Acts — Phase 1 Semantic Analysis (Hmong Language Package)

§0. Governing Conventions

This document extends, and never contradicts, the baseline Romans Hmong Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md). Every term already fixed in the Romans TM must be reused verbatim in Acts content wherever the same Greek concept recurs (e.g. Vajtswv, tus Tswv, Vaj Ntsuj Plig, txiaj ntsim, kev cawm dim / cawm, hwjchim, Txoj Kevcai (ntawm Vajtswv / Mauxes), kev cai raus dej, kev xaiv, tsis saib ntsej muag, pehawm, dab mlom). Register remains formal/literary Hmong (RPA script), consistent with the existing Hmong Bible translation tradition. Risk tiers (Critical/High/Medium/Low) follow the definitions in bible_term_registry.json’s registry_metadata.risk_tier_definitions.

Acts introduces a distinct new collision category not prominent in Romans: shamanic trance, divination, spirit-mediumship, and magical name-invocation (Simon Magus, the seven sons of Sceva, the Pythian spirit-girl at Philippi, Elymas the sorcerer). These recur across the book and are flagged consistently below wherever they surface.

Every chapter of Acts (1–28) is covered. A chapter contributing no new load-bearing vocabulary is stated explicitly rather than omitted.

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

Acts 2:1

Field	Content
Greek term	ἦσαν πάντες ὁμοῦ / συμπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς
Transliteration	ēsan pantes homou; Pentēkostē
Literal meaning	”were all together”; “Fiftieth (day)” — the Feast of Weeks, 50 days after Passover
Semantic range	Pentēkostē = a fixed calendrical feast name (harvest festival, Lev 23:15-21); homou = physical/unified togetherness
English variants	”Pentecost”; “day of Pentecost”; “were all together in one place”
Contextual theological meaning	The Spirit is poured out on the appointed harvest-feast day — the “firstfruits” of the new covenant harvest, deliberately timed within Israel’s liturgical calendar. Anchors Doctrine: The Holy Spirit and Pentecost.
Destination rendering & risk	Pentekhauxus (transliteration, first-use gloss “hnub kaum tsib caug” or simply gloss as “lub Ncej Kaum Tsib Caug Hnub”) for the feast name — Medium risk, comprehension gap only (no native referent); “ua ke rau ib qho chaw” (together in one place) — Low risk, stable.

Acts 2:2

Field	Content
Greek term	ἦχος … ὥσπερ φερομένης πνοῆς βιαίας / ἐπλήρωσεν ὅλον τὸν οἶκον
Transliteration	ēchos; pnoē biaia; eplērōsen
Literal meaning	”a sound… as of a violent rushing wind”; “filled the whole house”
Semantic range	pnoē (breath/wind) is etymologically linked to pneuma (Spirit) — deliberate wordplay; plēroō = to fill completely
English variants	”sound… like a mighty rushing wind”; “it filled the whole house”
Contextual theological meaning	The wind-sound signals the Spirit’s arrival with theophanic force (cf. Sinai, Ezek 37). “Filled” anticipates v.4’s “filled with the Holy Spirit” — the house-filling prefigures the Spirit’s filling of persons.
Destination rendering & risk	”lub suab zoo li cua daj cua dub ntsawj” (a sound like a fierce wind) — Low risk, natural weather imagery; “puv nkaus” (filled completely) for the house — Low, but see v.4 for the person-filling formula which carries High risk (below).

Acts 2:3

Field	Content
Greek term	ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός
Transliteration	glōssai hōsei pyros
Literal meaning	”tongues as of fire, distributing themselves”
Semantic range	glōssa = both the physical organ “tongue” and “language” (used both senses in this pericope, deliberately)
English variants	”divided tongues, as of fire”; “tongues of fire”
Contextual theological meaning	Visible, individualized theophany — each person receives a distinct flame, signaling personal (not merely corporate) reception of the Spirit; fire recalls divine presence/purification (Sinai, refiner’s fire).
Destination rendering & risk	”tej nplaig zoo li nplaim taws” (tongue-shaped things like flames of fire) — Medium risk: must use “nplaig” (physical tongue) here, reserving “lus” (language/speech) for v.4’s “other tongues,” so the visual flame-image is not confused with the speech-miracle; a footnote distinguishing the two senses of glōssa is required.

Acts 2:4

Field	Content
Greek term	ἐπλήσθησαν πάντες Πνεύματος Ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις
Transliteration	eplēsthēsan pneumatos hagiou; heterais glōssais; apophthengomai
Literal meaning	”all were filled with Holy Spirit, and began to speak with other tongues (languages)“
Semantic range	pimplēmi/plēroō (fill) — a repeatable, Spirit-initiated filling distinct from the one-time indwelling of 8:9-11-style union language; glōssa here = human languages, not ecstatic gibberish (confirmed by vv.6,8,11); apophthengomai = solemn, elevated utterance
English variants	”filled with the Holy Spirit”; “began to speak in other tongues”; “as the Spirit gave them utterance”
Contextual theological meaning	THE anchor verse for Doctrine 1 (Holy Spirit and Pentecost): the Spirit’s filling produces intelligible proclamation across real ethnic/linguistic boundaries — a reversal of Babel’s confusion, and the inaugural sign that God’s saving speech now reaches “every nation under heaven.”
Destination rendering & risk	”puv npo ntawm Vaj Ntsuj Plig” (filled/full of the Holy Spirit) — reuses the fixed baseline collocation Vaj Ntsuj Plig; the verb must be puv / puv npo (“be full/filled”) and must never use nkag (“enter,” the verb for spirit-possession in Hmong shamanism, already permanently forbidden in the Romans TM for 5:12). High risk: without the mandatory “puv npo ntawm Vaj Ntsuj Plig” construction and explicit teaching, “filled with the Spirit” risks being heard as dab nkag — a shaman (txiv neeb) being entered/possessed by a spirit to enter trance. “hais lwm yam lus” (speak other kinds of language) for the tongues-miracle — Medium risk, comprehension-level; must be kept distinct from v.3’s “nplaig” (physical tongue).

Acts 2:5-6

Field	Content
Greek term	Ἰουδαῖοι … εὐλαβεῖς / συνεχύθη … τῇ ἰδί�ᾳ διαλέκτῳ
Transliteration	Ioudaioi; eulabeis; synechythē; idia dialektō
Literal meaning	”Jews… devout/reverent”; “was confounded/thrown together”; “in his own dialect”
Semantic range	eulabeis = religiously careful/reverent (a positive term); dialektos = mother-tongue/dialect
English variants	”devout Jews”; “the crowd came together, and were confused”; “each one heard them in his own language”
Contextual theological meaning	The multi-ethnic diaspora audience (list continues vv.9-11) establishes that the gospel’s reach is already global at its inaugural proclamation, previewing Doctrine 2 (Gospel to Jews and Gentiles), even though this scene is entirely diaspora Jews and proselytes (v.10) — the Gentile mission proper begins at Acts 10.
Destination rendering & risk	”cov Yudas” reuses the fixed baseline cov Yudas — Low. “cov hwm Vajtswv tiag tiag” (those who truly revere God) for eulabeis — Low-Medium, comprehension-level. “hauv nws hom lus” (in his own native tongue) — Low.

Acts 2:9-11

Proper-noun ethnonym list (Parthians, Medes, Elamites, Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya, Rome, Cretans, Arabians) plus προσήλυτοι (prosēlytoi, “proselytes”) and τὰ μεγαλεῖα τοῦ θεοῦ (“the mighty/great deeds of God”).

• proselyte (prosēlytos): a Gentile convert formally incorporated into Judaism, including circumcision. Hmong rendering: “cov txawv haiv tuaj koom nkag rau Kevcai Yudas” (foreigners who have come to join the Law/customs of the Jews) — Medium risk, comprehension gap (no native equivalent institution); needed again at 6:5, 13:43.
• mighty deeds of God (megaleia tou theou): “tej haujlwm loj kawg nkaus ntawm Vajtswv” — Low risk, stable descriptive phrase.
• Proper nouns transliterated per standard Hmong Bible convention; Low risk throughout.

Acts 2:12-13

Field	Content
Greek term	διηπόρουν / διαχλευάζοντες … γλεύκους μεμεστωμένοι εἰσίν
Transliteration	dieporounto; diachleuazontes; gleukos
Literal meaning	”were utterly perplexed”; “mocking, sneering”; “they are full of sweet new wine”
Semantic range	gleukos = unfermented/sweet new wine (an odd accusation, since new wine has low alcohol — heightens the absurdity of the mockery, or implies a strong sweet wine)
English variants	”perplexed”; “mocking, said, ‘They are filled with new wine‘“
Contextual theological meaning	The false, mocking explanation of the Spirit’s work (drunkenness) sets up Peter’s corrective sermon — establishing a pattern repeated throughout Acts: Spirit-empowered proclamation provokes both wonder and hostile misreading (cf. Doctrine 6, Persecution and Bold Witness, in embryonic form).
Destination rendering & risk	”tsis paub yuav xam li cas” (utterly perplexed) — Low. “thuam tias puv cawv” (mocking, saying they are full of wine) — Low, no collision (drunkenness is a universally recognized accusation, not a traditional-religion collision point).

Acts 2:14-15

Peter’s opening rebuttal. No new load-bearing theological terms; reuses tus Tub Txib-adjacent apostolic authority already implicit. “third hour of the day” (ōra tritē tēs hēmeras) is a time-marker only — Low risk.

Acts 2:16-21 (Joel 2:28-32 quotation)

Field	Content
Greek term	ἐν ταῖς ἐσχάταις ἡμέραις … ἐκχεῶ ἀπὸ τοῦ πνεύματός μου … προφητεύσουσιν … σημεῖα … τέρατα … πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται
Transliteration	eschatais hēmerais; ekcheō; prophēteuō; sēmeia; terata; epikalesētai to onoma kyriou; sōthēsetai
Literal meaning	”in the last days”; “I will pour out from my Spirit”; “they will prophesy”; “signs”; “wonders”; “whoever calls upon the name of the Lord”; “will be saved”
Semantic range	ekcheō (pour out) — a vivid, abundant, one-directional divine outpouring (not a two-way libation exchange); prophēteuō = Spirit-given inspired speech, not limited to prediction; epikaleō = formal invocation/appeal, a legal-relational act of calling upon someone as one’s advocate/patron
English variants	”in the last days”; “I will pour out my Spirit”; “sons and daughters shall prophesy”; “signs and wonders”; “call on the name of the Lord… shall be saved”
Contextual theological meaning	The eschatological, universal, Spirit-democratizing (sons/daughters, young/old, “all flesh”) outpouring fulfills prophecy and directly grounds Doctrine 1. The climactic clause (“calls on the name of the Lord… saved”) is quoted again at Rom 10:13 and Acts 22:16, and is the hinge verse connecting Pentecost to personal salvation (Doctrine 2/3 overlap) and to Doctrine 9 in the Romans package (Gospel as Power).
Destination rendering & risk	”tej hnub kawg” (the last days) — Low-Medium, comprehension/eschatological framing only. “nchuav Vaj Ntsuj Plig los rau saum” (pour out the Holy Spirit upon) — High risk: the verb nchuav (pour) is the identical verb used for pouring libations of liquor/water in ancestor-veneration and shamanic ritual offerings; must always be anchored with the divine subject explicit (“Vajtswv nchuav nws Vaj Ntsuj Plig,” never a bare “nchuav” clause) and taught as a sovereign, one-directional divine bestowal, never a ritual libation-exchange technique. “cev Vajtswv lus” (prophesy, lit. “carry/relay God’s word”) for prophēteuō — Medium risk, comprehension-level; must be distinguished from shamanic spirit-mediumship speech (see 16:16 below) by anchoring the message-source explicitly to Vajtswv. “tej cim thiab tej txuj ci tseem ceeb” (signs and wonders) — High risk: see full treatment under Doctrine 5 (Apostolic Authority and Miracles) below; must always be anchored as God’s own confirming acts, never bare, to avoid assimilation to txiv neeb (shaman) ritual feats. “leej twg hu lub npe ntawm tus Tswv… yuav dim” (whoever calls on the name of the Lord… will be saved) — reuses the fixed Romans-baseline pattern: this exact clause is a documented forbidden-substitution zone in the Romans package (§3.1: the verb hu, “to ritually call back a soul / summon a spirit,” must never render this invocation). The Hmong rendering must use descriptive phrasing anchored explicitly to kev ntseeg + lees paub tias Yexus yog tus Tswv (believing and confessing that Jesus is Lord), reusing kev cawm dim / cawm anchored to Yexus Khetos, never a bare hu-based soul-calling construction. Critical risk, carried forward unchanged from the Romans baseline.

Acts 2:22

Field	Content
Greek term	Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ … δυνάμεσι καὶ τέρασι καὶ σημείοις
Transliteration	Nazōraios; apodedeigmenon; dynamesi kai terasi kai sēmeiois
Literal meaning	”Jesus the Nazarene, a man demonstrated/certified by God… by mighty works and wonders and signs”
Semantic range	apodeiknymi = to publicly demonstrate/prove, often in a legal-evidentiary sense
English variants	”Jesus of Nazareth, a man attested by God”; “with mighty works and wonders and signs”
Contextual theological meaning	Peter grounds the kerygma in verifiable, public, God-attested acts — Christ’s miracles are forensic evidence of divine commissioning, a pattern repeated for apostolic miracles (Doctrine 5).
Destination rendering & risk	”Yexus tus neeg Naxales” (transliterated place-name epithet) — Low, established transliteration pattern. “Vajtswv qhia tseeb tias” (God demonstrated/proved that) plus reuse of hwjchim (always qualified Vajtswv hwjchim) and the new “signs and wonders” term — High, per above.

Acts 2:23

Field	Content
Greek term	τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον … διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε
Transliteration	hōrismenē boulē kai prognōsei; ekdoton; anomōn
Literal meaning	”by the determined plan and foreknowledge of God, delivered up… by the hand of lawless men you nailed and killed”
Semantic range	boulē = deliberate counsel/decree; prognōsis = foreknowledge — same root family as Romans’ foreknow_predestine entry
English variants	”delivered up according to the definite plan and foreknowledge of God”; “you crucified and killed by the hands of lawless men”
Contextual theological meaning	Simultaneously affirms God’s sovereign predetermination and full human moral culpability for the crucifixion — the identical tension structurally preserved in the Romans Election doctrine (9:19-23), now applied Christologically.
Destination rendering & risk	Reuse the Romans-baseline construction for foreknowledge: twb paub ua ntej lawm / twm chaw ua ntej lawm, paired with an explicit human-culpability clause — High, inheriting the same hmoov (fate) collision risk already documented in the Romans package; must never collapse into fatalistic language that removes the “lawless men“‘s guilt.

Acts 2:24

Field	Content
Greek term	ὃν ὁ θεὸς ἀνέστησεν, λύσας τὰς ὠδῖνας τοῦ θανάτου
Transliteration	anestēsen; lysas tas ōdinas tou thanatou
Literal meaning	”whom God raised up, having loosed the birth-pains/pangs of death”
Semantic range	anistēmi = to raise/stand up again (root of anastasis, resurrection); ōdines = labor-pains, a vivid metaphor for death’s grip being broken like a woman released from labor
English variants	”God raised him up, loosing the pangs of death”
Contextual theological meaning	First explicit resurrection statement of the sermon — the theological center of the entire Acts kerygma (repeated in every apostolic sermon).
Destination rendering & risk	NEW TERM — resurrection_of_the_dead: “sawv hauv qhov tuag rov qab los” (rise up again from the dead) — High risk (full treatment under Doctrine cross-reference below): Hmong traditional religion holds that the dead continue as ancestor-spirits requiring ongoing ritual feeding/consultation, not that they are raised bodily at a future point; must be explicitly taught as a one-time-past (Christ) / future (believers) bodily event, distinct from perpetual ancestor-spirit existence.

Acts 2:25-28 (Psalm 16 quotation)

Reuses human_spirit_soul (ψυχή/psychē rendered ntsuj plig, kept lexically distinct from Vaj Ntsuj Plig) for “my soul” and introduces Hades (ᾍδης) — the realm of the dead. Hmong rendering: “tebchaws ntawm cov tuag” (the land/place of the dead) — Medium risk, comprehension gap; must not be rendered with any term implying the ancestor-spirit realm of Hmong folk cosmology (where the dead reside as ongoing spirit-beings interacting with the living), since Hades in this text is a place of confinement from which Christ is not abandoned, not a permanent spirit-residence.

Acts 2:29-32

“Patriarch David” (patriarchēs) — Low, comprehension-level (“thawj poj koob yawm txwv,” ancestor-founder) with no collision since the text affirms rather than displaces ancestral lineage-honor. “Resurrection of the Christ” (anastasis tou Christou) and “his flesh did not see corruption” (v.31, diaphthora) reuse flesh_neutral_descent_body (lub cev nqaij tawv) plus the new resurrection term above. “We are all witnesses” (v.32) reuses the fixed baseline witness entry (tus timkhawv) — Low, per Romans TM, though note the semantic trajectory toward “martyr” that intensifies later in Acts (see Ch.7 below).

Acts 2:33

Field	Content
Greek term	τῇ δεξιᷠ τοῦ θεοῦ ὑψωθεὶς, τήν τε ἐπαγγελίαν τοῦ ἁγίου πνεύματος λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο
Transliteration	dexia tou theou hypsōtheis; epangelian tou hagiou pneumatos; execheen
Literal meaning	”having been exalted to the right hand of God… having received the promise of the Holy Spirit from the Father, he has poured out this”
Semantic range	hypsoō = exalt/lift high (honor-status verb); same ekcheō (pour out) verb as v.17
English variants	”exalted at the right hand of God”; “having received from the Father the promise of the Holy Spirit, he has poured out this”
Contextual theological meaning	Explicitly Trinitarian causal chain: Father promises → exalted Son receives and mediates → Spirit is poured out. Central proof-text for Doctrine 1.
Destination rendering & risk	NEW TERM — exalted_at_the_right_hand: “raug tsa qhov chaw rau ntawm sab tes xis ntawm Vajtswv” — Medium risk, honor-idiom, comprehension-level. Reuses fixed baseline promise (lus cog tseg), father_god (Leej Txiv), holy_spirit (Vaj Ntsuj Plig). The pour-out verb repeats the High-risk nchuav flag from v.17 above.

Acts 2:34-35 (Psalm 110 quotation)

“Sit at my right hand… until I make your enemies your footstool” — reuses lord (tus Tswv) and honor/subjugation imagery; Low risk, stable OT-quotation convention.

Acts 2:36

Field	Content
Greek term	ἀσφαλῶς γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεὸς
Transliteration	asphalōs; oikos Israēl; kyrion kai christon epoiēsen
Literal meaning	”let all the house of Israel know for certain… God has made him both Lord and Christ”
Semantic range	epoiēsen (made) here means “publicly installed/declared,” not “caused to come into being” (no adoptionist implication — his sonship/deity is already presumed by the sermon’s Ps 16/110 argument)
English variants	”let all the house of Israel know for certain that God has made him both Lord and Christ”
Contextual theological meaning	The sermon’s climax: Jesus is publicly enthroned as both tus Tswv (Lord/YHWH’s vice-regent) and Khetos (Messiah) — full deity and Messianic office united, echoing the Romans baseline’s insistence on preserving full deity against diminished-Sonship renderings (Romans TM son_of_god notes).
Destination rendering & risk	”cia tag nrho Cuab Kwvtij Yixalayees paub tseeb tias Vajtswv tsa nws ua tus Tswv thiab Khetos” — reuses fixed tus Tswv and Yexus Khetos/Khetos roots. High risk: the verb “tsa… ua” (install/appoint as) must never be rendered in a way that suggests Jesus became Lord/God at this moment in an adoptionist sense (a risk flagged by the Romans baseline’s “diminished-sonship renderings” forbidden-substitution entry); teaching note required.

Acts 2:37

“Cut to the heart” (katenygēsan tēn kardian) — a vivid conviction-idiom. Hmong: “mob siab kawg li” (deeply pained/pierced in the heart-liver) — Low-Medium, natural idiom, no collision. “What shall we do?” — Low.

Acts 2:38

Field	Content
Greek term	μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος
Transliteration	metanoēsate; baptisthētō; epi tō onomati; eis aphesin tōn hamartiōn; dōrean tou hagiou pneumatos
Literal meaning	”repent, and let each of you be baptized in/upon the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit”
Semantic range	metanoeō = to change one’s mind/heart-orientation, a whole-person reorientation (not mere remorse, cf. metamelomai); aphesis = release/pardon/letting-go (also used for debt-release, prisoner-release); dōrea = a free gift (distinct from charisma, a distributed grace-gift — see Doctrine cross-reference)
English variants	”repent and be baptized”; “for the forgiveness of your sins”; “the gift of the Holy Spirit”
Contextual theological meaning	The single most programmatic verse in Acts for Doctrine 3 (Repentance and Baptism): repentance + baptism-in-Jesus’-name + forgiveness + Spirit-gift form one indivisible conversion-complex, repeated with variation across every subsequent conversion narrative (Ch.8, 9, 10, 16, 19).
Destination rendering & risk	NEW TERM — repentance_repent: “hloov siab lees txim tso kev txhaum tseg” (change the heart, confess, and forsake sin) — High risk: Hmong traditional religion frames wrongdoing (txhaum) as a reparable social/ritual fault correctable through restitution or ritual apology to elders/spirits/ancestors (the same collision already flagged for sin_act_and_condition in the Romans baseline); repentance must be taught as a decisive, inward, God-ward reorientation of the whole person, not a repeatable social-repair transaction, and must be kept lexically distinct from the Romans-baseline renewal_of_the_mind (hloov siab tshiab), which denotes ongoing post-conversion sanctification, not the initial turning. NEW TERM — forgiveness_of_sins: “kev zam txim” — Medium risk: zam (forgive/release) is a stable interpersonal-forgiveness term with no direct traditional-religion collision, but must be taught alongside the txhaum-collision note above so hearers do not default to a ritual-debt-cancellation reading. epi tō onomati (in the name of Jesus Christ) reuses/extends the baseline pattern; see NEW TERM — name_of_jesus below (Doctrine cross-reference), flagged High/Critical. NEW TERM — gift_of_the_holy_spirit (dōrea, distinct from Romans’ spiritual_gift/charisma): “Vaj Ntsuj Plig raug muab pub dawb rau” (the Holy Spirit given freely as a gift) — Medium risk, comprehension-level; must be kept distinct from the Romans-baseline spiritual_gift entry (which renders charisma pneumatikon, the distributed gifts, not the Spirit-Person himself as gift).

Acts 2:39

“The promise is for you and for your children and for all who are far off” — reuses promise (lus cog tseg) and nations_gentiles implicitly (far off = future Gentile inclusion, cf. Eph 2:17). “Everyone whom the Lord our God calls” (proskalesētai) — Low-Medium, reuses election-adjacent volitional-call vocabulary; must avoid hmoov framing per the Romans Election entry.

Acts 2:40

“Save yourselves from this crooked generation” (skolias geneas) — reuses kev cawm dim / cawm, anchored contextually to the preceding gospel proclamation, not a self-achieved rescue. Low-Medium, comprehension-level idiom (“generation gone crooked”).

Acts 2:41

“Those who received his word were baptized, and there were added that day about three thousand souls” — reuses baptism (kev cai raus dej) and human_spirit_soul (ntsuj plig, here in its ordinary “person/soul” counting sense, e.g. census-style, not the Holy Spirit — must retain the un-prefixed form). “Added” (prosetethēsan) — NEW TERM (minor): “ntxiv rau” (added to [the community]) — Low risk, first occurrence of a recurring church-growth formula (cf. 2:47, 5:14, 11:24).

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PART B — Chapter-by-Chapter Full-Book Coverage

Chapter 1

New load-bearing terms:

• kingdom_of_god (reused from Romans baseline, lub Nceeg Vaj ntawm Vajtswv) — 1:3,1:6 — Low.
• holy_spirit / power (reused, Vaj Ntsuj Plig; hwjchim, always Vajtswv hwjchim) — 1:5,1:8 — the promise “you will receive power when the Holy Spirit comes upon you” is the programmatic thesis-verse for the whole book, paralleling Rom 1:16’s density of flagged terms. High, per Romans baseline.
• witness (reused, tus timkhawv) — 1:8, “you will be my witnesses” — note the semantic trajectory toward “martyr” that will intensify in Ch.7. Low-Medium (semantic-development flag, not a lexical change).
• NEW — ends_of_the_earth: ἕως ἐσχάτου τῆς γῆς (heōs eschatou tēs gēs) — “mus txog thaj chaw kawg ntawm ntiajteb” (to the farthest place of the earth) — Low risk; anchors Doctrine 9 (Great Commission Fulfilled), bookended by 28:30-31.
• NEW — prayer: προσευχή/προσεύχομαι (proseuchē/proseuchomai) — “kev thov Vajtswv” — Low risk, established devotional term, recurring throughout the book (1:14, 2:42, 3:1, 4:24, 6:4, 10:9, 12:5, 13:3, 16:25, etc.).
• NEW — casting_lots: κλῆρος (klēros, 1:26, choosing Matthias) — “ua nrig xaiv” (cast lots / draw by lot) — High risk: casting lots to discern God’s choice closely resembles Hmong and broader animist divination practices (drawing lots, throwing bones/coins to determine fate or spirit-will); must be explicitly taught as a sanctioned, Spirit-guided pre-Pentecost practice never repeated after the Spirit’s arrival replaces such mechanisms with direct guidance, not an ongoing endorsed divinatory technique.
• “two men… in white robes” (1:10) anticipates the formal angel_of_the_lord term introduced at Ch.5; not yet named as angelos here, so treated as narrative description only in this chapter.

Chapter 2

Core passage vv.1-41 fully treated in Part A above. Chapter continues through vv.42-47:

• NEW — fellowship_koinonia: κοινωνία (koinōnia, 2:42) — “kev sib raug zoo/kev koom ua ke ntawm cov ntseeg” — Low-Medium risk; positive comprehension-level bridge to Hmong clan communal life.
• NEW — breaking_of_bread: κλάσις τοῦ ἄρτου (klasis tou artou, 2:42,2:46) — “kev muab ncuav rhe ua ke noj” (the breaking and shared eating of bread) — Medium-High risk: must be distinguished from the shamanic/ancestral offering-feast domain (food shared with or offered to spirits, fij-adjacent practices already flagged High in the Romans baseline for “living sacrifice”), and taught as ordinary shared table-fellowship possibly carrying sacramental overtones, never assimilated into ancestor-feast ritual.
• NEW — holding_all_things_in_common: εἶχον ἅπαντα κοινά (2:44-45) — “muab txhua yam khoom coj los ua ke” — Low-Medium; anchors Doctrine 4 (Church as Community); risk is under-teaching voluntary generosity vs. mandated communal ownership, not collision.
• “favor with all the people” (2:47, charin) reuses the grace root but in its ordinary non-salvific sense (“goodwill/favor”) — must be flagged so it is never confused with the Critical-risk salvific txiaj ntsim entry; render as “txaus siab rau” (pleasing to/favorably regarded by) rather than txiaj ntsim to avoid overloading the Critical term. Medium risk (disambiguation note, new to this Language Package).

Chapter 3

• Reuses name_of_jesus pattern (3:6,3:16) and repentance_repent (3:19) and faith_believe.
• NEW — servant_of_god_messianic_title: παῖς (pais, 3:13,3:26, distinct from doulos) — “Leej Tub Qhev/Tus Tub Qhe hwm” — proposed rendering “nws tus Tub Qhe” (his honored Servant) kept distinct from the Romans-baseline qhev (bondservant self-designation, 1st person) — Medium risk: must be taught as an honorific Messianic title (Isaiah’s Suffering Servant) applied to Christ by others, not a self-abasing confession, to avoid collapsing two distinct doulos/pais registers.
• “times of refreshing” (anapsyxis, 3:20) and “restoration of all things” (apokatastasis, 3:21) — NEW (minor) eschatological terms: “lub sijhawm so hlo” and “kev rov ua kom zoo tag nrho dua” — Low-Medium, comprehension-level, no collision.
• “prophet like Moses” (3:22-23) reuses law_mosaic_divine root contextually — Low.

Chapter 4

• NEW — boldness (parrēsia): 4:13,4:29,4:31 — “kev qhia tawv tawv tsis ntshai leej twg” (bold, unafraid proclamation) — Low-Medium risk, comprehension-level; anchors Doctrine 6 (Persecution and Bold Witness). Distinguish carefully from the idiom lub siab tawv (“hardened heart,” Romans-baseline hardening, negative) — the boldness idiom here should use the verbal construction “ua siab tawv qhia” (embolden oneself to speak) rather than the nominal lub siab tawv, to avoid confusion; teaching note required.
• NEW — cornerstone_rejected_stone: λίθος … κεφαλὴν γωνίας (4:11, Ps 118 citation) — “pob zeb uas cov kws tsim tsev tsis xaiv, tab sis rov ua tus thawj pob zeb” (the stone the builders rejected that became the chief cornerstone) — Medium risk: must be kept distinct from the Romans-baseline stumbling_block entry (negative sense) since this is a positive exaltation-Christology title; a shared root (“pob zeb”) with a deliberately reversed valence requires explicit teaching.
• “salvation in no other name” (4:12) reuses salvation_save + name_of_jesus, doubly anchored — High, per both source entries.
• “filled with the Holy Spirit” (4:8,4:31) reuses the High-risk formula established at 2:4.

Chapter 5

• NEW — angel_of_the_lord: ἄγγελος κυρίου (5:19; recurring 8:26, 10:3, 12:7-11,23, 27:23) — “tus tubtxib saum ntuj ntawm tus Tswv” (the heavenly messenger/envoy of the Lord) — High risk: builds on the Romans-baseline apostle root (tub txib, messenger) with the qualifier “saum ntuj” (from heaven) to distinguish angels from human apostles; also risks conflation with Hmong animistic spirit-intermediaries (dab, ancestor-spirits, nature-spirits functioning as go-betweens with the divine/spirit-world) — must be taught explicitly as a created, obedient heavenly being serving the one true God, categorically distinct from ancestor-spirits or nature-spirits.
• Ananias and Sapphira: “lie to the Holy Spirit” / “test the Spirit” (5:3,5:9) reuses Vaj Ntsuj Plig in a solemn judicial context — reinforces the Spirit’s full personhood and deity (cannot be lied to like a mere impersonal force) — High, reinforcing Doctrine 1’s Critical-tier Holy Spirit entry.
• “great fear came upon” (phobos megas, 5:5,5:11) — Low-Medium, natural covenant-community response idiom, no collision.
• Gamaliel’s counsel, “if this plan (boulē) is of God” (5:38-39) reuses the foreknow_predestine/will_of_god root family — Medium, consistent with existing entries.

Chapter 6

• NEW — church_assembly (ekklēsia): formally introduced in narrative sense (implicit from 5:11 forward, but the office-structure of Ch.6 makes it load-bearing) — “pawg ntseeg” — Low risk; already implicit in the Romans-baseline deacon_servant entry’s Hmong string (tu pawg ntseeg); formalized here as its own glossary entry since it recurs constantly through the rest of the book (8:1,8:3,9:31,11:22,11:26,12:1,13:1,14:23,14:27,15:3-4,15:22,15:41,16:5,18:22,19:32,19:39-40,20:17,20:28).
• NEW — hellenists_hebrews: Ἑλληνισταί / Ἑβραῖοι (6:1) — “cov Yudas hais lus Kilis” vs. “cov Yudas hais lus Henplais” — Low risk, comprehension-level ethnic-linguistic subgroup distinction within the early church, relevant to Doctrine 4.
• deacon_servant (reused, tus pab tu pawg ntseeg) formally instituted here (6:1-6) — direct scriptural basis for that Romans-baseline entry’s office-sense.
• “full of the Spirit and wisdom” (6:3) and “full of faith and the Holy Spirit” (6:5, Stephen) reuse the High-risk filling-formula established at 2:4; NEW (minor) — wisdom (sophia): “kev txawj ntse/tswvyim” — Low.

Chapter 7 (Stephen’s speech and martyrdom)

• Recounts OT history largely reusing established Law/promise/circumcision vocabulary — Low, per Romans baseline.
• NEW — Son of Man (Christological title): ὁ υἱὸς τοῦ ἀνθρώπου (7:56) — “Tus Tub ntawm Tib Neeg” — Medium risk: must be taught as a distinct apocalyptic-Danielic Christological title, kept lexically distinct from the Romans-baseline son_of_god (Leej Tub ntawm Vajtswv), to prevent hearers from treating the two titles as interchangeable rather than complementary (full deity + true humanity).
• “false witnesses” (pseudomartyres, 6:13,7:58 context) — Low, reuses witness root negated.
• Stephen’s death is the decisive point at which martys/tus timkhawv (baseline Low-risk “witness”) visibly develops toward the later technical sense “martyr” (one killed for testimony) — Medium-High flag: this is a semantic-development note, not a lexical change; the Hmong rendering tus timkhawv remains unchanged, but curriculum content must explain that Stephen’s death inaugurates the connection between faithful testimony and potential death, directly grounding Doctrine 6.

Chapter 8

• NEW — sorcery_magic: μαγεία / Σίμων ὁ μάγος (8:9-24, Simon Magus) — “khawv koob” (the actual, existing Hmong term for magical/sorcerous arts and incantations) — Critical risk: direct, named collision with living Hmong shamanic/magical practice; must be unambiguously presented as a counterfeit, condemned practice contrasted with the genuine Spirit-given hwjchim (God’s power), not as a rival-but-comparable supernatural technique. Simon’s attempt to purchase the Spirit’s power (8:18-20) additionally reinforces the High-risk laying_on_of_hands entry below by dramatizing exactly the magical-transaction misunderstanding that must be avoided.
• NEW — laying_on_of_hands: ἐπίθεσις τῶν χειρῶν (8:17-19; recurring 6:6, 9:12,9:17, 13:3, 19:6, 28:8) — “tsa tes rau saum (lawv)” (lay/raise hands upon) — High risk: potential collision with shamanic healing/blessing gestures in which a txiv neeb or ritual specialist physically transmits spiritual power or removes affliction through touch; the Simon Magus narrative itself dramatizes the danger of this being misread as a purchasable magical technique. Must be taught as a Spirit-empowered act of commissioning/blessing under God’s sovereign authority, never a technique that transmits power independent of God’s will.
• NEW (proper-role, minor) — Samaritans: Σαμαρεῖται — “cov Xamalis” — Low, transliteration, comprehension gap only (ethnic-religious history); relevant to Doctrine 2 as the first cross-ethnic-boundary mission (Jews → Samaritans → Gentiles progression of Acts 1:8).
• NEW (minor) — eunuch: εὐνοῦχος (8:27ff, Ethiopian eunuch) — “tus tub qhe raug txiav” (a male attendant who has been surgically altered) — Medium risk, comprehension/sensitivity gap, no doctrinal collision; requires a brief explanatory gloss.
• Isaiah 53 quotation (8:32-33) reuses servant_of_god_messianic_title (Ch.3 above) and general atonement vocabulary (propitiation_atoning_sacrifice root, Romans baseline) contextually — Critical, per Romans baseline entry.
• Baptism (8:36-38) reuses kev cai raus dej — High, per Romans baseline.

Chapter 9

• Paul’s conversion. Reuses witness, baptism, faith_believe.
• NEW — the_way (hē hodos): ἡ ὁδός (9:2; recurring 19:9,19:23,22:4,24:14,24:22) — “Txoj Kev” (capitalized/marked as the early church’s self-designation, “The Way”) — Medium risk: must be visually/contextually marked as a proper name for the Christian movement, distinct from generic “txoj kev” (a path/road), requiring a first-occurrence footnote.
• NEW (minor) — persecution: διωγμός/διώκω (diōgmos/diōkō, 9:4-5 and throughout) — “kev tsim txom” (persecution/oppression) — Low-Medium risk, comprehension-level; formally anchors Doctrine 6 from this point forward (recurs 11:19, 13:50, and Paul’s own suffering catalogues).
• NEW — chosen_instrument_vessel: σκεῦος ἐκλογῆς (9:15) — “lub yias uas Vajtswv xaiv” (a vessel that God has chosen) — Medium risk: positive convergence of two already-flagged Romans-baseline roots (vessel_of_mercy_wrath’s “lub yias” and election_choose’s “xaiv”); must retain the mandatory volitional-choice qualifier from the Election entry (never bare “xaiv”) and be contextually anchored to Paul’s specific apostolic commissioning, not confused with the general “vessel of wrath/mercy” eschatological category of Romans 9.
• “filled with the Holy Spirit” (9:17) reuses the established High-risk formula. Tabitha/Dorcas raised from death (9:36-42) reuses resurrection_of_the_dead/miracle-power vocabulary — High, anchoring Doctrine 5.

Chapter 10

Central chapter for Doctrine 2 (Gospel to Jews and Gentiles).

• NEW — vision / trance: ὅραμα / ἔκστασις (horama/ekstasis, 10:3,10:10,10:17,10:19; recurring 11:5, 12:9, 16:9-10, 18:9, 22:17, 26:19) — “yog toog” (a vision/trance-state experience — the actual existing Hmong term used for shamanic and dream-vision states) — Critical risk: this is a direct, high-frequency collision with core Hmong shamanic practice, in which the txiv neeb deliberately enters a trance (yog toog) to travel to and negotiate with the spirit-world. Divine visions in Acts must be explicitly taught as God-initiated, truthful, Christ-centered revelatory events entirely under God’s sovereign initiative, categorically distinct from self-induced or ritually-induced shamanic trance-journeys, or hearers will assimilate apostolic visionary experience into the shamanic paradigm. This is among the highest-priority new collision terms surfaced in this Language Package and requires mandatory human theologian review wherever it occurs.
• NEW — clean_unclean_food: κοινός / ἀκάθαρτος (koinos/akathartos, 10:14-15,10:28; 11:8-9) — “qias tsis huv” (unclean/defiled) vs. “dawb huv” (clean/pure) — Critical risk: extends the already-Critical/High dawb huv collision documented in the Romans baseline (sanctification, ritual purity from spirit-contamination) into the specific domain of Hmong food/ritual-purity taboos (e.g., restrictions tied to death-contact, spirit-offerings, or clan custom). Peter’s vision must be taught as God’s declaration of Gentile inclusion into the people of God, not a statement primarily about literal food hygiene, and must not reinforce a ritual-purity mindset that the passage is designed to dismantle.
• NEW — god_fearer: φοβούμενος τὸν θεόν (10:2,10:22,10:35; recurring 13:16,13:26,13:43,16:14,17:4,17:17) — “tus ntshai thiab hwm Vajtswv” (one who fears/reveres God) — Medium risk, comprehension-level category (Gentile sympathizers with Judaism who had not undergone full conversion/circumcision); relevant to Doctrine 2’s Jew-Gentile boundary-crossing theme.
• impartiality_of_god (10:34-35, reused tsis saib ntsej muag) — Low, per Romans baseline, here extended explicitly to ethnic impartiality between Jew and Gentile.
• Holy Spirit falls on Gentiles (10:44-46), tongues (reused), baptism (reused), gift_of_the_holy_spirit (reused from 2:38) — all High/Critical per their source entries, now applied for the first time to uncircumcised Gentiles, which is itself the chapter’s central doctrinal claim.

Chapter 11

• Report to Jerusalem; reuses Ch.10 vocabulary.
• NEW — christian: Χριστιανός (Christianos, 11:26; recurring 26:28) — “cov Khixatia” (transliteration, built on the already-fixed Khetos root) — Low risk, comprehension-level naming convention; must not be confused with any sectarian rebranding term.
• “full of the Holy Spirit and faith” (Barnabas, 11:24) reuses the established filling-formula — High, per 2:4.
• “the word of God increased” narrative-growth formula begins here (12:24, 19:20) — Low, stable descriptive phrase.

Chapter 12

• angel_of_the_lord (reused from Ch.5, 12:7-11,12:23) — High, per Ch.5 entry; here also enacting judgment on Herod, showing the same term functions both as deliverer and as judgment-agent — teaching note on the range of the angelic-messenger function.
• church_assembly and prayer reused (12:5,12:12) — the church’s corporate prayer for Peter’s release directly anchors Doctrine 4.
• No further new theological vocabulary; Herod’s death narrative (12:20-23) is providential-judgment narrative reusing established glory (lub yeeb koob, v.23 “did not give God the glory”) — Low, per Romans baseline.

Chapter 13

First missionary journey begins; central chapter for Doctrines 2, 8, and 9.

• Sending of Paul and Barnabas (13:1-3) reuses fasting (NEW, minor: νηστεία/nēsteia — “kev yoo mov,” Low risk, established Hmong Christian practice-term) plus laying_on_of_hands and holy_spirit — High, per prior entries.
• sorcery_magic reused for Bar-Jesus/Elymas (13:6-12, μάγος again) — Critical, per Ch.8 entry, now applied to opposition-to-the-gospel context (the sorcerer is blinded, not converted, sharpening the contrast).
• NEW — justification_apart_from_law formalized: δικαιωθῆναι (dikaiōthēnai, 13:38-39, “by him everyone who believes is justified from everything from which you could not be justified by the law of Moses”) — reuses the Romans-baseline justify_reckon_as_righteous (ua kom ncaj ncees / raug suav tias ncaj ncees) and law_mosaic_divine (Txoj Kevcai (ntawm Vajtswv / Mauxes)) entries together in explicit antithesis — Critical, inheriting both source entries’ risk tiers; this is Acts’ clearest single-verse anchor for Doctrine 8 (Justification apart from the Law) and must never be rendered so as to suggest the Law could partially justify, only that faith in Christ fully justifies where the Law could not.
• “light for the Gentiles… to the ends of the earth” (13:47, Isaiah citation) reuses nations_gentiles, salvation_save, and ends_of_the_earth — High, cumulative.
• NEW (election-adjacent) — appointed to eternal life: τεταγμένοι εἰς ζωὴν αἰώνιον (13:48) — reuses election_choose/foreknow_predestine vocabulary (with the mandatory volitional-clause qualifier, never hmoov) plus eternal_life (txoj sia nyob mus ib txhis) — Critical, per the Romans Election entry, now attested in a missionary-response context.

Chapter 14

• Lystra: Paul and Barnabas mistaken for gods (Zeus/Hermes, 14:11-13) — NEW (minor) — false gods (theoi, plural, pagan sense): “tej dab” or lowercase “tej vajtswv” (the pagan crowd’s false deities) — High risk: care is required to render the crowd’s mistaken plural “gods” so as never to use the fixed, capitalized Vajtswv (reserved exclusively for the one true God throughout the Romans baseline and this package) for these false deities; recommend “tej dab” (spirits/false-gods) or a clearly lowercase/plural-marked construction, paired with Paul’s own emphatic rejection of the worship offered to him.
• Paul tears his clothes and refuses worship (14:14-15) — reuses worship_serve_cultic (pehawm, mandatory object-anchoring “pehawm Vajtswv”) — High, per Romans baseline; here dramatized as a direct refusal of misdirected pehawm, reinforcing the entry’s replacement-not-addition teaching requirement.
• Stoning of Paul (14:19) reuses persecution — Low-Medium, per Ch.9 entry.

Chapter 15

Jerusalem Council; central chapter for Doctrines 2, 4, and 8.

• circumcision (reused, kev txiav (raws li Txoj Kevcai Mauxes)) — Medium, per Romans baseline, now the chapter’s central controversy.
• NEW — yoke: ζυγός (zygos, 15:10) — “lub quab” (an ox-yoke) — Low-Medium risk, concrete agricultural metaphor for the burden of law-observance; transfers well to an agrarian Hmong context, comprehension-level only.
• grace (reused, 15:11, txiaj ntsim) — Critical, per Romans baseline, explicitly invoked as the ground of Gentile salvation apart from circumcision.
• NEW — apostolic_council_decree: τὰ δόγματα / τὰ ἐπάναγκες (15:20,15:28-29) — “tej lus qhia tseg ntawm cov Tub Txib thiab cov Txwj Laus” (the decreed instructions of the apostles and elders) — Medium risk, institutional/comprehension-level; content of the decree (abstain from things sacrificed to idols, blood, strangled things, sexual immorality) reuses the already-High-risk idol entry (dab mlom) and the new clean_unclean_food entry.
• NEW — elder (presbyteros, church office): πρεσβύτερος (11:30,14:23,15:2,15:4,15:6,15:22-23,16:4,20:17,21:18) — “cov txwj laus (hauv pawg ntseeg)” (elders, within the church) — Medium risk: positive bridge to the existing Hmong clan-elder authority structure (txwj laus), but must carry the qualifying phrase “(hauv pawg ntseeg)” at every occurrence to distinguish ecclesial eldership from clan/village elder authority, which in traditional practice is entangled with ancestor-ritual and shamanic-consultation decision-making.
• “purifying their hearts by faith” (15:9) reuses the dawb huv root positively — reinforces the Romans-baseline sanctification entry’s mandatory teaching that purity here is inward/faith-wrought, not external ritual cleansing — High, consistent with existing entry.

Chapter 16

• Lydia’s household baptism (16:14-15) reuses baptism, god_fearer — High/Medium respectively.
• NEW — spirit_of_divination: πνεῦμα πύθωνα (pneuma pythōna, 16:16, the Philippian slave-girl) — “dab saib yaig” (a divining/fortune-telling spirit — an actual category recognized in Hmong spirit-taxonomy for a spirit that grants second-sight or fortune-telling ability to its human host) — Critical risk: this is arguably the single most direct, named collision term in the entire book. The passage itself explicitly identifies this as an evil/oppressive spirit that Paul casts out in the name of Jesus Christ, providing built-in textual grounding for the required contrast-teaching: divination spirits are to be exorcised, never sought, consulted, or treated as a legitimate parallel to the Holy Spirit’s gifts (contrast Rom 2:17’s “signs and wonders,” 2:16-18’s “prophesy,” all of which must be anchored to the Holy Spirit and never confused with this pneuma pythōna). Mandatory human theologian review.
• Philippian jailer’s conversion (16:31, “believe in the Lord Jesus and you will be saved, you and your household”) reuses faith_believe + salvation_save, doubly anchored — High.
• Household baptism formula recurs (16:33) — High, per baseline baptism entry, extended to household/family-unit reception, relevant to Doctrine 3.

Chapter 17

• Athens/Areopagus speech; central chapter for cross-cultural apologetics.
• NEW — unknown_god: ἀγνώστῳ θεῷ (agnōstō theō, 17:23) — proposed rendering “tus Vajtswv uas lawv tsis paub” (the God whom they do not know) — Critical risk requiring mandatory human theologian review: Paul’s rhetorical strategy deliberately identifies the Athenians’ unknowing worship-object with the true God he proclaims; using the fixed, capitalized Vajtswv term here is textually justified by Paul’s own argument, but risks being misheard — absent very careful teaching — as endorsing that any Hmong ancestor-spirit or nature-deity venerated under uncertainty could likewise simply be “the same God, unknown.” This must be taught with the specific historical-rhetorical context intact (Paul is not affirming Athenian polytheism generally, only using one particular altar-inscription as a bridge to proclaim the specific, resurrected, judging Christ), never generalized into a syncretistic principle applicable to Hmong ancestor/spirit veneration.
• idol (reused, 17:16, dab mlom) — High, per Romans baseline.
• resurrection_of_the_dead (reused, 17:18,17:32, provoking mockery) — High, per Ch.2 entry; note here it is explicitly the point of Athenian scorn, useful for anticipating audience resistance in curriculum design.

Chapter 18

Corinth, Gallio’s tribunal. Reuses the_way-adjacent gospel-proclamation vocabulary, scripture (Vaj Lug Kub, of Apollos, 18:24-28). No new theological vocabulary beyond reuse; explicitly logged as reviewed. Low across the board.

Chapter 19

Ephesus; central chapter for Doctrine 3’s most nuanced baptism teaching.

• John’s baptism vs. Christian baptism (19:1-7) — reuses baptism (kev cai raus dej) with an essential disambiguation: John’s baptism (repentance-oriented, water-only) must be distinguished from Christian baptism (in the name of the Lord Jesus, joined with reception of the Holy Spirit) — High, per Romans baseline entry, now requiring an explicit two-stage teaching note not previously needed in the Romans package.
• NEW — name-as-magic-formula warning (Sons of Sceva): 19:13-17, exorcists attempting to use “the name of Jesus” as an incantation formula, with disastrous results — reinforces and dramatizes the High/Critical name_of_jesus risk flagged at 2:38 and 4:12; the text itself supplies the necessary contrast-teaching (the name is not a magical formula available to any invoker, but is bound to genuine faith-relationship with Christ).
• sorcery_magic (reused, 19:19, magic scrolls publicly burned) — Critical, per Ch.8 entry, here shown being decisively renounced by new converts — a strong positive model for discipleship teaching.
• Riot over Artemis/Diana (19:23-41) reuses idol (dab mlom) — High, per Romans baseline; “temple” (naos, minor) — Low, comprehension-level.

Chapter 20

• Paul’s Miletus farewell; Eutychus raised from death (20:9-12) reuses resurrection_of_the_dead/miracle-power vocabulary — High, anchoring Doctrine 5.
• NEW — overseer (episkopos): ἐπίσκοπος (20:28) — “tus saib xyuas pawg ntseeg” (one who watches over/oversees the church) — Medium risk: this passage uses episkopos and presbyteros (elder, Ch.15 entry) interchangeably for the same referents (20:17,20:28); a teaching note is required so that the two Hmong renderings are understood as referring to the same office from two descriptive angles (respected-elder status; watchful-oversight function), not two separate offices, and so that neither is confused with deacon_servant (tus pab tu pawg ntseeg).
• “grace of God” (20:24, reused txiaj ntsim) — Critical, per Romans baseline.
• “the whole counsel of God” (20:27, boulē reused) — Medium, per existing will_of_god/foreknow_predestine root family.

Chapter 21

• Paul’s arrest; Agabus’s prophecy (21:10-11) reuses prophesy (Ch.2 entry) — Medium.
• NEW (minor) — vow (Nazirite purification rite): εὐχή (euchē, 21:23-26) — “lus cog tseg rau Vajtswv” reusing promise/lus cog tseg root in a ritual-vow sense — Medium risk: Paul’s participation in a Jewish purification vow while elsewhere teaching justification apart from the Law (Ch.13, 15) requires an explicit teaching note distinguishing voluntary cultural/ceremonial accommodation from doctrinal compromise on the Law’s justifying power, directly relevant to Doctrine 8.

Chapter 22

• Paul’s defense before the Jerusalem crowd; retells his conversion (reuses Ch.9 vocabulary in full).
• “call on the name of the Lord” (22:16) reuses the Critical-risk forbidden-substitution pattern already flagged at 2:21/Joel citation — must never use hu in its ritual soul-calling sense; anchor to kev ntseeg + baptism + name_of_jesus.
• “citizen of Rome” (Rhōmaios, minor legal-status term) — Low, comprehension-level, no collision.

Chapter 23

• Sanhedrin trial; Pharisee-Sadducee dispute over resurrection_of_the_dead (23:6-8) — High, per Ch.2 entry, now shown as a live first-century Jewish theological controversy, useful comprehension context.
• “angel or spirit” debate (23:8-9) reuses angel_of_the_lord and human_spirit_soul/Vaj Ntsuj Plig distinction vocabulary — High/Critical, per existing entries; care is needed that the Sadducees’ denial (“no resurrection, nor angel, nor spirit”) is reported as their erroneous position, not inadvertently affirmed by rendering choices.

Chapter 24

• Felix trial; the_way reused (24:14,24:22). “righteousness, self-control, and future judgment” (24:25) reuses righteousness_of_god_righteous root and introduces NEW (minor) — judgment (krisis): “kev txiav txim” (reusing the no_condemnation/katakrima root family already established in the Romans baseline) — Medium, per existing entry family.

Chapter 25

Festus; appeal to Caesar. Legal-political narrative; no new theological vocabulary. Explicitly logged as reviewed — Low throughout, reuse only.

Chapter 26

• Paul before Agrippa; conversion retold a third time (reuses Ch.9, Ch.22 vocabulary in full).
• NEW (reuse-anchor) — hope_of_israel: ἡ ἐλπὶς τοῦ Ἰσραήλ (26:6-7; recurring 28:20) — reuses the Romans-baseline hope entry (kev cia siab) explicitly applied to Israel’s eschatological hope in the resurrection — Low, per Romans baseline, with a doctrinal cross-reference note to the Future-of-Israel material already documented in the Romans package (not itself an assigned doctrine in this curriculum, but thematically continuous).
• “not disobedient to the heavenly vision” (26:19) reuses the Critical-risk vision/ekstasis-adjacent vocabulary established at Ch.10.

Chapter 27

Shipwreck narrative. Contributes minimal new theological vocabulary; reuses angel_of_the_lord (27:23), salvation_save (27:20,27:31,27:34 in its ordinary “rescue from physical danger” sense — must be distinguished by context from the salvific-spiritual sense, though the Hmong rendering kev cawm dim / cawm is shared, per the Romans-baseline pattern of context-dependent anchoring), and faith_believe/boldness themes from earlier chapters (27:21-25, Paul’s confident assurance grounded in God’s prior promise). Explicitly logged as reviewed: no new Critical/High-risk terms are introduced in this chapter beyond reuse.

Chapter 28

• Malta: snake bite, healings (reuse hwjchim/miracle-power vocabulary) — High, per Doctrine 5 entries.
• kingdom_of_god reused (28:23,28:31).
• NEW — proclaiming_without_hindrance: ἀκωλύτως (akōlytōs, 28:31, the book’s final word) — “qhia tsis muaj leej twg thaiv” (proclaiming, with no one hindering) — Low-Medium risk, thematic capstone term; anchors Doctrine 9 (Great Commission Fulfilled) as the deliberate bookend to 1:8’s ends_of_the_earth — the gospel has traveled from Jerusalem to Rome, “the ends of the earth” as then understood, unhindered.

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Summary Cross-Reference: Doctrine → Highest-Risk New Terms

Doctrine	Highest-risk new Acts-specific terms
1. The Holy Spirit and Pentecost	filled_with_the_holy_spirit (High), pour_out_the_spirit (High), gift_of_the_holy_spirit (Medium)
2. The Gospel to Jews and Gentiles	clean_unclean_food (Critical), god_fearer (Medium), proselyte (Medium)
3. Repentance and Baptism	repentance_repent (High), forgiveness_of_sins (Medium), John’s-vs-Christian-baptism distinction (High)
4. The Church as Community	church_assembly (Low), breaking_of_bread (Medium-High), holding_all_things_in_common (Low-Medium), elder (Medium)
5. Apostolic Authority and Miracles	signs_and_wonders (High), laying_on_of_hands (High), sorcery_magic (Critical), resurrection_of_the_dead (High)
6. Persecution and Bold Witness	boldness (Low-Medium), persecution (Low-Medium), witness→martyr semantic development (Medium-High)
7. Conversion of Paul	vision/trance (Critical), the_way (Medium), chosen_instrument_vessel (Medium)
8. Justification apart from the Law	justification_apart_from_law formalized (Critical, reusing Romans-baseline entries), yoke (Low-Medium), Nazirite vow tension (Medium)
9. The Great Commission Fulfilled	ends_of_the_earth (Low), proclaiming_without_hindrance (Low-Medium), casting_lots (High, cautionary)

Additional cross-cutting Critical-risk term surfaced in this Language Package: spirit_of_divination (16:16) and unknown_god (17:23) — both require mandatory human theologian review regardless of which single doctrine table they are filed under, as they touch multiple doctrines simultaneously (Holy Spirit/Pentecost by contrast, Gospel to Gentiles by cross-cultural apologetics).