Semantic Analysis

Semantic Analysis: Acts (ImiSebenzi yabaPhostoli) — English → Ndebele

Front Matter

Book title convention: Following the established Nguni/Ndebele Bible tradition (and consistent with the baseline Romans package’s use of “umphostoli” for apostle), the book of Acts is cited in Ndebele Bible tradition as ImiSebenzi yabaPhostoli (“The Works/Deeds of the Apostles”). All cross-references in downstream Phase 2 material should use this form (e.g. ImiSebenzi yabaPhostoli 2:38, not “Acts 2:38”), matching the citation convention set by the baseline package for Romans (KwabaseRoma).

Method: All terms already recorded in the baseline Romans translation_memory.json are reused here exactly as recorded — no re-derivation, no alternative renderings. New terms required by Acts’ distinct narrative and doctrinal content (Pentecost, baptism, repentance, sorcery/divination, idolatry, persecution, apostolic miracles, Paul’s conversion) are analyzed fresh below and risk-tiered using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

Central recurring risk pattern (confirmed across the whole book): as in Romans, the dominant collision is Ndebele traditional religion’s mediated-access cosmology — uNkulunkulu approached through amadlozi (ancestral spirits), spiritual power sought through izangoma (diviners) and izinyanga (traditional healers), and ritual purity/taboo logic governing “clean/unclean.” Acts intensifies this risk because it repeatedly stages direct narrative confrontations between the Holy Spirit’s power and rival spiritual claims (Simon Magus, Elymas, the python-spirit slave girl, the sons of Sceva, Artemis of the Ephesians) — these are the highest-risk passages in the entire book for the Ndebele destination context.

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

Acts 2:1

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Ndebele Rendering	Risk & Rationale
Pentecost	Πεντηκοστή	Pentēkostē	”fiftieth (day)“	The Jewish Feast of Weeks, 50 days after Passover; by metonymy, the Christian feast marking the Spirit’s outpouring	Pentecost, Feast of Weeks	The historically-anchored, once-for-all day the Spirit was given to inaugurate the church; not a repeatable seasonal ritual	iPhentekoste (transliterated loanword, following Nguni Bible convention as with “ivangeli”)	Medium — low collision risk on its own, but teaching must anchor it as a unique historical event, not an annually-repeatable “spirit season” analogous to seasonal ancestral ceremonies
together in one place	ἐπὶ τὸ αὐτό	epi to auto	”at/upon the same (thing)“	Physical and communal unity	together, in one place, of one accord	The gathered, expectant church awaiting the promised Spirit as a body, prefiguring ibandla	ndawonye	Low

Acts 2:2

Term	Original	Transliteration	Literal	Semantic Range	English Variants	Theological Meaning	Ndebele Rendering	Risk
a sound like a mighty rushing wind	ἦχος…πνοῆς βιαίας	ēchos…pnoēs biaias	”sound…of a violent breath/blowing”	πνοή shares its root with πνεῦμα (Spirit/breath) — deliberate wordplay	sound, noise, rushing wind	The audible, external, unmistakably supernatural sign accompanying the Spirit’s arrival — not a subjective inner sensation	umsindo onjengomoya omkhulu ovunguzayo	Medium — must retain the wind/breath imagery without letting “umoya” (wind/spirit) here be read as an ancestral wind-omen, a recognized traditional sign-category

Acts 2:3

Term	Original	Transliteration	Literal	Semantic Range	English Variants	Theological Meaning	Ndebele Rendering	Risk
divided tongues as of fire	διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός	diamerizomenai glōssai hōsei pyros	”tongues being distributed, as of fire”	γλῶσσα = both “tongue” (organ) and “language” — sets up the wordplay carried through v.4-11	tongues of fire, flames	Visible manifestation resting individually on each disciple — the Spirit’s presence is personal and distributed to each believer, not concentrated in a single medium/office	izilimi ezinjengomlilo ezehlukaniselwe	Medium

Acts 2:4

Term	Original	Transliteration	Literal	Semantic Range	English Variants	Theological Meaning	Ndebele Rendering	Risk
filled with the Holy Spirit	ἐπλήσθησαν πνεύματος ἁγίου	eplēsthēsan pneumatos hagiou	”were filled with holy spirit/breath”	Sudden, complete Spirit-empowerment (recurs 4:8,31; 9:17; 13:9)	filled, empowered	uMoya oNgcwele (reuse baseline term, Critical) taking full possession-in-the-godly-sense of believers	ukugcwaliswa ngoMoya oNgcwele	High — the verb “to fill” must not be rendered with vocabulary used for a spirit-medium being “mounted” or “possessed” by an idlozi/ancestral spirit during traditional ritual; the Holy Spirit’s filling is the personal, divine third Person indwelling, not an external force taking control of an unwilling vessel
other tongues	γλώσσαις ἑτέραις	glōssais heterais	”other tongues/languages”	Real human languages the speakers had not learned (confirmed by v.6, 8, 11: dialektos, idia dialektō)	tongues, other languages	Miraculous, intelligible, multi-national proclamation of God’s works — reversing Babel, foreshadowing the Gentile mission	ezinye izilimi	Medium — must be clearly rendered as actual known human languages in this narrative (not private ecstatic utterance), since Acts 2 and 1 Corinthians tongues differ; a footnote distinguishing the two is advisable

Acts 2:5-6

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
devout men	ἄνδρες εὐλαβεῖς	andres eulabeis	”reverent/circumspect men”	Jews taking their religious duty seriously	devout, God-fearing	Faithful diaspora Jews present as the first hearers, establishing the Jew-first pattern of gospel proclamation	amadoda esaba uNkulunkulu	Low
own language/dialect	ἰδίᾳ διαλέκτῳ	idia dialektō	”in his own dialect”	Native tongue, mother tongue	own language, native tongue	Confirms the miracle is real, comprehensible language, not gibberish	ulimi lwakhe siqu	Low

Acts 2:7-11

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
the mighty works of God	τὰ μεγαλεῖα τοῦ θεοῦ	ta megaleia tou theou	”the great things of God”	God’s saving acts, proclaimed, not performed for spectacle	mighty works, wonderful works	The content of the Spirit-given speech: not glossolalic mystery but doxological proclamation of God’s saving acts	imisebenzi emikhulu kaNkulunkulu	Low-Medium

Acts 2:12-13

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
filled with new wine (mocking accusation)	γλεύκους μεμεστωμένοι εἰσίν	gleukous memestōmenoi eisin	”they are full/stuffed with sweet wine”	Mocking, dismissive misreading of Spirit-filling as drunkenness	drunk, full of new wine	Sets up Peter’s sermon’s opening correction; the world will misread Spirit-empowered behavior as something baser	bagcwele iwayini elitsha	Low

Acts 2:14-15

Peter’s rising to address the crowd; no new load-bearing theological term beyond those above. Reuses umphostoli (implicit — “the eleven,” apostolic authority) established as baseline term.

Acts 2:16-18

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
last days	ἐν ταῖς ἐσχάταις ἡμέραις	en tais eschatais hēmerais	”in the last/final days”	The eschatological era inaugurated by Christ’s resurrection and the Spirit’s outpouring	last days, latter days	The present church age as the beginning of the end-times, not a future-only event	izinsuku zokucina	Medium — must not be flattened into vague future prophecy detached from the church age already begun
pour out my Spirit	ἐκχεῶ ἀπὸ τοῦ πνεύματός μου	ekcheō apo tou pneumatos mou	”I will pour out from my Spirit”	Abundant, sovereign, divine bestowal (echoes OT sacrificial “pouring out”)	pour out, outpour	God’s own sovereign initiative in giving the Spirit — not something induced, summoned, or purchased	ukuthululwa koMoya wami	High — must not read like a spirit “coming upon” or “mounting” a person as amadlozi are traditionally described as doing through a medium; God pours out his own Spirit as a gift of grace, not an entity taking control
on all flesh	ἐπὶ πᾶσαν σάρκα	epi pasan sarka	”upon all flesh”	Universal scope — sons, daughters, young, old, servants	on all people, on everyone	The Spirit is no longer reserved for select prophets/leaders but poured on the whole believing community, including servants — radically democratizing access to God	phezu kwenyama yonke	Medium
prophesy	προφητεύσουσιν	prophēteusousin	”they will prophesy”	Speak forth God’s word, whether foretelling or forth-telling	prophesy	Reuses baseline isiphrofetho/umphrofethi root — the Spirit-given capacity to declare God’s message, sharply distinct from isangoma’s divination	bazaphrofetha	High (per baseline: must never blend with divination practice)

Acts 2:19-20

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
wonders…signs	τέρατα…σημεῖα	terata…sēmeia	”wonders…signs”	Cosmic and miraculous portents accompanying God’s decisive acts	wonders, signs, portents	Apocalyptic imagery marking the day of the Lord’s significance	izimangaliso…izibonakaliso	Medium
the day of the Lord	ἡμέρα κυρίου	hēmera kyriou	”day of the Lord”	The decisive day of God’s judgment and salvation	day of the Lord	God’s, not any human king’s or ancestor’s, appointed day of reckoning	usuku lweNkosi	Medium — “iNkosi” here (per baseline note) must retain its supreme, exclusive sense, not read as a chief’s or king’s ceremonial day

Acts 2:21

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
call on the name of the Lord	ἐπικαλέσηται τὸ ὄνομα κυρίου	epikalesētai to onoma kyriou	”shall call upon the name of the Lord”	Direct verbal appeal/invocation addressed to God himself	call on, invoke, appeal to	THE salvation formula of Acts (reprised 2:38-39, 9:14, 22:16): direct address to God through Christ, requiring no human or ancestral intermediary	ukubiza ibizo leNkosi	Critical — this is the passage’s single highest-stakes phrase for the Ndebele context. Traditional religion’s normal pattern is that one does not address uNkulunkulu directly but invokes an idlozi (ancestral spirit) as intermediary. This verse must be taught and rendered so that “calling on the Lord’s name” is unmistakably a direct, unmediated address to God through Jesus — the doctrinal center of gravity for the whole curriculum
shall be saved	σωθήσεται	sōthēsetai	”will be saved”	Reuse baseline salvation/usindiso	shall be saved	Reconciliation with God, not rescue from misfortune	uzasindiswa	Critical (per baseline usindiso entry)

Acts 2:22

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
attested by God	ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ	apodedeigmenon apo tou theou	”shown forth/demonstrated by God”	Publicly certified, proven	attested, accredited, certified	God himself, not human acclaim, publicly validated Jesus through miracles	ofakazelwe nguNkulunkulu	Medium
mighty works and wonders and signs	δυνάμεσι καὶ τέρασι καὶ σημείοις	dynamesi kai terasi kai sēmeiois	”powers and wonders and signs”	The triad describing miraculous divine activity, recurring throughout Acts (4:30; 5:12; 6:8; 14:3; 15:12)	miracles, mighty works, signs and wonders	Apostolic-era miracles authenticate the message; central to “Apostolic Authority and Miracles” doctrine	amandla lezimangaliso lezibonakaliso	High — must be kept sharply distinct from the “mighty works” claimed by izinyanga (healers) and izangoma (diviners), who are also popularly credited with wonder-working power in Ndebele culture; these signs point specifically to Jesus’s unique divine attestation, not to a generalizable spiritual-power category anyone might access

Acts 2:23

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
definite plan and foreknowledge of God	ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ	hōrismenē boulē kai prognōsei tou theou	”determined plan/counsel and foreknowledge of God”	God’s sovereign, pre-ordained purpose, not chance or human scheming alone	God’s plan, foreordained purpose, foreknowledge	Christ’s death is not tragedy or defeat but the outworking of God’s sovereign will — key to Sovereignty of God doctrine (cf. baseline “providence”)	icebo likaNkulunkulu elimisiweyo lokwazi kwakhe ngaphambili	High — must convey personal, purposive divine intention, not impersonal fate or a preordained “destiny” of the kind attributed to ancestral forces in traditional cosmology
lawless men	ἄνομοι	anomoi	”without law, lawless”	Those outside the Mosaic Law (here, the Gentile Roman executioners)	lawless, wicked men	Distinguishes those without covenant law from Israel; reuses baseline umthetho root	abangelamthetho	Medium

Acts 2:24

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
God raised him up	ὁ θεὸς ἀνέστησεν	ho theos anestēsen	”God raised (him) up”	Reuse baseline resurrection/ukuvuka kwabafileyo (Critical)	raised up, resurrected	Bodily, historical, once-for-all — God’s direct act, not the deceased “joining the amadlozi”	uNkulunkulu wamvusa kwabafileyo	Critical (per baseline resurrection entry — the single most important guard-rail in this verse)
loosing the pangs/birth-pains of death	λύσας τὰς ὠδῖνας τοῦ θανάτου	lysas tas ōdinas tou thanatou	”having loosed the birth-pains of death”	Death pictured as labor pains that could not hold him	freeing from the agony of death	Death’s grip decisively broken, uniquely, in Christ	ekhulule ubuhlungu bokufa	Medium

Acts 2:25-28

Quotation of Psalm 16. Key term:

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
Hades	ᾅδης	hadēs	Realm of the dead	The abode of the dead generally (not “hell” in the later sense)	Hades, grave, realm of the dead	Christ’s soul was not abandoned to the realm of the dead — anticipates bodily resurrection	iHayidesi (transliteration) / gloss: indawo yabafileyo	Medium — must not be rendered in a way that suggests the dead “become” amadlozi in this realm; Hades here is simply the temporary state preceding bodily resurrection, not a permanent ancestral abode

Acts 2:29-31

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
patriarch	πατριάρχης	patriarchēs	”father-ruler,” founding ancestor of a tribe/nation	David honored as founding, revered ancestor of Israel’s royal line	patriarch, forefather	David is honored as a historical, revered forefather whose words, not his continuing spiritual presence, matter here	ukhokho	High — “ukhokho” is the ordinary Ndebele word for a venerated ancestor, the very category (amadlozi) at the center of the traditional mediated-access system. Teaching must make explicit that David is honored here as a historical figure whose prophetic words point to Christ — he is not being invoked, consulted, or treated as a continuing spiritual intermediary
oath	ὅρκος	horkos	A sworn, binding promise	God’s covenant oath to David (2 Sam 7)	oath, sworn promise	Reuse baseline covenant/isivumelwano conceptual field	isifungo	Low-Medium
throne	θρόνος	thronos	Royal seat of authority	Davidic kingship, here transferred typologically to Christ’s eternal reign	throne	Christ’s resurrection secures his enthronement as the ultimate Davidic king — connects to baseline’s iNkosi/umbuso kaNkulunkulu caution about historical Ndebele royal weight	isihlalo sobukhosi	Medium
resurrection of the Christ	ἀνάστασις τοῦ Χριστοῦ	anastasis tou Christou	Reuse baseline resurrection + messiah terms	—	resurrection of the Messiah	The specific fulfillment David foresaw	ukuvuka kukaKristu kwabafileyo	Critical (compound of two Critical baseline terms)

Acts 2:32-33

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
witnesses	μάρτυρες	martyres	Those who testify from firsthand experience	Eyewitnesses; later develops into “martyrs” (those who die for testimony)	witnesses	The apostles’ authority rests on eyewitness testimony to the resurrection, foundational to “Apostolic Authority” doctrine	abafakazi	High — bearing witness (ubufakazi) becomes the driving verb of the whole book (1:8) and must be kept as truthful, evidentiary testimony to a historical event, not comparable to a diviner’s claimed spiritual insight
exalted at the right hand of God	τῇ δεξιᾷ…τοῦ θεοῦ ὑψωθείς	tē dexia tou theou hypsōtheis	”exalted by/to the right hand of God”	Position of supreme honor and authority	exalted, raised to God’s right hand	Christ’s enthronement in heaven, from which he pours out the Spirit — reinforces direct divine authority, no intermediary needed	ephakanyiselwe esandleni sokunene sikaNkulunkulu	Medium-High
promise of the Holy Spirit	ἐπαγγελία τοῦ ἁγίου πνεύματος	epangelia tou hagiou pneumatos	”the promise of the holy spirit”	God’s covenanted gift, now fulfilled	the promise	Confirms the Spirit’s outpouring is the fulfillment of God’s own word, not human achievement	isithembiso soMoya oNgcwele	High

Acts 2:34-36

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
Lord and Christ	κύριον καὶ χριστόν	kyrion kai christon	”Lord and Messiah/Anointed One”	Reuse baseline lord/iNkosi (Critical) + messiah/uMesiya (Critical)	Lord and Christ	The sermon’s climax: God has installed Jesus in both supreme offices — the confession central to Romans 10:9 is anchored back here	iNkosi loKristu	Critical — the double title must retain full force; “iNkosi” here must exceed any historical Ndebele royal-title association per baseline guidance

Acts 2:37

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
cut to the heart	κατενύγησαν τὴν καρδίαν	katenygēsan tēn kardian	”were pierced/stabbed in the heart”	Deep, sudden conviction of conscience	cut to the heart, pierced in heart	Genuine Spirit-produced conviction of sin, prompting the question that follows	badabuka enhliziyweni	Low-Medium

Acts 2:38 — the doctrinal hinge verse

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
repent	μετανοήσατε	metanoēsate	”change your mind/turn around”	A total reorientation of mind and life toward God	repent, turn, change one’s mind	Whole-person turning from sin toward God through Christ — the necessary human response opening the door to forgiveness	phendukani (verb); noun ukuphenduka	Critical — must be sharply distinguished from ritual appeasement of aggrieved amadlozi (a normal traditional response to affliction believed caused by ancestral displeasure). Biblical repentance is a turning of the whole person toward the living God through Christ, not a placating ritual performed to restore favor with a spiritual power
be baptized	βαπτισθήτω	baptisthētō	”let him be baptized/immersed”	Water rite of initiation into the believing community, in Jesus’s name	be baptized	The public, once-for-all sign of union with Christ’s death/resurrection and entry into the new covenant community	kabhabhathizwe (verb); noun ubhabhathizo	Critical — must be distinguished from traditional water-based ritual cleansing rites performed to purify a person from ancestral displeasure or bad fortune; Christian baptism is a public confession of allegiance to Christ and incorporation into his body, not a purificatory or protective rite performed on behalf of, or mediated by, ancestral spirits
in the name of Jesus Christ	ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ	epi tō onomati Iēsou Christou	”upon/in the name of Jesus Christ”	Under Christ’s authority and identification	in the name of Jesus	Baptism’s exclusive authorization is Christ’s name alone	ebizweni likaJesu Kristu	Critical
for the forgiveness of your sins	εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν	eis aphesin tōn hamartiōn hymōn	”unto release/forgiveness of your sins”	Sins (reuse baseline isono) released, cancelled	for forgiveness of sins	The judicial cancellation of sin’s guilt — connects to justification doctrine	ukuthethelelwa kwezono zenu	High
gift of the Holy Spirit	δωρεὰ τοῦ ἁγίου πνεύματος	dōrea tou hagiou pneumatos	”the free gift of the holy spirit”	The Spirit himself given, not merely his effects	the gift of the Holy Spirit	God’s own indwelling presence given freely, not earned or purchased (cf. Simon Magus, ch.8, as counter-example)	isipho soMoya oNgcwele	High — must not be confused with izipho zoMoya (baseline “spiritual gifts” — abilities); here the “gift” IS the person of the Spirit himself being given

Acts 2:39

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
the promise is for you and your children and all who are far off	ἡ ἐπαγγελία…εἰς τέκνα…εἰς μακράν	hē epangelia…eis tekna…eis makran	”the promise…for children…for those far off”	Multi-generational and geographically universal scope	the promise, for you and your children	The gospel promise extends to Jew and Gentile alike (“all who are far off”) — foundational text for “The Gospel to Jews and Gentiles” doctrine	isithembiso…ngabantwabenu…lakwabo bonke abakhatshana	High
calls to himself	προσκαλέσηται	proskalesētai	”calls to himself, summons”	Reuse baseline called/obiziweyo, calling/ubizo (High)	calls	God’s own sovereign summons extending to all nations	abababizelayo kuye	High (per baseline calling entry)

Acts 2:40

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
this crooked generation	τῆς γενεᾶς τῆς σκολιᾶς ταύτης	tēs geneas tēs skolias tautēs	”this crooked/twisted generation”	Morally corrupt contemporaries	crooked, perverse generation	Warning language, urging decisive separation from a sinful society	lesisizukulwane esigobileyo	Low

Acts 2:41

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
received his word	ἀποδεξάμενοι τὸν λόγον αὐτοῦ	apodexamenoi ton logon autou	”having received/welcomed his word”	Genuine, faith-full acceptance	received the word, welcomed the message	Marks true conversion as beginning with reception of the apostolic message	abemukela ilizwi lakhe	Low
were baptized	ἐβαπτίσθησαν	ebaptisthēsan	Reuse baptism term above	—	were baptized	Public response completing the pattern of v.38	babhabhathizwa	Critical (as above)
added…about three thousand souls	προσετέθησαν…ψυχαὶ ὡσεὶ τρισχίλιαι	prosetethēsan…psychai hōsei trischiliai	”were added…about three thousand souls”	Numerical growth of the believing community; ψυχή = person/soul	added, souls	The church’s sudden, Spirit-empowered growth — first fruits of “The Church as Community” and “The Great Commission Fulfilled” doctrines	kwengezwa…imiphefumulo engaba zinkulungwane ezintathu	Medium — “imiphefumulo” (souls) is low-risk vocabulary in itself but must be read as “persons/individuals,” not as a claim about discrete spiritual essences separable in the way traditional belief separates a living person’s spirit from an ancestral one

PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — Ascension, the Promise, and the Reconstituted Apostolate

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
baptized with the Holy Spirit	βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ	baptisthēsesthe en pneumati hagiō	”you will be baptized in/with holy spirit”	Contrasted explicitly with John’s water baptism	Spirit-baptism	Distinct empowering event fulfilled at Pentecost; foundational for “The Holy Spirit and Pentecost” doctrine	ukubhabhathizwa ngoMoya oNgcwele	Critical (baptism term + Holy Spirit term, both Critical)
you will be my witnesses	ἔσεσθέ μου μάρτυρες	esesthe mou martyres	”you will be witnesses of me”	The Great Commission’s programmatic statement (1:8), structuring the whole book’s geography (Jerusalem→Judea/Samaria→ends of the earth)	witnesses	The controlling mission-mandate of Acts; fulfilled by ch.28 — core to “The Great Commission Fulfilled” doctrine	lizakuba ngabafakazi bami	High
ascended / was taken up	ἀνελήμφθη	anelēmphthē	”was taken up”	Christ’s visible, bodily departure to heaven	ascended, taken up	Confirms Christ’s bodily exaltation, not a spirit’s departure or transformation into an ancestral presence	wenyukiselwa ezulwini	Medium — must not be confused with a deceased ancestor’s spirit “ascending” to join amadlozi; this is the unique, bodily glorification of the risen, embodied Christ
lots (cast for Matthias)	κλῆρος	klēros	”lot, portion”	Method of discerning God’s choice	casting lots	God’s own sovereign choice made known — reuse baseline election/ukukhethwa conceptual field, though method (lots) is culturally distinct	inkatho	Low-Medium — should be distinguished from divination practices (ukubhula) used by izangoma; lot-casting here is a one-time apostolic-era practice submitted in prayer to God’s sovereignty, not an ongoing method of guidance

Chapter 2 — see PART 1 (Core Passage)

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

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
Servant (of God)	παῖς (θεοῦ)	pais (theou)	“child/servant (of God)“	Isaianic Suffering Servant title applied to Jesus (3:13, 26)	servant, child	Christological title emphasizing Christ’s obedient mission; must not diminish his full deity	inceku (kaNkulunkulu)	High — “inceku” is ordinary vocabulary for a household servant; used alone it risks understating Christ’s deity established elsewhere (iNdodana kaNkulunkulu). Must always appear alongside, not instead of, the higher Christological titles
Holy and Righteous One	τὸν ἅγιον καὶ δίκαιον	ton hagion kai dikaion	”the holy and righteous one”	Reuse baseline holy/-ngcwele + righteousness/ukulunga roots as a title	Holy One, Righteous One	Contrasts Christ’s innocence with the crowd’s choice of Barabbas	oNgcwele loLungileyo	High (compound of two High-risk baseline roots)
Author of life	ἀρχηγὸν τῆς ζωῆς	archēgon tēs zōēs	”founder/originator/pioneer of life”	The source and champion of life itself	Author of life, Prince of life, Pioneer of life	Christ as the sole source of resurrection life	uMsunguli wokuphila	High — “umsunguli” (“founder,” e.g. of a clan or homestead) risks resonance with the founding-ancestor figure at the head of a lineage, from whom the amadlozi descend. Teaching must make clear Christ is not a founding ancestor mediating life through lineage, but the divine source of life itself, directly accessible
times of refreshing / restoration of all things	καιροὶ ἀναψύξεως / ἀποκατάστασις πάντων	kairoi anapsyxeōs / apokatastasis pantōn	”seasons of refreshing / restoration of all things”	Eschatological renewal accompanying Christ’s return	times of refreshing, restoration	Future hope tied to repentance now — reinforces the doctrine of repentance already central to 2:38	izikhathi zokuvuselelwa / ukubuyiselwa kwazo zonke izinto	Medium

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
boldness	παρρησία	parrēsia	”freedom/frankness of speech”	Confident, unashamed public speech, granted by the Spirit under pressure	boldness, confidence	The defining mark of Spirit-filled witness under threat — central to “Persecution and Bold Witness” doctrine	isibindi	Medium — must be distinguished from mere natural courage; this boldness is Spirit-given confidence specifically in proclaiming Christ despite threat
no other name under heaven by which we must be saved	οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία	ouk estin en allō oudeni hē sōtēria	”there is salvation in no one else”	Absolute exclusivity claim	no other name, salvation in no one else	Reuses baseline salvation/usindiso (Critical) with maximal exclusivity — directly confronts any mediated-access alternative	akulabo abanye abangasisindisa ngaphandle kwaye	Critical — this is the doctrinal capstone verse against religious pluralism and mediated access of every kind, ancestral or otherwise; must be rendered with unmistakable exclusivity
one heart and soul / had everything in common	καρδία καὶ ψυχὴ μία…ἅπαντα κοινά	kardia kai psychē mia…hapanta koina	”one heart and soul…all things common”	Radical communal sharing of possessions	one heart and mind, held all things in common	Foundational text for “The Church as Community” doctrine	inhliziyo yinye lomphefumulo munye…bebelana ngakho konke	Medium
the council (Sanhedrin)	τὸ συνέδριον	to synedrion	”council, assembly”	The Jewish ruling/judicial body	council, Sanhedrin	The highest Jewish religious-legal authority opposing the apostles	iSanihedrini (transliteration) / umkhandlu omkhulu wamaJuda	Low-Medium

Chapter 5 — Ananias and Sapphira; Continued Apostolic Signs

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
lied to the Holy Spirit	ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον	pseusasthai se to pneuma to hagion	”you have lied to the Holy Spirit”	Deceiving God himself, not merely the church leadership	lie to the Holy Spirit	Confirms the Holy Spirit’s full, personal deity — one cannot deceive a mere impersonal force	ukuqamba amanga kuMoya oNgcwele	Critical — direct evidence text for the Spirit’s personhood and deity, reinforcing that uMoya oNgcwele is God himself, not a lesser, impersonal, or ancestor-like spirit that could be more casually offended or manipulated
great fear came upon the whole church	ἐγένετο φόβος μέγας ἐφ’ ὅλην τὴν ἐκκλησίαν	egeneto phobos megas eph’ holēn tēn ekklēsian	”great fear came upon the whole church”	Reverent awe before God’s holiness and judgment	great fear, holy fear	Appropriate response to encountering the living God’s holiness directly, not fear of an offended ancestral spirit requiring appeasement	ukwesaba okukhulu kwehlela phezu kwebandla lonke	Medium

Chapter 6 — Appointment of the Seven; Stephen Seized

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
serve tables / ministry of service	διακονεῖν τραπέζαις / διακονία	diakonein trapezais / diakonia	”to serve at tables” / “service, ministry”	Practical, appointed church service, distinct from apostolic preaching ministry	serve tables, diaconal ministry	Origin of the servant/deacon office — foundational for church order under “The Church as Community”	ukukhonza etafuleni; office-holders izikhonzi	Medium — should be distinguished from the general verb “ukukhonza” used for worship of God, to avoid implying these appointees are objects of worship; here it denotes practical service
Hellenists and Hebrews	Ἑλληνισταί…Ἑβραῖοι	Hellēnistai…Hebraioi	Greek-speaking Jews vs. Aramaic/Hebrew-speaking Jews	Cultural-linguistic subgroups within the early Jerusalem church	Grecian Jews, Hebraic Jews	Early internal diversity requiring wise pastoral handling — relevant to “The Church as Community”	amaHelenisiti…amaHebheru	Low

Chapter 7 — Stephen’s Speech and Martyrdom

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
the Most High does not dwell in houses made with hands	ὁ ὕψιστος οὐκ ἐν χειροποιήτοις κατοικεῖ	ho hypsistos ouk en cheiropoiētois katoikei	”the Most High does not dwell in hand-made things”	Critique of localized, temple/idol-bound conceptions of the divine	God does not dwell in temples made by hands	God’s presence is not confined to any single physical structure — relevant background for later idol confrontations (ch.14, 17, 19)	oPhezukonke kahlali ezindlini ezakhiwe ngezandla	Medium
Son of Man	ὁ υἱὸς τοῦ ἀνθρώπου	ho huios tou anthrōpou	”the son of man”	Daniel 7’s exalted, divine-authority figure, Jesus’s preferred self-title	Son of Man	Stephen’s dying vision confirms Christ’s heavenly, divine authority at God’s right hand	iNdodana yoMuntu	Critical — must be taught alongside “iNdodana kaNkulunkulu” as another exalted, divine title, not read as merely emphasizing Christ’s humanity at the expense of his deity

Chapter 8 — Philip, Simon Magus, and the Ethiopian Eunuch

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
sorcery / magic	μαγεία / μαγεύων	mageia / mageuōn	”magic, sorcery” / “practicing magic”	Occult, manipulative spiritual power, often for personal gain or status	sorcery, magic, witchcraft	Simon’s former occupation, explicitly contrasted with and defeated by the gospel’s power	ubuthakathi	Critical — “ubuthakathi” is one of the most emotionally and socially loaded words in Ndebele culture, denoting witchcraft, a practice traditionally feared, condemned, and sometimes violently punished. This alignment (Scripture also condemns it) is an asset, but teaching must be precise: the text condemns Simon’s manipulative, self-serving pursuit of spiritual power for status and profit, not conflate all traditional healing (izinyanga) indiscriminately with condemned sorcery
offering money for the Spirit’s power (simony)	ἀργύριον…ἵνα…λάβω τὸ πνεῦμα	argyrion…hina…labō to pneuma	”silver/money…that I might receive the Spirit”	Attempting to purchase spiritual power/authority	simony	The Spirit’s gift cannot be bought, earned, or transacted — reinforces umusa (grace) as unmerited	ukuthenga isipho sikaNkulunkulu ngemali	High
laying on of hands	ἐπίθεσις τῶν χειρῶν	epithesis tōn cheirōn	”the placing on of hands”	Apostolic gesture accompanying impartation of the Spirit, commissioning, or healing	laying on of hands	A visible sign of apostolic authority conferring the Spirit’s presence — reinforces “Apostolic Authority” doctrine	ukubekwa kwezandla	High — the physical gesture of touch in a healing/empowering context closely resembles gestures used by izinyanga in traditional healing rites; teaching must make clear the power at work is God’s Spirit given through apostolic ministry, not a transferable personal or inherited spiritual force resident in the healer’s hands

Chapter 9 — The Conversion of Saul

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
persecute	διώκεις	diōkeis	”you persecute/pursue”	Active hostility and pursuit of harm against believers	persecute	Christ identifies himself directly with his suffering church — central to “Persecution and Bold Witness” and “Conversion of Paul” doctrines	uyangizingela / uyangihlukuluza	Medium
the Way	ἡ ὁδός	hē hodos	”the road/path”	Early self-designation of the Christian movement before the term “Christian” (11:26)	the Way	Christianity as a distinct, lived path of allegiance to Christ	iNdlela	Medium-High — “indlela” is ordinary vocabulary for a path or customary way of doing things; must be capitalized/contextualized clearly as a proper title for the Christian movement, not conflated with “traditional way/custom” (a live category in Ndebele cultural discourse)
vision	ὅραμα	horama	”a thing seen, vision”	Direct divine revelatory experience (used again 10:3,17,19; 16:9-10; 18:9)	vision	God’s direct, sovereign self-disclosure to both Saul and Ananias	umbono	Medium-High — visions are also a significant category in traditional religion (through diviners/ancestral mediums); teaching must anchor these visions as originating directly from the risen Christ/Holy Spirit, requiring no diviner to interpret them
chosen instrument	σκεῦος ἐκλογῆς	skeuos eklogēs	”vessel of election”	Reuse baseline election/ukukhethwa (High)	chosen instrument, chosen vessel	God’s sovereign choice of Paul for the Gentile mission	isitsha esikhethiweyo	High

Chapter 10 — Cornelius and the Gospel to the Gentiles

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
one who feared God (God-fearer)	φοβούμενος τὸν θεόν	phoboumenos ton theon	”one fearing God”	A Gentile devoted to the God of Israel without full conversion/circumcision	God-fearer, devout Gentile	Cornelius’s status as the hinge figure opening the Gentile mission	okwesaba uNkulunkulu	Low-Medium
what God has made clean, do not call common	ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου	ha ho theos ekatharisen sy mē koinou	”what God cleansed, do not call defiled”	κοινός = ritually “common/unclean” per Jewish purity law	common, unclean, defiled	God himself abolishes ritual-purity boundaries excluding Gentiles — direct textual foundation for “The Gospel to Jews and Gentiles” doctrine	okungcolileyo / okungahlambulukanga	High — Ndebele traditional religion also operates a strong ritual-purity/taboo logic (things and persons rendered unfit for approaching uNkulunkulu or the ancestors through contact with certain substances, events, or persons); this text must be taught as God himself redefining purity around the gospel, not merely relaxing one culture’s taboos in favor of another’s
God shows no partiality	οὐκ ἔστιν προσωπολήμπτης ὁ θεός	ouk estin prosōpolēmptēs ho theos	”God is not a respecter of faces/persons”	Impartial divine justice and welcome	no partiality, no respect of persons	Universal gospel access theologically justified — key “Gospel to Jews and Gentiles” text	uNkulunkulu kakhethi buso	Medium-High

Chapter 11 — Peter’s Report; Believers First Called “Christians”

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
Christians	Χριστιανοί	Christianoi	”belonging to/followers of Christ”	New public identity label, coined at Antioch, likely originally by outsiders	Christians	The believing community receives a name centering entirely on Christ — key identity marker for “The Church as Community”	amaKristu (singular umKristu)	Medium — must be understood as identity rooted specifically in allegiance to Christ, not merely a generic religious-affiliation label
repentance that leads to life	μετάνοιαν εἰς ζωήν	metanoian eis zōēn	Reuse repentance (Critical, ch.2)	—	repentance unto life	Confirms Gentiles too receive the same saving repentance as Jews	ukuphenduka okuya ekuphileni	Critical (per ch.2 repentance entry)

Chapter 12 — Persecution under Herod; Peter’s Deliverance

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
angel of the Lord	ἄγγελος κυρίου	angelos kyriou	”messenger of the Lord”	A created heavenly being sent directly by God to act/deliver	angel	God’s own direct intervention through his own heavenly messenger, not a deceased human’s spirit	ingilosi yeNkosi	Medium — must be clearly distinguished from amadlozi (ancestral spirits, understood as deceased humans); biblical angels are a distinct order of created heavenly beings who serve God directly and were never human
did not give glory to God (Herod struck down)	οὐκ ἔδωκεν τὴν δόξαν τῷ θεῷ	ouk edōken tēn doxan tō theō	Reuse baseline glory/udumo (High)	—	did not give glory to God	Divine judgment on self-exaltation that displaces God’s rightful glory	kaphanga udumo kuNkulunkulu	High (per baseline glory entry)

Chapter 13 — Commissioning; Elymas; Justification Apart from the Law Proclaimed

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
sorcerer / magician (Elymas)	μάγος	magos	”magus, magician”	Court sorcerer opposing the gospel, struck blind	sorcerer, magician	A direct spiritual power-confrontation the gospel wins decisively — reuses ch.8’s sorcery term-field	umlumbi / umthakathi	Critical (see ch.8 rationale)
everyone who believes is freed/justified from everything the law of Moses could not free you from	ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται	en toutō pas ho pisteuōn dikaioutai	”in him everyone believing is justified”	Reuse baseline justification/ukulungisiswa (Critical) + law/umthetho (High)	justified, freed	THE explicit “Justification apart from the Law” text outside Romans/Galatians — doctrinally load-bearing for this curriculum	ulungisiswa	Critical — this verse (13:38-39) must render “ukulungisiswa” with the same forensic, credited-not-earned sense established in the baseline Romans package; must not collapse into “forgiven of past mistakes” alone, nor into “freed from ritual observance” as a merely practical relief
light for the Gentiles	φῶς ἐθνῶν	phōs ethnōn	”a light of/for the nations”	Isaiah 49:6 messianic mission text applied to the apostles	a light to the Gentiles	Reuse baseline gentiles/abezizwe; scriptural mandate for Gentile mission	ukukhanya kwabezizwe	Medium

Chapter 14 — Lystra: Mistaken for Gods; Elders Appointed

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
idols / worthless things	εἴδωλα…μάταια	eidōla…mataia	”idols…vain/worthless things”	False gods, images, and the futile devotion given them	idols, vain things, false gods	Paul and Barnabas’s refusal of the crowd’s worship (as “Zeus” and “Hermes”) and call to turn from idols to the living God	izithombe	High — must be clearly rendered as false-god images/objects of worship condemned by Scripture; while Ndebele traditional religion is not primarily idol-image-centered, the underlying issue (worship directed anywhere but to the true, living uNkulunkulu, including toward amadlozi or spiritual intermediaries) is directly relevant and must not be softened
the living God who made heaven and earth	τὸν θεὸν τὸν ζῶντα…ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν	ton theon ton zōnta…hos epoiēsen ton ouranon kai tēn gēn	”the living God…who made heaven and earth”	Reuse baseline god/uNkulunkulu (Critical) with creator emphasis	the living God, Creator	Direct polemical contrast with the “vain things” of idol worship	uNkulunkulu ophilayo owenza izulu lomhlaba	Critical
elders	πρεσβύτεροι	presbyteroi	”elder ones”	Appointed spiritual overseers in each local congregation	elders	Establishes local church governance — foundational for “The Church as Community”	abadala	Medium-High — “abadala” (elders) is also the standing Ndebele term for customary community/clan elders, who hold real traditional authority including presiding over ancestral rites; church eldership must be clearly framed as a distinct, Spirit-appointed spiritual office concerned with gospel teaching and pastoral care, not a customary chieftaincy-adjacent role

Chapter 15 — The Jerusalem Council

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
circumcision	περιτομή	peritomē	”cutting around”	The Mosaic covenant sign, debated as a requirement for Gentile believers	circumcision	The council’s central question: is law-keeping required for salvation? Directly ties “Justification apart from the Law” to Gentile inclusion	ukusoka	High — must be clearly framed as the specific Jewish covenant-sign under debate, not conflated with any Ndebele rite of passage; the council’s verdict (that it is not required for salvation) is essential to “Justification apart from the Law”
saved through the grace of the Lord Jesus, just as they will	διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι	dia tēs charitos tou kyriou Iēsou pisteuomen sōthēnai	Reuse baseline grace/umusa (Critical) + salvation/usindiso (Critical)	saved by grace	The council’s doctrinal ruling: Jew and Gentile alike are saved the same way — by grace, not law-works	sikholwa ukuthi sisindiswa ngomusa weNkosi uJesu	Critical
it seemed good to the Holy Spirit and to us	ἔδοξεν τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν	edoxen tō pneumati tō hagiō kai hēmin	”it seemed good to the Holy Spirit and to us”	Formula of Spirit-guided apostolic consensus	it seemed good to the Holy Spirit	The Spirit’s ongoing personal guidance of the church’s decision-making, corporately discerned, not through a medium	kwabonakala kuhle kuMoya oNgcwele lakithi	Medium-High

Chapter 16 — Lydia; the Slave Girl’s Spirit of Divination; the Philippian Jailer

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
spirit of divination (python spirit)	πνεῦμα πύθωνα	pneuma pythōna	”spirit of Python” (the Delphic oracle-serpent)	An oracular, fortune-telling spirit empowering the girl’s profitable predictions	spirit of divination, python spirit	Paul casts it out in Jesus’s name — a direct, decisive gospel confrontation with a divination spirit	umoya wokubhula	Critical — this is a maximally significant collision term: “ukubhula” is the precise Ndebele verb for the divination practiced by izangoma. This narrative must be taught as showing Christ’s authority definitively overpowering and expelling the very kind of spirit that empowers traditional divination — not as one spiritual power negotiating with another, but as absolute victory and exorcism in Jesus’s name alone
household baptism	ἐβαπτίσθη…ὁ οἶκος αὐτῆς / αὐτοῦ	ebaptisthē…ho oikos autēs/autou	”she/he was baptized…(and) her/his household”	Reuse baseline baptism term; οἶκος = household, extended family unit	he/she and all his household were baptized	The gospel’s reach into whole family/kinship units — resonates positively with Ndebele extended-family (umuzi) structures	yena lendlu yakhe babhabhathizwa	Critical (baptism) / Low (household concept itself)
what must I do to be saved?	τί με δεῖ ποιεῖν ἵνα σωθῶ	ti me dei poiein hina sōthō	Reuse baseline salvation/usindiso (Critical)	what must I do to be saved	The jailer’s urgent question, answered with “believe in the Lord Jesus” — the clearest short-form gospel presentation in Acts	kufanele ngenzeni ukuthi ngisindiswe?	Critical

Chapter 17 — Thessalonica, Berea, and the Areopagus

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
an unknown god	ἀγνώστῳ θεῷ	agnōstō theō	”to an unknown god”	The Athenians’ altar inscription, hedging against unrecognized deities	unknown god	Paul’s rhetorical bridge: he proclaims that this “unknown” God is in fact fully knowable and near, through Christ	unkulunkulu ongaziwayo	Critical — this text speaks with unusual precision to the Ndebele context, where uNkulunkulu is traditionally regarded as remote and not directly approached. Teaching must use Paul’s speech AGAINST the “unknown/distant God” framing — proclaiming, as Paul does, that God is not distant or unknowable but desires to be known directly, “not far from each one of us,” through Christ
in him we live and move and have our being	ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν	en autō gar zōmen kai kinoumetha kai esmen	”for in him we live and move and are”	God’s immediate, sustaining, universal presence	in him we live and move and have our being	Reinforces baseline providence (High) — God’s personal nearness to all people, not confined to shrines or mediated by other spirits	kuye siyaphila, siyanyakaza, siyakhona	High
idols formed by human art and imagination	χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου	charagmati technēs kai enthymēseōs anthrōpou	”by the craft and thought of man”	Reuse idol term (ch.14)	idols made by human hands	Reinforces the idol-critique already established	izithombe ezenziwe ngobuciko bomuntu	High (per ch.14)
the resurrection (mocked by philosophers)	ἀνάστασις	anastasis	Reuse baseline resurrection (Critical)	—	resurrection	Some scoffed, some believed — models both possible responses for readers today	ukuvuka kwabafileyo	Critical

Chapter 18 — Corinth; Aquila and Priscilla; Apollos

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
the baptism of John	τὸ βάπτισμα Ἰωάννου	to baptisma Iōannou	”the baptism of John”	John’s preparatory, repentance-only baptism, incomplete without Christ and the Spirit	John’s baptism	Apollos’s partial knowledge, corrected by Priscilla and Aquila — shows baptism’s full meaning only complete in the name of Jesus and with the Spirit’s gift	ubhabhathizo lukaJohane	Critical (baptism term family) — must be distinguished from Christian baptism proper (v.38 pattern), continuing into ch.19

No further new theological vocabulary in Chapter 18 beyond the baptism-of-John distinction above; reuses faith/ukholo, grace/umusa, and the Way already established.

Chapter 19 — Ephesus: The Holy Spirit, Exorcism, and the Riot over Artemis

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
evil/unclean spirit	πνεῦμα πονηρόν / ἀκάθαρτον	pneuma ponēron / akatharton	”evil spirit / unclean spirit”	A malevolent, non-divine spiritual being causing harm or possession	evil spirit, unclean spirit, demon	Sharply distinct category of created, hostile spiritual beings that the gospel decisively defeats	umoya omubi / umoya ongcolileyo	Critical — must be taught as a distinct biblical category (a hostile, non-human spiritual being) and NOT conflated with amadlozi, which traditional religion regards as (usually benevolent or neutral) ancestral spirits rather than inherently evil beings. Collapsing the categories would either wrongly demonize ancestor-veneration wholesale in readers’ minds or wrongly domesticate biblical “evil spirits” as harmless
exorcists (sons of Sceva)	ἐξορκισταί	exorkistai	”those who adjure/exorcise”	Itinerant practitioners attempting to expel spirits by invoking powerful names, here failing disastrously by invoking Jesus’s name without genuine faith/authority	exorcists	Demonstrates that spiritual authority over evil spirits belongs to Christ and cannot be borrowed as a formula or technique	abakhipha imimoya emibi	High — reinforces that spiritual authority is not a technique or formula transferable by imitation, directly relevant to any expectation that spiritual power can be acquired through ritual correctness
magic books burned	τῶν τὰ περίεργα πραξάντων…τὰς βίβλους	tōn ta perierga praxantōn…tas biblous	”books of those practicing magic arts”	Occult manuals/charms	books of magic, sorcery scrolls	Public, costly renunciation of occult practice upon conversion — a model of decisive break with ubuthakathi-adjacent practice	izincwadi zemilingo	Critical (continuous with ch.8/13 sorcery term-field)
the goddess Artemis of the Ephesians	ἡ θεὰ Ἄρτεμις Ἐφεσίων	hē thea Artemis Ephesiōn	”the goddess Artemis of the Ephesians”	A major pagan fertility/protector goddess with a famous temple and lucrative shrine-trade	Artemis, Diana of the Ephesians	The gospel’s exclusive claims threaten entrenched religious-economic interests, provoking riot	inkosikazi u-Athemi wamaEfesu / isithombe sikankulunkulukazi u-Athemi	High — illustrates that gospel proclamation directly confronts established religious systems with real social and economic power, a dynamic readers should recognize as relevant whenever the gospel confronts any entrenched spiritual-economic system, ancient or contemporary

Chapter 20 — Farewell to the Ephesian Elders

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
the whole counsel of God	πᾶσαν τὴν βουλὴν τοῦ θεοῦ	pasan tēn boulēn tou theou	”all the counsel/plan of God”	Complete, undiluted apostolic teaching	the whole counsel of God	Paul’s summary of faithful ministry — the fullness of doctrine, not a truncated or syncretized message	icebo lonke likaNkulunkulu	Medium-High
overseers, shepherd the church	ἐπισκόπους…ποιμαίνειν τὴν ἐκκλησίαν	episkopous…poimainein tēn ekklēsian	”overseers…to shepherd the church”	Pastoral, protective spiritual oversight	overseers, bishops, shepherds	Reinforces elders/abadala (ch.14) with a pastoral-care emphasis, protecting against “fierce wolves” (false teachers)	ababonisi…ukwelusa ibandla	Medium (per ch.14 elders rationale)

Chapter 21 — Paul’s Return to Jerusalem; Warnings and Vows

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
purification rites	ἁγνισμός	hagnismos	”purification”	Jewish ceremonial purification before temple entry	purification, ceremonial cleansing	Paul’s accommodation to Jewish custom for the sake of the gospel’s peace, not as a salvific requirement	ukuhlanjululwa	Medium — must be distinguished from traditional ritual cleansing performed to remove ancestral displeasure or restore taboo-breach standing; this is a specific, temporary, culturally-situated Jewish ceremonial practice, not a salvation requirement (cf. ch.15’s ruling)
vow	εὐχή	euchē	”a vow”	The Nazirite-style vow Paul and companions undertake	vow	A voluntary devotional act, distinct from a bargaining ritual with a spiritual power	isifungo	Low-Medium

Chapter 22 — Paul’s Defense: His Testimony Retold

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
Roman citizen	πολίτης Ῥωμαῖος	politēs Rhōmaios	”Roman citizen”	Legal status granting protections	Roman citizen	A civil-legal detail advancing the narrative’s protection of Paul’s witness; low doctrinal freight	isakhamuzi saseRoma	Low

No further new theological vocabulary; the chapter otherwise reuses the conversion, calling, and witness terms established in Chapter 9 (umbono, ubufakazi, ukholo, ukukhethwa).

Chapter 23 — Before the Sanhedrin; the Plot Against Paul

Chapter 23: no new theological vocabulary; reuses resurrection (ch. 2, disputed by Sadducees), Sanhedrin/iSanihedrini (ch. 4), and angel/ingilosi and spirit terminology (ch. 12) in the Pharisee-Sadducee dispute over the resurrection and the existence of angels and spirits (23:8).

Chapter 24 — Trial Before Felix

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
sect	αἵρεσις	hairesis	”a chosen course, faction, sect”	Outsiders’ (dismissive) label for “the Way” as merely one Jewish faction among others	sect, faction, heresy	Paul’s rebuttal implicitly reframes “the Way” as the true fulfillment of Israel’s faith, not a marginal splinter group	iqembu	Medium — must not be allowed to imply the gospel is merely one optional religious “faction” among equally valid others; Paul’s own testimony (24:14-15) insists this is the true worship of the God of the fathers
judgment to come	κρίμα τὸ μέλλον	krima to mellon	”the judgment about to be”	Future divine reckoning	judgment to come	Paul’s preaching includes accountability before God — reinforces righteousness and self-control themes	ukwahlulela okuzayo	Medium

Chapter 25 — Trial Before Festus; Appeal to Caesar

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
I appeal to Caesar	Καίσαρα ἐπικαλοῦμαι	Kaisara epikaloumai	”I call upon/appeal to Caesar”	Roman citizen’s legal right of appeal to the emperor’s court	appeal to Caesar	A legal-civil mechanism God sovereignly uses to advance Paul’s mission to Rome, fulfilling the Acts 1:8 mandate	ukudlulisela kuKesari	Low — mainly a civil-legal term, though it quietly reinforces God’s providence (baseline High-risk term) working through ordinary legal processes

Chapter 26 — Paul Before Agrippa: Conversion Retold a Third Time

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
I was not disobedient to the heavenly vision	οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ	ouk egenomēn apeithēs tē ouraniō optasia	”I was not disobedient to the heavenly vision”	Reuse vision/umbono (ch.9, Medium-High) with an obedience emphasis	heavenly vision	Paul’s whole ministry framed as obedient response to a direct divine call, no human/ancestral intermediary	kangihlamukelanga umbono wasezulwini	Medium-High
to turn them from darkness to light, and from the power of Satan to God	ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν	epistrepsai apo skotous eis phōs kai tēs exousias tou Satana epi ton theon	”to turn from darkness to light and from the authority of Satan to God”	The Damascus-road commissioning’s summary of the whole gospel mission	turn from darkness to light	The single most compact gospel-summary sentence in Acts — the total transfer of allegiance and authority accomplished in conversion	ukususa emnyameni kuye ekukhanyeni, lokususa emandleni kaSathane kuye kuNkulunkulu	Critical
Satan	Σατανᾶς	Satanas	”adversary”	The singular, personal, chief spiritual enemy of God and humanity	Satan, the devil, the adversary	Must be understood as one specific, personal, defeated enemy — not a class of malevolent forces to be individually placated or negotiated with	uSathane (transliteration)	Critical — Ndebele traditional cosmology recognizes various categories of malevolent spiritual forces and beings (associated with witchcraft, restless or vengeful spirits, etc.) that are typically countered through ritual protection or appeasement rather than confronted and defeated outright; Scripture’s uSathane must be taught as a single, personal, already-defeated enemy over whom Christ has decisive authority — not one more force among many requiring ongoing ritual management

Chapter 27 — The Voyage and Shipwreck

Chapter 27 introduces no new theological vocabulary requiring fresh definition; it reuses baseline providence/ukunakekela kukaNkulunkulu (High — God’s personal governance sustaining Paul and all aboard through the storm), thanksgiving/ukubonga (Low, v.35), and angel/ingilosi (Medium, v.23, the angel’s reassurance) already established in Chapters 12 and 1 respectively. The chapter’s theological weight lies entirely in the application of already-established terms to a sustained narrative of divine sovereign care amid physical danger.

Chapter 28 — Malta and Arrival in Rome: The Commission Fulfilled

Term	Original	Transliteration	Literal	Semantic Range	Variants	Theological Meaning	Ndebele Rendering	Risk
proclaiming the kingdom of God…with all boldness and without hindrance	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”	Reuse baseline kingdom_of_god/umbuso kaNkulunkulu (Medium) + boldness/isibindi (ch.4, Medium)	preaching the kingdom of God boldly, unhindered	Acts’ final, deliberately open-ended verse: the gospel now proclaimed at the empire’s very center, unstoppably — the triumphant close of “The Great Commission Fulfilled” doctrine, completing the Acts 1:8 mandate	etshumayela umbuso kaNkulunkulu…ngesibindi sonke, engavinjelwa muntu	Medium-High — this closing verse should be taught as the deliberate, triumphant fulfillment of Acts 1:8’s “ends of the earth” mandate, reinforcing throughout the curriculum that the gospel’s advance cannot ultimately be blocked by any opposing power, human or spiritual

Summary Note for Phase 1 Step 2

Every chapter of Acts (1–28) has been reviewed. The highest-density clusters of Critical/High risk terms — consistent with the baseline package’s central risk pattern — occur where the narrative stages a direct confrontation between the gospel and rival claims to spiritual power or mediated access to the divine: Acts 2 (Pentecost/salvation formula), 8 (Simon Magus), 13 & 15 (justification apart from the law), 16 (the divining spirit), 17 (the unknown god), 19 (evil spirits, Artemis), and 26 (Satan, the gospel summary). These should receive priority attention in the doctrine risk registry and AI translation requirements to be produced in subsequent Phase 1 steps.

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