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

Methodology Note

This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage in the original Koine Greek, with the core passage (Acts 2:1–41) given verse-by-verse treatment and every other chapter given a chapter-level treatment of its load-bearing theological terms. Every term already recorded in the baseline Romans Language Package (translation_memory.json, bible_term_registry.json) is reused exactly as recorded there; no alternative renderings are proposed for those terms. New terms introduced by Acts are analyzed here for the first time and carry provisional risk tiers pending Phase 1 Step 2+ formalization into the extended translation memory.

Fields given for every load-bearing term: Original (Greek), Transliteration, Literal meaning, Semantic range, English variants, Contextual theological meaning, Javanese rendering risk.

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PART A — CORE PASSAGE: Acts 2:1–41 (Verse-by-Verse)

Acts 2:1 — “the day of Pentecost,” “together,” “one place”

• Πεντηκοστή (Pentēkostē) — Lit. “fiftieth [day].” Semantic range: the Jewish harvest festival (Shavuot/Feast of Weeks) held fifty days after Passover, commemorating both the wheat harvest and (in later Jewish tradition) the giving of the Law at Sinai. English variants: “Pentecost,” “Feast of Weeks.” Contextual meaning: the divinely chosen calendar moment for the outpouring of the Spirit, deliberately paralleling Sinai (Law given) with the giving of the Spirit (new covenant inaugurated). Javanese rendering risk: Medium. Render as transliterated “Pentakosta” (established Indonesian-archipelago Christian usage). Requires an explanatory note establishing it as a specific dated Jewish festival, not an annual Christian ritual analogous to a Javanese seasonal harvest ceremony (e.g., sedhekah bumi).
• ὁμοῦ (homou) / ἐπὶ τὸ αὐτό (epi to auto) — “together,” “in the same place.” Semantic range: unified physical and relational gathering. Contextual meaning: the unity of the waiting community as the precondition for the Spirit’s coming — reinforces the Church as Community doctrine from its first moment. Risk: Low. Render with ordinary Javanese “bebarengan wonten ing satunggal papan.”

Acts 2:2 — “sound,” “rushing mighty wind”

• ἦχος (ēchos) — “sound, noise, report.” πνοή βιαία (pnoē biaia) — “violent breath/blast,” from the same root family as πνεῦμα (spirit/wind). Semantic range: πνοή can mean literal wind/breath or (by extension) the Spirit’s felt presence. Contextual meaning: the audible, physical sign accompanying an invisible spiritual reality — establishes that the Spirit’s coming is a real historical event with sensory confirmation, not merely subjective. Risk: Medium. Render “swara kaya angin ageng ingkang nempuh” — must not be softened into a mere figure of speech.

Acts 2:3 — “tongues as of fire”

• γλῶσσαι ὡσεὶ πυρός (glōssai hōsei pyros) — Lit. “tongues as of fire” — flame-shaped visual manifestations, not speech here. Semantic range: γλῶσσα literally means “tongue” (body part) but is used idiomatically both for a flame-shape (by visual resemblance) and for “language” (vv. 4, 11 below) — two distinct senses sharing one Greek word, and translators must keep them separated. English variants: “tongues of fire,” “flame-like tongues.” Contextual theological meaning: fire is a recurring OT theophany marker (the burning bush, Sinai, the pillar of fire) — visibly marking God’s presence resting on each believer individually (“sat upon each of them”), not only upon a central shrine or leader. Javanese rendering risk: Medium. Render descriptively, “kados ilat-ilating geni,” clearly a visual simile, not to be confused with any local fire-spirit belief.
• ἐκάθισεν (ekathisen), “sat, rested upon” — the personal, individual distribution of the sign (each person, not just leaders) is theologically load-bearing for the priesthood-of-all-believers trajectory that runs through Acts.

Acts 2:4 — “filled with the Holy Ghost,” “other tongues” (languages)

• ἐπλήσθησαν πνεύματος ἁγίου (eplēsthēsan pneumatos hagiou) — “they were filled with Holy Spirit.” Root verb πίμπλημι = “to fill completely.” Semantic range: filling to capacity, saturating, taking full possession in a personal, non-coercive sense. English variants: “filled,” “full of.” Contextual meaning: the initial, foundational, corporate empowering of the church for witness (cf. Acts 1:8). Javanese rendering risk: CRITICAL. Render “kapenuhan ing Roh Suci,” reusing the baseline Critical term Roh Suci exactly. NEVER render the filling itself with kesurupan (the Javanese term for spirit-possession/trance, typically associated with dhemit, lelembut, or a village medium being entered by an unseen being against or apart from their will). Kapenuhan must be taught as a personal, willing indwelling by the divine Roh Suci, categorically distinct from folk spirit-possession phenomena that share surface resemblance (altered speech, physical manifestation).
• ἑτέραις γλώσσαις (heterais glōssais), “other tongues” = γλῶσσα here in its second sense, “language.” Semantic range in this narrative: real, known human languages (confirmed by v. 6, 8, 11 — hearers understand “every man in his own language”), distinct from the unintelligible ecstatic-utterance debate that arises later in 1 Corinthians (outside this curriculum’s scope but worth flagging for consistency). Javanese rendering risk: High. Render “basa liya” / “maneka basa” — must be anchored as intelligible, Spirit-given proclamation of God’s works in real languages, never conflated with the trance-speech (“basa roh”) sometimes produced by Javanese spirit-mediums (indhang, wong pintar) during divination sessions — a real and specific cultural collision risk requiring an explicit teaching note.

Acts 2:5–6 — “Jews,” “devout men,” “every nation,” “multitude,” “confounded”

• Ἰουδαῖοι εὐλαβεῖς (Ioudaioi eulabeis) — “devout Jews.” ἐξ παντὸς ἔθνους (ex pantos ethnous) — “from every nation.” ἔθνος here denotes national/ethnic origin, distinct from its later technical sense “Gentiles” (see below, baseline term). συνεχύθη (synechythē) — “was confounded/bewildered” (from συγχέω, “to pour together, throw into confusion”). Contextual meaning: the Pentecost sign immediately and visibly gathers “every nation,” previewing the Gospel to Jews and Gentiles doctrine that structures the whole book. Risk: Medium. ἔθνος in this diaspora-nations sense should not automatically be rendered with the baseline’s technical bangsa liya (Gentiles) term, since these are diaspora Jews from many nations, not non-Jews; render “saben bangsa” here, reserving bangsa liya for the specific Jew/non-Jew theological contrast that emerges from Acts 10 onward.

Acts 2:7–8 — “amazed,” “own language”

• ἐξίσταντο (existanto) / ἐθαύμαζον (ethaumazon) — “were amazed / marveled,” strong astonishment verbs. τῇ ἰδίᾳ διαλέκτῳ (tē idia dialektō) — “in his own dialect/language.” Risk: Low. Standard descriptive vocabulary; render “gumun” / “kaéraman.”

Acts 2:9–11a — list of nations (Parthians, Medes, Elamites, etc.)

No new load-bearing theological terms; this is a geographic/ethnographic list of proper nouns establishing the diaspora’s breadth. Reviewed explicitly and noted as containing no theological vocabulary requiring risk analysis beyond the “every nation” theme already treated in 2:5–6.

Acts 2:11b — “the wonderful works of God”

• τὰ μεγαλεῖα τοῦ θεοῦ (ta megaleia tou theou) — “the great/mighty things of God.” Semantic range: God’s great redemptive acts, echoing OT “mighty acts” language (cf. Deut 11:2, Ps 71:19 LXX). Risk: Medium. Render “pakaryanipun Gusti Allah ingkang ageng,” reusing established Gusti Allah (Critical baseline term) exactly.

Acts 2:12–13 — “perplexed,” mocking, “full of new wine”

• διηπόρουν (diēporoun) — “were utterly perplexed.” γλεύκους μεμεστωμένοι (gleukous memestōmenoi) — “full/stuffed with sweet [new] wine,” a mocking accusation of drunkenness. Risk: Low. Establishes the setting for Peter’s sermon; no doctrinal weight beyond the contrast Peter himself draws in v. 15.

Acts 2:14–15 — Peter’s address; “these are not drunk”

• Πέτρος (Petros) proper name, established form. μεθύουσιν (methyousin) — “are drunk.” Risk: Low. Sets up the sermon’s public, reasoned, Scripture-based apologetic character — relevant background for the Persecution and Bold Witness doctrine, since this is public testimony given at personal risk in a hostile, mocking crowd.

Acts 2:16–17 — fulfillment formula; “last days”; “pour out my Spirit”; “all flesh”; prophesy; visions; dreams

• τοῦτο ἐστιν τὸ εἰρημένον (touto estin to eirēmenon), “this is that which was spoken [by the prophet]” — the standard Acts fulfillment formula. Reuses baseline prophet → nabi and prophecy → pameca exactly. Contextual meaning: Pentecost is presented as the direct, linear, historical fulfillment of Joel 2:28–32 — the same Fulfillment of Prophecy doctrinal pattern documented in the Romans baseline (never cyclical, never recurring, unlike the Jayabaya prophetic tradition).
• ἐν ταῖς ἐσχάταις ἡμέραις (en tais eschatais hēmerais) — “in the last days.” Semantic range: the inaugurated eschatological era beginning with Christ’s resurrection and the Spirit’s outpouring, not merely “the end of time” in a future sense. Risk: Medium. Render “ing dinten-dinten pungkasan,” with a note that this “last days” era began at Pentecost and continues to the present, not a purely future countdown.
• ἐκχεῶ ἀπὸ τοῦ πνεύματός μου (ekcheō apo tou pneumatos mou) — “I will pour out from my Spirit.” ἐκχέω = “to pour out, spill.” Risk: High. Render “badhe kula esokaken Roh Kula” (reusing Roh Suci where “my Spirit” = God’s own Spirit). This verb must not evoke the Javanese ritual practice of pouring out offerings/libations (sesaji) to territorial or ancestral spirits to secure favor; the point here is God’s own free, generous, personal self-giving, not an appeasement offering directed at him.
• ἐπὶ πᾶσαν σάρκα (epi pasan sarka) — “upon all flesh.” Risk: High. Universal scope language (cf. baseline universal_scope_of_gospel, High risk) — must retain unqualified breadth: sons and daughters, young and old, servants and free — no priyayi/wong cilik class exemption.
• προφητεύσουσιν (prophēteusousin) — “shall prophesy,” reuses prophecy → pameca.
• ὁράσεις ὄψονται (horaseis opsontai) — “shall see visions.” ὅρασις (horasis) — “a seeing, a vision.” Risk: High. Render “paningalan.” NEVER use wahyu (the forbidden baseline term for the impersonal, transferable royal-legitimation mandate-light) — a vision here is a personal disclosure from God to an individual believer, carrying no claim to political or dynastic legitimacy.
• ἐνυπνίοις ἐνυπνιασθήσονται (enypniois enypniasthēsontai) — “shall dream dreams.” ἐνύπνιον — “a dream (during sleep).” Risk: Medium. Render “impen.” Distinguish God-given prophetic dreams from the omen-interpretation tradition of Javanese primbon (dream-almanac divination); the dream’s authority here rests entirely on it being from God’s Spirit, not on a fixed cultural symbol-key.

Acts 2:18 — “servants and handmaidens”; repeated outpouring

• δούλους καὶ δούλας (doulous kai doulas) — “male and female servants/slaves.” Contextual meaning: the Spirit is poured out across every social rank, reinforcing the same “no distinction” theme found in Romans 3:22 and central to the Unity of Jews and Gentiles / class-leveling doctrines. Risk: Medium. Render “para batur lanang lan wadon,” with note that this includes the socially lowest members of Greco-Roman/Jewish society, paralleling the Romans-baseline concern about priyayi/wong cilik hierarchy.

Acts 2:19–20 — signs and wonders in heaven and earth; “the great and notable day of the Lord”

• τέρατα (terata) — “wonders, portents.” σημεῖα (sēmeia) — “signs.” Semantic range: τέρας emphasizes the awe-inspiring, portentous quality of an event; σημεῖον emphasizes its evidentiary, pointing function (it signifies something beyond itself). English variants: “wonders/marvels” and “signs/miraculous signs.” Risk: High. Render “tandha lan kaelokan.” Avoid the widely used loanword mukjizat (from Arabic mu’jizat), which in the surrounding Islamic apologetic tradition specifically denotes proof-miracles authenticating a recognized prophet’s claim; using it here risks folding apostolic signs into that specific prophethood-authentication framework rather than presenting them as evidence of the risen, reigning Christ’s own authority.
• ἡμέρα Κυρίου (hēmera Kyriou) — “day of the Lord.” Reuses baseline Lord → Gusti exactly (High risk). Risk: High. The eschatological Day of the Lord’s judgment/vindication — must retain Gusti’s exclusive, supreme reference (to God/Christ), not a generic ominous-day idiom.

Acts 2:21 — “whosoever shall call on the name of the Lord shall be saved”

• ἐπικαλέσηται τὸ ὄνομα Κυρίου (epikalesētai to onoma Kyriou) — “shall call upon the name of the Lord.” ἐπικαλέω — “to call upon, invoke, appeal to.” Semantic range: personal address/appeal to a person for help, versus a ritual or magical invocation of a name for power. Contextual meaning: this is the salvation-defining confession later echoed at Acts 2:38 and doctrinally identical to the Romans 10:9–13 confession already fixed in the baseline. Risk: High. Render “sadhengah tiyang ingkang nyebut asmanipun Gusti” reusing Gusti exactly. Must be clearly personal address/trust directed to the Lord Jesus for rescue, not an incantation or protective mantra (jampi) invoking a powerful name for magical effect — a genuine risk given the prevalence of name-invocation practices in Javanese folk protection rituals.
• σωθήσεται (sōthēsetai) — “shall be saved,” from σῴζω, reusing baseline salvation → kaslametan exactly (Critical). Per baseline requirement, this occurrence — being in a Critical-risk doctrinal passage — requires a translator note distinguishing Christ’s one-time rescue from the slametan ritual meal.

Acts 2:22 — “Jesus of Nazareth… miracles and wonders and signs”

• δυνάμεσι καὶ τέρασι καὶ σημείοις (dynamesi kai terasi kai sēmeiois) — “by mighty works and wonders and signs.” δύναμις (dynamis) here in its countable sense, “a mighty work/miracle,” related to but distinct from the baseline’s power_of_god → panguwaosipun Gusti Allah (which names God’s power in the abstract, as in Romans 1:16). Risk: High. For the concrete, countable sense (“a miracle”), render “pakaryan panguwaos” or fold into kaelokan, always tracing the miracle’s source back to panguwaosipun Gusti Allah — never to kasekten (forbidden baseline term for magical/ascetic-earned potency). This verse anchors the Apostolic Authority and Miracles doctrine’s Christological root: Jesus himself, not merely his apostles, is the primary miracle-worker being attested.

Acts 2:23 — “delivered… by the determinate counsel and foreknowledge of God… crucified… by wicked hands”

• τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ (tē hōrismenē boulē kai prognōsei tou theou) — “by the determined plan and foreknowledge of God.” βουλή (boulē) — “counsel, plan, deliberate purpose.” πρόγνωσις (prognōsis) — “foreknowledge.” Risk: High. Render “pepakoning Gusti Allah ingkang sampun katemtokaken saha kawuningan rumiyin.” This directly extends the baseline providence → pepesthenipun Gusti Allah kang kebak katresnan doctrine into the crucifixion itself: the cross was God’s personal, purposive plan, not impersonal fate (pesthi, explicitly forbidden by the baseline) — a crucial point since the crowd could otherwise hear this as fatalistic excuse-making for a shameful death.
• ἀνόμων (anomōn) — “lawless [hands],” i.e., those acting outside/against God’s law. Reuses law → angger-anggering Toret conceptually. Risk: Medium.

Acts 2:24 — “God raised him up, having loosed the pains of death”

• ἀνέστησεν (anestēsen) — “raised up,” from ἀνίστημι, the verb underlying resurrection → wungu saka pati (Critical baseline term). λύσας τὰς ὠδῖνας τοῦ θανάτου (lysas tas ōdinas tou thanatou) — “having loosed the birth-pains/pangs of death.” ὠδίν (ōdin) literally means “labor pain,” a vivid image of death’s grip being broken as by a birth. Risk: Critical. Render “Gusti Allah wus mungguhaken piyambakipun saking pati” using wungu saka pati exactly. NEVER use titisan or reinkarnasi (forbidden baseline terms). This is the first of several resurrection-of-Christ affirmations in this sermon and requires the standard translator note per baseline instructions.

Acts 2:25–28 — David’s prophecy (Psalm 16 LXX quoted): “I saw the Lord always before my face”; “my flesh shall rest in hope”; “thou wilt not leave my soul in Hades”; “neither wilt thou suffer thine Holy One to see corruption”

• προωρώμην τὸν κύριον (proōrōmēn ton kyrion) — “I foresaw the Lord,” reusing Gusti (Lord).
• εἰς Ἅιδην (eis Hadēn) — “into Hades.” Ἅιδης (Hadēs) — the Greek term (via LXX, translating Hebrew Sheol) for the shadowy realm/state of the dead generally, not a place of punishment. Risk: High. Render “jagading tiyang pejah” (the realm/state of the dead) — must be explicitly distinguished from neraka (final punishment-hell, a category shared with Islamic eschatology), since this text’s point is that Christ’s soul was not abandoned to the temporary state of death, not a statement about escaping final judgment per se.
• διαφθοράν (diaphthoran) — “corruption, decay.” Risk: Medium. Render “karisakan” — the theological point (Christ’s body did not decompose because it was raised bodily) directly reinforces the Resurrection of Christ Critical doctrine and must not be flattened into a merely spiritual, non-bodily claim.

Acts 2:29 — “patriarch David”; “his tomb is with us unto this day”

• πατριάρχης (patriarchēs) — “patriarch, forefather.” Reuses david → Dawud exactly. μνῆμα (mnēma) — “tomb, memorial.” Risk: Low-Medium. Peter’s argument (David’s tomb is still occupied) is evidentiary: David’s own prophecy could not refer to himself, since he clearly did decay and remains buried — sharpening the contrast with Christ’s empty tomb.

Acts 2:30–31 — God’s oath; “fruit of his loins”; “sit on his throne”; foreseeing the resurrection of Christ

• ὅρκῳ ὤμοσεν (horkō ōmosen) — “swore with an oath,” reuses covenant → prajanjian conceptually (the Davidic covenant, cf. baseline davidic_covenant, High risk). καρπὸν τῆς ὀσφύος (karpon tēs osphyos) — “fruit of the loins,” idiom for physical descendant, reuses seed_of_david → tedhak turune Dawud exactly. θρόνος (thronos) — “throne.” ἀνάστασιν τοῦ Χριστοῦ (anastasin tou Christou) — “resurrection of the Christ,” reuses resurrection → wungu saka pati and, for the title, Sang Mesias/Kristus (see term note below). Risk: Critical, compounding the davidic_covenant, messianic_promise, and resurrection_of_christ doctrines all in one verse.

Acts 2:32 — “this Jesus hath God raised up… we all are witnesses”

• ἀνέστησεν ὁ θεός (anestēsen ho theos) — reuses wungu saka pati and Gusti Allah exactly. μάρτυρες (martyres) — “witnesses.” μάρτυς (martys) — “one who testifies to what he has seen/experienced,” root of the later technical sense “martyr” (one who testifies even unto death — a sense that develops narratively across Acts, e.g., Stephen in ch. 7). Risk: Medium. Render “seksi.” Must convey Spirit-empowered eyewitness testimony to the risen Christ specifically — a category broader than courtroom testimony alone, and one that anticipates (without yet collapsing into) the martyrdom sense that Acts itself will develop.

Acts 2:33 — “exalted… received of the Father the promise of the Holy Ghost… shed forth”

• ὑψωθεὶς (hypsōtheis) — “having been exalted,” from ὑψόω, “to lift up, raise on high.” Risk: High. Render “kaunggahaken.” Directly extends the Lordship of Christ and Deity of Christ Critical/High doctrines: God himself exalted Jesus to supreme heavenly authority — this must not be softened into human-conferred honor, nor read through the lens of a wahyu-style conferred mandate.
• τὴν ἐπαγγελίαν τοῦ ἁγίου πνεύματος (tēn epangelian tou hagiou pneumatos) — “the promise of the Holy Spirit.” ἐπαγγελία (epangelia) — “promise,” conceptually tied to covenant → prajanjian. Reuses Roh Suci exactly (Critical).
• ἐξέχεεν (execheen) — “he poured out,” same verb family as v. 17’s ἐκχέω; same risk note applies (avoid libation/offering resonance).

Acts 2:34–35 — Psalm 110 quoted: “Sit thou on my right hand… till I make thy foes thy footstool”

• Κύριος εἶπεν τῷ Κυρίῳ μου (Kyrios eipen tō Kyriō mou) — “The Lord said to my Lord” — the same double-Kyrios text Paul will presuppose in Romans; reuses Gusti exactly. Risk: Critical. This is among the strongest OT proof-texts for Christ’s deity/lordship cited anywhere in Acts and must be rendered without any softening of the double address.

Acts 2:36 — “God hath made that same Jesus… both Lord and Christ”

• Κύριον καὶ Χριστόν (Kyrion kai Christon) — “Lord and Christ.” Reuses Gusti exactly for Κύριος. For Χριστός here (used as a conferred title/name, not primarily the OT-promise category), render Kristus per the established transliteration standard (12_ai document: “Christ = Kristus”), while reserving Sang Mesias for contexts foregrounding the OT-promise/fulfillment category specifically (as in vv. 30–31 above). Risk: Critical. This is the sermon’s climactic confessional statement and the theological hinge of the whole passage — the crucified Jesus is now installed as both supreme Lord and the promised Anointed One. No qualification, hedge, or softening is permitted.

Acts 2:37 — “pricked in their heart… what shall we do?”

• κατενύγησαν τὴν καρδίαν (katenygēsan tēn kardian) — “were pierced/stabbed in the heart,” a vivid conviction-of-sin idiom. Risk: Medium. Render with a natural Javanese idiom for deep conviction, e.g., “kraos ing salebeting manah,” ensuring it conveys Spirit-produced conviction of sin, not merely emotional distress.

Acts 2:38 — “Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost”

This is the doctrinal center of the Repentance and Baptism curriculum doctrine and one of the highest-density verses in the book.

• μετανοήσατε (metanoēsate) — “repent,” from μετάνοια, lit. “a change of mind/afterthought.” Semantic range: a decisive reorientation of mind and life toward God, not mere regret or ritual remorse. Risk: High. Render “mratobat.” This shares vocabulary with the Islamic concept of tobat (turning back to Allah after sin, often accompanied by almsgiving or ritual amends); the Javanese rendering must be explicitly anchored to turning toward Christ and trusting his finished atoning work, not merely a generic act of religious remorse or self-directed amendment.
• βαπτισθήτω (baptisthētō) — “let him be baptized,” from βαπτίζω, “to dip, immerse.” Risk: High. Render “mbaptis” / “baptisan.” Must be taught as public identification with Christ’s death and resurrection and entry into the covenant community, distinct from Javanese ritual bathing for purification or spiritual potency (siraman, kungkum).
• ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ (epi tō onomati Iēsou Christou) — “in/on the name of Jesus Christ,” reuses Gusti Yesus exactly (Critical). The name-invocation carries the same risk noted at v. 21 — personal covenantal identification, not magical name-power.
• εἰς ἄφεσιν ἁμαρτιῶν (eis aphesin hamartiōn) — “for/unto the forgiveness of sins.” ἄφεσις (aphesis) — “release, dismissal, forgiveness” (lit. “a sending away”). Risk: High. Render “pangapunten dosa,” reusing sin → dosa exactly (already High risk in baseline). Must convey full, immediate forgiveness through Christ’s finished work received at repentance, not a debt worked off gradually or an absolution requiring a fixed ritual formula for efficacy.
• δωρεὰν τοῦ ἁγίου πνεύματος (dōrean tou hagiou pneumatos) — “the gift of the Holy Spirit.” δωρεά (dōrea) — “a free gift,” conceptually adjacent to but lexically distinct from χάρισμα (underlying the baseline’s spiritual_gifts → peparing Roh Suci). Risk: Critical. Render “peparingipun Roh Suci” — reuse the peparing / Roh Suci vocabulary, with a note distinguishing this foundational gift of the Spirit’s indwelling presence at conversion from the ongoing service-gifts (charismata) the same root vocabulary covers elsewhere (Romans 12; Acts 2:4’s speaking gift itself is one immediate instance of this).

Acts 2:39 — “the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call”

• ἐπαγγελία (epangelia) — “promise,” reuses concept behind covenant → prajanjian. τοῖς εἰς μακράν (tois eis makran) — “those far off” — anticipates the Gentile inclusion narrative (Acts 10 onward), previewing Unity of Jews and Gentiles. προσκαλέσηται (proskalesētai) — “shall call to himself,” reuses called/calling → katimbalan / katimbalanipun Gusti Allah exactly (High risk). Risk: High. The universal reach (“as many as the Lord our God shall call”) must retain its unqualified breadth, matching the baseline’s insistence that God’s calling is personal and sovereign, never the impersonal, transferable wahyu.

Acts 2:40 — “save yourselves from this untoward generation”

• σώθητε ἀπὸ τῆς γενεᾶς ταύτης τῆς σκολιᾶς (sōthēte apo tēs geneas tautēs tēs skolias) — “be saved from this crooked generation.” Reuses kaslametan exactly (Critical) — again requires the standard translator note distinguishing it from the slametan ritual.

Acts 2:41 — “gladly received his word, were baptized… about three thousand souls added”

• ἀσμένως ἀποδεξάμενοι τὸν λόγον (asmenōs apodexamenoi ton logon) — “gladly having received the word.” ἐβαπτίσθησαν (ebaptisthēsan) — reuses baptisan/mbaptis. προσετέθησαν (prosetethēsan) — “were added,” from προστίθημι, “to add to.” Risk: Low. Render “ditambahaken” — describes the church’s numerical growth as God’s own work through the proclaimed word, establishing the pattern (repeated at 2:47; 4:4; 5:14; 6:7; 9:31; 11:21, 24; 16:5) that undergirds the Church as Community and Great Commission Fulfilled doctrines throughout the book.

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PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — Ascension, the Promise of the Spirit, Matthias Chosen

• ἐπαγγελία τοῦ πατρός (epangelia tou patros), “the promise of the Father” (1:4) — reuses Rama (Father, High risk) and covenant-promise concept. Must retain Rama, never Leluhur (forbidden baseline substitute), even though the surrounding narrative concerns inheritance and legacy — the Father here is the personal, relational First Person of the Trinity, not a venerated ancestor.
• δύναμιν (dynamin), “power” (1:8, “ye shall receive power, after that the Holy Ghost is come upon you”) — reuses power_of_god → panguwaosipun Gusti Allah conceptually; NEVER kasekten.
• μάρτυρες (martyres), “witnesses” (1:8) — introduces the witness → seksi term (Medium risk; see full treatment at 2:32 above) and states the book’s programmatic outline: Jerusalem → Judea/Samaria → ἕως ἐσχάτου τῆς γῆς (heōs eschatou tēs gēs), “unto the uttermost part of the earth.” Risk: Medium. Render “pungkasaning bumi.” This phrase is the Great Commission Fulfilled doctrine’s structural key verse for the entire book and should be rendered identically at every echo (cf. ch. 28).
• ἀνελήμφθη (anelēmphthē), “was taken up” — the Ascension; conceptually parallel to but distinct from resurrection → wungu saka pati; treat as a related but separate event (Christ’s bodily ascent to heaven, not his rising from death), avoiding conflation with either term.
• κλῆρος (klēros), “lot, portion” (1:17, 26, Matthias chosen by lot) — reuses election → pepilihanipun Gusti Allah conceptually; the casting of lots here is a means God sovereignly uses, not an appeal to impersonal chance or fate (pesthi, forbidden).

Chapter 2 (continuation, vv. 42–47) — The Early Church’s Common Life

Verses 1–41 receive full verse-by-verse treatment above. Verses 42–47 introduce the church’s ongoing practice and reuse established baseline vocabulary rather than new terms:

• κοινωνία (koinōnia), “fellowship” (2:42) — reuses fellowship → patunggilan exactly (Low risk).
• κλάσις τοῦ ἄρτου (klasis tou artou), “the breaking of bread” — no baseline equivalent; render descriptively “mecah roti,” Low risk, communal-meal/Eucharistic background note recommended but not a glossary-level risk term.
• προσευχαί (proseuchai), “prayers” — reuses intercession → pandonga tetulung tumrap wong liya conceptually for the sense of praying for one another; general “prayer” itself is Low risk.
• κοινά (koina), “held all things common” (2:44) — new communal-economics term relevant to Church as Community: render “gadhah sesarengan,” Medium risk — must be taught as voluntary Spirit-prompted generosity, not an enforced economic system, to avoid confusion with communal-property expectations in some local adat traditions.

Chapter 3 — Peter Heals the Lame Man

• ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου (en tō onomati Iēsou Christou tou Nazōraiou), “in the name of Jesus Christ of Nazareth” (3:6) — reuses Gusti Yesus exactly; same name-invocation risk noted at 2:21/2:38 — a healing invocation, not a magical incantation.
• ἀρχηγὸς τῆς ζωῆς (archēgos tēs zōēs), “Prince/Author of life” (3:15, cf. 3:6 “Holy One and the Just”) — ἀρχηγός — “originator, founder, leader, pioneer.” Risk: High. Render “Pangarsaning gesang” or “Wiwitaning gesang” (Originator/Source of life). Must convey Christ as the very source and originator of life itself, not merely a “prince” in the dynastic-succession sense carried by Javanese royal titles (pangeran); avoid resonance with keraton succession language.
• ἀνάψυξις (anapsyxis), “refreshing” (3:19) and ἀποκατάστασις (apokatastasis), “restoration [of all things]” (3:21) — eschatological terms tied to the Fulfillment of Prophecy and Kingdom Mission doctrines. Risk: Medium. Render “kasegeran” and “pambangunipun sedaya perkawis dados sae,” with a note that this restoration is a future, Christ-accomplished renewal, not a cyclical world-age return as in some traditional cosmologies.

Chapter 4 — Peter and John Before the Council; the Church Prays for Boldness

• σωτηρία ἐν ἄλλῳ οὐδενί (sōtēria en allō oudeni), “salvation in none other” (4:12) — reuses salvation → kaslametan and directly reinforces baseline’s universal_scope_of_gospel (High risk): salvation is exclusively through Christ’s name, admitting no other mediating name or figure.
• παρρησία (parrēsia), “boldness” (4:13, 29, 31) — new term. Risk: Medium. Render “kekendelan.” Spirit-given courage to proclaim Christ under threat; must be shown operating within respectful Javanese speech register (unggah-ungguh), not as brash rudeness, to avoid the false impression that Christian witness necessarily requires abandoning cultural courtesy.
• κεφαλὴ γωνίας (kephalē gōnias), “head of the corner” (4:11, quoting Ps 118) — Christological cornerstone image. Risk: Medium. Render “watu pojok utama.”
• πλησθέντες πνεύματος ἁγίου (4:8, 31) — reuses kapenuhan ing Roh Suci exactly; same Critical risk note as 2:4 applies (never kesurupan).

Chapter 5 — Ananias and Sapphira; Signs and Wonders; Gamaliel’s Counsel

• πειράζω τὸ πνεῦμα Κυρίου (peirazō to pneuma Kyriou), “to test/tempt the Spirit of the Lord” (5:9) — new term. Risk: High. Render “nyoba Roh Suci.” Warns against treating the Spirit’s presence within the believing community lightly or manipulatively — directly relevant to Church as Community integrity and reinforcing Roh Suci’s Critical, personal status (not a force to be tested or managed).
• σημεῖα καὶ τέρατα (5:12) — reuses tandha lan kaelokan exactly (High risk; see 2:19–20).
• Gamaliel’s counsel (5:38–39) reuses providence concepts; no new lexical items.

Chapter 6 — The Choosing of the Seven

• διακονία (diakonia), “ministry/service” (6:1, 4) — new term. Risk: Medium. Render “paladosan.” Practical, Spirit-empowered care ministry (here, food distribution to widows) — relevant to Church as Community; the underlying dispute (Hellenist vs. Hebrew widows being treated unequally) is an internal foreshadowing of the Jew/Gentile equity theme developed later in the book, worth flagging for teaching continuity.
• ἐπίθεσις τῶν χειρῶν (epithesis tōn cheirōn), “laying on of hands” (6:6) — new term, first occurrence. Risk: High. Render “tumpangan tangan.” Must avoid any implication that touch transmits impersonal spiritual potency (as in some Javanese healing/initiation practices where a healer’s or guru’s touch is believed to transfer kasekten); this is a sign accompanying prayer for Spirit-given commissioning, with the Spirit’s own sovereign action doing the empowering, not the hands themselves.

Chapter 7 — Stephen’s Speech and Martyrdom

• ἀντιπίπτετε τῷ πνεύματι τῷ ἁγίῳ (antipiptete tō pneumati tō hagiō), “ye do always resist the Holy Ghost” (7:51) — reuses Roh Suci exactly; new concept of active resistance to the Spirit, Medium-High risk, relevant to persistent unbelief as a moral choice, not fate.
• υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), “Son of Man” (7:56) — new Christological title, not used in Romans. Risk: High. Render “Putraning Manungsa.” Carries the Daniel 7 background of an exalted, enthroned, judging/reigning figure — a distinct title from Putrané Gusti Allah (Son of God) and must not be conflated with it; both must remain distinguishable in translation so learners do not read “Son of Man” as merely emphasizing Christ’s ordinary humanity.
• Stephen’s death establishes the developed sense of μάρτυς moving from “witness” toward “martyr” — the same Greek root as seksi, now visibly enacted; note this narrative development explicitly for teaching purposes without introducing a separate glossary term.

Chapter 8 — Philip in Samaria; Simon Magus; the Ethiopian Eunuch

• μαγεία (mageia), “sorcery, magic” (8:9, 11) — new term. Risk: High. Render “tenung.” Simon’s prior sorcery, and his subsequent attempt to purchase the Spirit’s power with money (8:18–20), stages a direct contrast between apostolic Spirit-empowerment (panguwaosipun Gusti Allah, never kasekten) and magical arts practiced for personal gain — of high relevance given the prevalence of dukun/tenung practice in Javanese folk religion.
• The Spirit “fell upon none of them: only they were baptized” (8:16) — an important nuance distinguishing water baptism from the reception of the Spirit; both baptisan and kapenuhan ing Roh Suci terms already covered, but flag this verse as a key cross-doctrinal reference point for teaching Repentance and Baptism alongside The Holy Spirit and Pentecost.
• The Ethiopian eunuch narrative reinforces Gospel to Jews and Gentiles (a non-Jewish, ritually marginal figure fully included) without introducing new vocabulary beyond terms already treated.

Chapter 9 — The Conversion of Saul/Paul

• Central chapter for the Conversion of Paul doctrine. φωνή (phōnē), “voice” and the Damascus-road light/vision reuse the paningalan (vision) term established at 2:17; NEVER wahyu.
• σκεῦος ἐκλογῆς (skeuos eklogēs), “a chosen vessel” (9:15) — reuses election → pepilihanipun Gusti Allah exactly. Risk: High. God’s sovereign, personal choice of Paul for a specific mission — not an impersonal destiny.
• ἡ ὁδός (hē hodos), “the Way” — first explicit use as a name for the Christian movement (9:2). Risk: High. Render “Margi” (native Javanese word for “path/way”). Must NOT be rendered with any cognate of tarekat, the Arabic/Sufi loanword also meaning “the Way,” used broadly in Javanese Islamic mystical tradition for a spiritual path; “Margi” preserves the early church’s self-designation without importing that specific religious framework.

Chapter 10 — Peter and Cornelius

• Central chapter for Gospel to Jews and Gentiles. καθαρός / κοινός (katharos / koinos), “clean / common-unclean” (10:14–15, 28) — new terms. Risk: High. Render “resik” / “najis.” Najis is shared technical vocabulary with Islamic ritual-purity law (fiqh); the Javanese rendering must anchor Peter’s vision to the specific redemptive-historical point that God has set aside the Mosaic ceremonial food/purity distinctions in view of the new covenant’s inclusion of Gentiles — not a general statement dismissing the category of ritual purity as such, and not framed as a direct commentary on or critique of Islamic purity law.
• προσωπολήπτης (prosōpolēptēs), “respecter of persons/one who shows favoritism” (10:34) — reuses the Unity of Jews and Gentiles doctrine (High risk in baseline). Risk: High. Render “boten mendha-mendha ing salah tunggaling tiyang” — no partiality based on ethnicity or social rank.
• The Spirit falling on Gentile believers “as on us at the beginning” (10:44–47, cf. 11:15) reuses kapenuhan ing Roh Suci exactly, extending the Pentecost pattern explicitly to Gentiles — a key structural link between The Holy Spirit and Pentecost and Gospel to Jews and Gentiles.

Chapter 11 — Peter’s Report to Jerusalem; the Church at Antioch

• Χριστιανοί (Christianoi), “Christians” (11:26) — first occurrence of the term in the book. Risk: Low. Render “Kristen” (established loanword).
• ἡ χεὶρ Κυρίου (hē cheir Kyriou), “the hand of the Lord” (11:21) — idiom reusing Gusti and the power_of_god concept; Medium risk, standard idiom for divine favor/action.
• No further new load-bearing terms; the chapter otherwise reuses Gospel to Jews and Gentiles, fellowship, and church vocabulary already established.

Chapter 12 — Herod’s Persecution; Peter’s Escape

• Reuses previously established terms: angel/malaekat (introduced formally below at ch. 27 note but implicitly present here), church/pasamuwan, intercession/pandonga tetulung tumrap wong liya (the church praying for Peter). No new load-bearing theological vocabulary is introduced in this chapter; Herod’s sudden death (12:23) is a providence-and-judgment narrative reusing established providence concepts. Explicitly noted as reviewed with no new terms.

Chapter 13 — Paul and Barnabas Sent Out; Elymas; the Antioch Synagogue Sermon

• ζωὴ αἰώνιος (zōē aiōnios), “eternal life” (13:46, 48) — new term, though implied throughout the baseline via kaslametan. Risk: High. Render “gesang langgeng.” Must convey endless, personal, conscious life in God’s presence, distinct from any impersonal cyclical continuation of existence or a continuing presence among ancestral spirits (roh leluhur) in the unseen world of kejawen belief.
• τεταγμένοι εἰς ζωὴν αἰώνιον (tetagmenoi eis zōēn aiōnion), “ordained/appointed to eternal life” (13:48) — reuses election → pepilihanipun Gusti Allah exactly. High risk per baseline.
• Acts 13:38–39 — key doctrinal verse for “Justification apart from the Law”: “by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” Reuses justification → kaanggep bener dening Gusti Allah and law → angger-anggering Toret exactly. Risk: Critical. This verse should be cross-referenced explicitly with Romans 3:20–28 in Phase 2 teaching notes, since it makes the same Pauline argument in narrative-sermon form.
• μαγεία/sorcery (Elymas, 13:8–11) reuses tenung exactly (High risk, see ch. 8).

Chapter 14 — Lystra: Healing and Mistaken Identity

• Reuses idol concept (see full treatment ch. 17 below) when the crowd hails Paul and Barnabas as “Jupiter and Mercury” (Zeus and Hermes, 14:12) — no new glossary term, but flag the pastoral point: Paul and Barnabas emphatically refuse worship (“we also are men of like passions with you,” 14:15), modeling the sharp distinction between the true living God and any deified human figure — directly useful for guarding against a Christ-devotee ever being venerated in a manner resembling deified-ruler or wali-tomb veneration patterns already flagged in the baseline (saints, glory).
• No new load-bearing theological terms beyond this application point.

Chapter 15 — The Jerusalem Council

• Central chapter for Justification apart from the Law and Church as Community. περιτομή (peritomē), “circumcision” (15:1, 5) — new term. Risk: High. Render “tetak.” This is shared vocabulary with both Islamic practice (khitan) and Javanese cultural rite of passage (sunatan); the Javanese rendering must clarify that the Council’s question is narrowly soteriological — whether Gentile believers must undergo Mosaic-covenant circumcision to be saved (the Council rules no) — not a general statement about the cultural or religious practice of circumcision as such.
• ζυγός (zygos), “yoke” (15:10, “why tempt ye God, to put a yoke upon the neck of the disciples”) — new term. Risk: Medium. Render “pikulan.” Symbol of legal/ritual burden contrasted with sih-rahmat (grace); reinforces the baseline’s Critical grace doctrine (nothing owed, nothing to repay) directly against a Law-imposed obligation.

Chapter 16 — Lydia; the Philippian Jailer; the Divination Spirit

• πνεῦμα πύθωνα (pneuma pythōna), “a spirit of divination” (lit. “a python spirit,” 16:16) — new term. Risk: Critical. Render “roh tenung” or “roh paraning wangsit” (a divining spirit). This directly confronts Javanese spirit-medium and divination practice (dhukun, indhang, “wong pintar” consulted for fortune-telling); the girl’s spirit must be presented unambiguously as a false, subordinate, expelled spirit under Christ’s authority, sharply contrasted with Roh Suci — a passage of exceptionally high pastoral relevance and risk given the cultural salience of divination in Java.
• “Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thy house” (16:31) reuses pitados, Gusti Yesus, and kaslametan exactly; introduces the household-solidarity concept (οἶκος, “house/household”) relevant to Church as Community — Medium risk, no separate glossary term needed beyond noting the corporate dimension of the promise.

Chapter 17 — Athens: the Areopagus Speech

• εἴδωλον (eidōlon), “idol” (17:16) — new term. Risk: High. Render “brahala.” Must be taught as a critique of worshiping a created representation as though divine, without unnecessarily inflaming comparison to culturally significant heritage objects (e.g., keris, punden shrine markers) where the pastoral context calls for careful, non-confrontational framing distinct from outright idol-worship critique.
• ἄγνωστος θεός (agnōstos theos), “unknown god” (17:23) and τὸ θεῖον (to theion), “the divine [nature]” (17:29) — apologetic terms unique to this speech. Risk: Medium. Render “Gusti Allah ingkang dèrèng katingal” and “kaallahan,” respectively — Paul’s rhetorical strategy of building a bridge from existing religious longing to the truly knowable, personal Gusti Allah, a valuable model for engaging kejawen religious sensibility respectfully while still proclaiming exclusive truth.
• Resurrection preaching mocked by the philosophers (17:32) reuses wungu saka pati exactly; no new term, but note the cultural point that bodily resurrection was as culturally strange to Greek philosophy as it is to reincarnation-adjacent Javanese cosmology — a useful teaching parallel.

Chapter 18 — Corinth; Gallio’s Judgment

No new load-bearing theological vocabulary. Reuses Gospel to Jews and Gentiles, church, and baptism (Crispus, 18:8) terms already established. Explicitly noted as reviewed with no new terms requiring separate glossary entries.

Chapter 19 — Ephesus: Baptism, the Word’s Growth, the Riot

• Distinguishes “John’s baptism” from baptism “in the name of the Lord Jesus” (19:3–5) — reuses baptisan exactly; important teaching nuance (a preparatory repentance-baptism distinct from Christian baptism), Medium-High risk requiring careful sequencing in teaching material.
• Magic-book burning (19:19) reuses tenung/mageia exactly (High risk).
• ηὔξανεν ὁ λόγος τοῦ κυρίου καὶ ἴσχυεν (ēuxanen ho logos tou kyriou kai ischyen), “the word of God/the Lord grew and prevailed mightily” (19:20) — new summary phrase relevant to Great Commission Fulfilled. Risk: Low. Render “pangandikaning Gusti tansah mindhak lan santosa.”
• Diana/Artemis temple riot (19:23–41) reuses brahala (idol) concept exactly; no new glossary term.

Chapter 20 — The Miletus Address to the Ephesian Elders

• πρεσβύτεροι (presbyteroi), “elders” (20:17) — new term, first formal introduction. Risk: Medium. Render “pinituwa.” Must be understood as an appointed church office of spiritual oversight, not merely village elder status conferred by age or adat custom.
• ἐπίσκοπος (episkopos), “overseer” and ποιμήν (poimēn) / ποιμαίνειν (poimainein), “shepherd / to shepherd” (20:28) — new terms. Risk: Medium. Render “pangarsa pasamuwan” (overseer) and “pamomong” (shepherd/caretaker). Distinguish this Spirit-appointed, sacrificial pastoral care role from inherited social authority patterns in village or adat leadership structures.
• πᾶσαν τὴν βουλὴν τοῦ θεοῦ (pasan tēn boulēn tou theou), “the whole counsel of God” (20:27) — reuses βουλή from 2:23 exactly, reinforcing the providence doctrine’s High-risk terminology consistently.

Chapter 21 — Paul’s Arrest in Jerusalem

• εὐχή (euchē), “vow” (21:23, the Nazirite purification vow) — new term. Risk: Low-Medium. Render “kaul.” Brief note distinguishing this specific Mosaic ritual vow from generic personal vow-making (nadar) practices in local custom; not a major doctrinal risk but worth a clarifying gloss.
• ἁγνισμός (hagnismos), “purification” (21:24, 26) — related to but distinct from pensucen (sanctification, the Spirit’s ongoing moral work); this is a specific ceremonial Mosaic purification rite. Risk: Medium. Keep the two terms visibly distinct in translation to avoid conflating ceremonial ritual purification with the doctrine of progressive sanctification.

Chapter 22 — Paul’s Defense Before the Jerusalem Crowd

• ὁ θεὸς τῶν πατέρων ἡμῶν (ho theos tōn paterōn hēmōn), “the God of our fathers” (22:14) — new term requiring careful handling. Risk: High. Render “Gusti Allahing para leluhur kita” ONLY in this specific sense: the God of the historical patriarchs (Abraham, Isaac, Jacob), a covenant-historical reference. This use of leluhur here must be sharply distinguished from the baseline’s forbidden use of Leluhur as a substitute for Rama (Father) in a devotional/relational sense; this phrase must never be allowed to drift toward or reinforce ancestor-veneration practice (slametan devotion to family leluhur), and a translator note is recommended wherever this phrase occurs.
• Reuses Margi (the Way), wungu saka pati (resurrection), and the Damascus-road paningalan (vision) vocabulary already established; no further new terms.

Chapter 23 — Paul Before the Sanhedrin; the Plot Against Him

• Συνέδριον (Synedrion), “Sanhedrin” (23:1, et al.) — new proper-noun/institutional term. Risk: Medium. Render transliterated “Sanhedrin” with the explanatory gloss “Pradata Agunging Yahudi” (the great Jewish ruling council) at first occurrence.
• The Pharisee/Sadducee resurrection debate (23:6–8) reuses wungu saka pati exactly; no new term.

Chapter 24 — Paul Before Felix

• τὸ κρίμα τὸ μέλλον (to krima to mellon), “the judgment to come” (24:25) — new term. Risk: Medium. Render “pangadilan ingkang badhe rawuh.” Eschatological accountability before God, reinforcing baseline’s universal_human_accountability doctrine (High risk) into the individual, forensic future.
• Reuses kabeneran (righteousness) and Margi (the Way, 24:14, 22) exactly.

Chapter 25 — Paul Before Festus; Appeal to Caesar

No new load-bearing theological vocabulary. The legal-procedural language of appeal to Caesar (25:11) is a civil/legal term without doctrinal weight requiring glossary treatment. Reuses Sanhedrin, Margi, and wungu saka pati vocabulary already established. Explicitly noted as reviewed with no new terms.

Chapter 26 — Paul Before Agrippa

• ἐλπὶς τοῦ Ἰσραήλ (elpis tou Israēl), “the hope of Israel” (26:6–7) — reuses Israel → Israel and covenant → prajanjian concepts exactly.
• οὐράνιον ὅραμα (ouranion horama), “heavenly vision” (26:19) — reuses paningalan exactly.
• ἐξουσία τοῦ Σατανᾶ (exousia tou Satana), “the power/authority of Satan” (26:18, “turn… from the power of Satan unto God”) — new term. Risk: High. Render “panguwaosipun Iblis/Setan” in explicit, sustained contrast with panguwaosipun Gusti Allah. Satan’s power must be presented as real but subordinate and ultimately defeated, never as an equal and opposite cosmic force paired with God’s power (avoiding resonance with dualistic paired-power concepts sometimes present in kejawen cosmology).

Chapter 27 — The Voyage and Shipwreck

No new load-bearing theological vocabulary. God’s providential care through the storm reuses the providence doctrine’s established vocabulary exactly (pepesthenipun Gusti Allah kang kebak katresnan); the angel’s reassurance to Paul (27:23) reuses malaekat (angel — see note below) and Gusti Allah exactly. Proper nouns (Euroclydon, Adria, Malta) carry no theological weight. Explicitly noted as reviewed with no new terms requiring separate glossary entries.

• ἄγγελος (angelos), “angel” (27:23, and earlier at 5:19; 8:26; 10:3; 12:7–10) — first given full glossary treatment here as a cumulative term across the book. Risk: Medium. Render “malaekat.” Shared loanword with the Islamic term malaikat; must retain the sense of a personal, obedient created heavenly being who serves God’s purposes, not a name for ancestral or nature spirits (dhemit, lelembut, danyang) within kejawen cosmology.

Chapter 28 — Malta; Arrival in Rome; the Gospel Unhindered

• βάρβαροι (barbaroi), “barbarians” (28:2, 4) — descriptive term for non-Greek-speaking Maltese islanders in the source text, not derogatory in intent. Risk: Low. Render “tiyang manca” with a brief clarifying note to prevent any pejorative overtone in modern Javanese usage.
• μετὰ πάσης παρρησίας ἀκωλύτως (meta pasēs parrēsias akōlytōs), “with all boldness, unhindered” (28:31) — the book’s closing words. ἀκωλύτως (akōlytōs) — “without hindrance.” Risk: Low. Render “kanthi kekendelan sadaya, tanpa pambendung” — reusing kekendelan (boldness, established ch. 4) plus the new term “tanpa pambendung.” This closing summary is the thematic capstone of Great Commission Fulfilled: the gospel reaching the empire’s capital, proclaimed without restraint — an important verse for consistent rendering across all curriculum materials referencing Acts’ conclusion.

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