Semantic Analysis

Acts — Semantic Analysis (Phase 1, Step 1)

Source language: English / Koine Greek (original) Destination language: Odia Scope: Full book, Acts 1–28. Core passage Acts 2:1-41 receives verse-by-verse treatment. Every other chapter receives a chapter-level study of its load-bearing theological terms. Chapters that introduce no new load-bearing vocabulary state this explicitly.

Governing rule: Any term already recorded in the baseline Romans translation_memory.json MUST be reused with its exact recorded Odia rendering. This document marks such terms [Reused from Romans TM] and does not re-derive their Odia form. New terms specific to Acts are analyzed in full and proposed for addition to translation memory in 08_core_glossary.md.

PART A — Core Passage: Acts 2:1-41 (verse-by-verse)

Acts 2:1

πεντηκοστή (pentēkostē) — lit. “fiftieth [day].” Semantic range: the Jewish harvest feast Shavuot, fifty days after Passover; by extension the Christian feast day. English variants: “Pentecost.” Theological meaning: the divinely appointed moment for the Spirit’s outpouring, fulfilling both the Feast of Weeks and Joel’s prophecy. Odia: ପେଣ୍ଟିକଷ୍ଟ (Peṇṭikaṣṭa), transliterated loanword, paired with a descriptive gloss “ପେଣ୍ଟିକଷ୍ଟ ପର୍ବ” (Pentecost festival) on first use. Risk: Medium. Not itself doctrinally dangerous, but it names the entire event underlying the “Holy Spirit and Pentecost” doctrine; must not be rendered by a generic word for “festival” alone, and must not be assimilated to any regional harvest/seasonal festival calendar.
ὁμοῦ (homou) — “together, in one place.” Low risk; conveys unity, reuse general vocabulary.

Acts 2:2

πνοή (pnoē) — “breath, blowing, wind.” Semantic range: breath (of a person), wind (natural or supernatural). English variants: “wind,” “blast.” Theological meaning: an audible, physical sign accompanying the Spirit’s arrival (cf. Hebrew ruach, Greek pneuma — both “breath/wind/spirit”). Odia: ପ୍ରବଳ ବାୟୁ (prabaḷa bāyu, “mighty wind”). Risk: Low. Purely descriptive; no known regional collision, though translators should keep the wordplay latent between “wind” (πνοή) and “Spirit” (πνεῦμα) in view for teaching notes.
ἦχος (ēchos) — “sound, noise.” Low risk.

Acts 2:3

γλῶσσαι ὡσεὶ πυρός (glōssai hōsei pyros) — lit. “tongues as of fire.” Semantic range: γλῶσσα = tongue (organ) or language; here visually “flame-shaped” divided tongues. English variants: “tongues of fire,” “tongues, as it were, of fire.” Theological meaning: visible, individualized sign that each person present received the Spirit personally. Odia: ଅଗ୍ନି ପରି ଜିଭ (agni pari jiva, “tongue-like flames”). Risk: Medium-High. Fire imagery in Odia devotional life is strongly associated with ritual fire offerings (havan/homa) and temple lamp-fire (arati) traditions. A translator note is required clarifying that this fire is a one-time sign of the Spirit’s personal indwelling and empowerment for witness, not a ritual offering-fire or a fire lit in worship of an image.
διαμερίζω (diamerizō) — “divide, distribute.” Low risk.

Acts 2:4

πίμπλημι πνεύματος ἁγίου (implēsthēsan pneumatos hagiou) — “were filled with the Holy Spirit.” Semantic range: πίμπλημι = to fill completely, to saturate. πνεῦμα ἅγιον [Reused from Romans TM: ପବିତ୍ର ଆତ୍ମା]. English variants: “filled with the Holy Spirit,” “were all filled.” Theological meaning: complete, Spirit-given empowerment, the inaugurating event of the church’s mission. Odia phrase: ପବିତ୍ର ଆତ୍ମାରେ ପୂର୍ଣ୍ଣ ହେବା (pabitra ātmāre pūrṇṇa hebā). Risk: High. Must be clearly distinguished from oracular spirit-possession or trance phenomena found in Odisha folk religious practice (e.g., ritual possession states associated with village deity festivals, ojha/exorcist practices, or trance oracles). Biblical “filling” is the personal, willing indwelling of the one Holy Spirit producing coherent proclamation and character, not an involuntary trance state induced by an impersonal spirit.
γλῶσσαι ἕτεραι (glōssais heterais) — “other tongues.” Semantic range: γλῶσσα as above; ἕτερος = “other, different [in kind].” English variants: “other tongues,” “different languages.” Theological meaning (established by vv.6-11): these are real, intelligible human languages, given so that each hearer heard the wonders of God “in his own language” — a sign of the gospel’s reach to every nation, and a deliberate reversal of the Babel scattering (Genesis 11). Odia: ଅନ୍ୟ ଭାଷାରେ କହିବା (anya bhāṣāre kahibā, “to speak in other languages”). Risk: High. Must not be rendered in a way that suggests ecstatic, unintelligible utterance, nor assimilated to folk trance-speech phenomena. Context (vv.6-11) must govern: these are genuine languages understood by hearers.
ἀποφθέγγομαι (apophthengesthai) — “to declare, utter solemnly, speak out boldly.” Low-Medium risk; connotes weighty, Spirit-given proclamation, not casual speech.

Acts 2:5-8

Ἰουδαῖος (Ioudaios, “Jew”) and εὐλαβής (eulabēs, “devout, God-fearing”) — proper/descriptive terms, Low risk.
διάλεκτος (dialektos) — “one’s own language, native dialect.” Odia: ମାତୃଭାଷା / ନିଜ ଭାଷା. Risk: Low. Reinforces the intelligible-language reading of “other tongues” above.
συγχέω (synecheō) — “to confound, bewilder.” Theological resonance: the crowd’s confusion is resolved, not increased — a deliberate contrast/reversal of the confusion of tongues at Babel (Genesis 11:1-9). Worth a translator/teaching note; Low direct rendering risk.

Acts 2:9-11

List of nations (Parthians, Medes, Elamites, Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya/Cyrene, Rome, Crete, Arabia) — proper nouns, transliterate per standard Odia Bible convention. Risk: Low (names), but theologically significant: the list symbolizes the universal, multi-ethnic scope of the gospel from its very first day — directly anticipates the “Gospel to Jews and Gentiles” doctrine.
μεγαλεῖα τοῦ θεοῦ (megaleia tou theou) — “the mighty/great works of God.” Odia: ପରମେଶ୍ୱରଙ୍କ ମହାନ କାର୍ଯ୍ୟ. Risk: Low.

Acts 2:12-13

διαπορέω (diaporeō) — “to be greatly perplexed.” Low risk.
γλεῦκος (gleukos) — “sweet new wine.” Contrast term: some mock the Spirit-filled believers as drunk. Odia: ମିଠା ନୂଆ ମଦ. Risk: Low, but theologically important as the foil Peter directly rebuts in v.15 — the sober, intelligible character of Spirit-filling versus intoxication.

Acts 2:14-15

Peter’s address; ὥρα τρίτη (third hour) — time marker, Low risk.

Acts 2:16

τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ (“what was spoken through the prophet Joel”) — fulfillment-citation formula. προφήτης [Reused from Romans TM: ଭବିଷ୍ୟଦ୍ବକ୍ତା]. This invokes the “Fulfillment of Prophecy” doctrine already documented as High risk in the Romans baseline (linear, one-time fulfillment, not a cyclically-renewed pattern); the same caution applies here.

Acts 2:17

ἔσχαται ἡμέραι (eschatai hēmerai) — “the last days.” Semantic range: the final eschatological era inaugurated by Christ’s first coming, running to his return. English variants: “last days,” “final days.” Odia: ଶେଷ କାଳ / ଶେଷ ଦିନ. Risk: High. Odisha’s dominant devotional cosmology (yuga cycles, the periodic decline and cosmic renewal associated with kalpa/yuga theology, and the visible, recurring Nabakalebara renewal of Jagannath’s sacred images) offers a strong cyclical-renewal framework. “Last days” must be taught as a linear, unrepeated, once-for-all epoch moving toward a single consummation, not another turn of a repeating cosmic cycle.
ἐκχέω (ekcheō) — “to pour out.” Odia: ଢାଳିବା (dhāḻibā). Risk: Medium-High. Odisha’s ritual life includes prominent ceremonial pouring — most concretely Snana Yatra, the annual ritual bathing of Jagannath’s images with poured water/liquids, and abhisheka-style libation rites more broadly. “Pouring out the Spirit” must be taught as God’s own personal, voluntary self-giving of his Spirit upon people (not liquid poured upon an image), and translator notes should distinguish the two clearly.
πᶰσα σάρξ (pasa sarx) — “all flesh.” Odia: ସମସ୍ତ ମାନବ ଜାତି. Risk: Medium. Universality claim; must not be narrowed. Parallel to Romans’ “no distinction” doctrine (already High risk in baseline).
υἱοί/θυγατέρες, νεανίσκοι/πρεσβύτεροι (sons/daughters, young men/old men) — gender- and age-inclusive language underscoring that the Spirit’s gift crosses every social boundary. Low direct-term risk; High doctrinal significance (anticipates “no distinction” themes carried through the whole book).
προφητεύω [Reused pattern from Romans TM prophecy family], ὁράσεις (visions), ἐνύπνια (dreams) — Low risk, standard vocabulary.

Acts 2:18

δοῦλος/δούλη (male/female servants, “even on my slaves”) — reinforces that the Spirit’s gift is given without regard to social/servile status. Risk: Medium (doctrinal significance for “no distinction,” not lexical difficulty).

Acts 2:19-20

τέρατα καὶ σημεῖα (terata kai sēmeia) — “wonders and signs.” See full treatment under “signs and wonders” below (Acts 2:22, 43).
ἡμέρα Κυρίου (hēmera Kyriou) — “the Day of the Lord.” Semantic range: the singular, final day of God’s decisive judgment and vindication. Odia: ପ୍ରଭୁଙ୍କ ଦିନ (Prabhuṅka dina), built on [Reused: Κύριος = ପ୍ରଭୁ, Critical, never ଠାକୁର]. Risk: Critical. Must be taught as one final, unrepeatable day of divine reckoning — not pralaya (cyclical cosmic dissolution) nor a periodically recurring renewal event. This is a direct extension of the baseline’s Critical caution on ପ୍ରଭୁ into eschatology.

Acts 2:21

ἐπικαλέσηται τὸ ὄνομα Κυρίου (“calls on the name of the Lord”) — the salvation confession, quoting Joel 2:32, and the direct forerunner of Romans 10:13’s identical Greek clause. Odia: ପ୍ରଭୁଙ୍କ ନାମରେ ପ୍ରାର୍ଥନା କରିବା / ପ୍ରଭୁଙ୍କ ନାମ ଡାକିବା. Risk: Critical. Must use ପ୍ରଭୁ, never ଠାକୁର (per baseline’s Critical caution — ଠାକୁର is the everyday devotional name for Jagannath specifically). This clause must render identically in both Acts and Romans documents (Theological Consistency Rule already established in the baseline requirements doc).
σωθήσεται — [Reused from Romans TM: ପରିତ୍ରାଣ / ପରିତ୍ରାଣ ପାଇବେ]. Critical; never ମୋକ୍ଷ/ମୁକ୍ତି.

Acts 2:22

Ναζωραῖος (Nazōraios) — “Nazarene,” identifying Jesus by his hometown. Odia: ନାଜରିତୀୟ. Risk: Low-Medium.
ἀποδεδειγμένος (apodedeigmenos) — “attested, demonstrated, publicly shown.” Low risk.
δυνάμεσι καὶ τέρασι καὶ σημείοις (dynameis, terata, sēmeia — “miracles, wonders, and signs”) — the triad of terms for Jesus’ authenticating works, foundational to the “Apostolic Authority and Miracles” doctrine (and reused of the apostles at 2:43; 4:30; 5:12). δύναμις [Reused from Romans TM pattern: power = ସାମର୍ଥ୍ୟ, never ଶକ୍ତି]. τέρατα/σημεῖα Odia: ଆଶ୍ଚର୍ଯ୍ୟ କାର୍ଯ୍ୟ ଓ ଚିହ୍ନ (āścarya kārya o cihna). Risk: High. Must be sharply distinguished from (a) generic guru/sadhu siddhi — supernatural powers understood in much of Indian religious culture as attainable through yogic discipline or ascetic merit — and (b) camatkāra (miracle-show, wonder-display) associated with popular hagiography of holy men. Biblical signs and wonders are God’s own authenticating acts validating a specific historical message about Jesus, not evidence of a holy man’s personal spiritual attainment.

Acts 2:23

βουλὴ καὶ πρόγνωσις τοῦ θεοῦ (boulē kai prognōsis tou theou) — “the determined plan and foreknowledge of God.” Odia: ପରମେଶ୍ୱରଙ୍କ ସ୍ଥିରୀକୃତ ମନ୍ତ୍ରଣା ଓ ପୂର୍ବଜ୍ଞାନ. Risk: High. Directly parallels the baseline’s “Providence” doctrine (Romans 8:28-30, already flagged High): must not be read through ଭାଗ୍ୟ (fate) or impersonal karma-law; this is the personal, purposive plan of a personal God, encompassing even the crucifixion.
ἄνομος (anomos, “lawless [men]”) — Low risk, descriptive.
προσπήγνυμι (prospēgnymi, “nail/fasten to [a cross]”) — crucifixion vocabulary; treated fully under σταυρόω (2:36) below.

Acts 2:24

ἀνέστησεν (anestēsen) — [Reused from Romans TM: ପୁନରୁତ୍ଥାନ family, Critical, never ପୁନର୍ଜନ୍ମ].
ὠδῖνες τοῦ θανάτου (ōdines tou thanatou) — “birth pangs / agonies of death.” Odia: ମୃତ୍ୟୁର ପ୍ରସବ ବେଦନା. Risk: Low (vivid poetic metaphor; no known collision).

Acts 2:25-31

Quotation of Psalm 16 (LXX): Ἅιδης (Hadēs, “Hades/the realm of the dead”), διαφθορά (diaphthora, “decay, corruption”). Odia: ପାତାଳ (pātāla) for Hades — Risk: Medium; Odia ପାତାଳ carries its own cosmological associations from Hindu cosmology (underworld realms). Translator note recommended: here it denotes simply the realm/state of the dead, not a tiered cosmological underworld system.
θρόνος (thronos, “throne”) — Davidic kingship promise; [connects to Romans TM: covenant = ନିୟମ, seed_of_david = ଦାଉଦଙ୍କ ବଂଶରୁ, both Reused]. Risk: High as part of the Davidic Covenant doctrine (already High in baseline); Peter’s argument here requires the same OT covenant background the baseline flags as absent from Odia Vaishnav devotional tradition.

Acts 2:32

μάρτυρες (martyres, “witnesses”) — see full treatment under Acts 1:8 below (Part B, Chapter 1); reused here of the apostles’ resurrection testimony.

Acts 2:33

ὑψωθείς (hypsōtheis, “having been exalted”) — Odia: ଉନ୍ନତ ହେବା / ଉଚ୍ଚୀକୃତ ହେବା. Risk: Medium. Exaltation Christology; should be kept distinct from generic honorific elevation language and tied clearly to the resurrection-ascension complex.
δεξιά τοῦ θεοῦ (“the right hand of God”) — session imagery; standard idiom, Risk: Low-Medium, requires idiomatic (not overly literal) handling per the requirements doc’s idiom-handling rule.

Acts 2:34-35

Quotation of Psalm 110: Κύριος used of both God and the exalted Christ within a single quotation — reinforces the “Lordship of Christ” doctrine’s Critical status. [Reused: Κύριος = ପ୍ରଭୁ].

Acts 2:36

Κύριον καὶ Χριστὸν ἐποίησεν (“God has made him Lord and Christ”) — the sermon’s climactic double confession. Κύριος [Reused: ପ୍ରଭୁ, Critical]. Χριστός — see the dedicated glossary note on “Christ as title vs. proper name” (Part B, Chapter 2 supplement, and glossary file); here it functions titularly (“the Christ/Messiah”), so it should be rendered with an explicit tie to ମସୀହା (Messiah) sense, while the standard name form “Jesus Christ” elsewhere is ଯୀଶୁ ଖ୍ରୀଷ୍ଟ. Risk: Critical.
ἐσταυρώσατε (estaurōsate, “you crucified”) — from σταυρόω (stauroō), “to crucify, impale on a cross.” Semantic range: a specific, historical Roman method of execution. English variants: “crucified.” Theological meaning: a real, historical, unrepeatable atoning death. Odia: କ୍ରୁଶରେ ବିଣ୍ଡାଇବା / କ୍ରୁଶାର୍ପିତ କରିବା. Risk: Critical. Must be preserved as a literal, historical execution with unique atoning significance — never softened into a symbolic or mythic death-and-renewal motif.

Acts 2:37

κατενύγησαν τὴν καρδίαν (katenygēsan tēn kardian, “were pierced/cut to the heart”) — from κατανύσσομαι. Odia: ହୃଦୟ ବିଦୀର୍ଣ୍ଣ ହେବା. Risk: Low-Medium. Genuine conviction of sin produced by the Spirit through the word, not induced guilt from ritual infraction.

Acts 2:38

μετανοήσατε (metanoēsate, “repent!”) — from μετάνοια/μετανοέω. Semantic range: a change of mind and direction, a turning from sin toward God. English variants: “repent,” “turn.” Odia: ମନ ପରିବର୍ତ୍ତନ କରନ୍ତୁ (mana paribartana karantu). Risk: Critical. Must never be rendered ପ୍ରାୟଶ୍ଚିତ୍ତ (prāyaścitta), the Hindu concept of ritual expiation/penance performed to offset accumulated karma; biblical repentance is a Spirit-enabled turning of the whole person toward God, granted through grace, not a ritual act that itself earns removal of guilt.
βαπτισθήτω (baptisthētō, “let him be baptized”) — from βάπτισμα/βαπτίζω. Semantic range: ritual immersion signifying identification with Christ’s death and resurrection and entry into the believing community. English variants: “baptize/baptism.” Odia: ବାପ୍ତିସ୍ମ (bāptisma, established transliteration), verb ବାପ୍ତିଜିତ ହେବା. Risk: Critical. Must never be rendered or explained through ସ୍ନାନ (snāna, ritual bathing) — Odisha’s devotional calendar includes Snana Yatra, the elaborate ceremonial bathing of Jagannath’s sacred images, and ritual bathing in sacred rivers/tanks is a widespread purificatory practice. Christian baptism is a once-for-all sign of union with Christ’s death and resurrection and public entry into his community, not a repeatable purification rite.
ἄφεσιν τῶν ἁμαρτιῶν (aphesin tōn hamartiōn, “forgiveness of sins”) — ἁμαρτία [Reused from Romans TM: ପାପ]; ἄφεσις = “release, forgiveness, pardon.” Odia: ପାପର କ୍ଷମା. Risk: High. God’s own gracious pardon, not a debt discharged by accumulated merit, ritual offering, or the working-off of karma.
δωρεὰν τοῦ ἁγίου πνεύματος (dōrean tou hagiou pneumatos, “the gift of the Holy Spirit”) — δωρεά, “gift, free grant.” [πνεῦμα ἅγιον Reused: ପବିତ୍ର ଆତ୍ମା]. Odia: ପବିତ୍ର ଆତ୍ମାର ଦାନ. Risk: High. Consistent with the “spiritual_gifts” pattern already in the baseline (ଆତ୍ମିକ ଦାନ, never ବର/boon); this gift is freely given, never purchased or ritually obtained (contrast Simon Magus, Acts 8:18-20).

Acts 2:39

ἐπαγγελία (epangelia, “promise”). Odia: ପ୍ରତିଜ୍ଞା. Risk: Medium. Ties the Spirit’s gift to God’s covenant promise; connects to Davidic Covenant and Abrahamic promise threads elsewhere in Acts.
πᶰσι τοῖς εἰς μακράν (“all who are far off”) — anticipates Gentile inclusion; Risk: High doctrinally (Gospel to Jews and Gentiles), though the phrase itself is not lexically difficult.

Acts 2:40

διεμαρτύρατο (diemartyrato, “solemnly testified”) — intensified form of μαρτυρέω/μάρτυς; see Chapter 1 note.
παρεκάλει (parekalei) — [Reused from Romans TM: ଉତ୍ସାହିତ କରିବା / context-sensitive — here closer to urgent entreaty than encouragement, per the baseline’s own note that ନିବେଦନ suits entreaty]. Risk: Low, apply context sensitivity rule already documented in baseline.

Acts 2:41

ἀποδεξάμενοι τὸν λόγον (“having received the word”) — Low risk.
ἐβαπτίσθησαν — reuse βαπτίζω/ବାପ୍ତିସ୍ମ (Critical, as above).
προσετέθησαν (prosetethēsan, “were added [to their number]”) — Odia: ମିଶାଇ ଦିଆଗଲେ / ସଂଯୁକ୍ତ ହେଲେ. Risk: Low-Medium. Church-growth/incorporation language; foundational to “Church as Community” doctrine — believers are added to a real, numbered community, not merely enlightened individually.
ψυχαὶ ὡσεὶ τρισχίλιαι (“about three thousand souls”) — ψυχή here = “persons.” Odia: ପ୍ରାଣ / ଲୋକ. Risk: Low.

PART B — Chapter-by-Chapter Study of the Whole Book

Acts 1

μάρτυς (martys, “witness”). Semantic range: one who testifies to what he has seen/heard, in legal or general sense; in Acts, one commissioned to testify to Christ’s life, death, and resurrection, often at personal cost. English variants: “witness(es).” Theological meaning: Acts 1:8, 22 — the apostles’ core identity and mission (“you will be my witnesses…”). Odia: ସାକ୍ଷୀ (sākṣī). Risk: High. Foundational to the “Persecution and Bold Witness” doctrine across the whole book; must convey a costly, faithful, eyewitness testimony to a specific historical/theological claim, not a neutral courtroom-style deposition. (Note for teaching: the Greek word later developed into English “martyr” precisely because so many witnesses died for their testimony — a trajectory worth flagging for Acts 7, 12, 22.)
δύναμις (dynamis, “power”) — general use (Acts 1:8, “you will receive power”). [Reused pattern from Romans TM power_of_god: ସାମର୍ଥ୍ୟ, never ଶକ୍ତି]. Risk: High, same rationale as baseline (Shakta goddess tradition collision with ଶକ୍ତି).
βασιλεία τοῦ θεοῦ — [Reused from Romans TM: ପରମେଶ୍ୱରଙ୍କ ରାଜ୍ୟ], Acts 1:3, 6.
ἀπόστολος — [Reused from Romans TM: ପ୍ରେରିତ].
κλῆρος (klēros, “lot” — casting lots to choose Matthias, 1:26). Odia: ଗୁଳାଚିଠା ପକାଇବା (guḻāciṭhā pakāibā, “casting lots”). Risk: Medium. Must be distinguished from folk fortune-telling by lots or omen-reading (ଗଣନା, already flagged in baseline as the rejected alternative for “prophecy”); here the lot is a one-time, Spirit-guided discernment method used before Pentecost, not a divinatory practice endorsed as an ongoing pattern.

Acts 2

Core passage; see Part A. Additional note: Acts 2:42-47 (continuation of the same chapter, beyond the core-passage boundary) introduces:

προσκαρτερέω (proskartereō, “devote oneself continually to”) — Odia: ନିରନ୍ତର ଲାଗି ରହିବା. Risk: Low.
κλάσις τοῦ ἄρτου (“the breaking of bread”) — Odia: ରୁଟି ଭାଙ୍ଗିବା. Risk: Medium. Foundational “Church as Community” practice; should be kept distinct from the shared communal meal of Ananda Bazaar/mahaprasad at Puri (a genuine but imperfect local reference point already noted in the baseline for Romans 14) — the breaking of bread here is specifically Christ-remembering table fellowship among believers, not a temple-prasad distribution.
κοινωνία [Reused from Romans TM: ସହଭାଗିତା], and τὰ ἴδια/κοινά (holding possessions in common) — see Acts 4 below for full treatment.

Acts 3

παῖς/δοῦλος [τοῦ θεοῦ] (“[God’s] servant,” of Jesus, 3:13, 26). Semantic range: honored servant, echoing the Isaianic Suffering Servant. English variants: “servant,” “child.” Odia: ପରମେଶ୍ୱରଙ୍କ ଦାସ (Parameśwaraṅka dāsa). Risk: High. Recommend ଦାସ over ସେବକ: ସେବକ/ସେବା is closely tied in Odia religious vocabulary to the hereditary, caste-linked seba (ritual service) roles of Jagannath temple functionaries (already flagged in the baseline’s “separation unto God’s service” and “Christ-centered ministry” doctrine notes); ଦାସ better preserves the sense of honored, self-giving servanthood without invoking that hereditary ritual-office framework.
ὄνομα (“the name” [of Jesus], healing power in the Name, 3:6, 16) — foundational to “Apostolic Authority and Miracles”; Risk: High. Power operates through Christ’s own authority invoked by name, not through a formula, talisman, or the apostle’s personal spiritual attainment.
ἀρχηγός (archēgos, “author, originator, pioneer” — “Author of life,” 3:15). Odia: ଜୀବନର ଆରମ୍ଭକର୍ତ୍ତା. Risk: Medium.
ἀποκατάστασις (apokatastasis, “restoration” — “times of restoration of all things,” 3:21). Odia: ସମସ୍ତ ବିଷୟର ପୁନଃସ୍ଥାପନ. Risk: Medium. Eschatological restoration accomplished once at Christ’s return, not a cyclical renewal pattern.
μετάνοια/ἄφεσις ἁμαρτιῶν — reuse Acts 2:38 renderings.

Acts 4

παρρησία (parrēsia, “boldness, freedom/openness of speech”). Semantic range: fearless, unashamed public speech, often in the face of danger. English variants: “boldness,” “confidence.” Odia: ନିର୍ଭୀକତା (nirbhīkatā). Risk: High. Central to “Persecution and Bold Witness”; must convey Spirit-given courage rooted in the truth of the gospel, not mere natural bravado or social defiance.
οὐδὲν ἄλλο ὄνομα (“no other name,” 4:12) — exclusivity-of-salvation claim. Risk: Critical. Must not be softened; direct extension of the “Lordship of Christ” and “Salvation” Critical doctrines already in the baseline — salvation is in Christ’s name alone, a claim standing in real tension with the region’s plural devotional landscape (multiple deities, multiple paths).
κοινά (koina, “held in common,” 4:32) and ἅπαντα κοινά — communal sharing of possessions. Odia: ସମସ୍ତ ବିଷୟ ସାମୂହିକ ଭାବରେ ରଖିବା. Risk: Medium. “Church as Community” doctrine; voluntary, Spirit-motivated generosity, distinct from caste-based mutual-obligation systems or from ritual almsgiving (dāna) practiced for personal religious merit.
ἐπλήσθησαν ἅπαντες πνεύματος ἁγίου (4:31, “were all filled with the Holy Spirit,” a second filling) — reuse Acts 2:4 rendering and risk notes; establishes that Spirit-filling is a repeatable experience of empowerment, not a one-time unrepeatable event like salvation itself.

Acts 5

πειθαρχεῖν θεῷ μᶰλλον ἢ ἀνθρώποις (“we must obey God rather than men,” 5:29) — central to “Persecution and Bold Witness” and “Apostolic Authority.” Odia: ମନୁଷ୍ୟ ଅପେକ୍ଷା ପରମେଶ୍ୱରଙ୍କୁ ମାନିବା. Risk: High. Establishes the principle governing all later persecution narratives.
ἄγγελος (angelos, “angel, messenger”). Odia: ଦୂତ (dūta). Risk: Low. Standard term; distinguish from ambiguous “divine messenger” figures in local folk cosmology if raised by learners, but no major collision.
πειράζειν τὸ πνεῦμα Κυρίου (“to test/tempt the Spirit of the Lord,” 5:9, Ananias and Sapphira) — Risk: Medium-High. Reinforces the personal, knowing nature of the Holy Spirit [Reused: ପବିତ୍ର ଆତ୍ମା, Critical] — he is not an impersonal force that can be deceived or manipulated, a point directly relevant to the baseline’s caution against ପରମାତ୍ମା.
φόβος μέγας (“great fear,” 5:5, 11) — Low risk, descriptive.

Acts 6

διακονία/διάκονος (diakonia/diakonos, “service/servant,” of the Seven appointed to “serve tables,” 6:1-6). Semantic range: practical service, ministry, later an official church office (deacon). English variants: “service,” “deacon.” Odia: ପରିଚର୍ଯ୍ୟା (paricaryā, “ministry/service”). Risk: High. Prefer ପରିଚର୍ଯ୍ୟା over ସେବା/ସେବକ: as with the “servant” term in Acts 3, ସେବା/ସେବକ carry strong associations with the hereditary, caste-linked seba service roles of Jagannath temple functionaries. Biblical diaconal service is a voluntary, Spirit-appointed office open to any qualified believer, not an inherited ritual duty.
πλήρης πίστεως καὶ πνεύματος ἁγίου (“full of faith and the Holy Spirit,” of Stephen, 6:5) — reuse “filled with the Holy Spirit” pattern (Acts 2:4); establishes that such fullness is also a mark of Spirit-empowered character, not only of ecstatic speech.
μάρτυρες ψευδεῖς (“false witnesses,” 6:13) — ironic contrast with true ΜΆΡΤΥΣ (Acts 1); Low-Medium risk lexically, high thematic significance.

Acts 7

λιθοβολέω (lithoboleō, “to stone”). Odia: ପଥର ମାରି ମାରିଦେବା / ପ୍ରସ୍ତରାଘାତ କରିବା. Risk: Medium. Central to “Persecution and Bold Witness”; descriptive term, no major cultural collision, but should be rendered with full seriousness as martyrdom, not generic violence.
υἱὸς τοῦ ἀνθρώπου (“Son of Man,” Stephen’s vision, 7:56). Semantic range: a Danielic (Daniel 7:13-14) title for the exalted, enthroned, universally-reigning divine-human figure. English variants: “Son of Man.” Odia: ମନୁଷ୍ୟପୁତ୍ର (manuṣyaputra). Risk: Critical. Must not be flattened to a generic phrase meaning merely “a human being,” nor merged with avatar theology; it is a specific messianic-exaltation title distinct from, and complementary to, “Son of God.”
μαρτυρέω — reuse Acts 1 μάρτυς treatment; Stephen’s death is Acts’ paradigm case tying “witness” to costly testimony.

Acts 8

μαγεία / μάγος (mageia/magos, “sorcery/magician,” Simon of Samaria, 8:9-24). Semantic range: occult practice claiming supernatural power through spells, rites, or manipulation of spiritual forces, as opposed to power that is a gift of God. Odia: ମାୟା / ଯାଦୁ (jādu). Risk: High. Central to “Apostolic Authority and Miracles”; must be sharply distinguished from Spirit-given ministry gifts. This term carries real pastoral weight in rural Odisha, where folk beliefs about tantra-mantra practice, ojha (folk exorcist/healer) rites, and accusations of black magic remain active. Simon’s attempt to purchase spiritual power with money (8:18-20) is a direct, teachable contrast to grace as a free gift [Reused from Romans TM: ଦାନ pattern / grace = କୃପା].
ἐπίθεσις χειρῶν (“laying on of hands,” 8:17-19). Odia: ହାତ ଥୋଇବା / ହସ୍ତାର୍ପଣ. Risk: Medium. Reception of the Holy Spirit and commissioning for ministry; keep distinct from any healing-touch or blessing-transfer ritual gesture found in folk practice, by anchoring the act clearly to apostolic prayer and the Spirit’s own sovereign action, not to the hands themselves as a channel of power.
εὐνοῦχος (eunouchos, “eunuch”) — proper descriptive term, Low risk; theologically significant for the “Gospel to Jews and Gentiles” doctrine (a socially marginal, ritually-excluded figure is fully included).

Acts 9

ἡ ὁδός (hē hodos, “the Way” — a self-designation of the early Christian movement, 9:2; also 19:9, 23; 22:4; 24:14, 22). Semantic range: a road/path; by extension, a way of life or belief-system. English variants: “the Way.” Odia: ପଥ (patha) is recommended over ମାର୍ଗ (mārga). Risk: High. ମାର୍ଗ carries strong pre-existing associations in Indian religious vocabulary with named spiritual paths (bhakti-mārga, jñāna-mārga, karma-mārga), which would frame Christianity as merely one path among several equally valid options — precisely the opposite of the exclusivity Acts intends. ପଥ is more neutral. A translator note should state plainly: “the Way” names the one, exclusive way of salvation in Christ (cf. John 14:6), not one spiritual path among many.
διώκω (diōkō, “persecute”). Odia: ତାଡ଼ନା ଦେବା / ଉତ୍ପୀଡ଼ନ କରିବା. Risk: High. Central to both “Conversion of Paul” and “Persecution and Bold Witness.”
σκεῦος ἐκλογῆς (“a chosen instrument,” 9:15) — [connects to Romans TM: election = ପରମେଶ୍ୱରଙ୍କ ମନୋନୟନ, Reused]. Risk: High, same rationale as baseline (not fate, not the sign-based ritual selection procedure used in Nabakalebara).
ἀναβλέπω (“to regain sight,” Saul’s healing, 9:17-18) — Low risk; theologically resonant with spiritual sight/blindness imagery.

Acts 10

κοινός / ἀκάθαρτος (“common / unclean,” dietary purity terms, 10:14-15, 28). Semantic range: ritually impure, forbidden for consumption or contact under Mosaic law. English variants: “common,” “unclean,” “impure.” Odia: ଅଶୁଚି / ଅପବିତ୍ର. Risk: High. Directly parallels the baseline’s holiness/purity discussion (ପବିତ୍ର vs. ଶୁଦ୍ଧ) and connects concretely to Odisha’s own elaborate food-purity protocols surrounding Jagannath temple worship (bathing, food preparation rules, caste-linked commensality restrictions, and the caste-crossing exception of Ananda Bazaar mahaprasad already noted in the baseline). Peter’s vision announces that God himself has abolished the ritual-purity food barrier in Christ — a claim that both resonates with and goes further than the Ananda Bazaar practice.
οὐ προσωπολήπτης [ὁ θεός] (“God is not one who shows partiality,” 10:34). Odia: ପରମେଶ୍ୱର ପକ୍ଷପାତ କରନ୍ତି ନାହିଁ / ମୁଖ ଦେଖି ବିଚାର କରନ୍ତି ନାହିଁ. Risk: High. Directly challenges caste-based spiritual hierarchy, paralleling the baseline’s “Unity of Jews and Gentiles” doctrine; must be translated with full force, not softened.
πνεῦμα ἅγιον ἐπέπεσεν (“the Holy Spirit fell on them,” 10:44) and λαλούντων γλώσσαις (“speaking in tongues,” 10:46) — reuse Acts 2 renderings; establishes that Gentiles receive the identical Pentecost gift, without a second-class variant.

Acts 11

Χριστιανός (Christianos, “Christian” — first used at Antioch, 11:26). Odia: ଖ୍ରୀଷ୍ଟିୟାନ୍ (Khrīṣṭiyāna) or ଖ୍ରୀଷ୍ଟିୟ ବିଶ୍ୱାସୀ (Khrīṣṭiya biśwāsī). Risk: Medium. New corporate identity-name; should be kept distinct from caste, ethnic, or regional-cultural identity categories — a person’s fundamental identity marker becomes union with Christ (anticipating the “Christian Identity in Christ” doctrine already flagged High in the baseline for Romans 6, 8, 12).
κοινός/ἀκάθαρτος — reuse Acts 10; Jerusalem’s reaction to Gentile inclusion.

Acts 12

ἄγγελος — reuse Acts 5.
προσευχὴ ἐκτενής (“earnest/fervent prayer,” 12:5). Odia: ଆନ୍ତରିକ ପ୍ରାର୍ଥନା. Risk: Low.
No further new load-bearing theological vocabulary; the chapter otherwise reuses persecution and providence vocabulary already established.

Acts 13

δικαιωθῆναι (“to be justified,” 13:39) — [Reused from Romans TM EXACTLY: ଧାର୍ମିକ ବୋଲି ଗଣା ଯିବା, Critical]. This is a directly load-bearing occurrence for the “Justification apart from the Law” doctrine: “by [Christ] everyone who believes is justified from everything from which you could not be justified by the law of Moses.” The Odia rendering must match the Romans baseline verbatim.
ζωὴ αἰώνιος (“eternal life,” 13:46, 48). Odia: ଅନନ୍ତ ଜୀବନ (ananta jībana). Risk: High. Must be distinguished from mokṣa/mukti — liberation from the cycle of rebirth (already Critically forbidden for “salvation” in the baseline) — eternal life is unending personal fellowship with God through Christ, not escape from a cosmic cycle.
τεταγμένοι εἰς ζωὴν αἰώνιον (“as many as were appointed to eternal life,” 13:48) — [connects to Romans TM: election = ପରମେଶ୍ୱରଙ୍କ ମନୋନୟନ]. Risk: High, same rationale as baseline.
σπέρμα Δαυίδ-type language (13:22-23) — [Reused from Romans TM: seed_of_david = ଦାଉଦଙ୍କ ବଂଶରୁ].

Acts 14

θεοί (theoi, “gods,” plural — the crowd mistakes Paul for Hermes and Barnabas for Zeus, 14:11-13). Odia: ଦେବତାମାନେ. Risk: High. Direct polytheism-monotheism collision; Odisha’s own religious landscape includes multiple venerated deities and deity-triads (Jagannath, Balabhadra, Subhadra at Puri; regional goddesses elsewhere). The episode’s point — that Paul and Barnabas forcefully refuse this identification — must be preserved with full force, not softened into polite deflection.
θεὸς ζῶν (“the living God,” 14:15). Odia: ଜୀବିତ ପରମେଶ୍ୱର. Risk: High. A pointed contrast with any crafted image, however elaborately ritually consecrated or periodically renewed (cf. the baseline’s Nabakalebara caution under Incarnation/Resurrection). The point of “living” is that God is inherently, eternally, and personally alive — not that his image has been ritually “brought to life” or is periodically refreshed.
μάταιος (“vain, worthless things,” implicitly idols, 14:15). Low-Medium risk on its own; sets up the fuller idol-vocabulary treatment at Acts 15 and 17.

Acts 15

περιτομή (peritomē, “circumcision”). Odia: ସୁନ୍ନତ (sunnata, established loanword also used in Bengali/Odia Bible tradition). Risk: High. Central case-study for “Justification apart from the Law” — the Jerusalem Council’s ruling that circumcision is not required for salvation must be rendered with full doctrinal clarity; flag for native-speaker confirmation that ସୁନ୍ନତ remains the term used in the current Odia Bible tradition (its contemporary everyday association with Islamic practice makes consistency checking important).
εἰδωλόθυτα (“things sacrificed to idols,” 15:20, 29). Odia: ମୂର୍ତ୍ତିପୂଜାରେ ବଳିଦିଆ ଖାଦ୍ୟ (mūrtipūjāre baḻidiā khādya, “food offered in idol-worship”). Risk: Critical. This is not merely historical background for Odia readers: it names a live pastoral question directly analogous to Jagannath’s mahaprasad/bhoga — food ritually offered to a sacred image before distribution — already flagged in the baseline’s “food/cultural practices” note (Romans 14) and its Ananda Bazaar reference point. Translators must render this precisely and flag it for native-speaker/theologian review wherever it recurs (cf. 1 Corinthians-style debates, relevant background reading for Odisha).
ζυγός (“yoke,” 15:10 — “why put a yoke on the neck of the disciples”). Odia: ଯୁଆଳି / ବନ୍ଧନ. Risk: Medium-High. Metaphor for law’s burden; doctrinally tied to “Justification apart from the Law.”
πορνεία (“sexual immorality,” 15:20, 29). Odia: ବ୍ୟଭିଚାର. Risk: Medium.

Acts 16

οἶκος (“household,” Lydia and the jailer’s household salvation, 16:15, 31-34). Odia: ଗୃହ / ପରିବାର. Risk: Medium. Household-shaped faith and baptism; note without over-reading household solidarity as guaranteeing every individual member’s salvation.
πνεῦμα πύθωνος (“a spirit of divination,” lit. “a python spirit,” 16:16). Semantic range: an oracular, fortune-telling spirit (named for the Delphic Pythia tradition). Odia: ଗଣନା ଆତ୍ମା / ଭୂତ ଆତ୍ମା (gaṇanā ātmā). Risk: High. Directly parallels the baseline’s rejected-alternative note for “prophet” (never ଜ୍ୟୋତିଷୀ/astrologer) and connects concretely to Odisha folk practices of oracular spirit-possession and fortune-telling (e.g., village oracle/possession phenomena, ojha divination). Must be clearly distinguished as an evil, deceptive spirit expelled by apostolic authority, in sharp contrast to the Holy Spirit.

Acts 17

ἄγνωστος θεός (“an unknown god,” the Athenian altar, 17:23). Odia: ଅଜ୍ଞାତ ପରମେଶ୍ୱର. Risk: Medium. Rhetorical bridge-point Paul uses; should not be read as endorsing that the Athenians already worshipped the true God under another name, only that their own admitted ignorance sets up the fuller revelation Paul proclaims.
εἴδωλον / κατείδωλος (“idol” / “full of idols,” 17:16). Semantic range: an image representing a deity, used for worship. English variants: “idol(s),” “images.” Odia: ପ୍ରତିମା (pratimā) is recommended over ମୂର୍ତ୍ତି (mūrti). Risk: Critical. ମୂର୍ତ୍ତି is the devotional, reverent term Odia Vaishnav worshippers themselves use for Jagannath’s sacred wooden images (e.g., “ଜଗନ୍ନାଥ ମୂର୍ତ୍ତି”); using it in a negative biblical polemic against “idols” would read as a direct, unnecessarily inflammatory attack naming Jagannath’s own images specifically. ପ୍ରତିମା (a more generic word for “image/statue”) allows the text’s genuine critique of idol-worship to be preserved without gratuitously naming a specific, deeply loved regional object of devotion. This is a load-bearing decision requiring theologian sign-off wherever the term recurs (also relevant to 15:20, 29; 19:26, 35).
ἄγνοια (“ignorance,” “the times of ignorance,” 17:30). Odia: ଅଜ୍ଞତା. Risk: Low-Medium.
κρίσις (“judgment,” the appointed day of judgment, 17:31). Odia: ବିଚାର (bicāra). Risk: Low.
ἀνάστασις (resurrection, mocked by some hearers, 17:32) — reuse [Romans TM: ପୁନରୁତ୍ଥାନ, Critical].

Acts 18

συναγωγή (synagōgē, “synagogue”). Odia: ସମାଜଗୃହ (samājagṛha). Risk: Medium. Historically accurate term for the Jewish assembly-place; must be kept distinct from ମଣ୍ଡଳୀ [Reused from Romans TM: church] to avoid conflating the pre-Christian Jewish institution with the New Testament church, while preserving continuity of the gospel’s Jewish roots.

Acts 19

μαγικαὶ βίβλοι (“magic books/scrolls,” burned at Ephesus, 19:19) — reuse ch.8 sorcery vocabulary.
θεά (“goddess,” Artemis/Diana of the Ephesians, 19:27-35). Odia: ଦେବୀ (debī). Risk: High. Directly parallels the baseline’s caution on ଶକ୍ତି and its citation of Odisha’s own prominent goddess-devotion traditions (Maa Samaleswari at Sambalpur, Maa Tarini at Ghatagaon); the Ephesian mother-goddess cult offers a structurally close comparison for teaching how the gospel confronts entrenched, economically-embedded regional goddess devotion without needing to invent a new argument from scratch.
ἐκκλησία used in this chapter for the secular civic assembly/riot crowd (19:32, 39-40), not the church. Risk: Medium (consistency note). Translators must NOT render this occurrence with ମଣ୍ଡଳୀ (reserved exclusively for the church); use a generic term such as ସଭା/ମହାସଭା (“assembly/gathering”) to keep the two senses of the identical Greek word visibly distinct in Odia.

Acts 20

πρεσβύτερος (“elder,” church leadership, 20:17). Odia: ପ୍ରାଚୀନ (prācīna). Risk: Medium. Distinguish the church office from generic “old man” and from village/caste-panchayat elder-council authority structures common in Odia village society, which operate on inherited or caste-linked status rather than spiritual qualification and appointment.
ἐπίσκοπος (“overseer,” 20:28). Odia: ଅଧ୍ୟକ୍ଷ (adhyakṣa). Risk: Medium.
ποιμήν / ποιμαίνειν (“shepherd / to shepherd,” 20:28-29). Odia: ପାଳକ (pālaka) / ମେଣ୍ଢା ପାଳନ କରିବା. Risk: Low-Medium. Natural, low-collision pastoral metaphor.
λύκοι (“wolves,” false teachers, 20:29). Odia: ବାଘ ବର୍ଗ (metaphorical “wolves” — ଚିତା/ଗଧିଆ, use standard Odia predator term). Risk: Low.

Acts 21

εὐχή / Ναζιραῖος (Nazirite vow, 21:23-26). Semantic range: a temporary OT-law-based consecration vow involving abstention and ritual completion. Odia: ମାନତ (mānata). Risk: Medium-High. ମାନତ is a very common Odia devotional term — worshippers frequently make vows to Jagannath, to be fulfilled through offerings, temple visits, or other ritual acts, often in exchange for a hoped-for blessing. A translator note is needed: Paul’s participation in this OT vow-completion is a matter of missionary cultural sensitivity toward Jewish believers (cf. 1 Corinthians 9:20), not an endorsement of vow-making as a means of securing merit or favor with God — that distinction must not be lost.
καθαρισμός (“purification [rites],” 21:24, 26) — reuse purity vocabulary from Acts 10, with the same holiness/ritual-purity caution.

Acts 22

πολίτης / πολιτεία (“citizen / citizenship,” Paul’s Roman citizenship, 22:25-28). Odia: ନାଗରିକତ୍ୱ (nāgarikatva). Risk: Low-Medium. Legal-social term; theologically relevant mainly as background for how Paul’s identity in Christ transcends, without erasing, his civic/social identity — echoing the “Christian Identity in Christ” doctrine.
Otherwise reuses conversion vocabulary (ἡ ὁδός, φῶς/light, φωνή/voice) from Acts 9.

Acts 23

συνείδησις (“conscience,” 23:1). Odia: ବିବେକ (bibeka). Risk: Medium. Standard Odia term for the moral faculty; caution that it should be taught as Spirit-illumined moral awareness before a personal God, not karma-based guilt-sensation.
ἀνάστασις debate between Pharisees and Sadducees (23:6-8) — reuse Romans/Acts resurrection rendering.

Acts 24

αἵρεσις (“sect,” the Way described as “a sect,” 24:5, 14). Semantic range: a school of thought, party, or faction within a larger religious tradition. English variants: “sect,” “party.” Odia: ପନ୍ଥ (pantha). Risk: High. Odisha has its own well-known indigenous religious movement structured exactly like a pantha — the 19th-century Mahima Dharma (Alekh) movement, a distinct devotional lineage recognized as related to, yet separate from, mainstream Hindu practice. Rendering “the Way” as merely a pantha risks the same outcome Festus/the Sanhedrin intended: framing Christianity as one more local sect among many rather than the exclusive way of salvation Acts insists it is. Recommend pairing the loanword with a clarifying phrase and a translator note distinguishing the accusation (“a sect,” as the accusers meant it) from the church’s own self-understanding.
ἐγκράτεια (“self-control,” Paul’s teaching before Felix, 24:25). Odia: ଆତ୍ମସଂଯମ (ātmasaṅyama). Risk: Medium.
δικαιοσύνη — reuse [Romans TM: ଧାର୍ମିକତା, Critical].

Acts 25-26

ἐλπίς (“hope,” the hope of the promise to the fathers, 26:6-7). Odia: ଆଶା (āśā). Risk: Medium. Standing hope in the resurrection and the fulfilled promise to Israel; connect to [Reused: ἐπαγγελία = ପ୍ରତିଜ୍ଞା].
Reuses conversion narrative vocabulary (Acts 9, 22), Messianic Promise, and Resurrection vocabulary; no significant additional new theological terms beyond ἐλπίς.

Acts 27

No new load-bearing theological vocabulary; the shipwreck narrative reuses [Reused from Romans TM: providence = ପରମେଶ୍ୱରଙ୍କ ପରିଚାଳନା] thematically (God’s personal governance sustaining Paul and the ship’s company through the storm) and general narrative vocabulary already covered. Reviewed and confirmed: no new terms.

Acts 28

ἀκωλύτως (“unhindered,” the book’s final word, 28:31). Semantic range: without obstruction, freely. English variants: “without hindrance,” “unhindered.” Odia: ବିନା ବାଧାରେ (binā bādhāre). Risk: Low-Medium. Thematically closes the “Great Commission Fulfilled” doctrine — the gospel’s advance to “the ends of the earth” (cf. Acts 1:8) cannot be stopped even by imprisonment; low lexical risk but high summarizing theological weight.
βασιλεία τοῦ θεοῦ — reuse [Romans TM: ପରମେଶ୍ୱରଙ୍କ ରାଜ୍ୟ], preached even from house-arrest in Rome.

Summary Notes for Phase 2 Handoff

Every term marked [Reused from Romans TM] must appear in Acts translation output with the identical Odia rendering already recorded in translation_memory.json. No re-derivation is permitted.
New terms proposed above (ପେଣ୍ଟିକଷ୍ଟ, ମନ ପରିବର୍ତ୍ତନ, ବାପ୍ତିସ୍ମ, ସାକ୍ଷୀ, ନିର୍ଭୀକତା, ପ୍ରତିମା, ମୂର୍ତ୍ତିପୂଜାରେ ବଳିଦିଆ ଖାଦ୍ୟ, ପଥ [for “the Way”], ପନ୍ଥ [for “sect”], ମାୟା/ଯାଦୁ, ଗଣନା ଆତ୍ମା, ଦେବୀ, ଜୀବିତ ପରମେଶ୍ୱର, ମନୁଷ୍ୟପୁତ୍ର, ପରିଚର୍ଯ୍ୟା, ପରମେଶ୍ୱରଙ୍କ ଦାସ, and others catalogued in 08_core_glossary.md) require formal entry into an updated translation_memory.json before Phase 2 processing of Acts begins.
The single highest-density cluster of new Critical/High risk decisions is Acts 15 and 17 (idol/idol-food vocabulary) and Acts 2 (Pentecost/baptism/repentance vocabulary) — prioritize theologian review here.
Two recurring cross-book disambiguation issues require standing translator notes: (a) Χριστός as proper-name component (“Jesus Christ” = ଯୀଶୁ ଖ୍ରୀଷ୍ଟ) versus Χριστός as messianic title (ମସୀହା-linked declaration, e.g. 2:36, 17:3, 18:5, 28); (b) ἐκκλησία used of the church (ମଣ୍ଡଳୀ) versus the identical Greek word used of a secular civic assembly (Acts 19) — never render the latter with ମଣ୍ଡଳୀ.

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