Linguistic Gap Analysis — Acts 1–28 (Javanese)

Purpose and Scope

This document executes Phase 1 Step 8 (Linguistic Gap Analysis) for the Acts curriculum. It identifies where the established Javanese Bible-translation lexicon is sufficient (reused baseline terms carry over cleanly from Romans), where it is missing (no existing term or compound adequately carries the doctrinal content, requiring new coinage), and where it is crowded (an available term already carries strong, conflicting associations from Islam, kejawen belief, or Javanese court/social custom, requiring deliberate semantic “fencing”).

Coverage spans the entire book of Acts, chapters 1–28, per the full-book mandate. The core passage, Acts 2:1–41 (Pentecost), is the theological anchor of the curriculum but not its scope boundary — every chapter is swept in Section 5 below, with chapters contributing no new vocabulary explicitly marked “reviewed, no new gap.”

This analysis assumes and does not repeat the baseline translation_memory.json / bible_term_registry.json (Romans) rulings, which remain binding. It focuses on (a) how those rulings extend into Acts’ new narrative contexts, and (b) the substantial body of new vocabulary Acts introduces that Romans, as an epistle, never required.

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Methodology

For each doctrine in the curriculum parameter list, this analysis asks four questions:

1. What Javanese vocabulary is available (reused from baseline, or a plausible native/loan candidate)?
2. What weakness does that vocabulary carry — a competing semantic association from Islam, kejawen belief/practice, or Javanese social hierarchy?
3. Is the gap best resolved by reuse (baseline term transfers cleanly), new compound/paraphrase (native coinage fences off the risk), or transliteration (loanword with a gloss, when no native option exists or transliteration itself carries positive theological precedent)?
4. What is the recommended strategy for Phase 2 enforcement?

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Section 1 — Doctrine Vocabulary Matrix

1.1 The Holy Spirit and Pentecost

Available Terms	Weaknesses	Recommended Strategy
Roh Suci (baseline, reused)	None new in Acts; Acts simply intensifies frequency and adds the action-vocabulary around the Spirit’s arrival (fill, pour out, gift), which the baseline never had to render.	Reuse Roh Suci exactly; extend with new compound action-terms below.
kapenuhan ing Roh Suci (“filled with the Holy Spirit”)	Surface-level behavioral overlap with kesurupan (spirit possession by a dhemit/lelembut through a village medium): altered speech, physical manifestation, loss of ordinary self-control are common to both phenomena as observed, even though theologically opposite in cause and control.	New compound term, never kesurupan. Teaching note mandatory at every occurrence distinguishing willing, personal indwelling from involuntary possession.
ngesokaken (“poured out”)	Risks resonance with sesaji (libation/offering poured out to territorial or ancestral spirits to secure their favor) — but here the direction of giving is reversed: God pours out his Spirit as a gift, not a supplicant pouring out an offering to appease a spirit.	Use ngesokaken with explicit subject-clarity (Gusti Allah as the one pouring out); flag for native-speaker review to confirm the directionality reads clearly in context.
Pentakosta (transliterated)	Risk of collapsing into sedhekah bumi or other seasonal/agricultural thanksgiving-ritual analogues if left unglossed.	Transliterate + gloss as a specific, dated Jewish festival (fifty days after Passover), not a recurring local harvest rite.
ilat-ilating geni (“tongues as of fire”) / basa liya, maneka basa (“other tongues”/languages)	The two English “tongues” senses (visual flame-sign vs. miraculous real-language speech) must be kept lexically distinct in Javanese or risk merging into a single vague “supernatural tongues” concept, which then risks drifting toward basa roh trance-speech associated with spirit-mediums (indhang, wong pintar).	Two separate, non-overlapping renderings required (see Section 3). Acts 2:6, 8, 11 explicitly state hearers understood their own language — this comprehension detail must be preserved in translation to anchor the “real known language” reading against a trance-speech reading.
paningalan (“vision”), impen (“dream”)	Vision risks bleeding into wahyu (forbidden baseline term for royal-legitimation mandate-light); dream risks bleeding into primbon dream-omen divination.	Both terms fenced per baseline forbidden-list logic; personal divine disclosure to an individual, never a political-legitimacy or fixed-symbol-key claim.
roh tenung (“divination spirit”)	The single highest-relevance term in this doctrine cluster for the Javanese context: Acts 16:16’s “spirit of divination” collides directly with the live cultural practice of consulting a dhukun/indhang for fortune-telling.	Must be presented unambiguously as false, subordinate, and expelled by Christ’s authority — never described in language that could dignify it as a legitimate parallel spiritual power to Roh Suci. Critical risk.

1.2 The Gospel to Jews and Gentiles

Available Terms	Weaknesses	Recommended Strategy
Injil, bangsa liya (baseline, reused)	Sufficient; bangsa liya must be reserved strictly for the Jew/non-Jew theological contrast and not extended loosely to the “every nation” diaspora list of 2:5–9.	Reuse exactly; add a usage note restricting bangsa liya’s scope in Acts 2.
resik / najis (“clean”/“unclean”)	Najis is live, active vocabulary in Javanese Islamic ritual-purity practice (fiqh categories for food, ablution, menstruation, etc.); using it for Peter’s vision risks readers importing an entire external legal framework rather than seeing the specific Mosaic-ceremonial-distinction-abolished point Acts 10 makes.	Retain najis (no better native alternative exists) but require a mandatory anchoring note at every occurrence: this is about the setting-aside of Mosaic food/purity categories for Gentile inclusion specifically, not a general statement on purity-law traditions.
brahala (“idol”)	Direct critique-term for worshiping a made object as divine; secondary risk of the concept extending unintentionally to culturally significant heritage objects (keris, punden markers) if taught without care.	Use as-is; pastoral framing note recommended rather than a lexical substitution.
Gusti Allah ingkang dèrèng katingal / kaallahan (“unknown god”/“divine nature”)	This is a bridge-building apologetic phrase from Paul’s Areopagus speech — the opposite problem from most entries here: it’s an opportunity, not primarily a risk, but must not be mistaken for endorsing kejawen concepts of an impersonal “the divine” (kasekten-adjacent) as equivalent to Gusti Allah.	New paraphrase term (no transliteration option exists); teaching note frames it as a rhetorical bridge Paul uses, then transcends, not a concession that all religious traditions already know God equally.
gesang langgeng (“eternal life”)	Must not be read through a continuing-presence-among-ancestors (roh leluhur) lens.	New compound; reinforced by contrast with impersonal cyclical continuation.

1.3 Repentance and Baptism

Available Terms	Weaknesses	Recommended Strategy
mratobat (“repentance”)	Shares its root with Islamic tobat (turning back to Allah after sin, frequently paired with ritual amends); a Javanese Muslim-background hearer may default to that entire devotional framework.	Reuse mratobat (no better native alternative exists — coining something unfamiliar would be worse) but anchor explicitly, every occurrence, to trusting Christ’s finished atoning work rather than generic remorse or ritual amends.
baptisan / mbaptis (“baptism/baptize”)	Risk of conflation with siraman (ceremonial ritual bathing, e.g., before a Javanese wedding) or kungkum (ascetic river-immersion practiced to build spiritual potency/kasekten).	Teaching note required distinguishing baptism as identification with Christ’s death/resurrection and covenant entry from either ritual bathing or ascetic power-building immersion.
pangapunten dosa (“remission of sins”)	Low collision risk on its own, but must not be taught as a gradually-repaid debt (echoing utang budi, the baseline’s forbidden grace-substitute) or as dependent on a fixed ritual formula for efficacy.	Reuse compound; cross-reference the baseline’s grace entry to reinforce “full and immediate,” not incremental.
nyebut asmanipun Gusti (“call on the name of the Lord”)	Risk of being heard as an incantation or protective mantra (jampi) — Javanese folk practice has a strong tradition of invoking powerful names/formulas for protective effect.	New compound phrase; anchor to personal trust and address to a person (the Lord Jesus), not a formula with inherent power.

1.4 The Church as Community

Available Terms	Weaknesses	Recommended Strategy
pasamuwan, patunggilan (baseline, reused)	Sufficient.	Reuse exactly.
pinituwa (“elders”), pangarsa pasamuwan / pamomong (“overseer/shepherd”)	Risk of collapsing appointed spiritual office into ordinary village-elder status conferred by age or adat custom, or into inherited village-leadership authority patterns.	New terms fenced with a note: office is Spirit-appointed and sacrificial, not customary/hereditary.
Sanhedrin (transliterated + gloss)	No native equivalent; risk of readers assuming it is a generic “court,” losing its specific character as the Jewish national ruling council.	Transliterate with gloss “Pradata Agunging Yahudi” at first occurrence; retain transliteration thereafter.
ditambahaken (“added to the church”)	Minimal risk.	Reuse as-is; low risk.
nyoba Roh Suci (“test/tempt the Spirit”)	Must reinforce, not undercut, the Critical personal status of Roh Suci established in the baseline.	New compound; teaching note on Ananias/Sapphira.
kaul (“vow”), resik-resik pinurih (“ceremonial purification”)	Risk of collapsing into generic local vow-making (nadar) or being confused with pensucen (ongoing sanctification).	Distinguish both from their crowded neighbors with brief clarifying glosses.

1.5 Apostolic Authority and Miracles

Available Terms	Weaknesses	Recommended Strategy
panguwaosipun Gusti Allah, utusan (baseline, reused)	Sufficient for the abstract “power of God” and “apostle” senses.	Reuse exactly.
tandha lan kaelokan (“signs and wonders”)	The obvious loanword candidate, mukjizat (from Arabic), is deeply embedded in Islamic apologetic usage specifically to authenticate a recognized prophet’s claims — using it here risks framing apostolic miracles as functioning in that same evidentiary-for-prophethood category rather than as the Spirit’s own present, personal work.	Reject mukjizat; use the native compound tandha lan kaelokan throughout.
pakaryan panguwaos (“mighty work/miracle,” countable)	Risk of drifting toward kasekten (magical/ascetic-earned potency) if presented as a possession the apostle holds.	Anchor to panguwaosipun Gusti Allah as the source; the apostle is a conduit, not a potency-bearer.
tumpangan tangan (“laying on of hands”)	Direct collision risk with Javanese healing/initiation practice where a guru’s or healer’s touch is believed to transfer kasekten to the recipient.	Teaching note mandatory: the Spirit himself sovereignly empowers; the hands are a sign accompanying prayer, not a transmission mechanism.
tenung (“sorcery/magic”), roh tenung (“divination spirit”)	Both terms name real, currently-practiced Javanese folk-religious categories (dukun, tenung practice) — high pastoral salience, not merely academic risk.	Present as direct, sharp contrasts to Spirit-empowered apostolic ministry, never as parallel-but-lesser power.

1.6 Persecution and Bold Witness

Available Terms	Weaknesses	Recommended Strategy
seksi (“witness”), kekendelan (“boldness”), panganiaya (“persecution”)	Comparatively low collision risk; the main task is register calibration, not concept-collision.	seksi must anticipate but not be collapsed into the later technical “martyr” sense (developed narratively at Stephen’s death). kekendelan must be modeled as operating within Javanese unggah-ungguh respectful-speech convention, not as brashness — otherwise the doctrine risks implying that Christian witness requires abandoning cultural courtesy, which is not the text’s claim.

1.7 Conversion of Paul

Available Terms	Weaknesses	Recommended Strategy
paningalan (“vision”) (shared with 1.1)	See above — never wahyu.	Reuse.
Margi (“the Way”)	The obvious candidate for “a distinct path/movement” in a Javanese religious register is a cognate of tarekat, the Arabic/Sufi loanword for a mystical spiritual path/order — using it would import that specific Sufi-order framework wholesale.	Use the plain native Javanese word for “path/way,” Margi, avoiding any tarekat-family vocabulary.
Gusti Allahing para leluhur kita (“God of our fathers”)	The word leluhur (ancestors) is the same word the baseline forbids as a substitute for Rama/Father precisely because of live ancestor-veneration practice (slametan devotion to family leluhur). Here it names the OT patriarchs specifically — a narrow, historically bounded sense — but the surface collision with the forbidden term is severe.	Retain only in this narrow covenant-historical sense (Abraham/Isaac/Jacob); mandatory translator note at every occurrence distinguishing it from the devotional Father-sense and from ancestor veneration. High risk, human theologian review.
panguwaosipun Iblis/Setan (“power/authority of Satan”)	Risk of reading as an equal-and-opposite cosmic force paired against Gusti Allah, echoing dualistic paired-power intuitions sometimes present in kejawen cosmology.	Frame explicitly as real but subordinate and defeated, never as a matched opposite.

1.8 Justification apart from the Law

Available Terms	Weaknesses	Recommended Strategy
kaanggep bener dening Gusti Allah, angger-anggering Toret, kabeneran (baseline, reused)	Sufficient; Acts 13:39 makes the identical Romans 3–4 argument in sermon form.	Reuse exactly; render Acts 13:39 in a form that visibly parallels the Romans rendering for cross-document consistency.
tetak (“circumcision”)	Shares vocabulary with Islamic khitan and Javanese adat sunatan (a rite-of-passage practice with its own cultural weight, largely disconnected from soteriology).	Retain tetak (no substitute improves clarity) but require a scoping note: the Jerusalem Council’s question is narrowly whether Gentile believers must undergo this Mosaic-covenant sign to be saved (answer: no) — not a general verdict on the cultural practice itself.
pikulan (“yoke”)	Low risk; functions as intended contrast-image against sih-rahmat.	Reuse as-is.
kalbu (“conscience”)	Low-medium risk; standard vocabulary.	Reuse; tie explicitly to Paul’s integrity despite Law’s demands.

1.9 The Great Commission Fulfilled

Available Terms	Weaknesses	Recommended Strategy
pekabaran Injil, Kratoning Gusti Allah (baseline, reused)	Sufficient.	Reuse exactly.
pungkasaning bumi (“uttermost part of the earth”)	Structural key-phrase; risk is purely one of translation inconsistency across the many echoes of this phrase (1:8; 13:47), not concept-collision.	Render identically at every occurrence — cross-reference rule, not a fencing rule.
tanpa pambendung (“unhindered”)	Low risk; capstone term.	Reuse consistently as the book’s final thematic word.
tiyang manca (“barbarians”)	Not derogatory in source intent but could land as pejorative to a modern Javanese ear without context.	Brief clarifying note recommended at first occurrence (28:2, 4).

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Section 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods

Acts presents two structurally different kinds of gap, requiring two different repair strategies.

2.1 Missing Vocabulary (no existing Javanese term/compound covers the concept — requires new coinage)

These concepts have no pre-existing Javanese religious or literary vocabulary at all, crowded or otherwise; they must be built as new descriptive compounds, since Acts introduces theological content Romans never required:

Concept	Gap Type	Chosen Compound	Rationale
Filled with the Holy Spirit (as a repeated event-marker)	No prior verb-compound existed for personal, willing, complete Spirit-indwelling as an event	kapenuhan ing Roh Suci	Built fresh; deliberately avoids the nearest cultural analogue (kesurupan) rather than adapting it.
Gift of the Holy Spirit (foundational, one-time, conversion-gift sense)	Baseline “spiritual gifts” (peparing Roh Suci) covers ongoing service-enablement, not the foundational indwelling-gift distinctly	peparingipun Roh Suci	New but visibly related compound; requires an explicit distinguishing note from the baseline term it is built on.
Determinate counsel and foreknowledge	No single Javanese term for this compound Greek theological idea (God’s deliberate plan + foreknowledge together)	pepakoning Gusti Allah ingkang sampun katemtokaken saha kawuningan rumiyin	Long descriptive compound; necessary because shortening it risks collapsing into bare pesthi (forbidden impersonal fate).
Hades / realm of the dead (as distinct from final-judgment hell)	Javanese has neraka (final punishment, shared with Islamic eschatology) but no term for the intermediate, general state of death	jagading tiyang pejah	New descriptive phrase; explicit note required distinguishing from neraka.
Prince/Author of Life	No existing title-vocabulary for “originator of life itself” that avoids dynastic/keraton succession resonance	Pangarsaning gesang	New coinage avoiding pangeran (prince, dynastic-succession title).
Son of Man (Daniel 7 exalted title)	Risk of simple back-translation (“child of a human”) collapsing this into ordinary-humanity language	Putraning Manungsa	Retained as a distinct compound from Putrané Gusti Allah (Son of God) — the two must never be visually or lexically merged.
Unknown God / divine nature (Areopagus bridge-term)	No existing Javanese apologetic vocabulary for this rhetorical bridge concept	Gusti Allah ingkang dèrèng katingal / kaallahan	New paraphrase; functions as a teaching/bridge tool, not a standing doctrinal term.

2.2 Crowded Semantic Neighborhoods (existing term(s) already carry strong competing associations — require fencing, not creation)

These are cases where Javanese already has a ready-to-hand word, but that word is heavily “occupied” by Islamic ritual-legal vocabulary, kejawen spiritual-power belief, or Javanese social/dynastic custom. The repair strategy here is a restriction/fencing note, not a new coinage (coining an unfamiliar substitute would itself raise unfamiliarity risk and reduce comprehension):

Javanese Term	Competing Neighbor	Doctrine at Risk	Fencing Strategy
kaslametan (salvation)	slametan (protective ritual meal)	Salvation	Mandatory translator note at every Critical-risk occurrence (inherited unchanged from baseline; Acts multiplies the occurrence count sharply — 2:21, 40, 47; 4:9, 12; 11:14; 14:9; 15:1, 11; 16:17, 30–31; 27:20, 31; 28:28).
mratobat (repentance)	Islamic tobat	Repentance and Baptism	Anchor to trust in Christ’s atonement, not generic remorse/ritual amends.
tetak (circumcision)	khitan (Islamic), sunatan (Javanese adat rite of passage)	Justification apart from the Law	Scope strictly to the Mosaic-covenant soteriological question the Council settles.
najis (unclean)	Islamic fiqh purity law	Gospel to Jews and Gentiles	Anchor to the specific Mosaic-ceremonial-distinction-abolished point; not a general purity-law statement.
mukjizat (rejected candidate for “signs and wonders”)	Islamic prophet-authentication apologetics	Apostolic Authority and Miracles	Rejected outright; use native tandha lan kaelokan instead.
tarekat (rejected candidate for “the Way”)	Sufi mystical path/order	Conversion of Paul; Church as Community	Rejected outright; use plain native Margi instead.
kesurupan (rejected candidate for “filled with the Spirit”)	dhemit/lelembut possession via medium	Holy Spirit and Pentecost	Rejected outright; use kapenuhan ing Roh Suci instead.
titisan (already forbidden by baseline; recurs as live risk in Acts 17:32’s resurrection-mockery scene)	Ancestor/deity spiritual-quality rebirth	Resurrection of Christ	Reinforce baseline prohibition explicitly in the Acts 17 teaching note — a natural teaching opportunity, since the Greek philosophers’ own confusion mirrors the risk.
leluhur (forbidden as Father-substitute; narrowly permitted for “God of our fathers”)	Ancestor veneration (slametan devotion to family leluhur)	Conversion of Paul	Permit only in the fixed phrase Gusti Allahing para leluhur kita, referring exclusively to the OT patriarchs; mandatory disambiguating note every occurrence.
wahyu (forbidden throughout baseline; recurs as live risk for “vision,” “election,” “calling,” “glory”)	Royal mandate-light legitimizing a ruler	Conversion of Paul; Divine Calling; Election	Reinforce baseline prohibition; Paul’s Damascus-road vision (paningalan) must never be described in wahyu-adjacent language implying dynastic/political legitimacy.
pesthi / nrimo ing pandum (forbidden for “providence”)	Impersonal fate / passive fatalism	Providence (Acts 27 shipwreck narrative is the key new test case)	Reinforce baseline prohibition; Acts 27:23–24’s angelic reassurance during the storm is a strong positive teaching opportunity for personal, purposive providence against fatalism.
kasekten (forbidden throughout baseline; recurs heavily for “power of God,” “signs and wonders,” “laying on of hands,” “mighty works”)	Magical/ascetic-earned spiritual potency (sacred keris, empowered ruler, healer’s touch)	Apostolic Authority and Miracles	This is the single most heavily recurring forbidden-term risk in Acts, given the book’s miracle-density; every apostolic-power passage requires vigilance.

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Section 3 — Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Pentakosta	Transliterate	Established Indonesian-archipelago Christian usage; a native paraphrase (“day of fifty”) would be unfamiliar and lose the festival’s proper-name status. Requires anchoring gloss (specific dated Jewish festival, not sedhekah bumi).
Kristus	Transliterate	Established proper-name/title form; distinguished from Sang Mesias (see below) by function, not by competing transliteration options.
Sang Mesias	Transliterate (with honorific Sang)	Preserves the exclusive OT-promise category against the native cultural alternative Satrio Piningit (rejected outright per baseline). Reserved for contexts foregrounding OT-promise/fulfillment specifically (2:30–31, 36; 3:18, 20; 17:3; 18:5, 28; 26:23); Kristus used for the ongoing proper-name/title sense elsewhere.
Sanhedrin	Transliterate + gloss	No native or borrowed equivalent names this specific institution; gloss “Pradata Agunging Yahudi” supplied at first occurrence only.
Kristen	Transliterate	Established loanword since 11:26; low risk.
Amin, Haleluya	Transliterate	Established forms per baseline transliteration standards, carried forward unchanged.
Signs and wonders	Paraphrase (tandha lan kaelokan)	Rejects the available loanword mukjizat because of its specific Islamic apologetic freight (prophet-authentication); native compound avoids that entire framework.
The Way	Paraphrase (Margi, plain native word)	Rejects the available loanword-family tarekat because of its specific Sufi mystical-path freight.
Filled with the Holy Spirit	Paraphrase (kapenuhan ing Roh Suci)	Rejects the available cultural analogue kesurupan (possession) precisely because it IS available and tempting — surface behavioral resemblance makes it the more dangerous option, not the safer one.
Tongues (languages)	Paraphrase (basa liya / maneka basa)	A borrowed technical term (“glossolalia”-style loan) would be unfamiliar to the target reading level and would not convey the crucial Acts 2 detail that these were real, known human languages understood by hearers.
Determinate counsel and foreknowledge	Paraphrase (long descriptive compound)	No transliteration option exists (this is a theological-concept label, not a proper noun); shortening risks collapsing into forbidden pesthi.
God of our fathers	Paraphrase, narrowly scoped	Retains the native word leluhur only within a fixed, glossed phrase; not a transliteration decision but a scope-fencing decision layered onto an existing native term.
Barbarians	Paraphrase (tiyang manca)	A transliterated loan (“barbar-”) would import a pejorative connotation absent from the source; native descriptive term with a clarifying note is safer.

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Section 4 — Ranked List of Highest-Risk Ambiguities (Acts-Specific)

Ranked by combined severity (doctrinal centrality × cultural-collision proximity × frequency of occurrence):

1. Filled with the Holy Spirit vs. kesurupan (Critical) — Doctrine: Holy Spirit and Pentecost. The core-passage event (Acts 2:4) is the single highest-stakes rendering decision in the entire curriculum; surface behavioral overlap with spirit-possession phenomena is severe and recurring (4:8, 31; 9:17; 13:9, 52).
2. Kaslametan vs. slametan ritual (Critical) — Doctrine: Repentance and Baptism / Gospel to Jews and Gentiles. Highest-frequency Critical term in Acts (13+ occurrences); every instance is a live risk of ritual-meal conflation.
3. Divination spirit (roh tenung) vs. legitimate parallel power (Critical) — Doctrine: Apostolic Authority and Miracles. Acts 16:16 confronts a currently-practiced Javanese cultural category (dhukun/indhang divination) directly; framing must not accidentally dignify the spirit as a real alternative power source.
4. Tongues (languages) vs. trance-speech (High) — Doctrine: Holy Spirit and Pentecost. Risk compounded by needing two lexically distinct Javanese terms (fire-sign vs. speech) within the same core passage, verses apart.
5. The Way (Margi) vs. tarekat (High) — Doctrine: Conversion of Paul / Church as Community. A single wrong lexical choice imports an entire external Sufi religious framework as the self-designation of the early church.
6. Vision (paningalan) vs. wahyu (High) — Doctrine: Conversion of Paul. Paul’s Damascus-road vision, the Cornelius vision, and Peter’s Joppa vision are all central narrative hinges; wahyu’s royal-legitimation freight would politically misframe personal divine disclosure.
7. God of our fathers vs. ancestor veneration (leluhur) (High) — Doctrine: Conversion of Paul. The word itself is the baseline’s forbidden Father-substitute, permitted only in this one narrow, historically-anchored phrase; highest risk of silent doctrinal drift if the fencing note is dropped in any single occurrence (22:14; 24:14; 26:6; 28:25).
8. Repentance (mratobat) vs. Islamic tobat (High) — Doctrine: Repentance and Baptism. Recurs at every major sermon climax (2:38; 3:19; 17:30; 26:20); risk is subtle since the word itself is unavoidable and correct, requiring sustained anchoring discipline rather than substitution.
9. Circumcision (tetak) vs. khitan/sunatan (High) — Doctrine: Justification apart from the Law. The entire Acts 15 Jerusalem Council narrative hinges on keeping the soteriological question narrowly scoped against two live, unrelated cultural practices sharing the same vocabulary.
10. Clean/unclean (najis) vs. Islamic fiqh purity categories (High) — Doctrine: Gospel to Jews and Gentiles. Peter’s Cornelius-vision argument (ch. 10–11) risks being read as a general statement on purity-law traditions rather than the specific Mosaic-ceremonial abrogation it is.
11. Laying on of hands vs. kasekten transmission through touch (High) — Doctrine: Apostolic Authority and Miracles. Recurs at ordination, healing, and Spirit-reception scenes (6:6; 8:17–19; 9:17; 13:3; 19:6); risk of implying transferable magical potency through physical touch.
12. Signs and wonders vs. mukjizat (High) — Doctrine: Apostolic Authority and Miracles. High-frequency term (2:19, 22, 43; 4:16, 22, 30; 5:12; 6:8; 8:6, 13; 14:3; 15:12); the rejected loanword is culturally the “obvious” choice, raising risk of drift back toward it in Phase 2 if enforcement lapses.
13. Baptism vs. siraman/kungkum (High) — Doctrine: Repentance and Baptism. Multiple narrative baptism scenes (2:38, 41; 8:36–38; 9:18; 10:47–48; 16:15, 33; 18:8; 19:3–5) each independently risk ritual-bathing or ascetic-power-bathing conflation.
14. Providence vs. pesthi/nrimo ing pandum (High) — Doctrine: (cross-doctrinal, esp. Conversion of Paul, Persecution and Bold Witness). Acts 27’s storm-and-shipwreck narrative is a sustained, chapter-length test of this fencing, higher stakes than the baseline’s shorter Romans references.
15. Idol (brahala) vs. culturally significant heritage objects (Medium-High) — Doctrine: Gospel to Jews and Gentiles. Lower doctrinal-centrality risk than 1–14 but flagged for pastoral-framing sensitivity (15:20; 17:16; 19:26, 35) given proximity to keris/punden veneration objects in the target culture.

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Section 5 — Full-Book Chapter Sweep (Acts 1–28)

Every chapter has been reviewed for load-bearing vocabulary and doctrinal content per the full-book coverage mandate. Chapters contributing no new terms beyond those already treated above are marked “reviewed, no new gap.”

Ch.	Load-Bearing Content	Gap-Analysis Status
1	Ascension (new term, cross-ref. registry); Kingdom of God; apostle; witness; uttermost part of earth	Covered above (1.9, term registry “ascension”)
2	Core passage. Pentecost; tongues (fire/languages); filled with Spirit; pour out; vision/dream/prophecy; repentance; baptism; remission of sins; gift of Holy Spirit; call on name of Lord; determinate counsel/foreknowledge; Hades; corruption; exalted; Christ/Messiah; added to church; salvation	Fully covered above (1.1–1.3)
3	Healing miracle; Prince/Author of Life; Holy One (Christological title); repentance; prophet; covenant; restoration; refreshing	Covered above (1.5, 1.7, term registry “restoration”/“refreshing”)
4	Boldness before Sanhedrin; salvation (“no other name”); grace; filled with Spirit (repeat); determinate counsel/foreknowledge (4:28); signs and wonders; power of God	Covered above (1.5, 1.6)
5	Test/tempt the Spirit (Ananias/Sapphira); apostles’ miracles; persecution begins; boldness; angelic release	Covered above (1.4, 1.6)
6	Ministry/service (diakonia); Hellenist/Hebrew widows dispute; laying on of hands (deacons)	Covered above (1.4, 1.5)
7	Stephen’s speech: covenant; God of our fathers; Son of Man vision; idol (golden calf); witness anticipating “martyr” sense	Covered above (1.6, 1.7)
8	Sorcery/magic (Simon); laying on of hands; gift of Holy Spirit (attempted purchase); baptism (Ethiopian eunuch); angel; persecution scattering the church	Covered above (1.4, 1.5)
9	Saul’s conversion: vision; blindness; “the Way”; baptism; election (“chosen vessel”); Tabitha raised (resurrection vocabulary, reused wungu saka pati)	Covered above (1.7); resurrection reuse — reviewed, no new gap
10	Cornelius: vision; clean/unclean; Gentiles receive Spirit; power of God (10:38); no partiality	Covered above (1.2, 1.5)
11	Clean/unclean defended; church at Antioch; “Christian” name first used; grace; gift of Holy Spirit; remission/repentance unto life	Covered above (1.2, 1.4)
12	Herod persecution; angelic deliverance of Peter; intercession/prayer (reused baseline term); James martyred; glory (Herod’s death)	Reviewed — reuses baseline terms (angel, intercession, glory); no new gap
13	Justification (13:39, key doctrinal parallel to Romans); law; election (13:48); seed of David; resurrection (extended argument); eternal life; corruption; sorcery (Elymas); signs and wonders	Covered above (1.5, 1.8)
14	Healing miracle; near-idol-worship incident (Zeus/Hermes); persecution; grace; Kingdom of God; signs and wonders; elders appointed	Reviewed — reuses terms from 1.2, 1.5, 1.9; no new gap
15	Jerusalem Council: circumcision; law; yoke; grace; Gentiles; Holy Spirit’s guidance in decision-making; elders	Covered above (1.8)
16	Divination spirit (Pythian slave girl); exorcism; baptism (Lydia, jailer); salvation (“what must I do to be saved”); call on name of Lord (implied); boldness	Covered above (1.1, 1.3, 1.6)
17	Areopagus: idol; unknown god/divine nature; resurrection mocked (titisan risk); judgment to come; providence (17:26); Messiah	Covered above (1.2, Section 2.2 titisan reinforcement)
18	Ministry at Corinth; law (Gallio’s ruling); baptism; grace	Reviewed — reuses terms from 1.3, 1.8; no new gap
19	Tongues/languages (19:6); extraordinary signs and wonders; sorcery/magic books burned; “the Way” riot; laying on of hands	Covered above (1.1, 1.5, 1.7); reinforces Section 4 rankings 4, 5, 11, 12
20	Overseer/shepherd (Miletus farewell); grace; ministry/service; church; resurrection (Eutychus raised)	Covered above (1.4); resurrection reuse — reviewed, no new gap
21	Vow (Nazirite); ceremonial purification; circumcision controversy renewed; prophecy (Agabus); law	Covered above (1.4, 1.8)
22	Vision (Damascus retelling); conscience; God of our fathers; baptism; call on name of Lord; law	Covered above (1.7, 1.8)
23	Sanhedrin trial; conscience; resurrection dispute (Pharisees/Sadducees); angelic encouragement	Reviewed — reuses terms from 1.4, 1.8; no new gap
24	Felix trial: “the Way”; law; righteousness; judgment to come; faith	Reviewed — reuses terms from 1.7, 1.8; no new gap
25	Festus trial: resurrection claim contested; appeal to Caesar	Reviewed — reuses baseline resurrection term; no new gap
26	Agrippa defense: conversion retold; vision; resurrection; power of Satan; election/sending; witness; Messiah/Christ’s suffering and resurrection	Covered above (1.7, 1.6); reinforces Section 4 ranking 7
27	Shipwreck: providence (angelic reassurance, 27:23–24); thanksgiving	Covered above (Section 2.2, Section 4 ranking 14); reinforces baseline providence entry
28	Malta: barbarians; healing miracles; snake bite; Rome arrival; unhindered; Kingdom of God preached	Covered above (1.9)

Coverage confirmation: All 28 chapters of Acts have been reviewed. No chapter is silently omitted; chapters marked “reviewed, no new gap” contribute recurring instances of already-analyzed terms rather than new vocabulary, and are retained in the sweep for audit completeness per the full-book coverage mandate.

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Section 6 — Summary Handoff Notes

1. Highest-priority fencing action for Phase 2: the kasekten/wahyu/kesurupan/titisan forbidden cluster recurs far more densely in Acts than in Romans, due to the sheer number of miracle, vision, and Spirit-filling narratives. Phase 2 QA should expect and budget for a higher per-chapter flag rate than the Romans baseline established.
2. New Critical-risk term requiring the same rigor as baseline Criticals: “filled with the Holy Spirit” (kapenuhan ing Roh Suci) and “divination spirit” (roh tenung) should be treated with the same non-negotiable enforcement priority as the baseline’s existing Critical terms (grace, salvation, resurrection, etc.).
3. Narrow-exception vocabulary requiring per-occurrence notes, not blanket rules: “God of our fathers” (leluhur) is the most delicate case in the whole gap analysis — a forbidden word made conditionally permissible only inside one fixed phrase. This should be flagged for mandatory human theologian review at every single occurrence, not sampled.
4. Consistency-only risks (no concept-collision, but requires identical rendering): “uttermost part of the earth” and the Acts 13:39 justification parallel to Romans 3–4 are pure cross-reference consistency requirements, not doctrinal-collision risks; Phase 2 tooling should flag these for exact-match verification rather than theological review.
5. This document should be loaded alongside the baseline translation_memory.json/bible_term_registry.json and read together with analysis/07_semantic_analysis.md and analysis/08_core_glossary.md before Phase 2 translation of Acts begins.