Reuse prophecy vocabulary (Agabus’s prophecy of Paul’s suffering, 21:11).

Acts 22 — Paul’s Defense in Jerusalem

• Reuse τί με διώκεις (ch.9) — Paul’s conversion account retold.
• πολίτης (politēs) / Roman citizenship (22:25-28) — a political/legal, not primarily theological, term — Risk: Low-Medium; relevant background for the Persecution and Bold Witness doctrine (Paul’s legal strategy under persecution).
• Reuse μάρτυς (witness) — Paul’s testimony structure.

Acts 23 — Before the Sanhedrin Again

• Reuse συνέδριον (Sanhedrin, ch.4).
• Pharisees vs. Sadducees dispute over ἀνάστασις (resurrection, 23:6-8) — reuse baseline resurrection term (Critical) — useful teaching point: even within Judaism there was live controversy over bodily resurrection, paralleling the wider Greco-Roman and Gujarati-cultural difficulty with the doctrine.

Acts 24 — Before Felix

• Reuse hē hodos (the Way, 24:14,22).
• πίστις εἰς Χριστὸν Ἰησοῦν (pistis eis Christon Iēsoun) — reuse baseline faith (વિશ્વાસ, High).
• κρίσις (krisis) — “judgment [to come]” (24:25) — see glossary, new term — Risk: Medium.
• ἐγκράτεια (egkrateia) — “self-control” (24:25) — see glossary, new term — Risk: High.

Acts 25 — Before Festus; Appeal to Caesar

• ἐπικαλοῦμαι Καίσαρα (epikaloumai Kaisara) — “I appeal to Caesar” — political/legal term, low theological risk, contextually important for the Roman-legal framing of Paul’s final journey. No new theological vocabulary. Chapter noted as reviewed for doctrine, new only for this legal-procedural term.

Acts 26 — Before Agrippa: Paul’s Testimony Retold

• φῶς / σκότος (phōs / skotos) — “light / darkness” (26:18, “to open their eyes, that they may turn from darkness to light”) — see glossary, new term pair — Risk: Medium-High.
• ἐξουσία τοῦ Σατανᾶ (exousia tou Satana) — “the power/authority of Satan” (26:18) — see glossary, new term Satan — Risk: Medium.
• ἄξια τῆς μετανοίας ἔργα (axia tēs metanoias erga) — “deeds worthy of/consistent with repentance” (26:20) — see glossary, new phrase — Risk: High; must be framed as the fruit/evidence of genuine repentance, never as works that earn or complete repentance’s validity, given the doctrine “Justification apart from the Law” governing this whole curriculum.

Acts 27 — The Voyage and Shipwreck

• Reuse angel (27:23, the angel’s assurance) and providence (God’s sovereign preservation of all aboard) — no new theological vocabulary requiring a fresh glossary entry. Chapter noted as reviewed.

Acts 28 — Malta and Arrival in Rome

• ἐνόμιζον αὐτὸν εἶναι θεόν (enomizon auton einai theon) — “they supposed him to be a god” (28:6, Malta, after the viper bite) — direct parallel to ch.14’s Lystra scene; reuse that entry’s Critical-risk incarnation caution.
• ἀκωλύτως (akōlytōs) — “unhindered” — the final word of the book (28:31) — see glossary, new term — Risk: Low, but doctrinally climactic for the Great Commission Fulfilled doctrine: the gospel reaching Rome itself, openly and without obstruction, structurally answering Acts 1:8’s “to the end of the earth.”
• Reuse kingdom_of_god and boldness (παρρησία) in the book’s closing summary verse.

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Coverage Note

All 28 chapters of Acts have been surveyed. Chapters 12, 18, 25, and 27 introduced no major new theological vocabulary beyond terms already treated elsewhere and are noted above as reviewed with explicit cross-references. All other chapters contributed at least one term requiring dedicated glossary treatment. See 08_core_glossary.md for the consolidated term table with full risk ratings and chapter citations.