Semantic Analysis

Semantic Analysis — Acts 1–28 (English → Hebrew)

Methodology

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

Core passage (Acts 2:1-41) — full verse-by-verse treatment of every load-bearing term.
Whole-book survey (Acts 1, 3–28) — chapter-by-chapter treatment of load-bearing theological terms not already covered, explicitly noting reuse of previously analyzed terms.

Reuse rule: Any term already recorded in the baseline Romans translation_memory.json is reused with its exact recorded Hebrew rendering. This analysis does not re-derive those renderings; it flags each reuse and adds only Acts-specific contextual notes where the Acts usage introduces a new nuance, sense, or risk not covered by the Romans baseline. New terms specific to Acts receive full field treatment: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Hebrew) rendering risk.

Per-field abbreviation key used below: Lit. = literal meaning; Range = semantic range; EN var. = English variants seen across translations; Theol. = contextual theological meaning in Acts; HE = Hebrew rendering; Risk = risk tier (Critical/High/Medium/Low) per baseline conventions.

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

Acts 2:1

“When the day of Pentecost had fully come…”

Pentecost — Gk. πεντηκοστή (pentēkostē). Lit. “fiftieth [day].” Range: the Greek name for the Jewish festival of Shavuot (Feast of Weeks), fifty days after Passover, per Leviticus 23:15-16. EN var.: Pentecost, Feast of Weeks. Theol.: not a coincidence but the literal historical setting — the Spirit is poured out on the very festival day. HE: חג השבועות (Chag HaShavuot). Risk: Critical. This is not a false-friend collision but the actual referent: Luke’s Greek term names the same festival Hebrew-speaking readers already know as Shavuot. The risk is under-teaching the typological resonance: by the Second Temple/early Rabbinic period Shavuot was already associated with the giving of the Torah at Sinai; Acts narrates the giving of the Spirit on this same day, a deliberate new-covenant counterpart to Sinai that must be taught explicitly, not left as incidental scheduling detail.
fully come — Gk. συμπληροῦσθαι (symplērousthai). Lit. “to be completely filled up.” Range: of time, arriving/being fulfilled. HE: בהתקיים / כשמלאו הימים. Risk: Low.

Acts 2:2

“…a sound like a rushing mighty wind…”

wind/breath — Gk. πνοή (pnoē), cognate of πνεῦμα (pneuma, spirit). Lit. “blowing, breath.” Range: wind; breath of life (cf. Genesis 2:7 LXX). Theol.: the sound anticipates the Spirit’s (רוח) arrival — Hebrew רוח itself already carries the double sense of “wind/breath/spirit” (as in Genesis 1:2), so the wordplay largely survives translation. HE: רוח סוערת / קול כרוח חזקה. Risk: Low. Positive asset: the Hebrew root ר-ו-ח underlying “spirit” already supplies the wind/breath double meaning natively.
filled (the house) — Gk. ἐπλήρωσεν. See “filled with the Holy Spirit” below (v.4) for the doctrinally loaded sense; here of a physical space. Risk: Low.

Acts 2:3

“…divided tongues, as of fire…”

tongues [of fire] — Gk. γλῶσσαι (glōssai). Lit. “tongues.” Range: (1) the organ of speech; (2) a language; (3) here, flame-shapes resembling tongues. EN var.: tongues, flames. HE: לשונות אש (leshonot esh). Risk: Low. Straightforward image; sets up the wordplay with “other tongues” in v.4.

Acts 2:4

“…filled with the Holy Spirit and began to speak with other tongues…”

filled with the Holy Spirit — Gk. ἐπλήσθησαν πνεύματος ἁγίου. HE: reuses baseline רוח הקודש (Ruach HaKodesh) — התמלאו ברוח הקודש. Risk: Critical (inherits the Critical risk of the baseline holy_spirit entry). Theol.: this is the first of several repeated Spirit-fillings in Acts (2:4; 4:8; 4:31; 9:17; 13:9) that function as repeatable empowerments for bold witness — distinct from, though not contradicting, Romans 8’s teaching of a permanent, once-for-all indwelling. This relationship (one-time indwelling vs. repeated empowering-fillings) must be taught explicitly so Hebrew readers do not read the two categories as competing.
other tongues — Gk. ἑτέραις γλώσσαις. Range here: actual human languages, confirmed by v.6, v.8 (“each in his own language”). HE: לשונות אחרות. Risk: Medium. Must be anchored contextually as intelligible foreign human languages (as the narrative itself defines), not left ambiguous with later, debated “tongues” phenomena elsewhere in the NT (not in scope here, but a live comparison question for readers who know of glossolalia debates).
gave utterance — Gk. ἀποφθέγγεσθαι. Lit. “to speak forth, declare.” HE: נתן להם לבטא. Risk: Low.

Acts 2:5

“…devout men, from every nation under heaven.”

devout — Gk. εὐλαβεῖς (eulabeis). Lit. “reverent, cautious [in piety].” Range: God-fearing, pious. HE: יראי שמים (yirei shamayim, “fearers of Heaven”). Risk: Low. Existing, positive Jewish register term.
nation — Gk. ἔθνος; note this is the same root as “Gentiles” (ἔθνη) in the baseline gentiles entry, but here used of Jews of the Diaspora, not Gentiles — a reminder that ἔθνος itself is neutral and context-determined. HE (diaspora nations sense): תפוצות (tefutzot). Risk: Low. Positive existing Jewish category (the Diaspora).

Acts 2:6

“…each one heard them speaking in his own language.”

language — Gk. διάλεκτος (dialektos). Lit. “dialect, native tongue.” Distinct word from γλῶσσα, used to confirm the miracle is intelligible speech, not ecstatic noise. HE: שפתו / לשונו. Risk: Low.
confused/bewildered — Gk. συνεχύθη. HE: נבוכו. Risk: Low.

Acts 2:7-8

Amazed and marveling; “Galileans”; “in our own language in which we were born.”

amazed/marveled — Gk. ἐξίσταντο, ἐθαύμαζον. HE: התפעלו ותמהו. Risk: Low.
No new load-bearing theological terms beyond v.5-6.

Acts 2:9-11

List of nations/peoples (Parthians, Medes, Elamites, Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya, Rome, Cretans, Arabs); “the mighty/wonderful works of God.”

mighty works of God — Gk. τὰ μεγαλεῖα τοῦ θεοῦ. Lit. “the great things of God.” Range: God’s mighty acts (cf. LXX Psalm 71:19; Deuteronomy 11:2). HE: נפלאות האלוהים or גדולות האלוהים. Risk: Low. Positive existing resource echoing the Tanakh’s own “nifla’ot” vocabulary for God’s wonders.
The nation-list itself functions theologically as a “reversal of Babel” motif (Genesis 11) and a preview of the gospel’s reach to “every nation” — worth a translator’s note but not a distinct lexical risk.

Acts 2:12-13

Perplexed; mocking, “filled with new wine.”

perplexed — Gk. διηπόρουν. HE: נבוכו / התקשו להבין. Risk: Low.
new wine — Gk. γλεῦκος (gleukos), sweet/unfermented new wine. HE: תירוש. Risk: Low. No doctrinal risk; sets up Peter’s rebuttal in v.15.

Acts 2:14-15

Peter addresses the crowd; “not drunk… it is only the third hour.”

No new theological term; narrative transition. Risk: Low.

Acts 2:16

“…this is what was spoken through the prophet Joel.”

prophet — reuse baseline נביא (navi). Risk: Medium (per baseline prophet entry). Theol.: Peter grounds the Pentecost event in Scripture’s own fulfillment logic — reuses the baseline fulfillment_of_prophecy doctrine (High risk), now applied for the first time to a post-resurrection, Spirit-outpouring event rather than to Christ’s person directly.

Acts 2:17

“In the last days… I will pour out my Spirit on all flesh…”

last days — Gk. ἐν ταῖς ἐσχάταις ἡμέραις. Range: existing Tanakh eschatological phrase, “אחרית הימים” (Isaiah 2:2; Micah 4:1). HE: אחרית הימים. Risk: Medium. Rabbinic usage treats acharit hayamim as a wholly future messianic age; Peter’s claim that this age has now begun (inaugurated, not yet consummated) at Pentecost is the theological move requiring explicit teaching — an “already/not yet” tension foreign to the default wholly-future reading.
pour out — Gk. ἐκχεῶ, directly quoting LXX Joel 2:28 (MT Joel 3:1: אֶשְׁפּוֹךְ אֶת־רוּחִי). HE: must quote the Masoretic Joel wording exactly — אֶשְׁפּוֹךְ אֶת רוּחִי. Risk: High. Because this is a direct citation of an existing Hebrew Bible verse, translators must align to the Joel text itself rather than paraphrase, exactly as the baseline requires for Genesis 15:6 citations.
on all flesh — Gk. ἐπὶ πᾶσαν σάρκα. HE: על כל בשר (direct Joel wording). Risk: Low. Universal-scope note pairs with the baseline universal_scope_of_gospel doctrine (High).

Acts 2:18

Menservants and maidservants prophesy.

Reinforces universal outpouring across social status; no new distinct term. Ties to baseline election/calling themes regarding scope, not mechanism. Risk: Low.

Acts 2:19-20

Wonders in heaven, signs on earth, blood, fire, smoke, sun darkened, moon to blood, “the great and glorious day of the Lord.”

wonders/signs — Gk. τέρατα, σημεῖα (Joel quote). HE: מופתים, אותות. Risk: Medium (see fuller treatment at v.22, “signs and wonders”).
day of the Lord — Gk. ἡμέρα Κυρίου, quoting Joel 3:4 MT (2:31 EN), an existing Tanakh term (יום ה’; cf. Amos 5:18, Isaiah 13:6). HE: יוֹם ה׳. Risk: Medium. In Joel’s own Hebrew, “the LORD” here is the Tetragrammaton itself. Peter’s rhetorical strategy across this speech is to move his hearers from this YHWH-referring citation toward applying the same “Lord” language to Jesus in v.36 — the seam between the two must be handled with the same care given to the baseline lord entry (Critical).

Acts 2:21

“Whoever calls on the name of the Lord shall be saved.”

call on the name of the Lord — Gk. ἐπικαλέσηται τὸ ὄνομα Κυρίου, quoting Joel 3:5 MT (קֹרֵא בְּשֵׁם יְהוָה). HE: הַקּוֹרֵא בְּשֵׁם ה׳. Risk: Critical. This is the exact verse Paul also cites in Romans 10:13 for the same purpose. The whole homiletical arc of Acts 2 depends on hearers recognizing that this originally-YHWH-directed formula is now, per v.36, rightly directed to Jesus as “Lord.” Ties directly to the baseline lordship_of_christ Critical doctrine.
saved — Gk. σωθήσεται. Reuse baseline ישועה (yeshu’ah). Risk: Critical (per baseline salvation entry). Theol.: the individual, immediate sense here (“shall be saved,” singular calling-and-response) reinforces, rather than departs from, Paul’s individual/present/eternal salvation emphasis flagged in the baseline.

Acts 2:22

“Jesus of Nazareth, a man attested by God with mighty works and wonders and signs…”

mighty works, wonders, and signs — Gk. δυνάμεσι καὶ τέρασι καὶ σημείοις (dynamesi kai terasi kai sēmeiois). Lit. “powers/mighty-acts, portents, and signs.” Range: this three-term cluster (elsewhere abbreviated “signs and wonders,” Gk. σημεῖα καὶ τέρατα) recurs across Acts as the authenticating marker of apostolic ministry (2:43; 4:30; 5:12; 14:3; 15:12). EN var.: miracles, wonders, signs. HE: גבורות ומופתים ואותות / commonly abbreviated אותות ומופתים (otot u-mofetim). Risk: Medium. Strong positive Tanakh resource (Exodus plague-narrative and Deuteronomy vocabulary), but Deuteronomy 13:1-3 also warns that signs and wonders can accompany a false prophet — a live category in Jewish thought for testing miracle-claims against fidelity to God, which the Acts narrative itself engages (see Gamaliel, ch.5; Simon Magus, ch.8). Must be taught as authenticating, not self-validating, evidence.
attested — Gk. ἀποδεδειγμένον. Lit. “demonstrated, proven.” HE: מוכח / מאושר. Risk: Low.

Acts 2:23

“…delivered up by the determined plan and foreknowledge of God, you crucified and killed by the hands of lawless men.”

determined plan and foreknowledge — Gk. τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ. Lit. “the fixed/determined counsel and foreknowledge of God.” Range: God’s sovereign, purposive governance — the same theological territory as the baseline providence entry (Medium, hashgachah pratit). HE: בעצתו הנחרצת ובדעתו מראש. Risk: High. Must hold together divine sovereignty over the crucifixion with genuine human moral responsibility (“you crucified”) in the very next clause — a classical compatibilist point that must not collapse into either fatalism (removing guilt) or denial of God’s sovereign plan.
crucified… by the hands of lawless men — Gk. διὰ χειρὸς ἀνόμων … ἀνείλατε. HE: הרגתם בידי אנשים מופקרים / הצליבו. Risk: High. This clause has a fraught history of misuse as a collective “deicide” charge against the Jewish people as a whole, weaponized across centuries of Christian antisemitism. Peter — a Jew addressing fellow Jews — speaks here in the register of an OT prophet indicting Israel’s leadership and generation for a specific act (cf. Isaiah’s and Jeremiah’s indictments of Israel’s own contemporaries), not imputing timeless collective guilt to the Jewish people as such. This framing must be taught explicitly, especially for a Hebrew-speaking audience directly descended from the addressed community.

Acts 2:24

“God raised him up, having loosed the pains of death…”

raised up — Gk. ἀνέστησεν (ἀνίστημι). Reuse baseline תחיית המתים conceptually (though the verb here is ἀνίστημι, not ἐγείρω, both rendered with the same doctrinal Hebrew territory). Risk: Critical (per baseline resurrection entry). Theol.: this is the specific resurrection of the Messiah, doctrinally the ground of the whole speech.
pains of death — Gk. τὰς ὠδῖνας τοῦ θανάτου (echoing LXX Psalm 18/17:5, “birth-pangs of death”). HE: חבלי המוות. Risk: Low.

Acts 2:25-28

Quotation of Psalm 16 (LXX 15): “I saw the Lord always before me… you will not abandon my soul to Hades, nor let your Holy One see corruption.”

Hades — Gk. ᾅδης, translating MT Psalm 16:10’s שְׁאוֹל (Sheol). HE: שְׁאוֹל. Risk: Low-Medium. Existing Tanakh term for the realm of the dead; no major collision, but translators must recognize this is a direct citation and should render using the Psalm’s own wording, not a paraphrase.
corruption — Gk. διαφθορά. HE: שחת / כלייה. Risk: Low.
Holy One — Gk. τὸν ὅσιόν σου, rendering MT’s חֲסִידֶךָ (Psalm 16:10). Distinct from the “Holy and Righteous One” title of Acts 3:14 (see Chapter 3 below), though thematically related. HE: קדושך / חסידך. Risk: Medium — sets up later Christological title-language.

Acts 2:29

“…our father the patriarch David…”

patriarch — Gk. πατριάρχης (patriarchēs). Lit. “father-ruler, head of a family/tribe.” Range: in Jewish usage the title is normally reserved for Abraham, Isaac, and Jacob; its extension to David here is a distinctive (if minor) usage in Acts. EN var.: patriarch, forefather. HE: אבי המשפחה דוד or a direct transliteration הפטריארך דוד. Risk: Low. Minor translator’s note: flag that this usage stretches the term’s normal Jewish scope but is not doctrinally problematic — simply an honorific extension to David as a revered ancestor-figure.

Acts 2:30

”…God had sworn with an oath that he would set one of his descendants on his throne…”

oath, throne, descendant/seed — reuse baseline seed_of_david entry (זרע דוד, High) and davidic_covenant doctrine (High). HE for oath: שבועה; throne: כס / כיסא. Risk: High (inherited from baseline Davidic covenant entry).

Acts 2:31

“…he foresaw and spoke of the resurrection of the Christ…”

resurrection of the Christ — reuse baseline תחיית המתים + משיח. Risk: Critical. Compound risk: applies the Critical resurrection doctrine specifically to the Messiah, tightening the link to the baseline resurrection_of_christ doctrine entry.

Acts 2:32

“This Jesus God raised up, and of that we are all witnesses.”

witnesses — Gk. μάρτυρες (martyres). Lit. “witnesses” (a legal-forensic term). Range: (1) a courtroom witness, an existing Torah category requiring at least two witnesses (Deuteronomy 19:15); (2) in later Christian usage, one who testifies even unto death (the source of English “martyr”). EN var.: witness, testifier, (later) martyr. HE: עד (ed), plural עדים (edim). Risk: Medium. Strong positive existing legal-forensic resource; the semantic extension toward “one who testifies at the cost of life” (fully realized in Stephen, ch.7) is a development that must be taught, since bare עד in ordinary Hebrew usage does not by itself carry that martyrological weight.

Acts 2:33

“Being exalted to the right hand of God… he has poured out this [Spirit].”

exalted, right hand of God — Gk. τῇ δεξιᾷ τοῦ θεοῦ ὑψωθείς. Range: existing Tanakh idiom for divine power/favor and enthronement (Exodus 15:6; Psalm 110:1). HE: הורם לימין האלוהים. Risk: Medium, feeding directly into the Critical deity_of_christ and lordship_of_christ doctrines: exaltation to God’s own right hand implies a unique, deity-adjacent status that must not be softened.
poured out — reuse from v.17-18 (Joel citation, ἐκχέω). Risk: High (as above).

Acts 2:34-35

Quotation of Psalm 110 (LXX 109): “Sit at my right hand, until I make your enemies your footstool.”

Reuses the “right hand” enthronement term above. This psalm is among the most contested Jewish-Christian messianic prooftexts (a Davidic psalm applied to a figure greater than David); ties to davidic_covenant (High) and messianic_promise (Critical). Risk: Critical for the overall citation’s use in this argument, even though individual vocabulary items are Medium.

Acts 2:36

“Let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

Lord and Christ — Gk. Κύριον καὶ Χριστόν. Reuse baseline אדון and משיח. Risk: Critical. This is the climactic confession of the whole speech and the direct doctrinal anchor for the curriculum’s “Conversion of Paul,” “Gospel to Jews and Gentiles,” and “Great Commission” doctrines’ Christological foundation. Must render exactly and without qualification, per the baseline’s Romans 10:9 instruction (ישוע הוא האדון), applying the identical principle here: אלוהים עשה אותו לאדון ולמשיח.
house of Israel — reuse baseline ישראל. Risk: Critical (per baseline israel entry) — the whole speech is addressed to “the house of Israel” corporately; how this corporate address relates to the individual repentance called for in v.38 is a scope question paralleling the baseline’s effectual_calling/election notes.

Acts 2:37

“…they were cut to the heart, and said… ‘What shall we do?’”

cut to the heart — Gk. κατενύγησαν τὴν καρδίαν. Lit. “pierced/stabbed in the heart.” HE: נדקרו בלבם. Risk: Low.

Acts 2:38

“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.”

This verse contains the single densest cluster of load-bearing, high-risk terms in the core passage.

repent — Gk. μετανοήσατε (metanoēsate). Lit. “change one’s mind/turn.” Range: a change of mind leading to a change of direction. EN var.: repent, turn, change one’s mind. HE: הִשָּׁבוּ (imperative of שוב, “turn/return”) or the noun תשובה (teshuvah). Risk: High/Critical. Teshuvah is a foundational, cherished Jewish category (central to Yom Kippur liturgy, Rambam’s Hilchot Teshuvah), a genuine positive asset — but ordinary Jewish teshuvah is typically self-effected through turning, prayer, and charitable acts, without necessarily requiring faith in a mediator. Peter’s call links repentance explicitly and necessarily to baptism in Jesus’ name for forgiveness. This must be taught as continuous with, not a replacement of, the teshuvah framework, while making its specific Messianic content unmistakable.
baptized — Gk. βαπτισθήτω (baptisthētō). Lit. “be immersed/dipped.” Range: existing Jewish ritual-immersion category (tevilah, mikveh purification; and specifically also the immersion required of a Gentile convert to Judaism). EN var.: baptize, immerse. HE: הִטָּבֵל (imperative), noun טְבִילָה (tevilah). Risk: Critical. This is the single most theologically loaded new term introduced by the core passage. Tevilah’s existing associations risk two distinct misreadings: (1) that this is merely another purificatory washing (diminishing its unique identification with the Messiah’s death and resurrection, taught fully in Romans 6), or (2) that it functions like a proselyte’s conversion-immersion (as though a Jewish believer is “converting out of” Jewishness into a separate religion, rather than entering the promised new-covenant fulfillment of Israel’s own hope). Both misreadings must be guarded against explicitly.
name of Jesus Christ — reuse baseline jesus (ישוע) and messiah (משיח). Risk: Critical.
forgiveness of sins — Gk. ἄφεσιν τῶν ἁμαρτιῶν. Range: existing term from Yom Kippur liturgy (selichot, forgiveness prayers). HE: סליחת החטאים. Risk: Medium. Strong positive resource; the new element requiring emphasis is the specific mechanism — forgiveness secured through the name of Jesus, not through the Yom Kippur ritual cycle considered on its own.
gift of the Holy Spirit — Gk. τὴν δωρεὰν τοῦ ἁγίου πνεύματος. Distinct from the baseline spiritual_gifts entry (מתנות רוחניות, the plural charismata of Romans 12): this is the singular gift of the Spirit himself, a person-indwelling grant. HE: מַתַּת רוּח הקודש (matat Ruach HaKodesh, using the more elevated biblical-register noun מתת rather than the everyday מתנה). Risk: High. Must be distinguished from the baseline’s plural “spiritual gifts” so readers do not conflate the initial reception of the Spirit himself with the subsequent distribution of particular Spirit-given abilities.

Acts 2:39

“The promise is for you and your children, and for all who are far off, everyone whom the Lord our God calls to himself.”

promise — Gk. ἐπαγγελία (epangelia). Lit. “announcement, pledge.” Range: God’s covenantal pledge (Abrahamic, Davidic, prophetic). HE: ההבטחה. Risk: Medium. Ties into the baseline covenant (High) category; here the promise’s scope (“you… your children… all who are far off”) directly anticipates the baseline unity_of_jews_and_gentiles Critical doctrine, extending covenant promise-language to Gentiles without erasing its address to “you and your children” first.
calls — reuse baseline קרוא/קריאה (called/calling). Risk: High (per baseline called/calling entries).

Acts 2:40

“…he testified with many other words and exhorted them, saying, ‘Save yourselves from this crooked generation.’”

exhorted — reuse baseline exhort (לעודד/להוכיח, context-sensitive). Here nearer to urging/entreating. Risk: Low.
crooked generation — Gk. σκολιᾶς γενεᾶς, echoing Deuteronomy 32:5. HE: דור עקש. Risk: Low.

Acts 2:41

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

received his word — reuse general acceptance-of-the-gospel language; ties to baseline gospel (הבשורה). Risk: Medium.
baptized — reuse from v.38. Risk: Critical.
added — Gk. προσετέθησαν (prosetethēsan). Lit. “were added to.” Range: numeric/communal increase; the first instance of a recurring Acts growth-formula (cf. 2:47; 5:14; 11:24). HE: נוֹסְפוּ. Risk: Low.
souls — Gk. ψυχαί. HE: נפשות. Risk: Low. Standard Hebrew usage; consistent with the Tanakh’s holistic (not Platonic-dualist) sense of nefesh as the whole living person, not a detachable immaterial part — worth noting so the term isn’t misread through a body/soul dualism foreign to both Hebrew idiom and Luke’s own usage.

PART B — Whole-Book Chapter Survey (Acts 1, 3–28)

(Acts 2:42-47, immediately following the core passage, is treated here for full-chapter coverage.)

Acts 2:42-47 (continuation of chapter 2 beyond the core verses)

devoted themselves — Gk. προσκαρτερούντες (proskarterountes). Lit. “persisted/held fast to.” HE: התמידו / הקפידו לשמור. Risk: Low.
breaking of bread — Gk. κλάσις τοῦ ἄρτου. HE: בציעת הלחם. Risk: Low-Medium. In this narrative context, a shared communal meal (not yet the fixed liturgical Lord’s Supper); translators should avoid over-determining it as later eucharistic ritual language, while noting the connection.
fellowship — reuse baseline שותפות. Risk: Low.
favor with all the people — reuse baseline grace term family loosely (χάρις, here in a social-favor sense, not soteriological grace). HE: חן/חסד בעיני כל העם. Risk: Low.

Chapter 1

ascension — Gk. ἀνελήφθη / ἀνάλημψις (Acts 1:2, 1:9-11). Lit. “was taken up.” Range: bodily, visible, historical departure into heaven, distinct from a temporary vision or a metaphorical exaltation-language alone (cf. 2:33’s “exalted”). EN var.: ascension, taken up, received up. HE: עלה השמימה; noun form עלייתו השמימה. Risk: High. In Modern Hebrew, עלייה (aliyah, “going up”) is overwhelmingly associated with Jewish immigration to the Land of Israel — a centrally loaded Zionist/national term. Bare עלייה for Christ’s ascension risks confusing or trivializing registers. The qualifier השמימה (“heavenward”) must always be retained to disambiguate.
baptism with the Holy Spirit (1:5, contrasted with John’s water baptism) — reuse baseline holy_spirit and the new baptism term above (טבילה). Risk: High. The John/Jesus baptism contrast is foundational to the “Repentance and Baptism” curriculum doctrine and must be rendered so the contrast (water vs. Spirit) is unmistakable: טבילת מים vs. טבילה ברוח הקודש.
witnesses… to the end of the earth (1:8) — reuse עד/עדים from Acts 2:32 above. Risk: Medium. Programmatic statement for the whole book’s missionary structure; ties to mission_to_nations (Medium, baseline) and evangelism (High, baseline).
lot (1:26, casting lots for Judas’ successor) — Gk. κλῆρος (klēros). Lit. “lot, portion.” Range: existing Levitical practice (the Yom Kippur goats, Leviticus 16:8; Urim and Thummim). HE: גורל. Risk: Low.
restore the kingdom to Israel (1:6) — reuse baseline kingdom_of_god (מלכות האלוהים) and ישראל. Risk: High. The disciples’ question and Jesus’ deferral (“it is not for you to know the times or seasons”) must be taught carefully for a Hebrew-speaking audience, given the ongoing cultural and political resonance of Israel’s national restoration; the text neither confirms nor denies a future national dimension but redirects toward mission — over-eager date-setting or political mapping onto contemporary events should be flagged as a misapplication risk.

Chapter 3

Holy and Righteous One (3:14) — Gk. τὸν ἅγιον καὶ τὸν δίκαιον. HE: הַקָּדוֹשׁ וְהַצַּדִּיק. Risk: Critical. “HaKadosh” (הקדוש) alone echoes “HaKadosh Baruch Hu” (“The Holy One, Blessed be He”), one of the most common Jewish reverential names for God himself. Applying it directly, unqualified, to Jesus is doctrinally exact but carries the same weight as the baseline lord/deity_of_christ Critical entries and must be flagged for theologian review every occurrence.
Author/Prince of Life (3:15, ἀρχηγὸς τῆς ζωῆς) — Lit. “originator/leader/pioneer of life.” HE: שַׂר הַחַיִּים (proposed rendering; no fixed precedent). Risk: Medium. Translator’s choice, not yet an established fixed term; must be flagged as a deliberate rendering decision requiring theologian sign-off.
restore all things (3:21, ἀποκατάστασις πάντων) — HE: הֲשָׁבַת הַכֹּל לְקַדְמוּתוֹ. Risk: High/Critical — FORBIDDEN SUBSTITUTION FLAG. Must never be rendered using תיקון עולם (“tikkun olam”), the widely known Lurianic-Kabbalistic and contemporary social-justice phrase; using it here would trivialize Christ’s cosmic eschatological restoration at his return into a this-worldly activist program.
his servant (3:13, 3:26, ὁ παῖς αὐτοῦ) — reuse Isaiah-servant theme already flagged High-risk in the baseline intercession entry (rooted in Isaiah 53, contested between the individual-Messiah and collective-Israel readings). HE: עַבְדּוֹ. Risk: High.
times of refreshing (3:20) — Gk. καιροὶ ἀναψύξεως. HE: עידני התעודדות. Risk: Low.
The chapter’s underlying quotation of Deuteronomy 18:15 (“a prophet like Moses”) reuses baseline navi/prophet (Medium) and its associated caution about contested messianic prooftexts.

Chapter 4

boldness — Gk. παρρησία (parrhēsia). Lit. “freedom/plainness of speech.” Range: outspoken confidence, especially before authority or danger. EN var.: boldness, confidence, freedom of speech. HE: עֹז (oz), or the phrase בְּעֹז רוּחַ / בגילוי לב. Risk: Medium. Central term for the “Persecution and Bold Witness” curriculum doctrine, recurring at 4:13, 4:29, 4:31, 28:31. A colloquial alternative, חוצפה (chutzpah), carries a genuine positive Jewish resonance (“holy chutzpah,” audacity directed at Heaven, found in Talmudic narrative) but risks too casual/brash a register for formal Bible translation; retain עֹז as the primary term.
no other name… salvation (4:12) — reuse baseline ישועה. Risk: Critical. The explicit exclusivity claim (“there is salvation in no one else”) is especially sensitive given Jewish covenant-assurance frameworks (cf. baseline assurance_of_salvation, High) and must be taught as the positive good news it is, not weaponized polemically against the reader’s own community.
cornerstone (4:11, quoting Psalm 118:22) — HE: רֹאשׁ פִּנָּה, direct existing Tanakh wording. Risk: Medium. Contested messianic prooftext; strong positive resource.
one heart and soul / all things in common (4:32) — HE: לֵב אֶחָד וְנֶפֶשׁ אֶחָת. Risk: Low. Foundational vocabulary for the “Church as Community” curriculum doctrine.
great grace (4:33) — reuse baseline חסד. Risk: High (per baseline grace entry).

Chapter 5

lying to / testing the Holy Spirit (5:3-4, 5:9) — reuse baseline רוח הקודש. Risk: Critical. “You have not lied to man but to God” (5:4) is an explicit textual identification of the Spirit with God himself — directly reinforces the baseline’s Critical concern that the Spirit’s full personhood and deity, not an impersonal influence, must be preserved.
suffering shame for the Name (5:41, ὑπὲρ τοῦ ὀνόματος) — HE: בַּעֲבוּר הַשֵּׁם / לְשֵׁם. Risk: High. “HaShem” (הַשֵּׁם, “The Name”) is itself the standard reverential Jewish substitute-address for God, used constantly in daily religious speech to avoid pronouncing the Tetragrammaton. Applying “the Name” here to Jesus’ name carries real theological weight (echoing the baseline’s lordship_of_christ Critical concerns) but risks being misheard as a generic pious reference to God-in-general rather than specifically to Yeshua’s name; context must disambiguate every time.

Chapter 6

table service (6:2, διακονία). Lit. “service, ministry.” HE: שֵׁרוּת הַשֻּׁלְחָנוֹת. Risk: Medium. The origin of the later “deacon” office; no fixed one-word Hebrew equivalent exists, so the descriptive phrase is preferred over transliteration.
Hellenists / Hebrews (6:1, Ἑλληνισταί / Ἑβραῖοι) — sociolinguistic distinction between Greek-speaking and Hebrew/Aramaic-speaking Jewish believers. HE: יְהוּדִים דּוֹבְרֵי יְוָנִית / יְהוּדִים דּוֹבְרֵי עִבְרִית וַאֲרָמִית. Risk: Low-Medium. Important cultural-context note for the “Church as Community” doctrine (internal diversity within the earliest community), not itself a doctrinal collision term.
laying on of hands (6:6, ἐπίθεσις τῶν χειρῶν) — HE: סְמִיכַת יָדַיִם (semichat yadayim). Risk: Medium. Genuine strong positive resource: semichah is the traditional Rabbinic ordination-transmission concept, traced back to Moses laying hands on Joshua (Numbers 27:18-23), continuing in the Rabbinic ordination chain. The NT practice (commissioning + impartation of the Spirit’s enabling) parallels but is not identical to the legal-authority-transmission sense of Rabbinic semichah; the overlap and the difference should both be taught.

Chapter 7

temple made with hands (7:48, χειροποίητος) — HE: מַעֲשֵׂה יְדֵי אָדָם. Risk: Medium. Stephen’s Temple-critique (echoing Isaiah 66:1-2 and Solomon’s own prayer, 1 Kings 8:27) is a scriptural, prophetic argument, not an attack on the Temple’s legitimacy per se; must be framed with the same care the baseline law entry requires — the risk is entirely in framing, not vocabulary.
stoning (7:58-59, λιθοβολέω) — HE: סְקִילָה (sekilah), the existing specific halakhic term for this Torah-prescribed method of capital punishment. Risk: Low. Historically precise; no collision, though the narrative irony (a Jewish court applying this method to Stephen) is worth a contextual note.
fell asleep (7:60, ἐκοιμήθη, a death euphemism) — HE: נֶאֱסַף אֶל אֲבֹתָיו (echoing the existing biblical idiom, e.g. Genesis 25:8). Risk: Low. Positive existing resource.
living words (7:38, λόγια ζῶντα) — HE: דִּבְרֵי חַיִּים. Risk: Low.

Chapter 8

the gift of God (8:20, re: Simon Magus attempting to buy the Spirit’s power) — reuse baseline מתת register from Acts 2:38. Risk: Medium. Warns against a transactional/merit view of the Spirit’s gift, reinforcing the baseline grace entry’s insistence that grace and its effects are never purchasable.
sorcery (8:9, 8:11, μαγεία) — HE: כִּשּׁוּף (kishuf), the existing halakhic prohibition category (Exodus 22:18; Deuteronomy 18:10). Risk: Low. Appropriately negative existing resource; no collision.
eunuch (8:27, εὐνοῦχος) — HE: סָרִיס (saris), the existing Tanakh term. Risk: Low. A genuine positive resource: Isaiah 56:3-5 promises eunuchs full inclusion in the future community of God’s people, a passage this narrative implicitly fulfills — worth flagging as a teaching asset, not merely a neutral proper term.
The Isaiah 53 quotation Philip expounds (8:32-33) reuses the baseline intercession doctrine’s High-risk note regarding the contested individual-Messiah vs. collective-Israel reading of the Suffering Servant.

Chapter 9

persecution (9:4-5, διωγμός/διώκεις). HE: רְדִיפָה. Risk: Medium. Central term for the “Persecution and Bold Witness” and “Conversion of Paul” curriculum doctrines.
chosen instrument (9:15, σκεῦος ἐκλογῆς) — Lit. “vessel of election/choosing.” Reuse baseline בחירה (election). HE: כְּלִי נִבְחָר. Risk: High. Applies the baseline’s individual-election concern (already flagged High against the corporate-default reading) directly and specifically to Paul’s personal apostolic calling — a key text for teaching that Romans 9’s individual-election trajectory has real narrative precedent in Acts itself.
Tabitha raised (9:40-41, ἀνέστη) — reuse resurrection vocabulary but note carefully: this is a temporary restoration to ordinary mortal life (a foretaste/sign-miracle), not the once-for-all eschatological resurrection of the baseline’s Critical resurrection entry. HE: קָמָה לְחַיִּים / הוּחְזְרָה לַחַיִּים. Risk: Medium. Must be distinguished doctrinally from Christ’s resurrection so readers do not flatten the two categories.

Chapter 10

God-fearer (10:2, 10:22, 10:35, φοβούμενος τὸν θεόν) — Lit. “one fearing God.” Range: a Gentile who worshiped Israel’s God and associated with the synagogue without full proselyte conversion (no circumcision). HE: יְרֵא אֱלֹהִים. Risk: Medium. Positive existing category, but risks being read as a merely generic “pious person” rather than Luke’s specific technical sense (an uncircumcised, synagogue-adjacent Gentile) — the exact sociological hinge on which the whole Cornelius narrative turns.
clean / unclean (10:14-15, 10:28, κοινός/ἀκάθαρτον) — HE: טָהוֹר / טָמֵא, the precise Levitical dietary-purity category terms (kashrut). Risk: Critical. This is arguably the single highest-risk new term introduced anywhere in Acts for a Torah-aware Hebrew-speaking readership: Peter’s vision directly reinterprets these categories to authorize table-fellowship between Jews and Gentiles. Must be taught, consistent with the baseline law entry’s framing caution, as God’s declaration relativizing a specific ritual-purity boundary-marker for the purpose of Jew-Gentile table fellowship, not as a blanket abrogation of Torah or of Jewish dietary practice as such — a distinction of enormous pastoral and doctrinal consequence.
God shows no partiality (10:34, οὐ προσωπολήμπτης) — HE: אֵינוֹ נוֹשֵׂא פָּנִים, echoing the existing biblical idiom (Deuteronomy 10:17). Risk: Low-Medium. Strong positive resource.

Chapter 11

Christians (11:26, Χριστιανοί) — the first occurrence of this label, applied at Antioch. HE: two live options — נוֹצְרִים (Notzrim, the standard Modern Hebrew word for “Christians,” etymologically from “Nazarene”) or מְשִׁיחִיִּים (Meshichi’im, “Messianics”). Risk: Critical. Notzrim carries heavy historical baggage in Jewish usage, frequently connoting Gentile Christendom as historically distinct from — and at times antagonistic toward — Jewish identity and community. Given this Language Package’s specified Messianic Jewish and Hebrew-speaking believer audience, מְשִׁיחִיִּים is the preferred rendering to preserve continuity with Jewish identity, with a translator’s note explaining the Notzrim alternative and its connotations. This decision requires theologian sign-off and must be applied consistently across all Acts materials.
The Antioch church’s Barnabas-led growth reuses baseline church (קהילה, Critical) with no new risk beyond the existing entry.

Chapter 12

angel of the Lord (12:7, 12:23, ἄγγελος Κυρίου) — HE: מַלְאַךְ ה׳, the existing rich Tanakh term (Exodus 3:2; Judges 6:11). Risk: Low. Positive existing resource; no new doctrinal risk in this narrative (a rescuing/judging angel, not a theophanic identification question).

Chapter 13

set apart (13:2, ἀφορίζω, “set apart Barnabas and Saul”) — HE: הַפְרָשָׁה. Risk: High. Directly reuses the baseline doctrine registry’s separation_unto_gods_service entry (already High-risk), now applied concretely to the commissioning of missionaries — an important narrative anchor for that doctrine.
justified… apart from the law (13:38-39) — reuse baseline ההצדקה (justification) and תורה (law). Risk: Critical. This is the explicit textual anchor for the curriculum’s “Justification apart from the Law” doctrine. Per the baseline’s mandatory rule, the Hebrew rendering must retain the qualifying phrase עַל יְדֵי אֱמוּנָה (“by faith”) so the statement reads as God’s forensic verdict received by faith, not as a self-justifying rationalization, and must not be framed as an attack on Torah itself (per the baseline law entry’s caution).
light for the Gentiles (13:47, quoting Isaiah 49:6, φῶς ἐθνῶν) — HE: אוֹר לַגּוֹיִם (or la-goyim), the existing famous Isaiah phrase. Risk: Medium. Genuine positive resource, but also a phrase with a well-known secular/Zionist civic usage in Modern Israeli discourse (Israel’s own self-described mission “to be a light unto the nations”). The specific missiological-christological point here — that Paul and Barnabas, as Messiah’s messengers, are fulfilling this calling in and through the gospel — must be framed distinctly from that national-destiny reading.
appointed to eternal life (13:48, τεταγμένοι εἰς ζωὴν αἰώνιον) — reuse baseline בחירה (election). HE: מְיוֹעָדִים לְחַיֵּי עוֹלָם. Risk: High.

Chapter 14

the living God (14:15, ζῶντι θεῷ, contrasted with idols) — HE: אֱלֹהִים חַיִּים, existing rich Tanakh term (Jeremiah 10:10). Risk: Low. Strong positive resource.
idols (14:11-13, mistaken identification of Paul and Barnabas as Hermes and Zeus) — HE: אֱלִילִים. Risk: Low. Existing negative-connotation term; no collision.
elders appointed (14:23, πρεσβύτεροι) — HE: זְקֵנִים, existing term (synagogue and Sanhedrin eldership). Risk: Medium. Positive continuity resource; must be clarified as a new ecclesial office parallel to, not simply identical with, existing Jewish communal eldership structures.

Chapter 15

circumcision (15:1, 15:5, περιτομή/περιτέμνω) — HE: מִילָה / בְּרִית מִילָה (brit milah). Risk: Critical. Brit Milah is one of the most central identity- and covenant-markers in all of Judaism (Genesis 17). The Jerusalem Council’s decision that Gentile believers need not be circumcised is among the most theologically consequential moments in Acts. Must be taught, per the baseline’s covenant (High) and church_as_gods_people (Critical) entries and their grafting-in framework, as a decision about requirements for Gentile inclusion, never as abrogating the covenant sign’s meaning for Jewish believers themselves (a nuance the narrative itself later reinforces at 16:3 and 21:20-26).
tabernacle/tent of David (15:16, quoting Amos 9:11 LXX, “the fallen tent of David”) — HE: סֻכַּת דָּוִד, direct Amos 9:11 MT wording (אָקִים אֶת־סֻכַּת דָּוִיד). Risk: Medium. Ties to baseline davidic_covenant (High); applies Davidic-restoration language specifically to justify Gentile inclusion in the messianic community.
The apostolic decree (abstain from things sacrificed to idols, blood, what is strangled, sexual immorality) partially parallels the later Rabbinic construction of universal Noahide ethical minimums — a positive comparative resource worth noting. Risk: Medium.

Chapter 16

spirit of divination (16:16, πνεῦμα Πύθωνα, lit. “a Python spirit”) — HE: רוּחַ קְסָמִים. Risk: Low-Medium. Falls within an existing, appropriately negative Torah category of forbidden divination (Leviticus 19:31; Deuteronomy 18:10-11); no collision, since this is already condemned in the reader’s own tradition.
what must I do to be saved? (16:30-31) — reuse baseline ישועה. Risk: Critical. A second, independent narrative instance of the Acts 2/salvation-confession pattern; consistency of rendering with 2:21, 2:38, and 4:12 is required per the baseline’s theological-consistency rules.
Roman citizenship (16:37-38, πολίτης Ῥωμαῖος) — HE: אֶזְרָחוּת רוֹמִית. Risk: Low. Civil-legal, not doctrinal, term.

Chapter 17

unknown god (17:23, ἀγνώστῳ θεῷ) — HE: אֵל בִּלְתִּי נוֹדָע. Risk: Medium. An apologetic bridge-term, not itself a doctrinal collision; the missiological strategy of engaging pagan altars and poets as a rhetorical bridge must be framed so as not to imply doctrinal syncretism with the pagan referent itself.
times of ignorance (17:30, τῆς ἀγνοίας) — HE: יְמֵי הַבּוּרוּת. Risk: Low.
appointed a day on which he will judge the world in righteousness (17:31) — reuse baseline צדק (righteousness) and general judgment vocabulary (מִשְׁפָּט). Risk: Medium. Extends the baseline universal_human_accountability (High) doctrine’s application specifically to a Gentile, pagan-philosophical audience — a new application context worth flagging for the curriculum’s “Gospel to Jews and Gentiles” doctrine.

Chapter 18

the Way (18:25-26, ἡ ὁδός, of Apollos “instructed in the way of the Lord”) — HE: הַדֶּרֶךְ. Risk: Medium-High. HaDerekh is the historically attested self-designation of the early Jewish followers of Yeshua and remains a term some Messianic Jewish congregations use of themselves today — a genuine positive asset, not merely a risk. The risk is contemporary dilution: it could be confused with generic New-Age-influenced “spiritual path” language, or with the unrelated ethical idiom derekh eretz (“proper conduct”). Context must anchor it clearly to the specific early proclamation about Yeshua.
The Apollos episode (baptism of John vs. fuller instruction) reuses the baptism (Critical) and holy_spirit (Critical) terms with a new progressive-revelation nuance: an already-devout believer receiving fuller instruction, not a wholesale correction of prior faith.

Chapter 19

Artemis of the Ephesians (19:24-28, Ἄρτεμις) — a proper name; HE: transliterate as אַרְטֶמִיס. Risk: Low. No Hebrew semantic collision; historical proper noun. The surrounding idolatry-polemic reuses אלילים from Chapter 14.
rebaptism / fuller instruction (19:1-7, disciples of John receiving the Holy Spirit with tongues and prophecy upon the laying on of hands) — reuse baptism, holy_spirit, prophecy (baseline נבואה, Low), and laying on of hands (סמיכת ידיים, Medium, from Chapter 6). Risk: Medium.
magic scrolls burned (19:19) — reuse כישוף (sorcery, Chapter 8). Risk: Low.

Chapter 20

the whole counsel of God (20:27, πᾶσαν τὴν βουλὴν τοῦ θεοῦ) — HE: כָּל עֲצַת הָאֱלֹהִים. Risk: Low-Medium. Echoes the “determined plan” (βουλή) vocabulary of Acts 2:23; ties to the baseline providence entry.
overseers / elders / shepherd (20:17, 20:28, πρεσβύτεροι / ἐπίσκοποι / ποιμαίνειν) — HE: זְקֵנִים (elders, reuse Ch.14); for the shepherding verb, לִרְעוֹת (lir’ot, “to shepherd”), a strong positive resource echoing Ezekiel 34 and Psalm 23. Risk: Medium. Luke’s equation of “elders” and “overseers” as the same office (20:17, 28) is itself a minor but useful ecclesiological data point for the “Church as Community” and “Apostolic Authority” doctrines.
wolves (20:29, false teachers) — HE: זְאֵבִים. Risk: Low.

Chapter 21

Nazirite vow (21:23-26, ἁγνισμός context) — HE: נֵדֶר נָזִיר (existing Torah category, Numbers 6). Risk: Medium. Paul’s own participation in Temple purification rites to demonstrate continued respect for Jewish practice is an important corrective data-point for the “Justification apart from the Law” curriculum doctrine: justification apart from law-works does not entail Paul’s personal abandonment of Jewish observance. This nuance must be taught explicitly to prevent an antinomian misreading of Chapter 13’s justification teaching.
defiling the temple (21:28, the accusation against Paul) — HE: חִלּוּל הַמִּקְדָּשׁ. Risk: Medium. Reuses the temple-sensitivity caution from Chapter 7.

Chapter 22

zealous for God (22:3, ζηλωτὴς ὑπάρχων τοῦ θεοῦ, Paul’s self-description of his pre-conversion life) — HE: קַנָּאִי לֵאלֹהִים. Risk: Medium. An existing category (cf. Phinehas-type zeal, Numbers 25; the first-century Zealot movement) with both positive and negative resonances depending on framing; given the historical and contemporary weight of religious-nationalist zeal-language, this must be framed carefully as sincere but misdirected zeal, later reoriented — not endorsed as a model in itself.
22:16 (“call on his name, wash away your sins”) reuses the Acts 2:21/2:38 cluster; consistency of rendering required.

Chapter 23

Sanhedrin (23:1, Συνέδριον) — HE: סַנְהֶדְרִין, the existing precise historical/halakhic institutional term. Risk: Low. Direct, accurate reuse; no collision.
The Pharisee-Sadducee dispute over resurrection, angels, and spirits (23:6-9) is a useful positive teaching point reinforcing the baseline resurrection entry’s note that the concept of resurrection itself was not foreign to (at least Pharisaic) first-century Judaism — the controversy in Acts is about Jesus specifically, not about the doctrine of resurrection in general.

Chapter 24

the Way as a “sect” (24:5, 24:14, αἵρεσις) — reuse הדרך (Chapter 18); for αἵρεσις, HE: כַּת (kat, “sect/cult”). Risk: Medium. Kat carries a fairly strong pejorative “cult” connotation in Modern Hebrew; this must be preserved deliberately as Tertullus’s hostile framing (his intended insult), while Paul’s own reply (24:14-15) affirms continuity with Israel’s Scriptures and hope rather than accepting the sectarian label.
righteousness, self-control, and the coming judgment (24:25) — reuse צדק and general judgment vocabulary. Risk: Medium.

Chapter 25

appeal to Caesar (25:11, ἐπικαλοῦμαι Καίσαρα) — HE: פְּנִיָּה לַקֵּיסָר. Risk: Low. Civil-legal procedural term; no doctrinal collision. Chapter otherwise reuses established vocabulary (Sanhedrin, the Way) with no new doctrinal load.

Chapter 26

power of Satan (26:18, τῆς ἐξουσίας τοῦ Σατανᾶ) — HE: כּוֹחַ הַשָּׂטָן, using שָׂטָן (Satan), an existing Tanakh term (Job 1-2; Zechariah 3:1-2). Risk: Medium. In the Tanakh, ha-Satan generally functions as an accusing, prosecutorial angelic office rather than the more fully personalized cosmic ruler-of-evil figure assumed in Second Temple and NT demonology; this intensified conception must be taught as a development, not assumed automatically continuous with the more limited Tanakh usage.
sanctified by faith in me (26:18, ἡγιασμένοις πίστει τῇ εἰς ἐμέ) — reuse baseline התקדשות (sanctification) and אמונה (faith), with the object of faith explicitly Christ himself. Risk: High. Reinforces both baseline entries’ shared concern that the object of faith must always be recoverable and specific (Christ), not generic piety.
heavenly vision (26:19, οὐράνιος ὀπτασία) — HE: חָזוֹן מִן הַשָּׁמַיִם. Risk: Low.

Chapter 27

giving thanks / breaking bread (27:35, εὐχαριστήσας) — reuse baseline הודיה (thanksgiving). Risk: Low-Medium. In this narrative, a literal shared meal for physical sustenance during the shipwreck crisis, not a liturgical Lord’s Supper; the echo of eucharistic language is a minor ambiguity worth a brief translator’s note but not a significant doctrinal risk.
The angel’s assurance (27:23-24) reuses the providence doctrine vocabulary established at Acts 2:23 and 20:27.

Chapter 28

[preaching] the kingdom of God… with all boldness, unhindered (28:31, μετὰ πάσης παρρησίας ἀκωλύτως) — reuse baseline מלכות האלוהים and עֹז (boldness, Chapter 4). HE for “unhindered”: בְּלִי מַעְצוֹר / לְלֹא מַפְרִיעַ. Risk: Low. Programmatically significant as the book’s triumphant closing note; ties together the “Great Commission Fulfilled” curriculum doctrine’s central claim that the gospel has reached the empire’s capital unimpeded.
Isaiah 6:9-10 quotation (28:26-27, judicial hardening: “hearing you will hear but never understand…”) — reuse baseline navi/prophecy (Low-Medium) and directly engages the unity_of_jews_and_gentiles Critical doctrine. Risk: Critical. This judicial-hardening motif applied to unbelieving Israel at the book’s close has a long history of supersessionist misuse; per the baseline’s Romans 11 grafting-in framework, it must be taught as describing a partial, remnant-preserving hardening (consistent with Romans 11:25’s “partial hardening… until the fullness of the Gentiles comes in”), never as total or final rejection of Israel as a people.

End of semantic analysis. See 08_core_glossary.md for the consolidated per-term glossary table covering all chapters.

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