Semantic Analysis

Semantic Analysis — Acts 1–28

Koine Greek Source Analysis for Indonesian Translation Requirements

How to Read This Document

This document analyzes every load-bearing theological term in the book of Acts, in canonical order, first to last. Part 1 treats the core passage (Acts 2:1–41) verse by verse. Part 2 treats every chapter of the whole book (Acts 1, then 2:42–47, then 3–28), listing load-bearing terms not already covered, or explicitly noting that a chapter introduces no new theological vocabulary. Terms already established in the baseline Romans Language Package (translation_memory.json) are marked [BASELINE REUSE] and their recorded Indonesian rendering is reused exactly, without modification. New terms proposed for this curriculum are marked [NEW] and carry a proposed risk tier consistent with the baseline’s risk framework (Critical / High / Medium / Low).

Every term entry gives: Original (Greek), Transliteration, Literal Meaning, Semantic Range, English Variants (as they may appear across English Bible versions), Contextual Theological Meaning (in this passage), and Indonesian Rendering & Risk.

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

Acts 2:1

Field	Content
Term	Πεντηκοστή
Transliteration	Pentēkostē
Literal Meaning	”Fiftieth” (day)
Semantic Range	The Jewish Feast of Weeks/Shavuot, fifty days after Passover; by NT times also called Pentecost
English Variants	Pentecost; Feast of Weeks
Contextual Theological Meaning	Names the specific Jewish pilgrim festival on which the Spirit was poured out, fulfilling the OT harvest-feast pattern with an eschatological “harvest” of souls (v.41). Anchors the event in Israel’s covenant calendar, not a free-floating supernatural episode.
Indonesian Rendering & Risk	Pentakosta [NEW — Medium]. Established loanword in Alkitab TB (“hari Pentakosta”). Risk is not doctrinal collision but audience unfamiliarity with the OT festal background; teaching notes should supply the Shavuot/harvest-feast context so it is not read as an arbitrary date.

Term	ὁμοῦ
Transliteration	homou
Literal Meaning	together, in one place
Semantic Range	physical togetherness; corporate unity
English Variants	together; in one place; all together
Contextual Theological Meaning	Signals the gathered, unified community of disciples as the context of the Spirit’s outpouring — corporate, not merely individual.
Indonesian Rendering & Risk	bersama-sama di satu tempat [BASELINE-ADJACENT — Low]. Connects to `fellowship`/`church` baseline terms (persekutuan, jemaat).

Acts 2:2

Term	πνεῦμα (wind sense)
Transliteration	pneuma
Literal Meaning	wind, breath, spirit
Semantic Range	The same word covers “wind,” “breath,” and “spirit” — a deliberate double meaning throughout Acts 2
English Variants	wind; breath
Contextual Theological Meaning	The audible “sound like a mighty rushing wind” is a sensory sign accompanying (not identical to) the Spirit’s coming; echoes OT theophany imagery (e.g., Ezekiel 37, 1 Kings 19).
Indonesian Rendering & Risk	bunyi seperti angin yang bertiup keras [NEW — Low]. Low risk; the wordplay between “wind” and “Spirit” (both pneuma/Roh) is not fully reproducible in Indonesian but should be flagged in a translator note so preachers can draw out the connection to Roh Kudus.

Term	ἦχος … φερομένης βιαίας
Transliteration	ēchos … pheromenēs biaias
Literal Meaning	a sound … of a violent [wind] rushing/being borne along
Semantic Range	loud auditory phenomenon
English Variants	sound; noise; roar
Contextual Theological Meaning	Public, unmistakable, verifiable — the outpouring of the Spirit is not a private, subjective experience but an event witnessed by a crowd.
Indonesian Rendering & Risk	bunyi yang keras/hebat [NEW — Low].

Acts 2:3

Term	γλῶσσαι ὡσεὶ πυρός
Transliteration	glōssai hōsei pyros
Literal Meaning	tongues as of fire
Semantic Range	γλῶσσα = “tongue” (organ) or “language”; here a visual simile — flame-shapes resembling tongues
English Variants	tongues of fire; tongue-like flames
Contextual Theological Meaning	Visible, individualized sign resting on each disciple, signaling that the Spirit’s empowerment is personal and given to each believer, not only to leaders. Fire recalls OT theophany (burning bush, Sinai) and purifying/empowering divine presence.
Indonesian Rendering & Risk	lidah-lidah api [NEW — Medium]. TB-consistent rendering. Medium risk only in that “lidah api” is a striking image that congregations may over-literalize; a note should clarify this is a visible sign of the Spirit’s presence, not the Spirit’s essential form.

Acts 2:4

Term	ἐπλήσθησαν … Πνεύματος Ἁγίου
Transliteration	eplēsthēsan … Pneumatos Hagiou
Literal Meaning	they were filled … with Holy Spirit
Semantic Range	πίμπλημι = to fill completely, to come under the controlling influence of
English Variants	filled with the Holy Spirit; filled with the Spirit
Contextual Theological Meaning	The decisive, corporate event inaugurating the New Covenant gift promised in Acts 1:5 (baptism with the Holy Spirit) and Luke 24:49; distinct from the ongoing, repeatable “fillings” seen later in Acts (e.g., 4:8, 4:31, 13:9).
Indonesian Rendering & Risk	dipenuhi dengan Roh Kudus [NEW — Critical, inherits Roh Kudus Critical status]. Roh Kudus itself is [BASELINE REUSE — Critical]: must retain the distinguishing note that this is the third divine Person of the Trinity, not the Islamic Ruh al-Qudus (generally identified with the angel Gabriel, a created being). “Dipenuhi” (filled) should not be flattened to a vague sense of “inspired” or “moved,” which would lose the personal, indwelling-Person sense.

Term	ἐλάλουν ἑτέραις γλώσσαις
Transliteration	elaloun heterais glōssais
Literal Meaning	they began to speak with other tongues/languages
Semantic Range	γλῶσσα here = actual human language (confirmed by context: vv.6,8,11 “each in his own language/dialect”)
English Variants	other tongues; other languages
Contextual Theological Meaning	At Pentecost the sign is real, known human languages given supernaturally, enabling cross-cultural proclamation — a reversal of Babel’s confusion of languages (Genesis 11), pointing toward the gospel’s reach to “every nation under heaven” (v.5).
Indonesian Rendering & Risk	berkata-kata dalam bahasa lain [NEW — High]. HIGH RISK: Indonesia has a large and diverse Pentecostal/charismatic church population for whom “berbahasa roh” (glossolalia, private ecstatic speech, cf. 1 Corinthians 12–14) is a live and sometimes contested contemporary practice. Every occurrence of this term in Acts 2 requires a translator/teaching note clarifying that the Pentecost sign was intelligible, known human languages understood by the hearers (v.6, v.11), distinct from — though related to — the phenomenon addressed later in 1 Corinthians. Do not blur the two without comment; do not let “bahasa lain” default silently to “bahasa roh” in Phase 2 output.

Acts 2:5

Term	Ἰουδαῖοι … κατοικοῦντες
Transliteration	Ioudaioi … katoikountes
Literal Meaning	Jews … dwelling/residing
Semantic Range	Ethnic-religious identity; settled residence (as opposed to pilgrims)
English Variants	Jews; Jewish people
Contextual Theological Meaning	The diaspora Jewish population resident in Jerusalem, present for the feast — the initial audience of the gospel, establishing the “to the Jew first” pattern (cf. Romans 1:16, baseline).
Indonesian Rendering & Risk	orang Yahudi yang tinggal/berdiam [BASELINE-ADJACENT — Low]. “Israel”/“Yahudi” proper-noun usage should stay consistent with baseline Israel entry conventions.

Term	εὐλαβεῖς
Transliteration	eulabeis
Literal Meaning	devout, reverent, taking care (of religious duty)
Semantic Range	pious, God-fearing, careful in religious observance
English Variants	devout; God-fearing; pious
Contextual Theological Meaning	Marks genuine religious earnestness among the hearers — not mockers, but seekers, which sets up the sincere question of v.37.
Indonesian Rendering & Risk	yang saleh [NEW — Low]. Standard Indonesian religious-register term, shared broadly across faiths; low doctrinal risk, but note it describes sincerity of the hearers, not their standing before God apart from Christ.

Acts 2:6–8

Term	συνέδραμε
Transliteration	synedrame
Literal Meaning	ran together, converged
Semantic Range	rapid, urgent gathering of a crowd
Indonesian Rendering & Risk	berkerumun/datang berkumpul [NEW — Low].

Term	φωνήν … διαλέκτῳ … ἰδίᾳ διαλέκτῳ
Transliteration	phōnēn … dialektō … idia dialektō
Literal Meaning	sound/voice … in the dialect/language … in his own language
Semantic Range	native tongue, regional dialect
English Variants	language; dialect; native tongue
Contextual Theological Meaning	Emphasizes that each hearer heard the gospel’s content in his or her own mother tongue — the theological basis for the entire Bible-translation enterprise this pipeline serves.
Indonesian Rendering & Risk	dalam bahasanya sendiri [NEW — Low]. This verse itself is the Scriptural warrant for translating Acts into Indonesian; no collision risk, high homiletical value — flag for prominent use in teaching materials.

Term	ἐξίσταντο … ἐθαύμαζον
Transliteration	existanto … ethaumazon
Literal Meaning	were amazed/astonished … were marveling
Semantic Range	strong cognitive-emotional disorientation, wonder
English Variants	amazed; astonished; perplexed; marveled
Indonesian Rendering & Risk	tercengang … heran [NEW — Low].

Acts 2:9–11 (list of nations)

Term	Πάρθοι, Μῆδοι, Ἐλαμῖται … Ἰουδαῖοί τε καὶ προσήλυτοι
Transliteration	Parthoi, Mēdoi, Elamitai … Ioudaioi te kai prosēlytoi
Literal Meaning	Parthians, Medes, Elamites … Jews and proselytes
Semantic Range	A “table of nations” spanning the known diaspora world, plus προσήλυτος = a Gentile convert to Judaism
English Variants	(proper nouns); proselytes / converts to Judaism
Contextual Theological Meaning	The geographic breadth signals the universal reach of the gospel from its very first proclamation, and the inclusion of “proselytes” already gestures toward the Gentile inclusion that becomes explicit doctrine later in Acts (10–15).
Indonesian Rendering & Risk	Proper nouns transliterated per established Indonesian Bible forms (Partia, Media, Elam, etc.) [Low]. προσήλυτος → penganut agama Yahudi / proselit [NEW — Medium]: distinguish from the later, fuller category of “Gentiles who feared God” (Acts 10, see below) and from Gentiles who become Christians without first becoming Jewish proselytes — an important distinction for the Gospel to Jews and Gentiles doctrine.

Term	μεγαλεῖα τοῦ Θεοῦ
Transliteration	megaleia tou Theou
Literal Meaning	the great things / mighty deeds of God
Semantic Range	God’s great, praiseworthy acts
English Variants	mighty works of God; wonderful works of God
Indonesian Rendering & Risk	perbuatan-perbuatan besar Allah [NEW — Low].

Acts 2:12–13

Term	διηπόρουν
Transliteration	diēporoun
Literal Meaning	were greatly perplexed, at a loss
Indonesian Rendering & Risk	bingung/tidak mengerti [NEW — Low].

Term	γλεύκους μεμεστωμένοι εἰσίν
Transliteration	gleukous memestōmenoi eisin
Literal Meaning	they are full of sweet [new] wine
Semantic Range	mocking accusation of drunkenness
English Variants	filled with new wine; drunk
Contextual Theological Meaning	The mocking misreading of a genuine spiritual event sets up Peter’s corrective sermon — a pattern repeated when the gospel is dismissed as irrational (cf. Acts 17:32, 26:24).
Indonesian Rendering & Risk	mabuk anggur manis/anggur baru [NEW — Low].

Acts 2:14

Term	Πέτρος … ἀπεφθέγξατο
Transliteration	Petros … apephthenxato
Literal Meaning	Peter … declared/spoke out solemnly
Semantic Range	ἀποφθέγγομαι = to speak with weighty, inspired authority (used elsewhere of oracular or prophetic speech)
English Variants	declared; addressed; spoke
Contextual Theological Meaning	Signals that what follows is authoritative, apostolic, Spirit-empowered proclamation, not casual commentary — connects to Apostolic Authority doctrine.
Indonesian Rendering & Risk	Petrus … berkata dengan lantang/berbicara dengan penuh kuasa [NEW — Medium]. Petrus proper name established Indonesian form [Low].

Acts 2:15–16

Term	ὥρα τρίτη
Transliteration	hōra tritē
Literal Meaning	the third hour (approx. 9 a.m.)
Indonesian Rendering & Risk	pukul sembilan / jam ketiga [NEW — Low]. Historical/chronological detail, minimal risk.

Term	διὰ τοῦ προφήτου Ἰωήλ
Transliteration	dia tou prophētou Iōēl
Literal Meaning	through/by the prophet Joel
Contextual Theological Meaning	Peter grounds the Pentecost event in OT prophetic Scripture (Joel 2:28-32), establishing Fulfillment of Prophecy — reuse of baseline doctrine.
Indonesian Rendering & Risk	nabi Yoel [BASELINE REUSE — High, “nabi” per baseline notes]. Must be anchored to the OT redemptive-historical prophetic line, not left open to being read as part of, or in tension with, the Islamic closed prophetic line culminating in Muhammad.

Acts 2:17–18

Term	ἐν ταῖς ἐσχάταις ἡμέραις
Transliteration	en tais eschatais hēmerais
Literal Meaning	in the last days
Semantic Range	the inaugurated end-times era between Christ’s first and second comings
English Variants	last days; latter days; end times
Contextual Theological Meaning	Peter reinterprets Joel’s “afterward” as fulfilled now, in the messianic age begun with Pentecost — the church age is itself “the last days.”
Indonesian Rendering & Risk	pada hari-hari terakhir [NEW — Medium]. Islamic eschatology also has a robust “akhir zaman” (end times) concept; risk is low-to-medium collision, mainly requiring a note that in NT usage the “last days” began at Pentecost and continue until Christ’s return, not a future-only countdown.

Term	ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου
Transliteration	ekcheō apo tou Pneumatos mou
Literal Meaning	I will pour out from my Spirit
Semantic Range	ἐκχέω = to pour out lavishly, abundantly (liquid metaphor)
English Variants	pour out my Spirit
Contextual Theological Meaning	Depicts generous, universal outpouring — “on all flesh,” sons and daughters, young and old, even servants — a democratizing of the Spirit’s presence beyond prophets and kings under the old covenant.
Indonesian Rendering & Risk	mencurahkan Roh-Ku [NEW — High]. High risk inherits from Roh Kudus’s Critical status; must be taught alongside the note that this is a personal divine Person given, not an impersonal force being dispensed.

Term	προφητεύσουσιν
Transliteration	prophēteusousin
Contextual Theological Meaning	Spirit-empowered proclamation extended to “sons and daughters” — not restricted by gender, age, or social status (slave/free).
Indonesian Rendering & Risk	akan bernubuat [BASELINE REUSE — Low, from “prophecy/nubuat”].

Term	ὁράσεις … ἐνύπνια
Transliteration	horaseis … enypnia
Literal Meaning	visions … dreams
Indonesian Rendering & Risk	penglihatan-penglihatan … mimpi-mimpi [NEW — Low]. Recurs throughout Acts (9:10, 10:3, 16:9, 18:9) — treat as a consistent low-risk term for divine revelatory experience, distinct from occult divination (see Acts 16:16 below).

Acts 2:19–20

Term	τέρατα … σημεῖα
Transliteration	terata … sēmeia
Literal Meaning	wonders … signs
Semantic Range	τέρας = a startling, awe-inducing prodigy; σημεῖον = a sign pointing to a deeper reality/authenticating a message
English Variants	wonders and signs; signs and wonders
Contextual Theological Meaning	Cosmic upheaval accompanying the Day of the Lord in Joel’s prophecy, now being inaugurated. Connects directly to Apostolic Authority and Miracles doctrine, recurring at 2:22, 2:43, 4:30, 5:12, 14:3, 15:12.
Indonesian Rendering & Risk	tanda-tanda dan mujizat/hal-hal ajaib [NEW — HIGH]. “Mujizat” is a significant collision risk: it is an Arabic-loanword term shared with Islamic theology, where mu’jizat specifically denotes an authenticating miracle granted to a prophet (especially associated with Muhammad) as proof of prophethood. Every occurrence in Acts must carry a note anchoring the term to God’s authentication of the resurrection gospel and the apostolic message of Christ crucified and risen — not to a generic pattern of prophetic sign-validation paralleling the Islamic doctrine of prophetic miracles. Where a lower-collision alternative is needed for emphasis, “perbuatan ajaib Allah” (God’s wondrous deeds) may supplement but should not replace “mujizat,” which is too entrenched in Indonesian Bible usage to avoid outright.

Acts 2:21

Term	πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται
Transliteration	pas hos an epikalesētai to onoma Kyriou sōthēsetai
Literal Meaning	everyone who calls upon the name of the Lord will be saved
Semantic Range	ἐπικαλέομαι = to invoke, call upon, appeal to
English Variants	call on the name of the Lord; call upon the Lord
Contextual Theological Meaning	The universal salvation-offer formula, quoted again by Paul in Romans 10:13 (already in the baseline TM). Must be rendered identically here to preserve cross-document theological consistency per the 12_ai_translation_requirements.md consistency rules.
Indonesian Rendering & Risk	setiap orang yang berseru kepada nama Tuhan akan diselamatkan [BASELINE REUSE — Critical]. “Tuhan” = [BASELINE REUSE, Critical — Lord]; “diselamatkan” = [BASELINE REUSE, Critical — Salvation]. Must not be softened into a deeds-and-mercy framework; the “everyone” (πᾶς) must retain unqualified universality per the baseline’s Universal Scope of the Gospel doctrine.

Acts 2:22

Term	Ἰησοῦν τὸν Ναζωραῖον
Transliteration	Iēsoun ton Nazōraion
Literal Meaning	Jesus the Nazarene
Semantic Range	Geographic/covenantal designation, fulfilling prophetic expectation (cf. Matthew 2:23)
English Variants	Jesus of Nazareth; Jesus the Nazarene
Indonesian Rendering & Risk	Yesus, orang Nazaret [BASELINE REUSE — Critical, “Yesus”]. Never Nabi Isa per baseline forbidden-substitution rule.

Term	δυνάμεσι καὶ τέρασι καὶ σημείοις
Transliteration	dynamesi kai terasi kai sēmeiois
Literal Meaning	with mighty works and wonders and signs
Contextual Theological Meaning	God himself, not Jesus acting independently, is the ultimate agent — “God did through him” — establishing that Jesus’s miracles authenticate his identity as attested by God.
Indonesian Rendering & Risk	dengan mujizat-mujizat, hal-hal ajaib, dan tanda-tanda [NEW — High, see v.19-20 note]. δύναμις → kuasa connects to [BASELINE REUSE — Medium, power_of_god].

Acts 2:23

Term	τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ Θεοῦ
Transliteration	tē hōrismenē boulē kai prognōsei tou Theou
Literal Meaning	by the determined plan/counsel and foreknowledge of God
Semantic Range	βουλή = deliberate purpose/plan, decree; πρόγνωσις = foreknowledge
English Variants	God’s set purpose and foreknowledge; predetermined plan; foreordained plan
Contextual Theological Meaning	Holds together divine sovereignty and human moral responsibility: God’s sovereign plan ordained the cross, yet the men who crucified Jesus are still culpable (“you crucified… by the hands of lawless men”). This is the Providence doctrine (baseline pemeliharaan Allah) applied to the crucifixion specifically.
Indonesian Rendering & Risk	rencana Allah yang telah ditetapkan-Nya dan yang telah diketahui-Nya sebelumnya [NEW — HIGH]. CRITICAL CAUTION: must never be rendered with takdir (impersonal Islamic divine decree/fate, qadar), which the baseline explicitly forbids for `election`/`providence`. God’s sovereign, personal plan concerning the cross must be distinguished from an impersonal, fatalistic decree — this is a personal purpose that still holds the human agents morally accountable, unlike a fatalistic reading of qadar that can be used to excuse moral responsibility.

Term	προσπήξαντες ἀνείλατε
Transliteration	prospēxantes aneilate
Literal Meaning	having nailed [him to a cross], you killed [him]
Semantic Range	The verb here presumes crucifixion by nailing, made explicit at v.36’s “whom you crucified” (ἐσταυρώσατε)
English Variants	you killed him by nailing him to the cross; you crucified him
Contextual Theological Meaning	The historical reality of Jesus’s death by crucifixion, asserted as plain historical fact before a Jerusalem crowd only weeks after the event.
Indonesian Rendering & Risk	kamu telah membunuh-Nya dengan menyalibkan-Nya [NEW — CRITICAL]. Crucifixion (disalibkan/menyalibkan) requires the highest level of doctrinal preservation in this entire book. The Quran explicitly denies that Jesus was crucified (Surah An-Nisa 4:157: “they did not kill him, nor did they crucify him, but it was made to appear so to them”). Every occurrence of crucifixion language in Acts (2:23, 2:36, 4:10, 5:30, 10:39, 13:28-29) must be translated as unambiguous, plain historical fact, never softened, hedged, or reframed as “seeming” or “appearing.” This term is added to the Language Package as a new Critical-risk entry alongside `resurrection`, since the baseline TM does not yet contain a distinct crucifixion entry.

Acts 2:24

Term	ὁ Θεὸς ἀνέστησεν, λύσας τὰς ὠδῖνας τοῦ θανάτου
Transliteration	ho Theos anestēsen, lysas tas ōdinas tou thanatou
Literal Meaning	God raised him up, having loosed the pains/pangs of death
Semantic Range	ὠδίν = birth-pang, agony (metaphor for death’s grip)
English Variants	God raised him up, freeing him from death’s agony; loosing the pangs of death
Contextual Theological Meaning	God, not Jesus alone or a third party, is the agent of resurrection — vindicating Jesus’s identity and reversing the death just narrated in v.23.
Indonesian Rendering & Risk	Allah membangkitkan Dia, dan melepaskan-Nya dari sengsara maut [BASELINE REUSE — Critical, “kebangkitan”/resurrection]. Must be distinguished from the generic end-times bodily resurrection Islam affirms; this is Christ’s specific, historical resurrection, vindicating his crucifixion (which Islam denies happened at all) and his divine sonship.

Acts 2:25–28 (Davidic citation, Psalm 16)

Term	Δαυίδ … προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ
Transliteration	Dauid … proidōn elalēsen peri tēs anastaseōs tou Christou
Literal Meaning	David … foreseeing, spoke concerning the resurrection of the Christ
Contextual Theological Meaning	Peter reads Psalm 16:8-11 as David prophesying beyond his own experience about the Messiah’s resurrection — Fulfillment of Prophecy doctrine, tightly joined to Davidic Covenant and Messianic Promise.
Indonesian Rendering & Risk	Daud [BASELINE REUSE — Medium]. Kristus/Mesias [BASELINE REUSE — Critical, “messiah”]. ᾍδης (Hades, v.27, 31) — see below.

Term	εἰς Ἅδην
Transliteration	eis Hadēn
Literal Meaning	into Hades
Semantic Range	The realm/abode of the dead generally (not identical to the NT’s Gehenna/final punishment)
English Variants	Hades; the grave; the realm of the dead
Contextual Theological Meaning	Christ’s soul was not abandoned in the realm of the dead — God’s faithfulness to his Holy One in resurrection.
Indonesian Rendering & Risk	dunia orang mati [NEW — Medium]. Must not be rendered as “neraka” (hell/final punishment), which would wrongly import the Islamic/Indonesian folk-Christian concept of eternal punishment into a term that in this context simply denotes the temporary realm of the dead prior to resurrection.

Acts 2:29–31

Term	προφήτης … ὅρκῳ ὤμοσεν … ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ
Transliteration	prophētēs … horkō ōmosen … ek karpou tēs osphyos autou
Literal Meaning	prophet … swore with an oath … from the fruit of his loins
Semantic Range	Formal covenantal oath language; physical lineage/descendant idiom
English Variants	God swore an oath to David; one of his descendants
Contextual Theological Meaning	Grounds Jesus’s resurrection-enthronement in the Davidic Covenant (2 Samuel 7), the same covenant background as Romans 1:3’s “seed of David” (baseline term).
Indonesian Rendering & Risk	Daud, seorang nabi … telah bersumpah … salah seorang keturunannya [BASELINE REUSE — Medium, “keturunan Daud”/seed_of_david, “perjanjian”/covenant].

Acts 2:32–33

Term	τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ Θεός … τῇ δεξιᾷ τοῦ Θεοῦ ὑψωθείς … τὴν ἐπαγγελίαν τοῦ Ἁγίου Πνεύματος λαβὼν
Transliteration	touton ton Iēsoun anestēsen ho Theos … tē dexia tou Theou hypsōtheis … tēn epangelian tou Hagiou Pneumatos labōn
Literal Meaning	this Jesus God raised up … having been exalted to/by the right hand of God … having received the promise of the Holy Spirit
Contextual Theological Meaning	Resurrection and exaltation are joined: Christ’s ascended, enthroned status is the basis on which he pours out the Spirit — links Resurrection of Christ, Lordship of Christ, and Holy Spirit and Pentecost doctrines together in a single christological chain.
Indonesian Rendering & Risk	ditinggikan di sebelah kanan Allah [NEW — High]. Exaltation language connects to the baseline `lord`/Lordship of Christ Critical-High doctrine; note that this is not a claim of a second, separate divinity beside Allah, but the vindication and enthronement of the one Lord Jesus by God the Father. ἐπαγγελία → janji [NEW — Medium], connects to `calling`/`election` baseline terms; distinguish from Islamic covenant-promise categories where relevant.

Acts 2:34–35

Term	κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου
Transliteration	kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou
Literal Meaning	sit at my right hand, until I make your enemies a footstool for your feet
Contextual Theological Meaning	Quotation of Psalm 110:1, the most-cited OT text in the NT, applied by Peter directly to Jesus as proof of his supreme, enthroned Lordship over all rival powers.
Indonesian Rendering & Risk	Standard OT-citation rendering per Indonesian Bible convention [Low], but the theological weight (Lordship of Christ, Critical-High baseline doctrine) requires this not be flattened into merely honorific court language.

Acts 2:36

Term	ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ Κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ Θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε
Transliteration	asphalōs oun ginōsketō pas oikos Israēl hoti kai Kyrion auton kai Christon epoiēsen ho Theos, touton ton Iēsoun hon hymeis estaurōsate
Literal Meaning	let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified
Contextual Theological Meaning	The climactic christological confession of the whole sermon: the very Jesus they crucified is now declared, by God’s own action, both Kyrios (exclusive supreme Lord) and Christos (the promised Messiah). This is Acts’s equivalent of Romans 10:9’s confession and must be treated with the same cross-document consistency requirement.
Indonesian Rendering & Risk	Allah telah membuat Yesus ini, yang kamu salibkan, menjadi Tuhan dan Kristus [BASELINE REUSE — CRITICAL]. Tuhan = `lord` baseline Critical; Kristus — the transliterated Greek title used as a standing name/title in Indonesian NT usage, distinct from but paired with `messiah`/Mesias in the baseline; both must be retained without qualification. ἐσταυρώσατε (crucified) = new Critical crucifixion term, see note at v.23. This verse is the doctrinal peak of the sermon and requires mandatory human theologian review in Phase 2.

Acts 2:37

Term	κατενύγησαν τὴν καρδίαν … Τί ποιήσωμεν;
Transliteration	katenygēsan tēn kardian … Ti poiēsōmen?
Literal Meaning	they were pierced/stabbed in the heart … What shall we do?
Semantic Range	κατανύσσομαι = to be sharply, painfully struck (deep conviction)
English Variants	cut to the heart; pierced to the heart
Contextual Theological Meaning	Genuine conviction of sin produced by the Spirit-empowered preaching of the crucified-and-risen Lord — not mere intellectual assent but existential crisis, setting up the call to repentance.
Indonesian Rendering & Risk	hati mereka sangat terharu/tertikam [NEW — Medium]. “Apa yang harus kami perbuat?” [Low].

Acts 2:38

Term	Μετανοήσατε
Transliteration	Metanoēsate
Literal Meaning	Repent! (change your mind/direction)
Semantic Range	μετάνοια = a fundamental reorientation of mind and life, turning from sin toward God
English Variants	repent; turn; change your mind
Contextual Theological Meaning	The first response demanded by the gospel; central to the named curriculum doctrine “Repentance and Baptism.” Distinct from mere remorse (cf. Judas) — a Spirit-enabled turning toward Christ.
Indonesian Rendering & Risk	Bertobatlah [NEW — CRITICAL]. Repentance is not present in the baseline Romans TM and must be added as a new Critical-risk term for this curriculum. Collision risk: Islam has its own well-developed doctrine of tawbah (repentance/turning back to Allah), understood as turning from sin, seeking Allah’s forgiveness through his mercy (rahmat), and resuming obedience — a repeatable act within a deeds-and-mercy framework. NT repentance in Acts 2:38 is inseparably bound to faith in the crucified-and-risen Lord just proclaimed (vv.22-36), resulting in baptism into his name and receiving the gift of the Spirit — a one-time, decisive turning that inaugurates union with Christ, not a repeatable moral resolution within an independent deeds-and-mercy ledger. Every occurrence requires a theologian-reviewed note.

Term	βαπτισθήτω … ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ
Transliteration	baptisthētō … epi tō onomati Iēsou Christou
Literal Meaning	let him be baptized … upon/in the name of Jesus Christ
Semantic Range	βαπτίζω = to immerse, dip, submerge (ritual water immersion); ἐπὶ τῷ ὀνόματι = a Semitic-idiom formula invoking a name’s authority and identifying the baptized with the one named
English Variants	be baptized; baptized in/into the name of
Contextual Theological Meaning	Christian baptism is the outward, public rite of identification with Christ’s death and resurrection (cf. Romans 6:3-4, already implicit in baseline), performed explicitly “in the name of Jesus Christ” — distinct from John’s earlier baptism of repentance alone (cf. Acts 19:1-5 below) and from any Jewish ritual immersion (mikveh) or ceremonial washing.
Indonesian Rendering & Risk	dibaptis … dalam/atas nama Yesus Kristus [NEW — CRITICAL]. Baptism is not in the baseline Romans TM and must be added as a new Critical-risk term for this curriculum, since “Repentance and Baptism” is a named doctrine. Two risks require flagging: (1) Islamic-context risk: Islam has ritual purification (wudhu, ghusl) but no baptism-equivalent conversion rite; teaching notes must clarify baptism signifies union with Christ’s death and resurrection and public identification with his name, not merely ritual cleansing. (2) Intra-Christian risk in Indonesia: some Indonesian Pentecostal/Oneness (“Jesus Only”) streams use this verse’s “in the name of Jesus” formula to argue against a Trinitarian baptismal formula (Matthew 28:19); Phase 2 translation must render the text plainly as it stands without editorializing toward either position, flagging the passage for human theologian review rather than resolving the debate in the translation itself.

Term	εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν
Transliteration	eis aphesin tōn hamartiōn hymōn
Literal Meaning	for/unto the forgiveness of your sins
Semantic Range	ἄφεσις = release, dismissal, pardon (legal/relational release from a debt or bondage)
English Variants	for the forgiveness of sins; so that your sins may be forgiven
Contextual Theological Meaning	Repentance and baptism are tied to the forgiveness secured by Christ’s death (vv.23,36) and resurrection (v.24), not to independent human merit.
Indonesian Rendering & Risk	untuk pengampunan dosamu [NEW — High]. dosa = `sin` [BASELINE REUSE — Medium]. Pengampunan (forgiveness) must be added as a new High-risk term: Islam’s doctrine of maghfirah (Allah’s forgiveness) is granted through his mercy in response to repentance and sufficient good deeds weighed at judgment; NT forgiveness in Acts 2:38 is grounded specifically in Christ’s substitutionary death and resurrection just proclaimed, received through repentance and faith, not earned through a deeds ledger.

Term	τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος
Transliteration	tēn dōrean tou Hagiou Pneumatos
Literal Meaning	the gift of the Holy Spirit
Semantic Range	δωρεά = a free gift, given without payment (cf. Romans 5:15-17, “grace”/anugerah family of words in the baseline)
English Variants	the gift of the Holy Spirit; you will receive the Holy Spirit as a gift
Contextual Theological Meaning	The Spirit himself — not merely spiritual enablements (χαρίσματα, baseline `spiritual_gifts`) — is given as an unearned gift to every believer who repents and is baptized, extending the Pentecost outpouring of vv.1-4 to all future converts.
Indonesian Rendering & Risk	karunia Roh Kudus [NEW — CRITICAL]. Must be clearly distinguished in translator notes from `spiritual_gifts` (karunia rohani, baseline Medium) — this is the gift of the Spirit’s own indwelling Person, not merely gifts the Spirit distributes for service. Inherits Roh Kudus’s Critical status and its required distinguishing note from the Islamic Ruh al-Qudus.

Acts 2:39

Term	ὑμῖν … τοῖς τέκνοις ὑμῶν … τοῖς εἰς μακράν, ὅσους ἂν προσκαλέσηται Κύριος ὁ Θεὸς ἡμῶν
Transliteration	hymin … tois teknois hymōn … tois eis makran, hosous an proskalesētai Kyrios ho Theos hēmōn
Literal Meaning	for you … for your children … for all who are far off, as many as the Lord our God calls
Semantic Range	προσκαλέομαι = to summon, call to oneself
English Variants	as many as the Lord our God will call; everyone the Lord calls
Contextual Theological Meaning	The promise’s scope widens from this Jerusalem crowd, to their children, to those “far off” — the first hint in Acts of the Gentile mission that becomes explicit doctrine in Acts 10-15; ties to the baseline’s Divine Calling / Effectual Calling doctrine.
Indonesian Rendering & Risk	sebanyak yang akan dipanggil oleh Tuhan, Allah kita [BASELINE REUSE — Medium/High, “yang dipanggil”/`called`]. “Yang jauh” (those far off) foreshadows the Gospel to Gentiles doctrine; flag for cross-reference to Acts 10-15 material below.

Acts 2:40

Term	διεμαρτύρετο καὶ παρεκάλει … Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης
Transliteration	diemartyreto kai parekalei … Sōthēte apo tēs geneas tēs skolias tautēs
Literal Meaning	he solemnly testified and exhorted … Be saved from this crooked generation
Semantic Range	διαμαρτύρομαι = to testify solemnly, bear witness earnestly; σκολιός = crooked, morally warped
English Variants	testified/warned; be saved from this corrupt generation
Contextual Theological Meaning	Peter’s appeal is both a solemn testimony (witness language, connecting to Persecution and Bold Witness doctrine) and a further exhortation to be saved — urgency, not casual invitation.
Indonesian Rendering & Risk	bersaksi dengan sungguh-sungguh … menasihati … Selamatkanlah dirimu dari angkatan yang jahat ini [NEW — High for “bersaksi”/witness, see chapter-level notes below; menasihati [BASELINE REUSE — Low, `exhort`]; diselamatkan [BASELINE REUSE — Critical, `salvation`].

Acts 2:41

Term	οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν … ψυχαὶ ὡσεὶ τρισχίλιαι
Transliteration	hoi men oun apodexamenoi ton logon autou ebaptisthēsan, kai prosetethēsan … psychai hōsei trischiliai
Literal Meaning	so then those who received his word were baptized, and there were added … about three thousand souls
Semantic Range	λόγος here = the spoken message/proclamation (contrast with the personal, incarnate Logos of John 1:14, already in the baseline as `incarnation`); προστίθημι = to add, join, increase a number
English Variants	received his word; those who accepted his message; were added to their number; three thousand souls
Contextual Theological Meaning	The narrative confirms the sermon’s fruit: genuine reception of the message, resulting baptism, and incorporation into the believing community — the founding moment of the church as a numerically identifiable, growing community, tying together Repentance and Baptism with The Church as Community doctrine.
Indonesian Rendering & Risk	menerima perkataannya/firman itu … dibaptis … ditambahkan … kira-kira tiga ribu jiwa [NEW — Medium]. CAUTION: λόγος as “the message/word preached” here must not be rendered with the same construction as the baseline’s `incarnation` term (“Firman yang menjadi manusia,” referring to the eternal Logos-Person). Use a lower-weight rendering such as “perkataan itu” or “berita/firman yang disampaikan” for the preached message in narrative contexts like this, reserving the capitalized, personal “Firman” construction for explicit Logos-Christology contexts, to avoid conflating the message preached with the divine Person who is the Word. ditambahkan (added) connects to Church as Community doctrine — the church grows by divine addition, not merely human recruitment tallies.

PART 2 — Chapter-by-Chapter Study, Acts 1–28

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

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
witness(es) μάρτυρες martyres one who testifies to what has been seen/experienced firsthand	witnesses	Acts 1:8’s programmatic verse: “you will be my witnesses… to the end of the earth” — the structural outline of the whole book and the seed of Persecution and Bold Witness and Great Commission Fulfilled doctrines	saksi(-saksi) [NEW — High]. Foundational term across the whole book; note the etymological link to English “martyr” (one who bears costly witness), realized narratively in Stephen (ch.7) and James (ch.12). No major Islamic-collision risk, but flag as structurally load-bearing for the entire curriculum.
baptized with/in the Holy Spirit βαπτισθήσεσθε ἐν Πνεύματι Ἁγίῳ baptisthēsesthe en Pneumati Hagiō to be immersed/submerged in the Holy Spirit	baptized with the Holy Spirit	Distinguishes John’s water-only baptism from the Spirit-baptism Jesus promises, fulfilled at Pentecost (ch.2)	dibaptis dengan Roh Kudus [NEW — Critical, inherits Roh Kudus status]. Must be distinguished from water baptism (Acts 2:38) as a separate, though related, promise.
ascension / taken up into heaven ἐπήρθη … εἰς τὸν οὐρανόν epērthē … eis ton ouranon he was lifted up / taken up into heaven	ascended; taken up; carried up	Confirms Christ’s bodily exaltation and enthronement (cf. 2:33-35), and grounds the promise of his bodily return (“in the same way”)	terangkat/naik ke sorga [NEW — High]. Connects to Lordship of Christ (baseline Critical-High); a real, bodily, historical event, not a metaphor or a vision only.
casting lots / choosing Matthias ἔδωκαν κλήρους edōkan klērous they gave/cast lots	cast lots; drew lots	Maintains the apostolic office (`rasul`, baseline Critical) at twelve, replacing Judas, grounded in Scripture (Psalm 69, 109) rather than in a new revelatory succession	membuang undi [NEW — Low]. Note connection to `apostle`/rasul baseline Critical note: this restores the Twelve as foundational, Spirit-appointed witnesses to the resurrection, not an open-ended succession of prophetic office-bearers analogous to the Islamic doctrine of a closed line of prophets.

Acts 2:42–47 — Supplementary (continuation beyond the core passage boundary)

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
fellowship / breaking of bread κοινωνία … κλάσις τοῦ ἄρτου koinōnia … klasis tou artou shared participation … the breaking of bread	fellowship; breaking of bread	The newly baptized 3,000 are immediately incorporated into corporate practices: teaching, fellowship, communal meals, and prayer — foundational pattern for The Church as Community doctrine	persekutuan [BASELINE REUSE — Low]. memecah-mecahkan roti [NEW — Medium]: context-dependent — may echo the Lord’s Supper or simply ordinary shared meals; flag for native-speaker judgment per occurrence rather than assuming sacramental weight every time.
all things in common εἶχον ἅπαντα κοινά eichon hapanta koina they had all things in common	held everything in common; shared everything	Radical, voluntary economic sharing flowing from genuine community, not an enforced communal-property doctrine	mempunyai segala sesuatu kepunyaan bersama [NEW — Medium]. Church as Community doctrine; should not be over-read as a permanent economic mandate for all churches everywhere (contrast with Ananias/Sapphira in ch.5, where the sharing remained voluntary).
favor with all the people χάριν πρὸς ὅλον τὸν λαόν charin pros holon ton laon favor toward all the people	favor with all the people	The young church’s public reputation was initially positive — relevant background for the persecution that begins in ch.4-5	mendapat kasih dari semua orang [NEW — Low].

Acts 3 — Healing at the Temple Gate and Peter’s Second Sermon

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
his Servant Jesus / the Holy and Righteous One τὸν παῖδα αὐτοῦ Ἰησοῦν … τὸν ἅγιον καὶ δίκαιον ton paida autou Iēsoun … ton hagion kai dikaion his servant/child Jesus … the holy and righteous one	his servant Jesus; the Holy One; the Righteous One	Applies Isaiah’s Suffering Servant title (Isaiah 52-53) to Jesus — a distinctly christological title with messianic-fulfillment weight, complementing (not replacing) `son_of_god` (baseline Critical)	Hamba-Nya, Yesus … Yang Kudus dan Benar [NEW — High]. Connects to Messianic Promise (baseline Critical); note the Servant title affirms Jesus’s humble, obedient humanity (cf. Humanity of Christ, baseline High) alongside his exalted deity — both must be preserved, not one at the expense of the other.
times of refreshing / restoration of all things καιροὶ ἀναψύξεως … ἀποκαταστάσεως πάντων kairoi anapsyxeōs … apokatastaseōs pantōn seasons of refreshing … restoration of all things	times of refreshing; the restoring of all things	Eschatological hope tied to Christ’s future return, echoing OT restoration promises	masa penyegaran … pemulihan segala sesuatu [NEW — Medium]. Eschatological term; low direct Islamic-collision risk, but ensure “pemulihan” is not confused with a this-worldly political/national restoration.

Acts 4 — Bold Witness Before the Council; The Name Above All Names

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
boldness παρρησία parrēsia freedom/confidence of speech; frankness	boldness; confidence	The Spirit-given courage to speak the gospel openly despite threat — central term for Persecution and Bold Witness doctrine, recurring at 4:29,31; 9:27-28; 14:3; 19:8; 28:31	keberanian [NEW — Medium]. Distinguish from mere natural bravado — this boldness is explicitly Spirit-given (4:31, “filled with the Holy Spirit… spoke the word of God with boldness”), connecting to `holy_spirit` baseline Critical.
no other name / exclusivity of salvation οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία ouk estin en allō oudeni hē sōtēria there is salvation in no one else	no other name under heaven by which we must be saved	The single most exclusivist salvation-claim statement in Acts — directly ties to Salvation (baseline Critical) and Universal Scope of the Gospel (baseline High) doctrines	tidak ada keselamatan di dalam siapa pun yang lain [BASELINE REUSE — Critical]. Per the 12_ai instruction set’s escalation rules, this and comparable exclusivity statements require mandatory human theologian review and must retain unqualified exclusivity; Indonesia’s legal/social sensitivity around evangelism (per baseline evangelism doctrine, High risk) means proclamation framing must remain witness-oriented, not inducement-oriented, while never softening the doctrinal claim itself.
all things in common (expanded) see Acts 2:42-47 — —	—	Reiterated and expanded at 4:32-37 with the Barnabas-generosity example	(baseline reuse of 2:42-47 entry)

Acts 5 — Ananias and Sapphira; Continued Signs; Gamaliel’s Caution

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
lying to / testing the Holy Spirit ψεύσασθαί σε τὸ Πνεῦμα τὸ Ἅγιον pseusasthai se to Pneuma to Hagion to lie to the Holy Spirit	lie to the Holy Spirit; test the Holy Spirit	Establishes the Spirit as a personal divine Agent who can be sinned against directly — reinforcing Roh Kudus’s Critical, personal (not impersonal-force) status	berdusta kepada Roh Kudus [NEW — Critical, inherits Roh Kudus Critical status].
great fear φόβος μέγας phobos megas great fear	great fear came upon them	Reverent, sobering fear at God’s holiness within the covenant community — not terror of an arbitrary power, but of a holy, personal God who takes sin seriously	ketakutan yang besar [NEW — Medium].
signs and wonders (continued) σημεῖα καὶ τέρατα sēmeia kai terata see 2:19-22 note	signs and wonders	Apostolic Authority and Miracles doctrine continues; Gamaliel’s caution (5:35-39) models restraint in judging a movement’s divine origin	(baseline reuse of 2:19-22 entry — mujizat/tanda, High risk)

Acts 6 — The Appointment of the Seven; Stephen Introduced

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
ministry / table service διακονία diakonia service, ministry, attending to needs	ministry; service; the daily distribution	Establishes an early church office of practical service (forerunner of the later “deacon,” διάκονος), distinguishing it from the apostles’ ministry of the word — relevant to The Church as Community and Apostolic Authority doctrines	pelayanan [NEW — Medium]. The office itself may be rendered diaken [NEW — Medium] where a later church-tradition term is warranted, but the passage itself uses the general “service” vocabulary; avoid over-formalizing into a fixed clerical office not yet explicit in the text.
laying on of hands ἐπέθηκαν τὰς χεῖρας epethēkan tas cheiras they laid [their] hands [on them]	laid hands on them	A commissioning/ordination gesture accompanying prayer, recurring at 8:17-19, 9:17, 13:3, 19:6, 28:8 — connects to Apostolic Authority and (at 8:17-19, cautionary) risk of confusing impartation with magical technique	penumpangan tangan [NEW — Medium-High depending on context]. In most occurrences (ordination/commissioning) risk is Medium; at 8:18-19 (Simon’s attempt to buy this power) the risk rises to High, requiring a note distinguishing Spirit-given impartation through prayer from a purchasable magical technique — see ch.8 below.
Hellenists and Hebrews Ἑλληνιστῶν … Ἑβραίων Hellēnistōn … Hebraiōn Greek-speaking [Jews] … Hebrew/Aramaic-speaking [Jews]	Greek-speaking Jews; Hebraic Jews	An internal, sociological distinction within the earliest church, not an ethnic Jew/Gentile line (see Gentiles, baseline Medium) — early evidence of cross-cultural tension being resolved within the church community	orang Yahudi yang berbahasa Yunani … orang Ibrani [NEW — Low].

Acts 7 — Stephen’s Speech and Martyrdom

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
Son of Man τὸν υἱὸν τοῦ ἀνθρώπου ton huion tou anthrōpou the son of the man	the Son of Man	Stephen’s dying vision (7:56) of “the Son of Man standing at the right hand of God” — a title drawn from Daniel 7:13-14 denoting an exalted, divine-human eschatological figure who receives everlasting dominion; the only Gospel-derived self-designation of Jesus used by someone other than Jesus in the NT	Anak Manusia [NEW — CRITICAL]. Must not be flattened to the ordinary Indonesian sense of “anak manusia” as merely “a human being/mortal.” Requires a theologian-reviewed note explaining the Daniel 7 background: this is an exalted title of the one who shares in God’s throne and everlasting kingdom, directly reinforcing Deity of Christ and Sonship of Christ (baseline Critical doctrines), not a demotion of Jesus to “merely human” as some might assume from the surface phrase.
stoned / stoning ἐλιθοβόλουν elithoboloun they were throwing stones at [him]	they stoned him	The first Christian martyrdom, fulfilling the “witness” (μάρτυς) theme of ch.1 in its most costly form — foundational narrative for Persecution and Bold Witness doctrine	melempari dengan batu / dilempari batu [NEW — HIGH]. Caution: avoid the Indonesian term “dirajam,” which specifically names stoning as a formal Islamic legal punishment (rajam, a hudud penalty historically associated with adultery in classical Islamic law). Using “dirajam” would import an inappropriate legal-penal frame onto an act of mob violence against an innocent witness; use the neutral descriptive “dilempari (dengan) batu” instead throughout Acts (7:58-59; cf. Paul at 14:19).
”Lord, receive my spirit” / “do not hold this sin against them” Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου … μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν Kyrie Iēsou, dexai to pneuma mou … mē stēsēs autois tautēn tēn hamartian Lord Jesus, receive my spirit … do not hold this sin against them	receive my spirit; do not hold this sin against them	Stephen’s dying prayer directly addresses the risen Jesus as Kyrios and models Christlike forgiveness of persecutors (echoing Luke 23:34,46)	Tuhan Yesus, terimalah rohku … janganlah menanggungkan dosa ini kepada mereka [BASELINE REUSE — Critical, `lord`]. Strong Lordship-of-Christ confession in the moment of martyrdom; theologian review recommended given its doctrinal density.

Acts 8 — Philip, Simon the Sorcerer, and the Ethiopian Eunuch

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
sorcery / magic μαγεύων mageuōn practicing magic/sorcery	practiced magic; sorcery	Simon’s prior occupation, later revealed to have wrongly viewed the gospel’s power as a superior form of the same magical power he once wielded (8:18-19)	sihir/ilmu sihir [NEW — HIGH]. Significant risk in the Indonesian context, where dukun, pawang, and other folk-magical practitioners remain culturally present, including within nominally Muslim and Christian communities. Every occurrence must contrast the Spirit’s power, given freely and relationally (grace, baseline `grace` High), with occult power, which is manipulative, transactional, and ultimately demonic in origin (cf. also the “spirit of divination,” Acts 16:16 below).
the gift of God (not to be purchased) τὴν δωρεὰν τοῦ Θεοῦ … διὰ χρημάτων κτᾶσθαι tēn dōrean tou Theou … dia chrēmatōn ktasthai the gift of God … to acquire through money	the gift of God; you thought you could buy	Simon’s fundamental error: treating the Spirit’s gift as a purchasable commodity — a direct contrast case for the baseline `grace` doctrine (anugerah, unmerited, apart from any payment/merit)	karunia Allah [BASELINE REUSE — High, connects to `grace`/anugerah]. This passage is the sharpest narrative illustration in Acts of why grace/gift language must never collapse into a transaction, whether financial or merit-based (pahala, explicitly rejected in the baseline).
eunuch εὐνοῦχος eunouchos a castrated man; a court official	eunuch	The Ethiopian eunuch represents someone excluded from full temple participation under OT law (Deuteronomy 23:1) who is nonetheless welcomed into the baptized community — an early sign of the gospel’s boundary-breaking scope, anticipating the fuller Gentile inclusion of chs.10-15	sida-sida [NEW — Low]. Established Indonesian Bible term; minimal doctrinal risk, but flag its significance for Gospel to Jews and Gentiles doctrine — inclusion of the socially marginalized.
baptism (Ethiopian eunuch) ἐβάπτισεν αὐτόν ebaptisen auton he baptized him	he baptized him	Reuses and reinforces the baptism doctrine from ch.2, this time administered individually, immediately upon a Gentile-adjacent believer’s confession	(baseline reuse of Acts 2:38 baptism entry — Critical)

Acts 9 — The Conversion of Saul/Paul

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
the Way τῆς ὁδοῦ tēs hodou the road/way	the Way; this Way	The earliest self-designation of the Christian movement before “Christian” is coined (11:26) — recurring at 9:2, 19:9,23, 22:4, 24:14,22	Jalan Tuhan / “Jalan itu” [NEW — HIGH]. In Indonesia’s religiously plural context, “jalan” (way/path) is a live spiritual-search metaphor across multiple traditions (Javanese kejawen spiritual paths, Islam’s As-Sirat al-Mustaqim “the straight path,” generic “jalan kebenaran” language). Every occurrence must be anchored specifically to the way of salvation through the crucified-and-risen Lord Jesus proclaimed in Acts 2, not left as a generic “spiritual path” open to syncretistic reading.
light from heaven / voice from heaven φῶς … φωνὴν phōs … phōnēn light … a voice	a light from heaven; a voice	The theophanic encounter that converts Saul the persecutor — establishes Conversion of Paul as a sovereign, Christ-initiated event, not a gradual persuasion	cahaya dari langit … suara [NEW — Medium].
chosen instrument σκεῦος ἐκλογῆς skeuos eklogēs a vessel of election/choosing	a chosen instrument; a vessel I have chosen	God’s sovereign selection of Saul for a specific apostolic mission, directly tied to `election` (baseline Medium/High, pemilihan) and `apostle` (baseline Critical)	alat pilihan [NEW — Medium]. Reinforce with baseline note: must never use takdir framing; this is a personal, purposive choosing of a specific person for a specific mission, not an impersonal fate.
scales fell from his eyes ἀπέπεσαν … αἱ λεπίδες apepesan … hai lepides scales fell off	scales fell from his eyes	Vivid image of spiritual and physical restoration accompanying conversion	sisik-sisik … gugur dari matanya [NEW — Low].
Ananias (disciple, not the high priest of ch.5’s namesake) heals Saul — — —	—	Demonstrates the church’s obedience even toward a former persecutor, modeling reconciliation within the community	(narrative note; no new theological term beyond reuse of `disciple`, `holy_spirit`)
Tabitha/Dorcas raised from the dead ἀνέστη anestē she rose/got up	she got up; she arose	A specific instance of resurrection power exercised through apostolic ministry, distinct from Christ’s own unique resurrection but demonstrating its ongoing authenticating power	ia pun bangkit [BASELINE-ADJACENT — High, connects to `resurrection`/kebangkitan]. Note the distinction: Tabitha’s raising is a temporary restoration to mortal life (she would die again), unlike Christ’s resurrection to permanent, glorified life (baseline resurrection_of_christ doctrine) — the two should not be conflated in teaching.

Acts 10 — Cornelius and the Conversion of the Gentiles

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
common / unclean (food, vision) κοινὸν … ἀκάθαρτον koinon … akatharton common/ordinary … unclean/impure	common or unclean; unclean	Peter’s vision declares foods (and by extension, people) previously classified unclean under Mosaic law to now be clean — the decisive turning point opening the gospel fully to Gentiles without requiring adherence to Jewish dietary law	tidak tahir / najis [NEW — HIGH]. Must never be rendered with “haram,” the specific Islamic legal-religious category for what is forbidden. Using “haram” would import Islamic dietary-law categories (comparable to halal/haram classification) into a text whose entire point is the abolition of a food-based boundary marker between Jewish and Gentile — precisely the opposite theological direction. Use “tidak tahir” or “najis” (ritual impurity under the old covenant) instead, with a note that “what God has made clean, do not call common” (10:15) marks the lifting of this boundary in Christ.
God shows no partiality οὐκ ἔστιν προσωπολήμπτης ὁ Θεός ouk estin prosōpolēmptēs ho Theos God is not one who receives/regards the face [with favoritism]	God shows no partiality; God does not show favoritism	The theological conclusion Peter draws from the vision — direct expression of the Universal Scope of the Gospel doctrine (baseline High) applied specifically to ethnicity	Allah tidak memandang bulu / tidak membeda-bedakan orang [BASELINE REUSE — High].
one who fears God (God-fearer) φοβούμενος τὸν Θεόν phoboumenos ton Theon one fearing God	God-fearing; a devout man who feared God	Cornelius’s prior status: a Gentile sympathetic to and worshiping the God of Israel, but not circumcised or fully proselytized — an important intermediate category for understanding Gospel to Jews and Gentiles doctrine	orang yang takut akan Allah [NEW — Medium]. Distinguish from full Jewish proselytes (see Acts 2:10 note above); this category shows that God was already at work drawing Gentiles before the formal decision of Acts 15.
the Holy Spirit fell on them (Gentiles) ἐπέπεσεν τὸ Πνεῦμα τὸ Ἅγιον ἐπὶ πάντας epepesen to Pneuma to Hagion epi pantas the Holy Spirit fell upon all	the Holy Spirit fell on all who heard	The undeniable, visible confirmation that Gentiles receive the same Spirit-gift as Jewish believers at Pentecost, without circumcision or law-observance as a precondition — foundational for both Holy Spirit and Pentecost and Gospel to Jews and Gentiles doctrines, and for the argument used at the Jerusalem Council (ch.15)	(baseline reuse of Roh Kudus and “other tongues” entries — Critical/High)

Acts 11 — The Jerusalem Church’s Response; Antioch; the Name “Christian”

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
Christian(s) Χριστιανούς Christianous ”Christ-ones,” followers/partisans of Christ	Christians	First occurrence of this now-universal designation, coined (likely by outsiders, possibly with derisive intent) at Antioch — a socio-religious identity marker distinct from “the Way,” “disciples,” or “believers” used elsewhere in Acts	orang Kristen [NEW — Medium]. Note the term’s origin as an external, possibly mocking label later embraced by the church itself; in the Indonesian context, “Kristen” already functions as one of the country’s officially recognized religious-community (agama) categories — teaching should distinguish the NT’s living, Spirit-filled identity in Christ from mere registered religious-community membership (cf. baseline’s Christian Identity in Christ doctrine, High risk).
”Who was I to stand in God’s way?“ τίς ἤμην ἐγὼ κωλῦσαι τὸν Θεόν tis ēmēn egō kōlysai ton Theon who was I to hinder God	who was I to withstand God?	Peter’s argument to the Jerusalem church defending the Gentile Pentecost at Cornelius’s house — the same verb (κωλύω, “hinder”) recurs triumphantly at the very end of Acts (28:31, “unhindered”)	siapakah aku, sehingga aku dapat menghalangi Allah? [NEW — Medium]. Flag the literary connection to 28:31 for teaching purposes: the Great Commission cannot be hindered, from Peter’s defense in Jerusalem to Paul’s unhindered preaching in Rome.

Acts 12 — Herod’s Persecution; Peter’s Deliverance

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
angel of the Lord ἄγγελος Κυρίου angelos Kyriou messenger of the Lord	an angel of the Lord	Recurs throughout Acts (5:19; 8:26; 10:3; 12:7,23; 27:23) as God’s created, personal messenger accomplishing his purposes — including delivering Peter from prison and, at 12:23, executing judgment on Herod	malaikat Tuhan [NEW — HIGH]. Islam has a robust and doctrinally central angelology (the angel Jibril/Gabriel delivering revelation to Muhammad; angels recording deeds; etc.). Every occurrence should be anchored to the NT’s more limited role for angels — created, ministering spirits who serve God’s redemptive purposes in the church’s mission — and must not be conflated with the Islamic doctrine of angelic revelation-bearers or the Ruh al-Qudus identification already flagged for `holy_spirit` in the baseline.
James’s martyrdom ἀνεῖλεν … Ἰάκωβον aneilen … Iakōbon he killed James	he had James put to death	The first apostolic martyrdom, escalating the Persecution and Bold Witness doctrine from Stephen (a non-apostle) to one of the Twelve	(reuse of `witness`/martyrdom vocabulary from chs.1,7)

Acts 13 — Commissioning of Barnabas and Saul; Justification Apart from the Law (Antioch Sermon)

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
set apart / sent ἀφορίσατε … ἀπέλυσαν aphorisate … apelysan set apart/separate … sent away/released	set apart; sent off	The Antioch church’s Spirit-directed commissioning of Barnabas and Saul for missionary work — connects to `called`/`calling` (baseline Medium/High) applied specifically to missionary sending	dikhususkan/diutus [NEW — Medium]. Connects to Mission to the Nations (baseline Medium, `pekabaran Injil`, never misi).
justified apart from the Law ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται en toutō pas ho pisteuōn dikaioutai in this one everyone who believes is justified	everyone who believes in him is justified/set free	Paul’s Antioch-in-Pisidia sermon (13:38-39) states explicitly what Romans 3-4 develops at length: justification (baseline Critical, `pembenaran`) comes through faith in the risen Christ, “from which you could not be justified by the Law of Moses” — this is the single clearest statement in Acts of the curriculum’s named doctrine “Justification apart from the Law”	dibenarkan lepas dari Hukum Taurat [BASELINE REUSE — CRITICAL]. `pembenaran` (justification) and `Hukum Taurat` (Mosaic Law, never syariat) both reused exactly per baseline. This passage requires mandatory human theologian review; it is the direct narrative anchor for the doctrine “Justification apart from the Law” named in this curriculum’s parameters.
Elymas the sorcerer struck blind μάγον … ἐπάταξεν … τυφλός magon … epataxen … typhlos magician/sorcerer … struck … blind	the sorcerer … struck … blind	A judgment-miracle authenticating apostolic authority against occult opposition, paralleling Simon Magus (ch.8)	(reuse of `sihir`/sorcery entry, High, from ch.8)

Acts 14 — Lystra, Mistaken for Gods, Persecution

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
the gods (Zeus, Hermes) οἱ θεοί … Δίαν … Ἑρμῆν hoi theoi … Dian … Hermēn the gods … Zeus … Hermes	the gods; Zeus; Mercury/Hermes	The Lystran crowd mistakes Paul and Barnabas for pagan deities after a healing miracle — Paul’s response (“we bring you good news, that you should turn from these vain things to a living God,” 14:15) is an early instance of gospel confrontation with polytheism, relevant to the many syncretistic and animist religious backgrounds present in the Indonesian context	dewa-dewa [NEW — Medium]. Contrast with `Allah` (the one true God, baseline Critical); Paul explicitly rejects deification and points to “the living God who made heaven and earth” — useful cross-reference for engaging animist/syncretistic backgrounds in Indonesia without directly invoking Islamic categories.
stoning of Paul λιθάσαντες τὸν Παῦλον lithasantes ton Paulon having stoned Paul	they stoned Paul	Reinforces Persecution and Bold Witness; Paul survives, unlike Stephen	(reuse of “dilempari batu” entry from ch.7, High; avoid “dirajam”)

Acts 15 — The Jerusalem Council

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
circumcision (controversy) περιτέμνεσθαι peritemnesthai to be circumcised	be circumcised; keep the custom of circumcision	The central Council question: must Gentile believers be circumcised and keep the Law of Moses to be saved? The Council’s negative answer is the definitive apostolic settlement of Justification apart from the Law as church doctrine	sunat [NEW — HIGH]. Must be anchored specifically to this soteriological controversy — whether law-keeping is required for salvation — and clearly distinguished from khitan, the ordinary Indonesian-Islamic cultural-religious practice of male circumcision, which carries no comparable salvation-stakes in Islamic theology (in Islam it is a recommended practice, not salvific). The doctrinal point of Acts 15 is that a physical rite cannot be added as a condition to grace-received-through-faith.
saved through grace, just as they are τῇ χάριτι τοῦ Κυρίου Ἰησοῦ … σωθῆναι καθ᾿ ὃν τρόπον κἀκεῖνοι tē chariti tou Kyriou Iēsou … sōthēnai kath’ hon tropon kakeinoi through the grace of the Lord Jesus… to be saved in the same way as they [Gentiles]	we are saved through grace, just as they are	Peter’s decisive Council speech (15:11) explicitly states Jewish and Gentile believers are saved identically, by grace through faith, not through law-observance — direct fusion of Grace (baseline High) and Justification apart from the Law doctrines	(baseline reuse of `grace`/anugerah, Critical importance here; and `salvation`/keselamatan, Critical)
the yoke (of the Law) τὸν ζυγὸν ton zygon the yoke	a yoke; a burden	Peter’s rhetorical question, “why put a yoke on the neck of the disciples that neither we nor our fathers were able to bear?” — the Law as an unbearable burden contrasted with the freedom of grace	kuk Hukum Taurat [NEW — High]. Reinforces Justification apart from the Law doctrine; connects to `Hukum Taurat` baseline Medium (never syariat).
the Council’s decree (abstain from certain things) ἀπέχεσθαι apechesthai to abstain	abstain from; keep away from	The Council’s practical accommodation (avoiding food from idols, sexual immorality, meat of strangled animals, and blood) — not a re-imposition of the Law for salvation, but a pastoral accommodation for table-fellowship between Jewish and Gentile believers	menjauhkan diri dari [NEW — Medium]. Note carefully: this is not a re-imposition of Torah-observance as salvation-condition, but a practical unity measure — must not be read as contradicting the “justified apart from the Law” conclusion just reached.

Acts 16 — Lydia, the Philippian Jailer, the Divination Spirit

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
spirit of divination (python spirit) πνεῦμα πύθωνα pneuma pythōna a python spirit (divinatory spirit associated with the Delphic oracle)	a spirit of divination; a fortune-telling spirit	A demonically empowered slave girl’s ability to “predict the future” — Paul casts the spirit out, distinguishing Spirit-given prophecy (Acts 2:17-18, baseline-adjacent) from demonically empowered divination	roh tenung / roh ramal [NEW — HIGH]. Highly relevant to the Indonesian context, where fortune-telling, dukun consultation, and spiritist practices remain culturally present across religious communities. Must be clearly distinguished from genuine Spirit-given prophecy (`prophecy`/nubuat, baseline Low) as demonic in origin, and Paul’s exorcism must be read as an act of spiritual authority in Christ’s name, not a competing form of the same power.
”Believe in the Lord Jesus, and you will be saved, you and your household” πίστευσον ἐπὶ τὸν Κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου pisteuson epi ton Kyrion Iēsoun, kai sōthēsē sy kai ho oikos sou believe on the Lord Jesus, and you will be saved, you and your household	believe in the Lord Jesus and you will be saved — you and your household	The Philippian jailer’s conversion formula, closely paralleling Acts 2:21 and Romans 10:9 — must be rendered with the same care for cross-document consistency	(baseline reuse of `lord`/Tuhan and `salvation`/keselamatan, both Critical)
household salvation ὁ οἶκός σου ho oikos sou your household	you and your household; your whole family	Salvation is offered to, and the whole household responds with baptism — but this collective language should not be misread as automatic, faith-independent salvation by association; each household member is individually baptized upon (implied) individual faith	engkau dan seisi rumahmu [NEW — Medium]. Flag for a clarifying note: household inclusion in the gospel’s offer does not mean salvation transfers automatically without personal faith — every member of the household is described as hearing the word and being baptized (16:32-34).

Acts 17 — Athens; the Unknown God; Mixed Response

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
an unknown god Ἀγνώστῳ Θεῷ Agnōstō Theō to an unknown god	to the unknown god	Paul’s rhetorical bridge from Athenian religious pluralism to the proclamation of the one true God who “made the world and everything in it” — a model of engaging general revelation/natural theology in a pluralistic society, directly relevant to Indonesia’s own religiously plural context	Allah yang Tidak Dikenal [NEW — Medium]. Useful apologetic bridge-term; low direct doctrinal risk, but should be taught alongside the immediate clarification Paul himself gives — this unknown God is now made known specifically in the risen Christ (17:31), not left as an open, undefined deity-slot compatible with any tradition.
idols κατείδωλον kateidōlon full of idols	full of idols; given over to idolatry	Paul’s description of Athens, paralleling the idol-critique implicit throughout Acts (14:15; 19:26; cf. baseline’s general sin/idolatry framework)	penuh dengan berhala [NEW — Medium].
resurrection mocked ἀνάστασιν νεκρῶν … ἐχλεύαζον anastasin nekrōn … echleuazon resurrection of the dead … they mocked/scoffed	some mocked; some sneered	Greek philosophical resistance to bodily resurrection (distinct from, though it can be confused with, the later Jewish/Islamic-context resistance addressed elsewhere) — reinforces that resurrection is a genuinely offensive, not obvious, claim across cultures	(baseline reuse of `resurrection`/kebangkitan, High)

Acts 18 — Corinth; Aquila and Priscilla; Gallio

No major new theological vocabulary. This chapter narrates Paul’s ministry in Corinth (parallel to the audience of Romans), his partnership with Aquila and Priscilla, and Gallio’s dismissal of the Jewish charges against him. It reuses previously covered terms: the Way (implicit), synagogue, disciple, believe/faith (iman, baseline High). The Nazirite-style vow implied by Paul’s hair-cutting (18:18) is a minor echo of the fuller Nazirite vow treated at Acts 21 below (nazar, Low risk) and does not require separate treatment here.

Acts 19 — Ephesus; Disciples of John Re-baptized; the Riot Over Artemis

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
John’s baptism vs. Christian baptism βάπτισμα Ἰωάννου … εἰς τὸ ὄνομα τοῦ Κυρίου Ἰησοῦ baptisma Iōannou … eis to onoma tou Kyriou Iēsou John’s baptism … into the name of the Lord Jesus	John’s baptism (of repentance) … baptism in/into the name of the Lord Jesus	The Ephesian disciples had only received John’s preparatory, repentance-oriented baptism; upon hearing the fuller gospel they are re-baptized specifically into the name of the Lord Jesus and receive the Spirit with attesting tongues and prophecy — clarifies that Christian baptism is qualitatively distinct from, and fulfills, John’s baptism	(baseline reuse of Acts 2:38 baptism entry, Critical). Flag this passage as the clearest textual basis for teaching the John’s-baptism/Christian-baptism distinction within the Repentance and Baptism doctrine.
burning of magic scrolls τὰς βίβλους κατέκαιον tas biblous katekaion they were burning the books/scrolls	they burned the books (of magic)	A dramatic public renunciation of occult practice upon conversion — reinforces the sorcery/magic contrast established in chs.8,13,16	(reuse of `sihir`/sorcery entry, High)
riot over the idol trade (Artemis of the Ephesians) Ἄρτεμις Artemis (goddess name)	the goddess Artemis/Diana	Economic idolatry: opposition to the gospel driven by threat to an idol-manufacturing trade — reinforces idols (`berhala`, Medium, from ch.17) with an added economic dimension relevant to contexts where religious practice and commerce are intertwined	Artemis (dewi orang Efesus) [NEW — Low, proper noun]; connects to `berhala` entry, Medium.

Acts 20 — Paul’s Farewell at Miletus; Church Leadership

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
elders πρεσβυτέρους presbyterous elders	elders	Established local church leadership office, summoned by Paul for his farewell charge — foundational vocabulary for The Church as Community doctrine’s institutional dimension	penatua [NEW — Medium]. Distinguish from generic Indonesian cultural usage of “penatua/tetua adat” (customary/village elders), which carries no ecclesial authority; this is a specific church office.
overseers ἐπισκόπους episkopous overseers, guardians	overseers; bishops	Used interchangeably with “elders” in this passage (20:17,28) — a point of longstanding denominational significance (episcopal vs. presbyterian/congregational church government)	penilik jemaat [NEW — Medium]. Denominational sensitivity flag: some traditions render this “uskup” (bishop), implying a distinct, higher office than elder; the text itself uses the terms of the same group of leaders. Phase 2 should render plainly without imposing a specific church-polity interpretation, flagging for native speaker review rather than resolving the debate in translation.
shepherd the church ποιμαίνειν τὴν ἐκκλησίαν poimainein tēn ekklēsian to shepherd/pastor the church	to shepherd the church of God; to be shepherds	Pastoral metaphor for leadership — care, protection, and feeding of the flock, warning against “wolves” who would harm it	menggembalakan jemaat [BASELINE REUSE — Medium, `church`/jemaat].
God’s plan / purpose (reiterated) τὴν βουλὴν τοῦ Θεοῦ tēn boulēn tou Theou the plan/counsel of God	the whole counsel of God; the will of God	Paul’s claim to have proclaimed the full scope of God’s purposes, echoing the βουλή term from 2:23	(reuse of “rencana Allah” entry from Acts 2:23, High — avoid takdir)

Acts 21 — Paul’s Journey to Jerusalem; Agabus’s Prophecy; the Nazirite Vow

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
Nazirite vow εὐχή euchē a vow	a vow (Nazirite-style)	Paul’s participation in a Jewish purification vow to demonstrate his continued respect for the Law’s cultural practice among Jewish believers, even while teaching Gentile freedom from it as a salvation-condition (cf. ch.15) — illustrates the pastoral distinction between voluntary cultural observance and salvation-necessary law-keeping	nazar [NEW — Low]. Note: “nazar” is a shared Arabic-origin loanword used in both Indonesian Christian and Islamic contexts to denote a religious vow; low collision risk since the underlying concept (a voluntary vow to God) is broadly compatible, but flag that Paul’s vow carries no salvific weight, consistent with the Acts 15/Acts 13 justification-apart-from-the-Law doctrine.
Agabus’s prophecy προεφήτευσεν proephēteusen he prophesied	he prophesied [Paul’s coming arrest]	Continuation of Spirit-given prophecy (baseline `prophecy`, Low) foretelling specific, historical events, distinct from generic fortune-telling/divination (cf. ch.16)	(reuse of `nubuat`/prophecy entry, Low)

Acts 22 — Paul’s Defense Before the Jerusalem Crowd

No major new theological vocabulary beyond the retelling of the conversion narrative already treated at Acts 9 (the Way, light from heaven, chosen instrument). New minor terms: Roman citizenship (kewargaan Roma, [NEW — Low], a legal/civic term with no significant doctrinal risk) and “zealous for God” (giat/rajin bagi Allah, [NEW — Low], describing Paul’s pre-conversion religious fervor, useful for contrasting zeal-without-saving-faith with the ketaatan iman/obedience_of_faith baseline High-risk doctrine).

Acts 23 — The Sanhedrin; the Pharisee-Sadducee Dispute; the Plot Against Paul

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
Sanhedrin / Council συνέδριον synedrion council, assembly	the Sanhedrin; the council	The Jewish ruling council before which Paul (like Peter and John in ch.4, and Stephen in ch.6-7) is tried — recurring institutional setting for Persecution and Bold Witness doctrine	Mahkamah Agama [NEW — Medium]. Established Indonesian Bible term for this specific Jewish institution; should not be confused with a modern Islamic religious court (also sometimes called “mahkamah” in Indonesian/Malay legal contexts) — flag for a clarifying note that this designates the specific 1st-century Jewish ruling council, not any contemporary institution.
dispute over the resurrection στάσις … περὶ ἀναστάσεως stasis … peri anastaseōs dissension … concerning resurrection	a dissension arose … concerning the resurrection	Pharisees affirm, Sadducees deny, a general resurrection — Paul exploits this existing internal Jewish theological division; reinforces `resurrection` (baseline High) as a genuinely contested doctrine even within the Jewish tradition itself, not only vis-à-vis Islam or Greek philosophy	(baseline reuse of `resurrection`/kebangkitan, High)

Acts 24 — Trial Before Felix

No major new theological vocabulary. Paul discusses “righteousness, self-control, and the judgment to come” (24:25), reusing righteousness (baseline Critical, kebenaran) and general judgment/eschatology vocabulary already established. “The Way” (24:14,22) is reused from ch.9 (High risk, see above).

Acts 25 — Trial Before Festus; Appeal to Caesar

No major new theological vocabulary. “Appeal to Caesar” (naik banding kepada Kaisar, [NEW — Low]) is a legal-procedural term with minimal doctrinal risk. Reuses resurrection and the Way vocabulary already established.

Acts 26 — Paul’s Defense Before Agrippa

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
turn from the power of Satan to God ἐπιστρέψαι … ἀπὸ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν Θεόν epistrepsai … apo tēs exousias tou Satana epi ton Theon to turn … from the authority of Satan to God	to turn … from the power of Satan to God	Paul’s own summary of his commission — conversion is described as a decisive transfer of allegiance from a personal, malevolent power (Satan) to God, tightly joining repentance (`bertobat`, Critical), forgiveness of sins, and the gift of the Spirit (cf. Acts 2:38, 26:18)	Iblis [NEW — HIGH]. Islam names a specific figure, Iblis, understood as a jinn who refused to bow to Adam and was expelled from heaven — narratively distinct from, though functionally comparable to, the biblical Satan/the adversary. The two traditions share the basic category of a personal, defeated spiritual enemy, but every occurrence in Acts (here and implicitly in the sorcery passages of chs.8,13,16,19) should carry a note anchoring “Iblis” specifically to the biblical Satan/ho diabolos defeated through Christ’s death and resurrection, not assuming full narrative equivalence with the Quranic Iblis account.
”Why is it thought incredible that God raises the dead?“ τί ἄπιστον κρίνεται παρ᾿ ὑμῖν εἰ ὁ Θεὸς νεκρούς ἐγείρει; ti apiston krinetai par’ hymin ei ho Theos nekrous egeirei? why is it judged unbelievable among you if God raises the dead?	why should it be thought incredible…?	Paul’s rhetorical defense of the resurrection before Agrippa, reinforcing `resurrection` (baseline High) as the pivotal, contested claim of his entire testimony	(baseline reuse)

Acts 27 — The Voyage and Shipwreck to Rome

No major new theological vocabulary. This chapter emphasizes God’s providence/pemeliharaan Allah (baseline Medium, never takdir) through the storm and shipwreck, an angel’s reassurance (reuse of malaikat, High, from ch.12), and a meal in which Paul “took bread, gave thanks, broke it, and began to eat” (27:35) — an echo of, but not formally identical to, the Lord’s Supper/breaking-of-bread language from Acts 2:42-46 (reuse, flagged Medium, context-dependent whether sacramental resonance is intended here).

Acts 28 — Malta; Arrival in Rome; Unhindered Proclamation

Terms	Variants	Theological Meaning	Indonesian Rendering & Risk
they supposed him to be a god ἔλεγον αὐτὸν εἶναι θεόν elegon auton einai theon they said he was a god	they said he was a god	The Maltese islanders’ superstitious over-reaction to Paul’s survival of a snake bite — a minor echo of the Lystra idolatry-confusion pattern (ch.14), relevant again to animist/syncretistic backgrounds	(reuse of `dewa-dewa`/gods entry, Medium, from ch.14)
preaching the kingdom of God … with all boldness, unhindered κηρύσσων τὴν βασιλείαν τοῦ Θεοῦ … μετὰ πάσης παρρησίας ἀκωλύτως kēryssōn tēn basileian tou Theou … meta pasēs parrēsias akōlytōs proclaiming the kingdom of God … with all boldness, unhindered	proclaiming the kingdom of God… with all boldness and without hindrance	The book’s triumphant closing verse: the gospel has moved from a Jerusalem upper room to the capital of the empire, proclaimed openly and without restraint — the literary and theological climax of both Persecution and Bold Witness and The Great Commission Fulfilled doctrines, echoing Acts 1:8’s programmatic outline and answering Peter’s rhetorical question at 11:17 (“who was I to hinder God?”)	Kerajaan Allah [BASELINE REUSE — Medium, `kingdom_of_god`]. keberanian [reuse from ch.4, Medium]. dengan tidak ada seorang pun yang menghalangi-halangi dia / dengan leluasa [NEW — Medium]. This closing note should be highlighted in teaching materials as the deliberate literary bookend to Acts 1:8 and 11:17, completing the book’s structural movement “from Jerusalem… to the end of the earth.”

Summary of New Critical/High-Risk Terms Requiring Addition to Translation Memory

The following terms appear nowhere in the baseline Romans translation_memory.json and must be added as new entries before Phase 2 translation of Acts begins (see companion glossary, 08_core_glossary.md, for the full structured entries):

Critical: repentance (bertobat/pertobatan), baptism (dibaptis/baptisan), crucifixion (disalibkan/menyalibkan), gift of the Holy Spirit as indwelling Person (karunia Roh Kudus), justified apart from the Law (dibenarkan lepas dari Hukum Taurat — direct extension of baseline pembenaran), Son of Man (Anak Manusia), no other name/exclusivity of salvation (extension of baseline salvation).

High: tongues/other tongues (bahasa lain), signs and wonders/miracles (mujizat/tanda), forgiveness of sins (pengampunan dosa), the Way (Jalan Tuhan), circumcision controversy (sunat), Sanhedrin stoning practice caution (avoid “dirajam”), unclean/common food (tidak tahir/najis, never “haram”), sorcery/magic (sihir), divination spirit (roh tenung), angel (malaikat), Satan (Iblis), witness (saksi), boldness (keberanian, Medium-High), God’s determined plan/foreknowledge (rencana Allah yang ditetapkan, never takdir).

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