Doctrine Analysis: Acts 1–28 (English → Pashto)

Purpose and Scope

This document is the Phase 1 Step 4 full-book doctrine matrix for Acts, extending the Romans Language Package without contradiction. It is fully consistent with assets/doctrine_risk_registry.json (Acts): the same 34 doctrines, the same risk tiers, and the same review routing are used throughout. Acts 2:1–41 (Pentecost and Peter’s sermon) is the curriculum’s theological anchor, not its scope boundary — every chapter of Acts, first to last, has been reviewed below. Chapters that introduce no new doctrine or term beyond what is already documented are noted explicitly as reviewed, not silently omitted.

Risk tier definitions (unchanged from the Romans baseline and the Acts registry):

• Critical — Mistranslation alters or destroys essential doctrine. Human theologian review required for every occurrence.
• High — Mistranslation creates significant theological confusion or syncretism risk. Human theologian review required.
• Medium — Mistranslation reduces clarity but preserves essential meaning. Native speaker review recommended.
• Low — Mistranslation causes minor misunderstanding or imprecision. Automated review sufficient.

---

Part 1 — Full Doctrine Matrix

#	Doctrine	Supporting Passages (Acts)	Risk	Translation Risk Note	Review Routing
1	The Holy Spirit and Pentecost	1:4-5; 1:8; 2:1-4; 2:16-21; 2:33; 2:38	Critical	Sharpened form of baseline Jibril-identification risk: Pentecost’s personal, simultaneous indwelling of many believers has no category in mainstream Sunni tafsir. Wind/fire/tongues must be signs of a personal divine Person’s arrival, never an impersonal barakat descending.	Human theologian
2	Spirit-Filling and Empowerment	2:4; 4:8; 4:31; 6:3; 7:55; 9:17; 13:9	High	Regional folk-Islamic jinn-possession vocabulary (“ډک شول”) overlaps; must be taught as welcomed, empowering indwelling producing bold witness, never involuntary possession.	Human theologian
3	Tongues as Intelligible Human Languages	2:4-11; 10:46; 19:6	Medium	Must denote real, distinct human languages recognized by hearers (2:6, 8), not unintelligible ecstatic utterance, avoiding confusion with regional trance practices.	Native speaker review
4	The Gospel to Jews and Gentiles	2:5-11; 2:39; 10:1-48; 11:1-18; 13:46-48; 15:7-11	High	Movement to a fully Jew-and-Gentile audience is God’s own sovereign initiative (10:34-35), not human compromise; engages baseline caution on tribal/qawm-khel spiritual hierarchy.	Human theologian
5	Unity of Jews and Gentiles	10:34-35; 11:17-18; 15:8-11; 15:19-21	High	Same pastoral framing as the Romans baseline given pan-Islamic Israel sentiment, plus Pashtunwali’s own tribal-boundary consciousness; ch.15’s resolution is full spiritual equality without erasing legitimate cultural distinctions.	Human theologian
6	Universal Scope of the Gospel	2:17-21; 2:39; 4:12; 10:34-35	High	Full “whoever”/“all flesh” inclusive force (2:17, 21) must match the Romans 10:13 baseline rendering exactly, without being heard as pluralism that would flatten 4:12’s exclusivity claim in the same book.	Human theologian
7	Repentance	2:37-38; 3:19; 11:18; 17:30; 20:21; 26:20	High	توبه is the shared Islamic deeds-and-mercy term; 11:18 (“God granted repentance”) must clarify repentance itself is a Spirit-enabled gift, not an independent merit-earning work.	Human theologian
8	Baptism	2:38; 2:41; 8:12-13; 8:36-38; 9:18; 10:47-48; 16:15; 16:33; 19:1-5	Critical	No baseline precedent. Must be sharply distinguished from Islamic ritual purification (wudu/ghusl); one-time, public, non-repeatable identification with Christ’s death/resurrection. Public visibility creates severe, potentially life-threatening exposure for converts — flagged jointly for doctrinal accuracy AND physical-safety sensitivity.	Human theologian
9	Forgiveness of Sins	2:38; 3:19; 5:31; 10:43; 13:38; 26:18	Medium	بخښنه overlaps with Islamic maghfirah’s cumulative deeds-weighing scale; here forgiveness is immediate and complete through repentance and faith, not accumulated merit.	Native speaker review
10	The Church as Community	2:42-47; 4:32-35; 5:11; 8:1-3; 9:31; 12:5; 12:12; 20:28	Critical	As in the baseline, essentially no legal/public space for church gathering under Taliban rule; Acts’ own house-to-house pattern (2:46; 5:42; 12:12) and scattering under persecution (8:1) directly mirror and reinforce the contemporary house-church reality.	Human theologian
11	Church Governance and Leadership	6:1-6; 14:23; 20:17-28	Medium	مشران resonates positively with jirga elder-authority, but must be clarified as a Spirit-qualified office (6:3; 20:28), not simply tribal age/lineage authority.	Native speaker review
12	Apostolic Authority and Miracles	1:21-26; 2:43; 4:33; 5:12; 6:6; 8:14-17; 13:1-3; 14:3; 15:1-29	High	Collides with Muhammad’s rasul title as in the baseline; formal, foundational governing authority (ch.15) must not be reduced to a generic pir/spiritual-guide role.	Human theologian
13	Signs and Wonders	2:22; 2:43; 4:30; 5:12; 6:8; 8:6-7; 14:3; 19:11-12; 20:9-12	High	Never render with کرامات (Sufi saint-miracle term); apostolic signs are unique divine attestation of the gospel’s content, not generic holy-man power.	Human theologian
14	Confrontation with Occult Powers	8:9-24; 13:6-12; 16:16-18; 19:13-20	High	Given widespread ta’wiz, fortune-telling, and jinn-exorcism (raqya) practice, Christ’s authority must be shown as categorically superior, never a stronger competing version of the same power; must not validate seeking power through such practices.	Human theologian
15	Persecution and Bold Witness	4:1-31; 5:17-42; 7:54-60; 8:1-3; 12:1-19; 14:19-20; 16:19-34	Critical	Bold public testimony carries severe, life-threatening risk for converts; زړورتوب must be Spirit-given courage exercised with wisdom, never recklessness; شاهد must stay sharply distinct from the loaded جهادي شهید ideal throughout.	Human theologian
16	Martyrdom	7:54-60; 12:1-2; 14:19	Critical	Stephen’s dying prayer of forgiveness (7:60) is the defining Christian pattern — suffering violence while forgiving — sharply distinct from the shahīd ideal of dying while fighting jihad for guaranteed paradise; also positively engages Pashtunwali’s badal code, parallel to the baseline’s nanawatai bridge, handled with pastoral care given real danger.	Human theologian
17	Conversion of Paul	9:1-31; 22:1-21; 26:9-23	High	The paradigm persecutor-to-apostle narrative is a powerful teaching resource for a convert-heavy readership, but retelling it carries real personal risk parallel to the baseline’s evangelism/mission flags, given social and legal consequences of discussing conversion from Islam.	Human theologian
18	Election and Divine Calling	9:15; 10:1-8; 13:2; 13:48	High	Pashtun tribal lineage-based status could color “chosenness” as bloodline/prestige; Paul’s own selection despite being a former violent persecutor (9:15) is a strong resource for teaching election as God’s free choice, unrelated to lineage or merit.	Human theologian
19	Justification apart from the Law	13:38-39; 15:1-11; 15:19-21	Critical	Paul’s Antioch sermon (13:38-39) and Peter’s Jerusalem Council speech (15:11) must render identically to the Romans baseline’s صادق ګڼل کیدل and فضل for full curriculum consistency; the circumcision debate additionally requires distinguishing the Mosaic sign’s salvific necessity (rejected) from the near-universal cultural practice of khatna, which the text does not condemn.	Human theologian
20	Circumcision and the Law	15:1; 15:5; 15:10-11; 15:19-21; 16:3; 21:21	High	ختنه is also a near-universal Pashtun Sunni cultural practice; the Council’s point is narrowly that observing this Mosaic covenant sign is not necessary for salvation (15:11), not a statement about the cultural practice, which must be made explicit to avoid confusion or unnecessary offense.	Human theologian
21	The Great Commission Fulfilled	1:8; 8:1-4; 13:1-3; 28:23; 28:30-31	Critical	Acts is the narrative fulfillment of the baseline’s mission mandate; the closing “unhindered” (28:31) note requires careful framing so it is not misheard as a promise of unhindered proclamation in every present context, including Taliban-controlled areas today, but rather the gospel’s ultimate unstoppable advance despite real danger.	Human theologian
22	Mission to the Nations	1:8; 2:5-11; 10:1-48; 13:46-48; 22:21	Critical	Open evangelism and cross-cultural mission carry severe, potentially life-threatening legal/social risk for both messenger and hearer, especially in Taliban-controlled Afghanistan; among the most acute safety contexts in this curriculum.	Human theologian
23	Deity of Christ	2:33-36; 3:14-15; 5:31; 7:55-56; 9:20	Critical	Acts 3:14’s “Holy and Righteous One” fuses two baseline terms into a single direct personal title, sharpening the deity claim beyond either term’s individual risk; 2:33’s placement of Christ at God’s own right hand sharing divine throne-authority is the paradigm case of shirk from a tawhid standpoint and must never be softened.	Human theologian
24	Sonship of Christ	9:20; 7:56; 13:33	Critical	Paul’s very first public proclamation after conversion is precisely this claim, immediately provoking a murder plot (9:23) — a vivid demonstration of this claim’s volatility under the same Quranic denial (112:3; 19:35) the baseline flags.	Human theologian
25	Lordship of Christ	2:21; 2:34-36; 4:12; 10:36; 16:31	Critical	Acts 2:36’s climactic double confession (“Lord and Christ”) is Acts’ own equivalent of the Romans 10:9 salvation-confession; خداوند must render with identical weight and consistency, identifying the risen Jesus with the very Lord of Joel’s prophecy quoted earlier in the same sermon (2:21).	Human theologian
26	Resurrection of Christ	2:23-32; 3:15; 4:2; 4:10; 13:29-37; 17:18; 17:31-32; 23:6; 24:15; 24:21; 26:8; 26:23	Critical	Shares the Quran’s crucifixion-denial (4:157); the resurrection is the centerpiece of virtually every apostolic sermon and must be stated as plain historical fact without hedging language echoing shubbiha lahum. Hades (2:27, 31) must not be rendered دوزخ (hell), which wrongly equates the temporary state of death with final judgment.	Human theologian
27	Messianic Promise	2:29-36; 3:18-24; 9:22; 13:23; 13:32-37; 17:2-3; 18:5; 18:28	Critical	مسیح carries the same pre-loaded Quranic content the baseline flags — honored prophet, not divine, not crucified, not risen; every occurrence in Paul’s repeated synagogue preaching pattern must actively assert Christ’s unique redemptive sufficiency and Davidic fulfillment, not merely respected-teacher status.	Human theologian
28	Fulfillment of Prophecy	2:16-21; 2:29-31; 3:18; 3:24; 13:27; 13:40-41; 15:15-18; 26:22-23	High	Naskh (abrogation) doctrine treats later revelation as superseding earlier revelation; Acts’ repeated “fulfilled, not superseded” argument needs deliberate framing against this default, with “last days” (2:17) taught as inaugurated eschatology distinct from the Sunni Mahdi/Dajjal scheme.	Human theologian
29	Providence and Assurance	2:23; 4:28; 12:1-19; 18:9-10; 23:11; 27:22-25	Medium	God’s personal, purposive care over both the crucifixion (2:23) and the apostles’ dangerous journeys must be kept distinct from folk qadar fatalism; Peter’s deliverance (ch.12) must not be overgeneralized into an unconditional safety guarantee, since James is executed in the same chapter (12:2).	Native speaker review
30	Abolition of Ceremonial Purity Barriers	10:9-16; 10:28; 10:34-35; 11:1-18; 15:19-21	Critical	Severe collision risk given halal/haram and najis categories foundational to surrounding Islamic legal/folk culture; Peter’s vision addresses the Mosaic ceremonial food/purity law specifically, opening full Gentile inclusion, without being heard as irrelevant to shari’a categories or a wholesale rejection of purity concern.	Human theologian
31	Christian Identity and Naming	9:2; 11:26; 19:9; 19:23; 22:4; 24:5; 24:14; 24:22; 26:28	High	مسیحي may carry Western/foreign associations or link to the pejorative Quranic “Nasara”; “the Way” (لار) must never be rendered طریقه (Sufi order term); “sect” (فرقه, 24:5, 14) carries pejorative “heretical splinter” weight and must be taught as the accusers’ hostile mislabeling.	Human theologian
32	Prayer and Intercession	1:14; 2:42; 4:24-31; 6:6; 12:5; 12:12; 13:2-3; 14:23; 16:25; 20:36; 21:5	Medium	Reinforces the baseline’s Medium-risk doctrine; Acts models corporate, fervent prayer specifically under persecution pressure (4:24-31; 12:5), directly relevant for a contemporary persecuted house-church readership.	Native speaker review
33	Thanksgiving and Praise	2:47; 27:35; 28:15	Low	Shukr is a shared major Islamic virtue; broadly compatible, low risk, consistent with the baseline’s own treatment.	Automated review
34	Legitimate Use of Legal Recourse under Persecution	16:37; 22:25-29; 25:11	Low	Civil-legal, not directly theological; low doctrinal collision risk, though pastorally relevant as a model for legitimate use of legal protection without passive submission or violent resistance.	Automated review

Risk tier totals (matching doctrine_risk_registry.json exactly): Critical 14 · High 13 · Medium 5 · Low 2 · Total 34. Theologian review: 27. Native speaker review: 5. Automated review: 2.

---

Part 2 — Full-Book Chapter Coverage (Acts 1–28)

Every chapter has been reviewed for doctrine and term content. Doctrine numbers refer to Part 1 above. Chapters contributing no new doctrine beyond what is already carried from earlier chapters are noted explicitly as “reviewed, no new load-bearing doctrine.”

Ch.	Content Reviewed	Doctrines Present (# from Part 1)
1	Ascension; promise of the Spirit; “to the end of the earth”; upper-room prayer; replacement of Judas	21, 22, 12, 32
2	Core passage. Pentecost; tongues; Peter’s sermon; repentance/baptism call; early community life	1, 3, 6, 7, 8, 9, 10, 25, 26, 27, 28, 32
3	Healing of the lame man; Peter’s temple sermon; “Holy and Righteous One”; Author of Life	23, 26, 27, 28, 7, 9
4	Peter and John before the council; boldness; “no other name”; prayer for boldness; goods held in common	6, 12, 13, 15, 25, 29, 32
5	Ananias and Sapphira (lying to the Holy Spirit); apostles arrested and released; Gamaliel’s counsel	1, 2, 12, 13, 15
6	Appointment of the Seven; Stephen’s growing reputation; accusations before the council	11, 2, 13
7	Stephen’s speech; “Son of Man” vision; his stoning and martyrdom	28, 23, 15, 16
8	Persecution scatters the church; Philip in Samaria; Simon Magus; Ethiopian eunuch’s baptism	15, 10, 14, 4, 8
9	Saul’s conversion on the Damascus road; Ananias; Saul’s first proclamation (“Son of God”); escape from Damascus	17, 18, 24, 15
10	Cornelius; Peter’s rooftop vision; clean/unclean; Gentile Pentecost	30, 4, 6, 2
11	Report to the Jerusalem church; church at Antioch; disciples first called “Christians”	5, 31, 7, 30
12	Peter’s imprisonment and angelic deliverance; James’s execution; Herod’s death	29, 15, 12
13	First missionary journey begins; Sergius Paulus and Bar-Jesus the sorcerer; Antioch synagogue sermon (justification, 13:38-39)	19, 27, 28, 13, 14, 18, 21, 22, 12
14	Healing at Lystra; persecution and stoning of Paul; appointing elders in the churches	13, 15, 11
15	Jerusalem Council; circumcision debate; grace and justification; the Council’s decree	19, 20, 5, 11
16	Lydia’s household baptism; the spirit of divination at Philippi; jailer’s conversion and baptism; Paul’s Roman-citizen appeal	8, 14, 15, 34, 4
17	Areopagus address; the “unknown god”; resurrection provokes mockery and interest	28, 26, 6
18	Corinth ministry; Paul before Gallio; Paul’s vow — reviewed, no new load-bearing doctrine beyond 10, 27, 34 (church community; messianic promise continuation; legal recourse)
19	Ephesus; disciples of John re-baptized in Jesus’ name; sons of Sceva confront occult power; Spirit-filling	8, 14, 2
20	Miletus farewell; charge to elders/overseers; sanctification reference (20:32, baseline term)	11, 32
21	Warnings of Paul’s arrest; Nazirite-type ceremonial purification; circumcision concern renewed	20, 15 — reviewed; ceremonial purification distinguished from baseline sanctification per Section B of 08_core_glossary.md
22	Paul’s defense before the crowd; conversion retold; Roman citizenship claimed	17, 31, 34
23	Sanhedrin hearing; Pharisee–Sadducee resurrection dispute; plot against Paul; “do not be afraid”	26, 29, 12
24	Paul before Felix; accusers label the church a “sect”; resurrection defense	31, 26
25	Paul before Festus; appeal to Caesar	34, 26 — reviewed, no new load-bearing doctrine beyond continuation of 26, 34
26	Paul before Agrippa; conversion retold a third time; heavenly vision; “obedience of faith” (baseline term)	17, 26, 28
27	Shipwreck voyage; God’s providence over the storm; Paul’s leadership; giving thanks	29, 33
28	Malta; snake bite survived; arrival in Rome; unhindered preaching of the kingdom of God	21, 22, 33

Coverage confirmation: all 28 chapters of Acts have been reviewed. No chapter was silently omitted. Chapters 18 and 25 contribute no new load-bearing doctrine beyond earlier-established entries and are recorded here explicitly as reviewed for completeness.

---

Part 3 — Consistency Statement

This doctrine matrix introduces no doctrine, risk tier, or review routing not already present in assets/doctrine_risk_registry.json (Acts), and reuses every Romans-baseline term and doctrine name exactly as recorded in translation_memory.json, bible_term_registry.json, and the Romans doctrine_risk_registry.json. No contradiction with the baseline Language Package has been introduced. This document is the authoritative full-book doctrine matrix for Phase 2 processing of the Acts curriculum and should be loaded alongside the Acts doctrine_risk_registry.json and analysis/08_core_glossary.md in the Phase 2 pre-flight checklist.

---

Critical Risk Doctrines

The Holy Spirit and Pentecost

Pashto name: روح القدس او پنطیکوست
Key terms: holy spirit, pentecost, poured out, filled with the spirit, tongues of fire
Review routing: Human theologian

CRITICAL: shares the baseline’s Jibril-identification risk in intensified form, since Pentecost is precisely the doctrinal moment (personal, simultaneous divine indwelling of many individual believers) for which mainstream Sunni tafsir has no category; the wind/fire/tongues phenomena must be taught as signs of a personal divine Person’s arrival, not an impersonal blessing (barakat) descending.

---

Baptism

Pashto name: تعمید
Key terms: baptized, in the name of jesus christ, household baptized, baptism of john
Review routing: Human theologian

CRITICAL: no baseline precedent exists in the Romans package. Must be sharply distinguished from Islamic ritual purification (wudu/ghusl, repeatable rites removing ritual impurity for prayer); Christian baptism is a one-time, public, non-repeatable identification with Christ’s death and resurrection and entrance into a persecuted, dispersed church community. Its public visibility creates severe, potentially life-threatening social and legal exposure for Muslim-background converts in Taliban-controlled and similarly restrictive areas - this doctrine must be flagged for both doctrinal accuracy AND physical-safety-sensitivity review together.

---

The Church as Community

Pashto name: کلیسا د ټولنې په توګه
Key terms: church, fellowship, breaking of bread, all things in common, added to their number
Review routing: Human theologian

CRITICAL: as in the Romans baseline, there is essentially no legal or public space for an identifiable church building or gathering in much of the Pashto-speaking world, especially under Taliban rule; Acts’ own pattern of house-to-house gathering (2:46, 5:42, 12:12) and communities forced to scatter under persecution (8:1) closely mirrors, and directly reinforces, the contemporary house-church reality this Language Package must anticipate.

---

Persecution and Bold Witness

Pashto name: ځورونه او زړور شاهدي
Key terms: boldness, witness, flogged, rejoicing in suffering, great fear
Review routing: Human theologian

CRITICAL: bold public gospel testimony carries severe, potentially life-threatening legal and social risk for converts from Islam in much of the Pashto-speaking world, especially Taliban-controlled Afghanistan; boldness (زړورتوب) must be taught as Spirit-given courage exercised with wisdom, never as reckless indifference to genuine danger, and the شاهد root must be kept sharply distinct from the loaded جهادي شهید (jihad-martyr) ideal throughout.

---

Martyrdom

Pashto name: د شاهدۍ له امله مړینه
Key terms: stephen stoned, gnashed their teeth, lord receive my spirit, do not hold this sin against them
Review routing: Human theologian

CRITICAL: Stephen’s death is the exact juncture where the شاهد/شهید collision becomes most acute; his dying prayer of forgiveness for his killers (7:60) must be taught as the defining Christian pattern - suffering violence while extending forgiveness, following Christ’s own crucifixion example - sharply distinct from the Islamic شهید (shahīd) ideal of dying while actively fighting in jihad with guaranteed paradise as the reward. This also directly and positively engages Pashtunwali’s badal (revenge) code, parallel to the baseline’s nanawatai bridge for atonement, but must be handled with pastoral sensitivity given the real danger believers may face.

---

Justification apart from the Law

Pashto name: د ناموس پرته صادق ګڼل کیدل
Key terms: justified, law of moses could not justify, we are saved through grace, circumcision
Review routing: Human theologian

CRITICAL: Paul’s Antioch sermon (13:38-39) and Peter’s Jerusalem Council speech (15:11, ‘we are saved through grace’) are direct narrative proof-texts for the same doctrine developed fully in Romans and must render identically to the baseline’s صادق ګڼل کیدل and فضل for full curriculum consistency; the parallel debate over circumcision (ختنه) additionally requires distinguishing the Mosaic covenant sign’s salvific necessity (rejected) from the near-universal regional cultural practice of khatna, which the text does not address or condemn.

---

The Great Commission Fulfilled

Pashto name: د لوی ماموریت بشپړتیا
Key terms: to the end of the earth, witnesses, unhindered, kingdom of god
Review routing: Human theologian

CRITICAL: Acts is the narrative fulfillment of the mission mandate already Critical in the Romans baseline; the book’s triumphant closing note (28:31, ‘unhindered’) requires careful pastoral framing so it is not misheard as a promise of unhindered proclamation in every present context, including highly restrictive Taliban-controlled areas today, but rather taught as the gospel’s ultimate unstoppable advance despite genuine, ongoing, and sometimes severe danger to individual messengers.

---

Mission to the Nations

Pashto name: د ملتونو ته ماموریت
Key terms: to the end of the earth, every nation under heaven, light for the gentiles, gentiles
Review routing: Human theologian

CRITICAL: open evangelism and cross-cultural mission activity carry severe, potentially life-threatening legal and social risk for both messenger and hearer in much of the Pashto-speaking world, especially Taliban-controlled Afghanistan; this is among the most acute safety contexts in this curriculum and must be taught with full pastoral and security awareness.

---

Deity of Christ

Pashto name: د مسیح الوهیت
Key terms: holy and righteous one, author of life, right hand of god, son of man, exalted
Review routing: Human theologian

CRITICAL: Acts 3:14’s ‘Holy and Righteous One’ combines two baseline theological terms into a single direct personal title for Christ, sharpening the deity claim beyond either term’s individual baseline risk tier; Acts 2:33’s placement of Christ at God’s own right hand sharing divine throne-authority is the paradigm case of shirk from a tawhid standpoint and must never be softened to ‘a great and honored man.‘

---

Sonship of Christ

Pashto name: د مسیح زوی توب
Key terms: son of god, son of man
Review routing: Human theologian

CRITICAL: Acts 9:20 records Paul’s very first public proclamation after conversion being precisely this claim (‘Jesus is the Son of God’), immediately provoking a murder plot against him (9:23) - a vivid historical demonstration of this claim’s volatility for a Muslim-background readership living under the same Quranic denial (112:3, 19:35) the baseline already flags; the same denial applies with full force here.

---

Lordship of Christ

Pashto name: د مسیح خداوندي
Key terms: lord and christ, jesus is lord, salvation in no other name
Review routing: Human theologian

CRITICAL: Acts 2:36’s climactic double confession (‘God has made him both Lord and Christ’) is Acts’ own equivalent of the Romans 10:9 salvation-confession and must render خداوند with the identical weight and consistency demanded there - the sermon’s entire rhetorical arc depends on identifying the risen Jesus with the very Lord (YHWH) of Joel’s prophecy quoted earlier in the same sermon (2:21).

---

Resurrection of Christ

Pashto name: د مسیح بیا راژوندي کیدل
Key terms: raised him up, crucified, hades, pangs of death, not see corruption
Review routing: Human theologian

CRITICAL: shares the Quran’s crucifixion-denial (4:157) with the baseline; Acts multiplies occurrences of this doctrine far beyond Romans, as the resurrection is the centerpiece of virtually every apostolic sermon in the book, and must be stated as plain historical fact without hedging language that would echo the shubbiha lahum (substitution) tradition. Hades (2:27, 31) must not be rendered دوزخ (hell), which would wrongly equate the temporary state of death with final judgment.

---

Messianic Promise

Pashto name: د مسیح وعده
Key terms: christ, messiah, patriarch david, seed of david
Review routing: Human theologian

CRITICAL: مسیح carries the same pre-loaded Quranic content as the baseline flags - an honored prophet, not divine, not crucified, not risen; every occurrence across Paul’s repeated synagogue preaching pattern (13:32-37, 17:2-3, 18:5, 28) must actively assert Christ’s unique redemptive sufficiency and fulfillment of the Davidic promise, not merely his status as a respected teacher.

---

Abolition of Ceremonial Purity Barriers

Pashto name: د پاکوالي دودیزو خنډونو له منځه وړل
Key terms: clean and unclean, what god has made clean, god-fearer
Review routing: Human theologian

CRITICAL: severe collision risk, since halal/haram and najis (ritual impurity) categories are foundational, everyday-operative concepts in the surrounding Islamic legal and folk-religious culture; Peter’s vision must be taught as addressing the Mosaic ceremonial food/purity law specifically, opening full Gentile inclusion in salvation and table-fellowship, without being heard as either irrelevant to shari’a categories or as a wholesale rejection of purity concern altogether.

---

High Risk Doctrines

Spirit-Filling and Empowerment

Pashto name: د روح القدس ډکښت او ځواک
Key terms: filled with the holy spirit, boldness, power
Review routing: Human theologian

Regional folk-Islamic frameworks describe jinn spirit-possession using similar ‘filling/entering’ vocabulary (ډک شول); this recurring Acts phenomenon must be explicitly taught as the Holy Spirit’s welcomed, empowering indwelling of a willing believer producing bold gospel proclamation, never involuntary possession.

---

The Gospel to Jews and Gentiles

Pashto name: انجیل یهودیانو او غیریهودیانو ته
Key terms: gentiles, god-fearer, every nation under heaven, clean and unclean
Review routing: Human theologian

The gospel’s movement from a Jewish-only to a fully Jew-and-Gentile audience must be taught as God’s own sovereign initiative (10:34-35), not a human-negotiated compromise; this directly engages the baseline’s caution about tribal/lineage-based spiritual hierarchy in Pashtun qawm/khel culture.

---

Unity of Jews and Gentiles

Pashto name: د یهودیانو او غیریهودیانو یووالی
Key terms: no distinction, one body, household baptism, circumcision
Review routing: Human theologian

Requires the same pastoral framing as the baseline’s Romans note given general pan-Islamic solidarity-based sentiment about Israel, while also engaging Pashtunwali’s own strong tribal-boundary consciousness; the Jerusalem Council’s resolution (ch. 15) must be taught as full spiritual equality without erasing legitimate cultural distinctions.

---

Universal Scope of the Gospel

Pashto name: د انجیل نړیوال ساحه
Key terms: whoever calls on the name of the lord, all flesh, every nation
Review routing: Human theologian

Must retain the full unconditioned ‘whoever’/‘all flesh’ inclusive force (2:17, 21) matching the Romans 10:13 baseline rendering exactly for cross-curriculum consistency, without being heard as religious pluralism that would flatten Acts 4:12’s exclusivity claim in the same book.

---

Repentance

Pashto name: توبه
Key terms: repent, turn again, cut to the heart
Review routing: Human theologian

توبه is the standard, widely shared Islamic term for repentance embedded in a deeds-and-mercy framework where turning back plus subsequent good deeds contributes to a final divine balance-scale; Acts 11:18’s ‘God granted repentance’ must be taught to clarify that even repentance itself is a Spirit-enabled gift, not an independent human work that earns what follows.

---

Apostolic Authority and Miracles

Pashto name: رسالت او د رسولانو معجزې
Key terms: apostle, laying on of hands, signs and wonders, sanhedrin
Review routing: Human theologian

Collides with Muhammad’s rasul title as in the baseline; additionally, the apostles’ formal, delegated, foundational governing authority over the early church (ch. 15) must not be reduced to a generic spiritual-guide or pir role recognized in regional folk religion.

---

Signs and Wonders

Pashto name: نښانې او عجایبات
Key terms: signs and wonders, mighty works, healing, raised the dead
Review routing: Human theologian

Must never be rendered with کرامات (karamat), the standard regional Sufi term for a saint’s miracles performed through personal holiness/blessing (barakat); this would recast apostolic signs as one more instance of generic holy-man power rather than unique divine attestation validating the specific content of the gospel message.

---

Confrontation with Occult Powers

Pashto name: د پیریانو او جادو سره مقابله
Key terms: sorcery, magic, spirit of divination, burned the scrolls
Review routing: Human theologian

Given widespread regional folk practice of amulets (ta’wiz), fortune-telling, and jinn-related exorcism (raqya), these narratives must show Christ’s authority as categorically superior to occult power, never merely a stronger competing version of the same kind of power, and must not be taught in any way that validates seeking spiritual power through such practices, even nominally Christianized ones.

---

Conversion of Paul

Pashto name: د پولوس بدلون
Key terms: the way, heavenly vision, chosen vessel, scales fell from his eyes, not disobedient to the heavenly vision
Review routing: Human theologian

The paradigm NT conversion narrative - from violent persecutor to apostle - is a powerful teaching resource for a persecuted, convert-heavy Pashto readership, but retelling it carries real personal risk parallel to the baseline’s evangelism/mission Critical flags for both narrator and hearer, given the potential social and legal consequences of discussing conversion from Islam.

---

Election and Divine Calling

Pashto name: غوره کول او الهي بلنه
Key terms: chosen instrument, called, calling, god-fearer
Review routing: Human theologian

As in the baseline, Pashtun tribal culture’s emphasis on lineage-based status could color ‘chosenness’ as tied to bloodline or tribal prestige; Paul’s own selection despite being a former violent persecutor (9:15) is a strong narrative resource for teaching election as God’s free redemptive choice, unrelated to lineage, merit, or tribal standing.

---

Circumcision and the Law

Pashto name: ختنه او د موسی ناموس
Key terms: circumcision, yoke, law of moses
Review routing: Human theologian

ختنه is also a near-universal cultural-religious practice among Pashtuns as Sunni Muslims (khatna/sunnat); the Jerusalem Council’s point is narrowly that observing this Mosaic covenant sign is not necessary for salvation (15:11), not a general statement about the cultural practice, which must be made explicit to avoid confusion or unnecessary offense.

---

Fulfillment of Prophecy

Pashto name: د نبوت بشپړتیا
Key terms: prophet, prophecy, spoken through the prophet joel, last days, foreseeing
Review routing: Human theologian

As in the baseline, naskh (abrogation) doctrine treats later revelation as superseding earlier revelation; Acts’ repeated argument that OT prophecy is fulfilled, not superseded, in Christ (2:16, ‘this is what was spoken through the prophet Joel’) needs deliberate framing against this default, with ‘last days’ (2:17) taught as an already-inaugurated eschatology distinct from the Sunni Mahdi/Dajjal apocalyptic scheme.

---

Christian Identity and Naming

Pashto name: مسیحي پیژندنه او نوم
Key terms: christians, the way, sect
Review routing: Human theologian

مسیحي (Christian) is widely understood regionally but may carry an association with Western/foreign identity or the sometimes-pejorative Quranic term ‘Nasara’; ‘the Way’ (لار) must never be rendered طریقه (the Sufi mystical-order term), and ‘sect’ (فرقه, used by hostile opponents in 24:5, 14) carries strong pejorative ‘heretical splinter group’ weight that must be taught as the accusers’ hostile mislabeling, not an accurate self-description.

---

Medium Risk Doctrines

Tongues as Intelligible Human Languages

Pashto name: د نورو ژبو معجزه
Key terms: other tongues, own language, speaking in tongues
Review routing: Native speaker review

Must be rendered so as to clearly denote real, distinct human languages recognized by hearers (2:6, 2:8), not unintelligible ecstatic utterance, to avoid confusion with unrelated regional ecstatic-utterance or trance practices.

---

Forgiveness of Sins

Pashto name: د ګناهانو بخښنه
Key terms: forgiveness of sins, repentance
Review routing: Native speaker review

بخښنه is shared vocabulary with Islamic piety’s maghfirah, tied there to a cumulative deeds-weighing scale assessed at final judgment; here forgiveness is granted immediately and completely through repentance and faith in Christ’s finished work, not earned through accumulating merit.

---

Church Governance and Leadership

Pashto name: د کلیسا مشری او سازمان
Key terms: elders, overseers, deacons, laying on of hands, full of the spirit and wisdom
Review routing: Native speaker review

مشران positively resonates with Pashtunwali’s jirga elder-authority structure, but must be clarified as a distinctly spiritual office qualified by Spirit-given character and doctrine (6:3, 20:28), not simply mapped onto tribal age- or lineage-based jirga authority, a live cultural pressure point already flagged in the baseline’s election-doctrine note.

---

Providence and Assurance

Pashto name: د خدای تدبیر او ډاډ
Key terms: definite plan and foreknowledge, angel of the lord delivers, do not be afraid paul
Review routing: Native speaker review

God’s personal, purposive care over both the crucifixion (2:23) and the apostles’ dangerous journeys must be kept distinct from folk qadar fatalism; pastoral care is needed so that God’s sovereign deliverance of Peter (ch. 12) is not overgeneralized into an unconditional guarantee of physical safety, especially since James is executed in the very same chapter (12:2).

---

Prayer and Intercession

Pashto name: دعا او منځګړیتوب
Key terms: earnest prayer, laying on of hands, fasting and prayer
Review routing: Native speaker review

Reinforces the baseline’s Medium-risk doctrine; Acts models corporate, fervent prayer specifically under persecution pressure (4:24-31, 12:5), a directly relevant resource for a contemporary persecuted house-church readership.

---

Low Risk Doctrines

Thanksgiving and Praise

Pashto name: شکر او ستاینه
Key terms: gave thanks, praising god, mighty works of god
Review routing: Automated review

Shukr is also a major shared Islamic virtue; broadly compatible, low risk, consistent with the baseline’s own low-risk treatment of this term.

---

Legitimate Use of Legal Recourse under Persecution

Pashto name: د ځورونې پر مهال قانوني وسیلو کارونه
Key terms: roman citizen, appeal to caesar
Review routing: Automated review

A civil-legal, not directly theological, precedent; low doctrinal collision risk, though pastorally relevant as a model for legitimately using available legal protection under unjust treatment without either passive submission or violent resistance.