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

Methodology

This document analyzes every load-bearing theological term in Acts, chapter by chapter, in the original Koine Greek. The core passage, Acts 2:1-41 (Pentecost), receives full verse-by-verse treatment. Every other chapter (1, 3–28) receives a chapter-level table of its load-bearing terms using the same fields. Where a chapter introduces no new theological vocabulary beyond terms already treated, this is stated explicitly rather than omitted.

Fields used for every term: Original (Greek) | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Pashto Rendering & Risk.

Baseline reuse rule: Any term already recorded in the Romans translation_memory.json is reused exactly as recorded there, with its baseline risk tier carried forward unchanged unless Acts introduces a new collision not covered in Romans (in which case the added risk is noted separately, without altering the baseline entry itself). Such terms are marked [BASELINE — reuse exactly].

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

Acts 2:1

“When the day of Pentecost had come, they were all together in one place.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
Pentecost	Πεντηκοστή	Pentēkostē	”Fiftieth [day]“	Jewish harvest feast (Shavuot/Feast of Weeks), 50 days after Passover; by metonymy the day itself	Pentecost, Feast of Weeks	The day God inaugurates the New Covenant outpouring of the Spirit on the gathered believers, fulfilling Christ’s promise (Acts 1:5, 8)	پنطیکوست (Pantikost) — transliteration + gloss “د پنځوسمې ورځې لوی مراسم” (the fiftieth-day feast). Risk: High. No native equivalent; must not be rendered with a generic word for religious festival (e.g., a term suggesting Eid), which would import an Islamic ritual-calendar framework rather than this specific fulfillment of Israel’s harvest feast in the giving of the Spirit.
together / one place	ὁμοῦ … ἐπὶ τὸ αὐτό	homou … epi to auto	”together…at the same [place]“	unity of location and purpose	together, with one accord, in one place	Anticipates “Church as Community” doctrine — the Spirit falls on a gathered, unified body, not isolated individuals	یو ځای، په یووالي سره — Risk: Low. Straightforward; reinforce corporate (not individualistic) reception of the Spirit.

Acts 2:2

“And suddenly a sound came from heaven, like a mighty rushing wind…”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
wind/sound	ἦχος … πνοή	ēchos … pnoē	”sound…breath/blast”	audible phenomenon; πνοή shares the πνεῦμα (Spirit/breath/wind) root	sound, noise, rushing wind, blast	Sensory sign accompanying the Spirit’s arrival, echoing Genesis 2:7 and Ezekiel 37’s breath of life — the Spirit as life-giving divine breath, not an impersonal force	غږ، سیلي (ghazh, seyli — sound, gust) — Risk: Medium. The wind-breath wordplay (pnoē/pneuma) is largely lost in Pashto; a translator’s note should surface the Spirit-breath connection so the Spirit’s personal, life-giving action is not read as mere weather.
heaven	οὐρανός	ouranos	”sky, heaven”	physical sky; the dwelling of God	heaven, sky, the heavens	Source of the Spirit’s coming — divine initiative from above, not human achievement	آسمان — Risk: Low. Established, uncontested term.

Acts 2:3

“And divided tongues as of fire appeared and rested on each one of them.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
tongues (of fire)	γλῶσσαι … πυρός	glōssai … pyros	”tongue-shaped flames”	γλῶσσα = tongue (organ) or language; here a visual simile, “like fire,” shaped as tongues	tongues of fire, flame-like tongues	Visible sign of divine presence (cf. burning bush, Sinai theophany) resting individually on each believer — the Spirit indwells persons, not only a collective symbol	د اور ژبې غوندې (da or zhabe ghwande) — Risk: Medium. Must be clearly marked as simile (“like fire,” not literal burning) to avoid confusion with folk-Islamic fire/jinn imagery.
rested	ἐκάθισεν	ekathisen	”sat down”	settling, coming to rest upon	rested, sat, alighted	The Spirit’s personal, settling presence upon each individual believer	کیناستل / پریوتل — Risk: Low.

Acts 2:4

“And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
filled	ἐπλήσθησαν	eplēsthēsan	”were filled”	to be completely filled/saturated	filled, full of	Total, empowering possession by the Spirit — the defining Pentecost verb, recurring throughout Acts (4:8, 4:31, 6:3, 7:55, 9:17, 13:9)	ډک شول (dak shwal) — Risk: High. Regional folk-Islamic frameworks describe spirit-possession (by jinn) using similar “filling/entering” language; must be explicitly distinguished as the Holy Spirit’s welcomed, empowering indwelling of a believer, never involuntary possession.
Holy Spirit	Πνεῦμα Ἅγιον	Pneuma Hagion	—	—	Holy Spirit, Holy Ghost	The personal, divine Third Person, poured out as promised (Acts 1:8; 2:33)	روح القدس [BASELINE — reuse exactly]. Risk: Critical. Acts intensifies the baseline’s Jibril-identification risk since Pentecost is precisely the doctrinal moment (personal divine indwelling of many individuals) that the Quranic tafsir tradition has no category for.
other tongues	ἑτέραις γλώσσαις	heterais glōssais	”other/different tongues”	real, distinct human languages (confirmed by 2:6, 2:8, “his own language”)	other tongues, other languages	Miraculous xenolalia — real languages understood by hearers, not unintelligible ecstatic speech; reverses Babel’s confusion (Genesis 11) into gospel-enabled understanding	نورو ژبو (noro zhabo) — Risk: Medium. Must be rendered so as to clearly mean actual human languages, not glossolalic gibberish, to avoid confusion with unrelated regional ecstatic-utterance practices.
gave utterance	ἀποφθέγγεσθαι	apophthengesthai	”to declare, speak forth (with weight/authority)“	solemn, weighty proclamation, sometimes oracular	uttered, gave utterance, declared	The Spirit is the active speaker enabling the believers’ proclamation — divine initiative in human speech	ویل ورکول / بیانول — Risk: Low.

Acts 2:5

“Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
devout	εὐλαβεῖς	eulabeis	”reverent, God-fearing”	pious, careful in religious observance	devout, God-fearing, pious	Faithful diaspora Jews gathered for the feast, the initial hearers of the gospel — establishes “Gospel to Jews first” pattern	خدای ترسیدونکی / متقي — Risk: Low-Medium. متقي echoes Islamic piety vocabulary (taqwa); acceptable as description of sincere religious devotion but should not imply their piety alone saves them — the sermon (2:38) still calls them to repent.
every nation under heaven	παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν	pantos ethnous	”every nation under heaven”	universal geographic/ethnic scope	every nation, all nations	Anticipates the worldwide, multi-ethnic reach of the gospel (Great Commission Fulfilled doctrine)	د آسمان لاندې هر ملت — Risk: Low.

Acts 2:6-7

“…the multitude came together, and were confused… ‘are not all these… Galileans? And how is it we hear each in his own language?’”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
confused/bewildered	συνεχύθη	synechythē	”was thrown into confusion”	perplexity, disorder	confused, bewildered, amazed	Human astonishment at a genuinely supernatural, public sign	ګډوډ شو / حیران شو — Risk: Low.
his own language	ἰδίᾳ διαλέκτῳ	idia dialektō	”own dialect/language”	native tongue, mother tongue	own language, own tongue, native dialect	Reinforces that the miracle is intelligible, particular communication, not vague mysticism	خپله ژبه — Risk: Low.

Acts 2:8-11

“…how is it that we hear, each of us, in his own native language… Parthians and Medes and Elamites…” [list of ~15 nations/regions]

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
nation list (Parthians, Medes, Elamites, Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya, Rome, Cretans, Arabians)	(proper nouns)	—	geographic/ethnic proper names	—	(transliterated place/people names)	Establishes the literal, historical, worldwide diaspora reach of the sign — theological point: God’s redemptive plan already spans “every nation,” foreshadowing Gentile inclusion (chs. 10-15)	Transliterate each proper noun per established Pashto Bible convention (many already fixed in existing Pashto NT). Risk: Low individually, but collectively Medium: the list’s rhetorical function (universal scope) must not be flattened into a generic “many people” paraphrase that loses the specific fulfillment-of-diaspora-prophecy weight.
mighty works of God	τὰ μεγαλεῖα τοῦ θεοῦ	ta megaleia tou theou	”the great things of God”	God’s mighty, praiseworthy deeds	mighty works, wonderful works, great things	The content of the Spirit-given speech is doxological — praise of God’s saving acts, not self-promotion	د خدای لوی کارونه — Risk: Low.

Acts 2:12-13

“All were amazed and perplexed… but others mocking said, ‘They are filled with new wine.’”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
mocked	διεχλεύαζον	diechleuazon	”jeered, mocked”	derision, scorn	mocking, sneering, jeering	Establishes the “sign easily misread as folly/drunkenness” pattern — foreshadows the persecution/rejection theme running through Acts	ملنډي وهل / ټوقې کول — Risk: Low.
new wine	γλεῦκος	gleukos	”sweet/new wine”	unfermented or newly fermented grape wine	new wine, sweet wine	The false explanation Peter must refute (2:15) before proclaiming the true, Spirit-given explanation	نوی شراب / تاته انګور شراب — Risk: Low-Medium. Wine terminology in a Muslim-majority context may carry strong negative moral connotation (haram); translators should render neutrally as a descriptive accusation being refuted, not as an endorsement of alcohol.

Acts 2:14-15

“But Peter, standing with the eleven, lifted up his voice… ‘these are not drunk, as you suppose…’”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
drunk	μεθύουσιν	methyousin	”are drunk”	intoxicated	drunk, intoxicated	Peter’s first recorded sermon opens by removing a false natural explanation, clearing the way for a true supernatural one — a model for Apostolic Authority in proclamation	نشه دي — Risk: Low.

Acts 2:16-21 (Joel prophecy quotation)

“…this is what was spoken through the prophet Joel: ‘And in the last days…I will pour out my Spirit on all flesh…’”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
prophet	προφήτης	prophētēs	—	—	prophet	Joel’s prophecy is now fulfilled — establishes the Fulfillment of Prophecy doctrine pattern from Romans, applied to Pentecost itself	پیغمبر [BASELINE — reuse exactly]. Risk: High.
last days	ἐσχάταις ἡμέραις	eschatais hēmerais	”last/final days”	the inaugurated end-times era beginning with Christ’s first coming	last days, latter days	Pentecost inaugurates, not merely predicts, the eschatological age; distinguish from Islamic end-times (akhir zaman) framework centered on Mahdi/Dajjal, which the baseline already flags under “messiah”	وروستني ورځې — Risk: High. Must be taught as already-begun eschatology fulfilled in Christ’s Spirit-outpouring, not confused with the Sunni apocalyptic scheme.
pour out (the Spirit)	ἐκχεῶ	ekcheō	”I will pour out”	liquid-pouring metaphor for lavish, abundant giving	pour out, pour forth	Central verb of the whole doctrine of The Holy Spirit and Pentecost — a decisive, historical, once-for-all outpouring, not a repeatable private mystical experience	توی کول (tawi kawul) — Risk: Medium (asset). Positive resource: regional devotional/Sufi vocabulary already speaks of divine blessing (barakat) “descending” or “pouring down”; this can be a genuine bridge, but must be anchored to this specific historical event and to the divine Person poured out, not left as generic mystical effusion.
all flesh	πᾶσα σάρξ	pasa sarx	”all flesh”	every human being, without ethnic/social restriction	all flesh, all people, everyone	Universal Scope of the Gospel doctrine — sons/daughters, young/old, “servants and handmaidens” (2:18) — social and gender inclusivity of the Spirit’s gift	هر بشر / ټول انسانان — Risk: Medium. Must retain full inclusive force (see 2:17-18 below); do not narrow to men or to Jews only.
prophesy	προφητεύσουσιν	prophēteusousin	”shall prophesy”	Spirit-enabled declaration of God’s word	prophesy	Democratization of prophetic speech across the whole community, not confined to a special class	نبوت کول — reuse نبوت [BASELINE noun form — reuse exactly]. Risk: Low (per baseline).
visions / dreams	ὁράσεις / ἐνύπνια	horaseis / enypnia	”visions / dreams”	revelatory sensory/night experiences	visions, dreams	Spirit-given revelatory experience, distinct from — and fulfilling — OT prophetic patterns	رویا / خوب — Risk: Medium. Dream-vision (ru’ya) carries strong positive legitimacy in regional Islamic piety as a channel of revelation; a genuine bridge, but content must be anchored to Christ, not treated as validating any dream as equally authoritative revelation.
servants and handmaidens	δούλους καὶ δούλας	doulous kai doulas	”male and female slaves/servants”	social status marker: even those of lowest social rank	menservants, maidservants, servants	The Spirit crosses not only ethnic but social/status and gender lines — no one is excluded by rank	نارینه او ښځینه غلامان/خدمتګاران — Risk: Medium. Must preserve the deliberately inclusive social force (even slaves/servants receive the Spirit equally), resisting any reading that would restrict the gift by social class.
signs, wonders	σημεῖα, τέρατα	sēmeia, terata	”signs, wonders”	attesting supernatural phenomena	signs and wonders, miracles, portents	Cosmic signs accompanying “the day of the Lord” — apocalyptic authentication language	نښانې، عجایبات — see Chapter 4/5 entry below for full risk note; Risk: High.
the Lord	Κύριος	Kyrios	—	—	the Lord, Yahweh (in the OT quotation)	In Joel’s original this is YHWH; Peter’s sermon (2:36) will identify this same “Lord” with the risen Jesus — the theological hinge of the whole sermon	خداوند [BASELINE — reuse exactly]. Risk: Critical. The verse’s rhetorical arc (YHWH → Jesus) is the sermon’s climactic deity claim; translators must ensure خداوند is used consistently for both, so the identification lands clearly at 2:36.
whoever calls on the name of the Lord shall be saved	πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται	pas hos an epikalesētai to onoma Kyriou sōthēsetai	”everyone who calls on the Lord’s name will be saved”	universal, unconditioned offer of salvation to “whoever”	whoever calls on the name of the Lord will be saved	The Universal Scope of the Gospel doctrine’s key proof-text, echoed in Romans 10:13 — must render identically to any future Romans/Acts cross-reference	reuse نجات [BASELINE — Critical] + خداوند [BASELINE — Critical]; construct: “هر څوک چې د خداوند نوم واخلي، نجات به مومي.” Risk: Critical. Any softening of “whoever” (هر څوک) would undercut the doctrine of Universal Scope; must match Romans 10:13 rendering exactly for cross-document consistency.

Acts 2:22

“Jesus of Nazareth, a man attested by God to you by mighty works and wonders and signs…”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
attested	ἀποδεδειγμένον	apodedeigmenon	”shown forth, demonstrated, proven”	public, evidentiary vindication	attested, proved, demonstrated	God himself publicly validates Jesus’s identity through miracles — an apologetic, not merely devotional, claim	څرګند شوی / ثابت شوی — Risk: Medium.
mighty works, wonders, signs	δυνάμεσι καὶ τέρασι καὶ σημείοις	dynamesi kai terasi kai sēmeiois	”powers/miracles, wonders, signs”	full triad of NT miracle-vocabulary	mighty works, miracles, wonders, signs	Ties Jesus’s own earthly ministry to the same authenticating pattern the apostles will continue — foundational for Apostolic Authority and Miracles doctrine	د قدرت کارونه، عجایبات، نښانې — Risk: High. See full note under Ch. 4-5 below; must avoid کرامات (karamat), the Sufi term for saint-miracles worked through personal holiness, which would recast Jesus’s (and later the apostles’) miracles as one more instance of a generic holy-man power rather than unique divine attestation.

Acts 2:23

“…delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
definite plan and foreknowledge	ὡρισμένῃ βουλῇ καὶ προγνώσει	hōrismenē boulē kai prognōsei	”determined plan/counsel and foreknowledge”	sovereign, purposeful divine planning	plan, purpose, foreknowledge, predestined counsel	Reuses providence doctrine — the crucifixion, though a human crime, unfolds within God’s sovereign purpose; must be distinguished from impersonal qadar-fatalism	reuse د خدای تدبیر [BASELINE — Medium]; add “مخکینی پوهه” (foreknowledge). Risk: High in this verse specifically, since it directly touches the crucifixion — the Quran’s crucifixion-denial (4:157) makes this the doctrinally loaded center of the whole sermon.
crucified	προσπήξαντες	prospēxantes	”having nailed/fixed [to the cross]“	historical, physical, violent execution method	crucified, nailed, put to death on a cross	The historical fact of Jesus’s crucifixion, which the Quran denies (4:157) — the single most sensitive apologetic point in Acts for a Pashto-speaking, Muslim-background readership	مسمار شوی / په صلیب مړ شوی — Risk: Critical. Must be stated as plain historical fact, without hedging language (“seemed to,” “appeared to”) that would accidentally echo the shubbiha lahum (substitution) tradition; pairs directly with the Resurrection of Christ Critical doctrine already flagged in the baseline.
lawless men	ἀνόμων	anomōn	”lawless ones, those without [Torah] law”	those acting outside/against God’s law; here, likely referring to Roman executioners	lawless men, wicked men	Human agency and guilt are affirmed even within divine sovereignty — a both/and the sermon holds together	بې قانونه / ناموس نه لرونکی خلک — connects to ناموس [BASELINE — law, Critical]. Risk: Medium.

Acts 2:24

“God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
raised him up	ἀνέστησεν	anestēsen	”raised up, made to stand again”	bodily resurrection from death	raised up, resurrected	Directly ties the sermon’s climax to the Resurrection of Christ doctrine — the historical, bodily reversal of death	reuse بیا راژوندي کیدل [BASELINE — Critical].
pangs of death	τὰς ὠδῖνας τοῦ θανάτου	tas ōdinas tou thanatou	”birth-pangs of death”	metaphor of death’s grip pictured as labor-pains, now “loosed”	pangs of death, agony of death, cords of death	Death is pictured as a temporary, defeated bond, not a final, undefeatable state — key encouragement for the Assurance of Salvation doctrine carried over from Romans	د مرګ درد/زندۍ — Risk: Medium. The birth-pang metaphor may not translate naturally; a plain-sense rendering (“the bonds/grip of death”) preserves the theological point (death’s power broken) even where the poetic image is simplified.

Acts 2:25-28 (Psalm 16 quotation)

“…you will not abandon my soul to Hades, or let your Holy One see corruption…”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
Hades	ᾅδης	Hadēs	Greek underworld/realm of the dead	the state/place of the dead prior to resurrection, translating Hebrew Sheol	Hades, the grave, the realm of the dead, hell (imprecise)	Not final hell/judgment (Gehenna), but the temporary state of death itself, from which Christ was not abandoned	هاډیس (transliteration) + gloss “د مړو ځای” (place of the dead) — Risk: High. Must NOT be rendered دوزخ (dozakh, hell/Jahannam), which would wrongly equate this with final eternal punishment rather than the intermediate state Christ triumphed over in resurrection.
Holy One	ὅσιος	hosios	”holy, devout, consecrated one”	a distinct Greek word from ἅγιος (hagios); denotes covenant faithfulness/piety as well as sanctity	Holy One, devout one	Applied here to Christ, affirming his sinless, uniquely faithful humanity that qualified him to conquer death	مقدس (reuse baseline holy), gloss “بې ګناه او صادق” (sinless and faithful one) — Risk: Medium.
corruption	διαφθορά	diaphthora	”decay, corruption, decomposition”	bodily decay after death	corruption, decay	Christ’s body did not decay — a concrete, falsifiable historical claim underlying bodily resurrection	خرابیدل / خاورو کیدل — Risk: Medium. Must be kept concrete (bodily decay), not spiritualized into a vague moral metaphor.

Acts 2:29-31

“…brothers, I may say to you with confidence that the patriarch David… foreseeing this, spoke of the resurrection of the Christ…”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
patriarch David	πατριάρχης Δαυίδ	patriarchēs Dawid	”David the patriarch/ancestral chief”	founding ancestral figure of the Davidic line	patriarch, forefather	David’s authority as prophesying ancestor is invoked to prove Christ’s Davidic, resurrected identity	reuse داود [BASELINE — Medium] + مشر نیکه (patriarch/ancestral chief) — Risk: Medium. The “patriarch” title carries genuine cultural resonance with Pashtun lineage-honor culture (see baseline’s covenant/election notes on qawm/khel); useful bridge, but must not let tribal-genealogy pride eclipse the point that David foresaw and pointed beyond himself to Christ.
foreseeing	προϊδών	proidōn	”having foreseen”	prophetic anticipation	foreseeing, foreknowing	David functions as a prophet here, reinforcing Fulfillment of Prophecy	مخکې لیدل / وړاندوینه کول — Risk: Low.
Christ	Χριστός	Christos	”Anointed One”	—	Christ, Messiah	Direct identification of the risen Jesus with the promised Davidic Messiah	reuse مسیح [BASELINE — Critical].

Acts 2:32-33

“This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
witnesses	μάρτυρες	martyres	”witnesses”	one who testifies to what was personally seen/experienced; legal/eyewitness sense	witnesses, testifiers	The apostles as authorized eyewitnesses of the resurrection — foundational for Apostolic Authority and for the Persecution and Bold Witness doctrine that follows in later chapters	شاهدان (shahidan) — Risk: Critical. This root is identical to شهید (shahīd), the single most loaded word in regional Islamic vocabulary — the jihad-martyr guaranteed paradise through violent death. Here (and at 1:8, 22, 32) the sense is strictly “eyewitness testifiers,” with no connotation of violent death yet in view; translators must use شاهد/شاهدان consistently for this evidentiary sense and reserve careful, explicit theological framing for the different sense that emerges at Stephen’s death (Acts 7, 22:20) — see Ch. 7 note below.
exalted	ὑψωθείς	hypsōtheis	”having been lifted up/exalted”	enthronement, elevation to supreme honor	exalted, lifted up	Christ’s post-resurrection enthronement — ties to Lordship of Christ and Deity of Christ	لوړ شوی / سرلوړی شوی — Risk: High. Should be read together with خداوند (2:36) as part of one continuous exaltation-to-Lordship claim.
right hand of God	τῇ δεξιᾷ τοῦ θεοῦ	tē dexia tou theou	”at God’s right hand”	position of supreme honor, authority, co-regency	right hand of God, God’s right side	Christ shares the Father’s throne and authority — a direct, unsoftened deity/co-regency claim	د خدای ښي لاس ته — Risk: Critical. Any rendering suggesting subordinate or merely honored-servant status (rather than shared divine throne-authority) would undercut Deity of Christ.
promise (of the Spirit)	ἐπαγγελία	epangelia	”promise”	a formal, guaranteed pledge	promise, pledge	Direct fulfillment of Acts 1:4-5’s promise — links covenant-promise vocabulary to the Spirit’s outpouring	وعده — Risk: Medium. Reinforce that God’s promises to Israel and to the church are fulfilled, not superseded (guard against a Sunni-style naskh/abrogation reading, per baseline’s “fulfillment_of_prophecy” doctrine note).

Acts 2:34-35 (Psalm 110 quotation)

”…The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
footstool	ὑποπόδιον	hypopodion	”footstool”	ancient royal enthronement/victory image	footstool	Figurative image of total, guaranteed victory over Christ’s enemies	تر پښو لاندې کول / پښو لاندې ځای — Risk: Low. Figurative; render idiomatically.

Acts 2:36

“Let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
know for certain	ἀσφαλῶς γινωσκέτω	asphalōs ginōsketō	”let it be known assuredly”	firm, unqualified certainty	know assuredly, be certain, know for sure	Peter’s sermon climaxes in an unhedged assertion, not a tentative suggestion — models the boldness Acts commends throughout	په ډاډه توګه پوه شئ — Risk: Medium. Tone must remain confident/unhedged, matching the source.
house of Israel	οἶκος Ἰσραήλ	oikos Israēl	”house of Israel”	the whole covenant people	house of Israel, people of Israel	The sermon’s address to Israel specifically, setting up the Gospel-to-Jews-first pattern before Gentile inclusion later in Acts	د اسرائیل کورنۍ — reuse اسرائیل [BASELINE — High].
Lord and Christ	Κύριον καὶ Χριστόν	Kyrion kai Christon	”Lord and Christ/Messiah”	supreme divine authority + promised Anointed King	Lord and Christ, Lord and Messiah	The sermon’s climactic double confession: Jesus is both YHWH’s own supreme Lord (2:21’s Kyrios) and Israel’s promised Messiah — the identical confession structure as Romans 10:9	reuse خداوند [BASELINE — Critical] + مسیح [BASELINE — Critical]: “خداوند او مسیح.” Risk: Critical. This is Acts’ own version of the Romans 10:9 salvation-confession; render with the same weight and consistency demanded there — no qualification, no softening to “a great teacher” or “an honored prophet.”

Acts 2:37

“Now when they heard this they were cut to the heart, and said… ‘Brothers, what shall we do?’”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
cut to the heart	κατενύγησαν τὴν καρδίαν	katenygēsan tēn kardian	”were pierced/stabbed in heart”	deep emotional/spiritual conviction	cut to the heart, deeply moved, pierced in heart	Conviction of sin produced by the Spirit-empowered proclamation — the internal work preceding repentance	زړه کې ټوکل شول / زړه ته ورسیدل — Risk: Low-Medium. A vivid idiom; find a natural Pashto emotional idiom for deep conviction rather than a literal “stabbing” image if that reads oddly.

Acts 2:38

“And Peter said to them, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.’”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
repent	μετανοήσατε	metanoēsate	”change your mind/direction”	turning from sin toward God; reorientation of the whole person, not mere emotional regret	repent, turn, change your mind	The first response demanded by the gospel — foundational to the Repentance and Baptism doctrine	توبه وباسئ (tuba wobasey) — Risk: High. توبه (tuba) is the standard, widely shared Islamic term for repentance, embedded in a deeds-and-mercy framework (turning back to obedience, seeking Allah’s forgiveness through good deeds and ritual practice). Must be taught here as a Spirit-enabled reorientation of trust toward the risen, crucified Lord Jesus specifically — not a generic act of religious contrition that itself earns pardon.
be baptized	βαπτισθήτω	baptisthētō	”be immersed/dipped”	ritual water immersion marking entrance into the Christian community	be baptized, undergo baptism	The public, physical act of identification with Christ’s death and resurrection and entry into the church — core of Repentance and Baptism doctrine	تعمید شئ (ta’amid shey) — Risk: Critical. No baseline precedent exists (absent from the Romans package). Must be sharply distinguished from Islamic ritual purification (ghusl/wudu, which remove ritual impurity for prayer) — Christian baptism is a one-time, public, non-repeatable identification with Christ’s death/resurrection and entrance into the persecuted, dispersed church community, not a repeatable purity rite. High conversion-visibility risk: public baptism can expose a Muslim-background believer to severe social and legal danger in Taliban-controlled areas — this must be flagged for both doctrinal AND security-sensitivity review together.
in the name of Jesus Christ	ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ	epi tō onomati Iēsou Christou	”on/in the name of Jesus Christ”	invoking Christ’s authority and identity over the act	in the name of Jesus Christ	Baptism is performed under Christ’s own authority, not a generic religious rite	د عیسی مسیح په نوم — reuse عیسی [BASELINE — Critical] + مسیح [BASELINE — Critical].
forgiveness of sins	ἄφεσιν τῶν ἁμαρτιῶν	aphesin tōn hamartiōn	”release/forgiveness of sins”	full remission, cancellation of moral debt/guilt	forgiveness of sins, remission of sins	The result of repentance and baptism — full removal of guilt before God, distinct from “covering” or “balancing” sin through deeds-weighing	د ګناهانو بخښنه (da gunahano bakhshuna) — Risk: Medium. بخښنه (forgiveness) is shared vocabulary with Islamic piety (Allah’s forgiveness/maghfirah) but that framework ties forgiveness to a final deeds-weighing scale; here forgiveness is granted immediately and completely on the basis of Christ’s finished work, received through repentance and faith, not earned through an accumulating balance of good deeds.
gift of the Holy Spirit	δωρεὰν τοῦ Ἁγίου Πνεύματος	dōrean tou Hagiou Pneumatos	”the gift [that is] the Holy Spirit”	the Spirit himself given as an unearned, gracious gift	gift of the Holy Spirit, the Holy Spirit as a gift	Reinforces Grace doctrine (a one-directional gift, not reciprocity-generating per melmastia custom) applied specifically to the Spirit’s indwelling	ډالۍ (dalai, “gift”) + reuse روح القدس [BASELINE — Critical]: “د روح القدس ډالۍ.” Risk: High. Must preserve the “gift” framing consistent with the baseline’s грace/gift note — this is given, not earned by repentance-as-merit.

Acts 2:39

“For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
promise	ἐπαγγελία	epangelia	”promise”	see 2:33	promise	The Spirit-gift’s promise extends beyond the immediate hearers	reuse وعده.
far off	μακράν	makran	”far away”	geographic and, by extension, ethnic/spiritual distance (cf. Ephesians 2:13, 17)	far off, distant	Anticipates Gentile inclusion (chs. 10-15) — “far off” ultimately includes non-Jews, not merely distant diaspora Jews	ليرې پرتی — Risk: Medium. Should be read forward into the Gentile-inclusion doctrine; do not restrict interpretively to Jews alone even though the immediate audience is Jewish.
calls	προσκαλέσηται	proskalesētai	”calls/summons to himself”	God’s sovereign summons	calls, summons	Effectual calling — God himself is the active subject, not human seeking	reuse بلل شوی/بلنه [BASELINE — High/Medium].

Acts 2:40-41

“And with many other words he bore witness and continued to exhort them, saying, ‘Save yourselves from this crooked generation.’ So those who received his word were baptized, and there were added that day about three thousand souls.”

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
bore witness	διεμαρτύρατο	diemartyrato	”testified solemnly”	intensive form of martys-root witnessing	testified, bore solemn witness	Continues the witness-vocabulary pattern (see 2:32 note on شاهد/شهید collision)	شاهدي ورکړه — Risk: Critical (same collision note as 2:32).
exhort	παρεκάλει	parekalei	”urged, encouraged, appealed to”	context-sensitive: entreaty or encouragement	exhorted, urged, appealed, encouraged	Peter both warns and encourages — pastoral, not merely forensic, proclamation	reuse هڅول [BASELINE — Low]; here leaning toward نصیحت کول (urging/entreaty) per baseline’s own context-sensitivity note.
crooked generation	σκολιᾶς γενεᾶς	skolias geneas	”crooked/twisted generation”	morally perverse, wayward generation (echoes Deuteronomy 32:5)	crooked generation, perverse generation	Calls hearers out of complicity with a wayward society into the new covenant community	کوږ/بې لارې نسل — Risk: Low.
received his word	ἀποδεξάμενοι τὸν λόγον	apodexamenoi ton logon	”having welcomed/accepted the word”	genuine, willing reception of the message	received the word, welcomed the message, accepted the message	Marks genuine conversion response, distinct from mere intellectual assent	د هغه خبره یې ومنله — Risk: Low.
were baptized	ἐβαπτίσθησαν	ebaptisthēsan	see 2:38	—	were baptized	The immediate, public, corporate response	reuse تعمید شول — Risk: Critical (see 2:38).
added	προσετέθησαν	prosetethēsan	”were added”	incorporation into an existing body/community	added, joined	The new believers are added to the existing believing community — foundational for The Church as Community doctrine	ورزیات شول / کورنۍ ته یو ځای شول — Risk: Medium. Convey organic incorporation into a body, not mere numerical tally.
souls	ψυχαί	psychai	”souls, persons”	whole persons (not a body/soul dualism term here)	souls, persons, people	Emphasizes the value and wholeness of each convert	ساوی/کسان — Risk: Low.

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PART 1B — Completing Acts Chapter 2: verses 42-47

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
fellowship	κοινωνία	koinōnia	”shared participation”	see baseline	fellowship, communion, sharing	The new community’s defining practice: teaching, fellowship, breaking of bread, prayers (2:42) — core content of The Church as Community doctrine	reuse ملګرتیا [BASELINE — Low].
breaking of bread	κλάσις τοῦ ἄρτου	klasis tou artou	”breaking of the loaf”	shared communal meal, with eucharistic overtones	breaking of bread, the Lord’s Supper (in later usage)	Regular communal meal remembering Christ, distinct from ordinary hospitality customs (melmastia) or Islamic communal iftar practice	د ډوډۍ ماتول — Risk: Medium. Distinguish from generic hospitality/communal-meal customs; connect explicitly to remembering Christ’s death, not merely social eating.
all things in common	ἅπαντα κοινά	hapanta koina	”all things common”	voluntary radical economic sharing among believers	had all things in common, shared everything	Spirit-motivated generosity within the new community, not state-mandated collectivism nor honor-driven reciprocal gift-giving	ټول شیان په ګډه لرل — Risk: Medium. Must be framed as voluntary, Spirit-produced generosity flowing from grace, not a reciprocity-generating exchange under the melmastia code (cf. baseline’s Grace doctrine note), nor a legally enforced communal-property system.
favor with all the people	χάριν πρὸς ὅλον τὸν λαόν	charin pros holon ton laon	”goodwill/favor toward all the people”	social esteem, goodwill	favor, goodwill	The early church’s public reputation prior to the persecution that begins in ch. 4-5	د خلکو مینه/درناوی — Risk: Low.
the Lord added to their number	ὁ Κύριος προσετίθει	ho Kyrios prosetithei	”the Lord kept adding”	ongoing divine growth of the church	the Lord added	Church growth is God’s own sovereign work, not human recruitment success — relevant to Great Commission Fulfilled doctrine	reuse خداوند [BASELINE — Critical] + ورزیاتول.

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PART 2 — Chapter-by-Chapter Study, Acts 1 and 3-28

Chapter 1 — Ascension and the Promise of the Spirit

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
kingdom of God	βασιλεία τοῦ θεοῦ	basileia tou theou	—	—	kingdom of God	Risen Jesus continues teaching about God’s reign (1:3) before ascending — frames the whole book’s mission as kingdom-advancing, not political restoration of national Israel (the disciples’ own mistaken question, 1:6)	reuse د خدای پاچاهي [BASELINE — Medium].
baptized with the Holy Spirit	βαπτισθήσεσθε ἐν Πνεύματι Ἁγίῳ	baptisthēsesthe en Pneumati Hagiō	”you will be baptized in/with the Holy Spirit”	metaphorical extension of baptism-vocabulary to describe Spirit-empowerment (distinct from water baptism)	baptized with the Spirit, Spirit baptism	Promise fulfilled at Pentecost (ch. 2) — the defining event of the Holy Spirit and Pentecost doctrine	د روح القدس تعمید — Risk: Critical. Must be clearly distinguished from water baptism (2:38, 8:36, etc.) even though the same root term (تعمید) is used for both — a translator’s note is recommended at first occurrence.
witnesses	μάρτυρες	martyres	—	—	witnesses	”You will be my witnesses… to the end of the earth” (1:8) — programmatic statement for the whole book and for the Great Commission Fulfilled doctrine	reuse شاهدان — Risk: Critical (see 2:32 note); this is the verse that most requires the شاهد/شهید distinction to be established early and clearly, since it is the thematic key verse for all of Acts.
to the end of the earth	ἕως ἐσχάτου τῆς γῆς	heōs eschatou tēs gēs	”to the farthest [part] of the earth”	total geographic completeness	to the ends of the earth, to the uttermost parts	The Great Commission’s geographic mandate, whose fulfillment the whole book of Acts narrates	د ځمکې تر پایه — Risk: High. Ties directly to the acutely dangerous Mission to the Nations / Evangelism doctrines already Critical in the Romans baseline; any teaching on this phrase must carry the same security-sensitivity flag.
ascended / taken up	ἀνελήμφθη	anelēmphthē	”was taken up”	bodily ascension into heaven	ascended, was taken up, was received up	Confirms Christ’s bodily, historical departure to heavenly enthronement — supports Lordship of Christ and Deity of Christ already Critical in the baseline	پورته کړل شو / اسمان ته وخوت — Risk: High. Bodily ascension (like the resurrection) is a historically concrete claim that should not be softened into vague spiritual departure.
lots (casting lots for Judas’s replacement)	κλῆρος	klēros	”lot, portion”	a method of discerning God’s choice (cf. OT priestly practice)	lots, casting lots	God’s sovereign selection of Matthias, continuing apostolic office — connects to Apostolic Authority doctrine	پچه اچول (pacha achawul, “casting lots”) — Risk: Low. A recognizable, non-divinatory practice in regional culture as well; low collision risk, though should not be confused with fal/divination practice, which Acts elsewhere (ch. 16, “spirit of divination”) treats very differently.
apostleship / office	ἀποστολή / ἐπισκοπή	apostolē / episkopē	”sending/apostleship” / “oversight, office”	formal, authorized ministry office	apostleship, office, ministry	Establishes the Apostolic Authority doctrine’s formal, delegated-authority basis, distinct from a generic missionary or spiritual-guide role	reuse رسول-related — د رسالت دنده [BASELINE apostle — High] + دنده/چوکۍ (office/post).

Chapter 3 — Healing at the Temple Gate

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
Servant (of God)	παῖς	pais	”child, servant”	can mean “child” or “servant”; here echoing Isaiah’s Suffering Servant (Isaiah 52-53) applied to Jesus	his Servant, his child	A deliberately humble Christological title used alongside high titles (Holy and Righteous One, Author of Life) in the same speech — must not be read as demoting Christ	خادم (khadim) — Risk: High. Standing alone, “servant” could be read (by a Muslim-background hearer already primed to see Jesus as merely an honored prophet/servant of God) as confirming a lesser, non-divine status; this title must always be taught paired with the passage’s other exalted titles (Holy and Righteous One, Author of Life, and the reused Sonship/Lordship terms elsewhere) so the Isaianic Servant background — not a diminished status — is conveyed.
Holy and Righteous One	ὁ ἅγιος καὶ ὁ δίκαιος	ho hagios kai ho dikaios	”the Holy One and the Righteous One”	double honorific title	the Holy and Righteous One	Combines holy and righteousness vocabulary as a direct Christological title — an unusually concentrated collision point for the honor-shame bridging strategy already used for righteousness/justification	reuse مقدس [BASELINE — Medium] + صداقت-root: صادق [BASELINE — Critical]: “مقدس او صادق.” Risk: Critical, elevated beyond the baseline’s Medium/Critical tiers separately, because here both terms are applied directly to Christ as personal titles, sharpening the deity implications.
Author of life / Prince of life	ἀρχηγὸς τῆς ζωῆς	archēgos tēs zōēs	”originator/founder/leader of life”	founder, pioneer, chief, prince — one who both originates and leads	Author of life, Prince of life, Founder of life	Christ as the unique source and leader of resurrection life — ties to Resurrection of Christ and Deity of Christ	مشر/سردار (sardar, “chief/leader”) + بنسټ ایښودونکی (founder) — Risk: High. “سردار” carries a positive Pashtun tribal-leadership resonance (a respected chief), a useful bridge for Christ’s leadership, but must be supplemented so hearers do not reduce Christ to a merely human tribal-chief figure; his unique authorship of life itself (not just leadership of a group) must be made explicit.
repentance / turn again	μετανοήσατε … ἐπιστρέψατε	metanoēsate … epistrepsate	”repent…turn back”	repentance paired with “turning” — a double emphasis on reorientation	repent, turn back, turn again	Reinforces Repentance and Baptism doctrine outside the baptism context specifically	reuse توبه وباسئ + را وګرځئ (turn back). Risk: High (same as 2:38).
times of refreshing	καιροὶ ἀναψύξεως	kairoi anapsyxeōs	”seasons of refreshment/relief”	eschatological relief, renewal	times of refreshing	Future hope tied to repentance now — an eschatological incentive	د تازه والي مهال — Risk: Low.
ignorance	ἄγνοια	agnoia	”not-knowing, ignorance”	culpable but forgivable lack of understanding	ignorance	Peter extends grace even to those complicit in the crucifixion “in ignorance” — models gracious, non-vindictive gospel proclamation even toward the guilty, resonant with (but going beyond) nanawatai’s submission-in-place-of-retaliation logic	ناپوهي / نافهمي — Risk: Medium.

Chapter 4 — Peter and John before the Council; the Believers’ Prayer

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
boldness	παρρησία	parrēsia	”freedom/openness of speech”	fearless, unrestrained, public speech	boldness, confidence, openly	Central term for the Persecution and Bold Witness doctrine — the Spirit-given courage to speak despite threat of punishment	زړورتوب / بې ویرې وینا (zroratob / be wire wina) — Risk: High. In the acute safety context of Taliban-controlled and similarly restrictive areas, teaching “boldness” requires the same severe-danger sensitivity already flagged for evangelism and mission in the baseline; must never be taught as reckless indifference to real risk, but as Spirit-given courage exercised with wisdom.
salvation in no other name	οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία	ouk estin en allō oudeni hē sōtēria	”salvation is in no one else”	absolute, exclusive salvific sufficiency	there is salvation in no other, no other name	Direct exclusivity claim — Jesus alone saves, a claim that collides sharply with Islamic religious pluralism regarding prophets as multiple valid guides	reuse نجات [BASELINE — Critical]: “نجات یوازې د عیسی په نوم کې دی.” Risk: Critical. Must retain the absolute exclusivity (“no other name”) without softening into inclusivist language.
filled with the Holy Spirit (again)	ἐπλήσθη Πνεύματος Ἁγίου	eplēsthē Pneumatos Hagiou	see Acts 2:4	—	filled with the Holy Spirit	Repeated, not one-time, Spirit-filling accompanying bold witness under pressure	reuse ډک شو — Risk: High (see Ch. 2).
great grace	χάρις μεγάλη	charis megalē	”great grace”	abundant, powerful favor evident on the community	great grace, much grace	Describes God’s manifest favor resting visibly on the persecuted, generous community	reuse فضل [BASELINE — High]: “لوی فضل.”
holding all things in common	εἶχον ἅπαντα κοινά	eichon hapanta koina	see Acts 2:44	—	had everything in common	Reaffirms radical, voluntary community-of-goods practice under persecution pressure	reuse — Risk: Medium (see Ch.2).
sovereign Lord	δέσποτα	despota	”master, sovereign lord”	absolute, ruling authority (root of English “despot,” but positive/reverent here)	Sovereign Lord, Lord God, Master	The believers’ prayer (4:24) addresses God with a term of total sovereign authority amid persecution — models prayer under threat	واکمن خدایه / پاچا خدایه — Risk: Medium. Avoid a term implying harsh tyranny; render as reverent acknowledgment of God’s total sovereign authority, distinct from the everyday اختیار/واک used for delegated human authority elsewhere.

Chapter 5 — Ananias and Sapphira; Apostles Flogged

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
lied to the Holy Spirit	ἐψεύσω … τὸ Πνεῦμα τὸ Ἅγιον	epseusō to Pneuma to Hagion	”you lied to the Holy Spirit”	direct personal deception aimed at a Person, not an institution or code	lied to the Holy Spirit, deceived the Holy Spirit	Confirms the Holy Spirit’s full personhood — one can sin directly against him, not merely against a community rule; reinforces the baseline’s Critical holy_spirit doctrine with a sharp new proof-text	درغل کول (draghal kawul, “to deceive”) + reuse روح القدس [BASELINE — Critical]. Risk: Critical. This episode is a strong, explicit textual argument for the Spirit’s distinct personhood — valuable for countering the Jibril-identification risk the baseline already flags, and should be highlighted in doctrinal teaching notes.
great fear	φόβος μέγας	phobos megas	”great fear”	reverential dread at God’s holiness and judgment	great fear, awe	Communal response to God’s direct judgment within the church — reinforces the seriousness of The Church as Community doctrine	لوی ویره — Risk: Low.
flogged / beaten	δείραντες	deirantes	”having beaten/flogged”	physical corporal punishment	beaten, flogged, whipped	First physical persecution of the apostles — inaugurates the suffering pattern central to Persecution and Bold Witness	ووهل شول / تازیانې ورکړل شوې — Risk: Medium.
rejoicing (that they were worthy to suffer)	χαίροντες	chairontes	”rejoicing”	joy specifically amid suffering for Christ’s name	rejoicing, they rejoiced	Paradoxical Christian response to persecution — joy grounded in identification with Christ, not stoic endurance or fatalistic resignation	خوښ شول / خوشحاله شول — Risk: Medium. Must convey genuine, Spirit-given joy, not mere forced or fatalistic acceptance of suffering.

Chapter 6 — The Seven Chosen; Stephen Introduced

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
service/ministry (diakonia)	διακονία	diakonia	”service, ministry”	practical service, especially of tables/material needs, alongside “ministry of the word”	service, ministry, distribution	Establishes distinct, complementary church offices — practical service and word-ministry both count as valid ministry, foundational to The Church as Community doctrine’s organizational life	خدمت — Risk: Low-Medium.
deacon (functional term for “the Seven”)	(implied from διακονέω)	diakoneō	”to serve”	root of later formal office “deacon”	serve, deacon (anachronistic technical term)	Sets precedent for delegated, Spirit-qualified lay ministry roles	خدمتګار — Risk: Low.
full of the Spirit and of wisdom	πλήρης Πνεύματος καὶ σοφίας	plērēs Pneumatos kai sophias	”full of Spirit and wisdom”	qualification criteria combining spiritual empowerment and practical discernment	full of the Spirit and wisdom	Criteria for church leadership — spiritual character, not merely tribal/social status, qualifies leaders (cf. baseline’s election doctrine note on tribal-lineage risk)	reuse ډک — Risk: Medium. Should reinforce that leadership qualification is spiritual, not determined by qawm/khel lineage-based status, a live cultural pressure point per the baseline’s election-doctrine note.
Hellenists and Hebrews	Ἑλληνισταί, Ἑβραῖοι	Hellēnistai, Hebraioi	Greek-speaking vs. Aramaic-speaking Jews	intra-Jewish ethnic/linguistic subgroups	Greek-speaking Jews, Hebrew-speaking Jews	Internal church diversity and its tensions require deliberate, gracious resolution — an early instance of the Church-as-Community doctrine handling internal division	یونان ژبي یهودیان، عبراني یهودیان (descriptive) — Risk: Low. Historical/descriptive; low theological collision risk.

Chapter 7 — Stephen’s Speech and Martyrdom

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
stiff-necked	σκληροτράχηλοι	sklērotrachēloi	”hard/stiff of neck”	stubborn resistance to God, echoing Exodus 32:9	stiff-necked, stubborn, hard-hearted	Stephen’s climactic charge against covenant-history unbelief — a sharp, confrontational rhetorical peak	سخت غاړی / سرغړوونکی (sturdy-necked / rebellious) — Risk: Low-Medium. Find the closest natural Pashto idiom for stubborn defiance rather than a literal neck-image if that reads oddly.
gnashed their teeth	ἔβρυχον τοὺς ὀδόντας	ebrychon tous odontas	”ground/gnashed [their] teeth”	violent rage	gnashed their teeth	Describes the murderous rage that leads directly to Stephen’s stoning	غاښونه یې وچیچل — Risk: Low.
Son of Man	υἱὸς τοῦ ἀνθρώπου	huios tou anthrōpou	”Son of Man”	Daniel 7’s exalted, divine-human eschatological figure; Christ’s own preferred self-title	Son of Man	Stephen’s dying vision confirms Christ’s heavenly, enthroned, divine-human authority — supports Deity of Christ and Lordship of Christ	د بشر زوی — Risk: High. Must not be flattened to mean merely “a human being”; carries Daniel 7’s exalted divine-authority freight and should be taught alongside د خدای زوی [BASELINE Son of God — Critical], not as a lesser, more “human” alternative title.
martyred/killed while testifying	ἐμαρτύρετο … ἐλιθοβόλουν	martyreto … elithoboloun	”was testifying…were stoning”	the witness-root (martys) verb used at the very moment of Stephen’s death by stoning	testified…stoned him	The historic first Christian death-for-testimony — the point at which “witness” (martys) begins to acquire its later technical sense of “martyr”	reuse شاهدي ورکول (testifying) + ډبرې یې وروړلې (stoned him). Risk: Critical. This is the exact juncture where the شاهد/شهید collision becomes most acute: Stephen’s death must be taught as the consequence of faithful testimony (dying because of bearing witness to Christ, forgiving his killers, 7:60), sharply distinct from the Islamic شهید (shahīd) ideal of dying in active violent struggle (jihad) for religious victory with guaranteed paradise reward. A dedicated translator’s/teacher’s note distinguishing Christian martyrdom (suffering violence while forgiving, in Christ’s own pattern) from shahada-in-jihad is essential wherever this narrative is taught.
”Lord, receive my spirit” / “Lord, do not hold this sin against them”	Κύριε, δέξαι τὸ πνεῦμά μου / Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην	Kyrie, dexai to pneuma mou / Kyrie, mē stēsēs autois tēn hamartian tautēn	”Lord, receive my spirit” / “Lord, do not hold…“	dying prayer of forgiveness, echoing Christ’s own words on the cross	Lord, receive my spirit; forgive them	Models forgiveness of persecutors as the Christian pattern for suffering — directly counters the badal (revenge) cultural default that the baseline already identifies regarding salvation/atonement, applied here to personal suffering under persecution	reuse خداوند [BASELINE — Critical]; بخښنه (forgiveness). Risk: High. This forgiveness-under-persecution pattern is a valuable positive teaching point directly engaging Pashtunwali’s badal (revenge) code, parallel to the baseline’s nanawatai bridge for atonement — but must be handled pastorally given the real, ongoing danger believers in these regions may face.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
sorcery/magic	μαγεύων	mageuōn	”practicing magic”	occult practice, sleight of power, often for personal gain/status	practiced magic, sorcery	Simon’s prior occult practice contrasted sharply with the true, gift-not-purchasable power of the Spirit (8:18-23)	جادو کول (jado kawul) — Risk: High. Regionally, folk practices of amulets (ta’wiz), fortune-telling, and jinn-related exorcism are widespread; this narrative must clearly show the Spirit’s power as categorically different from — not simply a more effective version of — occult power, and must not be taught in a way that validates seeking spiritual power through such practices, even “Christianized” ones.
the gift of God cannot be bought	ἡ δωρεὰ τοῦ θεοῦ	hē dōrea tou theou	”the gift of God”	reuse gift-vocabulary from 2:38	the gift of God	Simon’s attempt to purchase the Spirit’s power directly violates the Grace doctrine’s one-directional-gift principle	reuse ډالۍ — Risk: High (reinforces baseline Grace doctrine note about melmastia’s reciprocity expectation — Simon tries to “repay” for the gift, exactly the wrong instinct the doctrine warns against).
baptized (Samaritans, eunuch)	ἐβαπτίσθησαν / ἐβαπτίσθη	ebaptisthēsan / ebaptisthē	see 2:38	—	were baptized	Baptism extends beyond the initial Jerusalem-Jewish core to Samaritans (despised half-Jews) and an Ethiopian eunuch (a doubly marginalized Gentile-adjacent figure) — advancing Gospel to Jews and Gentiles doctrine	reuse تعمید — Risk: Critical (see 2:38).
eunuch	εὐνοῦχος	eunouchos	”eunuch, castrated official”	a person excluded from full temple worship under Torah (Deuteronomy 23:1)	eunuch, court official	The gospel reaches even those excluded by OT ceremonial law from full covenant participation — anticipates the wider Gentile-inclusion argument developed in chs. 10-15	خصي/د پاچا لوی چارواکی (descriptive) — Risk: Medium. Handle respectfully; the theological point (no one is too excluded for the gospel) should be made explicit, not left implicit.

Chapter 9 — Saul’s Conversion; Peter’s Miracles

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
the Way	ἡ ὁδός	hē hodos	”the road/path”	early self-designation for the Christian movement (also 19:9, 19:23, 22:4, 24:14, 24:22)	the Way, this Way, the Christian Way	A central term for The Church as Community’s self-identity as a distinct, unified movement	لار (lar, “the way/path”) — Risk: High. Must NOT be rendered طریقه (tariqa), the standard regional term for a Sufi mystical order/path, which would recast the early church as merely one more Sufi-style spiritual brotherhood among many; لار avoids this but should still be introduced with a clear gloss (e.g., “د عیسی مسیح لار” — “the Way of Jesus Christ”) so its distinct, exclusive referent is clear from first use.
chosen instrument / vessel	σκεῦος ἐκλογῆς	skeuos eklogēs	”vessel of election/choosing”	metaphor: a container/tool selected for a specific divine purpose	chosen instrument, chosen vessel	Ties Saul/Paul’s conversion directly to the election doctrine already in the baseline — God’s sovereign choice, not human merit or tribal standing, qualifies Paul for ministry	لوښی (loshay, “vessel/container”) + reuse غوره کول [BASELINE election — High]: “غوره شوی لوښی.” Risk: Medium. Reinforces the baseline’s caution that election must not be read as tied to lineage/tribal prestige — Paul, formerly a persecutor, is chosen purely by grace.
conversion (Saul → Paul)	(narrative event, not a single lexeme)	—	—	dramatic reversal of life-direction	conversion, turned, transformed	The paradigm conversion narrative in the NT — from persecutor to apostle — central to the Conversion of Paul doctrine, and a powerful narrative resource for a persecuted, convert-heavy Pashto readership	(narrative teaching point, not a single-term translation issue) — Risk: High (pastoral/security sensitivity): teaching this narrative to Muslim-background hearers considering conversion carries real personal risk parallel to the baseline’s evangelism/mission Critical flags; must be handled with full awareness of potential consequences for both narrator and hearer.
scales fell from his eyes	ἀπέπεσαν … αἱ λεπίδες	apepesan … hai lepides	”the scales fell off”	vivid physical-symbolic image of restored sight/spiritual insight	scales fell from his eyes	Physical healing doubling as a symbol of spiritual illumination — supports Apostolic Authority and Miracles doctrine	د سترګو پوستکي/پردې لوېدل — Risk: Low. Figurative image; render for natural comprehensibility.
laying on of hands	ἐπίθεσις τῶν χειρῶν	epithesis tōn cheirōn	”laying on of hands”	ritual gesture of impartation, commissioning, or healing	laying on of hands	Ananias’s laying hands on Saul both heals and commissions him — recurs at ordination/impartation moments throughout Acts (6:6, 13:3, 19:6, 28:8)	لاس ایښودل — Risk: Medium. Distinguish from folk-healing hand-laying practices associated with regional pirs/holy men; the effect flows from the Holy Spirit’s action, not the practitioner’s personal spiritual potency.

Chapter 10 — Cornelius and the Gentile Pentecost

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
God-fearer	φοβούμενος τὸν θεόν	phoboumenos ton theon	”one fearing God”	technical term for a Gentile who worshipped Israel’s God without full conversion (circumcision) to Judaism	God-fearing, devout, one who feared God	Cornelius occupies a unique “in-between” category the gospel now fully incorporates without requiring the intermediate step of Jewish conversion — pivotal for Gospel to Jews and Gentiles doctrine	د خدای ویروونکی (da Khudai wairawunkay) — Risk: Medium. Needs explicit teaching that this was a recognized, incomplete category in first-century Judaism, now rendered obsolete: Gentiles receive the Spirit and salvation directly, with no required intermediate “God-fearer” or proselyte stage.
unclean/clean	κοινός / ἀκάθαρτος vs. καθαρός	koinos/akathartos vs. katharos	”common/impure” vs. “clean/pure”	ceremonial dietary and ritual purity categories under Torah	unclean, common, impure vs. clean, pure	God’s vision to Peter (“what God has made clean, do not call common”) abolishes the ceremonial food-purity barrier separating Jews from Gentiles — the single most consequential purity-category reversal in Acts	پاک/ناپاک (pak/napak) — Risk: Critical. This is a severe collision point: halal/haram and ritual purity/impurity (najis) categories are foundationally important, everyday-operative categories in the surrounding Islamic legal and folk-religious culture (food laws, ritual washing, menstrual impurity, etc.). Acts 10’s point — that God has abolished these ceremonial distinctions as barriers to fellowship and salvation — could easily be misheard as either (a) irrelevant, since it addresses OT categories not shari’a categories, or (b) a wholesale rejection of purity concern altogether. Teaching must make explicit: this text addresses the Mosaic ceremonial food/purity law specifically, opening full Gentile inclusion in salvation and table-fellowship, without commenting on unrelated shari’a dietary practice as such.
Holy Spirit fell on them (Gentiles)	ἐπέπεσε τὸ Πνεῦμα τὸ Ἅγιον	epepese to Pneuma to Hagion	”the Holy Spirit fell upon”	same falling/outpouring language as Pentecost, now on Gentiles	the Holy Spirit fell on them	The “Gentile Pentecost” — proof that Gentiles receive the identical gift as Jewish believers, with no second-class status	وربانده راولوېد — reuse روح القدس [BASELINE — Critical]. Risk: Critical. This is the narrative proof-text for full Jew-Gentile equality in the Gospel to Jews and Gentiles doctrine; any rendering suggesting a lesser or different quality of the Spirit’s coming on Gentiles would undercut the passage’s entire argument.
speaking in tongues (Gentiles)	λαλούντων γλώσσαις	lalountōn glōssais	see Acts 2:4	—	speaking in tongues	Confirms Gentile reception mirrors Acts 2 exactly — deliberate narrative parallel	reuse ژبې — Risk: Medium (see Ch.2).
who was I to withstand God?	τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν	tis ēmēn dynatos kōlysai ton theon	”who was I able to hinder God?“	rhetorical acknowledgment of God’s sovereign initiative overriding human categories	who was I to stand in God’s way?	Peter’s own theological conclusion — God’s initiative, not human religious-category gatekeeping, determines who belongs	زه یې د خدای مخه نیوونکی وم؟ — Risk: Medium.

Chapter 11 — Report to Jerusalem; the Church at Antioch

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
God has granted repentance	τὴν μετάνοιαν … ὁ θεὸς ἔδωκεν	tēn metanoian ho theos edōken	”God gave repentance”	repentance itself framed as a divine gift, not a self-generated human achievement	God granted repentance	Reinforces that even repentance (2:38) is itself Spirit-enabled grace, not an independent human work that earns the gift that follows — a crucial nuance against a merit-based reading	reuse توبه + ورکړل شوې (was given) — Risk: High (extends the 2:38 note: repentance itself is gift, further undercutting any works-merit reading).
Christians	Χριστιανοί	Christianoi	”followers/partisans of Christ”	outsider-coined designation, first used at Antioch	Christians	The name by which the movement becomes publicly known — a marker of distinct identity separate from Judaism, coined by outsiders in a mixed Jewish-Gentile city	مسیحی (Masihi) — Risk: High. Widely used and generally understood regionally, but in some contexts carries an association with Western/foreign identity or with the Quranic term “Nasara” (Christians, sometimes used pejoratively), rather than an indigenous, Spirit-formed identity; teaching should reinforce that this is a Christ-centered identity marker rooted in the text’s own Antioch origin, not a foreign cultural import.
Antioch	Ἀντιόχεια	Antiocheia	proper noun	major Gentile-majority city, becomes the church’s missionary sending base	Antioch	The strategic mixed Jew-Gentile church from which the Gentile mission (chs. 13ff.) launches — a model for The Church as Community doctrine’s multi-ethnic character	انطاکیه (Antakya) — Risk: Low. Established transliteration.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
earnest prayer	προσευχὴ … ἐκτενῶς	proseuchē ektenōs	”prayer…fervently/earnestly”	intense, sustained corporate prayer	earnestly praying, fervent prayer	Reinforces the Prayer and Intercession doctrine already flagged Medium in the baseline, here specifically as the church’s response to persecution and imminent execution	دعا کول — reuse منځګړیتوب/دعا [BASELINE — Medium] with مبتلا/زیاته دعا (fervent prayer). Risk: Medium.
angel of the Lord	ἄγγελος Κυρίου	angelos Kyriou	”angel of the Lord”	God’s messenger, agent of miraculous deliverance	angel of the Lord	Miraculous, sovereign deliverance from persecution and unjust execution — an encouragement resource for a persecuted readership, though not a guarantee (contrast James’s execution just prior, 12:2)	د خدای پرښته — Risk: Low-Medium. Pastoral care needed: this narrative must be balanced against James’s martyrdom in the same chapter, so deliverance is taught as God’s sovereign prerogative, not a guaranteed formula every persecuted believer can expect.

Chapter 13 — Barnabas and Saul Sent; Preaching at Antioch of Pisidia

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
set apart	ἀφορίσατε	aphorisate	”separate, set apart”	formal commissioning for a specific task	set apart, separate	The Holy Spirit’s direct commissioning of the first cross-cultural missionary team — foundational for Great Commission Fulfilled and connecting to the baseline’s “separation unto God’s service” doctrine (already High risk re: Sufi-withdrawal confusion)	بېلول (belawul) — Risk: High. As in the baseline note, must be taught as devoted commissioning for engaged mission activity, not withdrawal from society (avoiding confusion with Sufi tariqa-style seclusion).
justified / freed from everything the law of Moses could not (justification sermon)	δικαιωθῆναι	dikaiōthēnai	”to be justified/declared righteous”	forensic declaration of righteous status	justified, freed, made right	Paul’s Antioch sermon (13:38-39) directly previews the Justification apart from the Law doctrine developed fully in Romans and Galatians — a load-bearing cross-reference point	reuse صادق ګڼل کیدل [BASELINE justification — Critical] and محسوبه شوی صداقت [BASELINE imputed_righteousness — Critical]. Risk: Critical. Must render identically to the Romans baseline for cross-curriculum consistency, since this is the same doctrine taught earlier in Paul’s ministry narrative.
the law of Moses could not justify	ἐν νόμῳ Μωϋσέως … δικαιωθῆναι	en nomō Mōuseōs dikaiōthēnai	”by the law of Moses…be justified”	contrast between law-keeping and grace-based justification	the law of Moses, the law could not justify	Sets up the whole Justification apart from the Law doctrine narratively before Paul’s letters develop it doctrinally	reuse ناموس [BASELINE law — Critical].
light for the Gentiles	φῶς ἐθνῶν	phōs ethnōn	”a light of/for the nations”	Isaiah 49:6 messianic mission text, applied to the apostolic mission itself	a light to the Gentiles, light for the nations	Paul and Barnabas apply an OT messianic prophecy directly to their own Gentile-directed ministry — key Gospel to Jews and Gentiles and Great Commission Fulfilled proof-text	reuse جلال-adjacent light imagery + غیر یهودیان [BASELINE gentiles — Medium]: “د غیر یهودیانو لپاره رڼا.” Risk: Medium.
sorcerer (Elymas)	μάγος	magos	”magician, sorcerer”	occult practitioner opposing the gospel message at a Roman governor’s court	sorcerer, magician	Parallel to Simon Magus (ch. 8) — occult opposition to gospel proclamation, defeated by apostolic authority	جادوګر — Risk: High (same note as Ch. 8’s magic entry).

Chapter 14 — Iconium, Lystra; Mistaken for Gods

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
living God	ζῶν θεός	zōn theos	”living God”	God who actively acts, as opposed to lifeless idols	living God	Paul and Barnabas’s direct rebuttal when mistaken for the gods Zeus and Hermes — a foundational monotheistic apologetic claim, largely compatible with, and useful alongside, Islamic tawhid’s own emphasis on the one living God, while still requiring the fuller Trinitarian/Christological content taught elsewhere	reuse خدای [BASELINE — Critical] + ژوندی (living). Risk: Medium. A genuine point of common ground with tawhid (against dead idols), useful apologetically, but must not be left implying mere generic monotheism without the further Christ-centered content Acts as a whole requires.
idols/vain things	εἴδωλα / μάταια	eidōla / mataia	”idols / empty/vain things”	worthless, powerless objects of false worship	idols, vain things, worthless gods	Direct polemic against polytheistic idol worship — establishes a pattern reused at Athens (ch. 17) and Ephesus (ch. 19)	بوت (but, “idol”) — Risk: Medium. Shared vocabulary with Islamic anti-idolatry rhetoric (pre-Islamic Kaaba idols); useful common ground, but the positive alternative offered (the living, resurrected Christ) must be made explicit, not left as generic anti-idolatry moralism.
Zeus and Hermes	Ζεύς, Ἑρμῆς	Zeus, Hermēs	proper names of Greco-Roman gods	—	Zeus, Hermes (or Jupiter, Mercury in some traditions)	Local mistaken identification of Paul and Barnabas as pagan deities in human form — a vivid rebuttal opportunity for exclusive monotheism	transliterate ذیوس، هرمس — Risk: Low. Historical proper nouns; brief cultural-background gloss recommended for readers unfamiliar with Greco-Roman mythology.
stoned (Paul at Lystra)	λιθάσαντες	lithasantes	”having stoned”	violent persecution by stoning	stoned	Escalating persecution pattern continuing from Stephen’s stoning (ch. 7) — reinforces Persecution and Bold Witness	ډبرې یې وروړلې — Risk: Medium (reuse pattern from Ch.7).

Chapter 15 — The Jerusalem Council

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
circumcision	περιτομή	peritomē	”circumcision”	the Mosaic covenant sign, here debated as a requirement for Gentile salvation	circumcision	The council’s central question: must Gentiles be circumcised (i.e., effectively become Jews under the law) to be saved? — the narrative center of the Justification apart from the Law doctrine	ختنه (khatna) — Risk: High. Male circumcision (khatna/sunnat) is also a nearly universal cultural-religious practice among Pashtuns as Sunni Muslims, though technically sunnah rather than a pillar. This creates a double risk: (1) hearers may assume the debate concerns the cultural practice itself, which it does not — Acts 15 does not condemn circumcision as a cultural practice; (2) hearers must understand the actual point at stake: whether observing the Mosaic covenant sign is necessary for salvation, which the council decisively answers “no” (15:11, “we are saved through grace”), directly reinforcing Justification apart from the Law.
we are saved through grace	διὰ τῆς χάριτος … σωζόμεθα	dia tēs charitos sōzometha	”we are saved through grace”	direct statement grounding salvation in grace, not law-observance	we are saved by grace	Peter’s council speech (15:11) is a direct proof-text for Justification apart from the Law, matching Paul’s later Romans argument precisely	reuse فضل [BASELINE — High] + نجات [BASELINE — Critical]. Risk: Critical. Render identically in style to Romans’ grace/salvation vocabulary for full curriculum consistency.
yoke	ζυγός	zygos	”yoke” (agricultural harness)	metaphor for a burden imposed by requirement/obligation	yoke, burden	”Why put a yoke on the neck of the disciples that neither we nor our fathers could bear?” — vivid rejection of imposing the full law as a salvation requirement	اېږه/جوغه (yug, “yoke”) — Risk: Medium. Agrarian image widely understood in rural Pashto-speaking regions; low translation-mechanics risk, but the theological point (law as unbearable burden, contrasted with grace’s freedom) needs explicit teaching, not left as mere metaphor appreciation.
decree/decision	ἔδοξεν (τῷ Ἁγίῳ Πνεύματι καὶ ἡμῖν)	edoxen (tō Hagiō Pneumati kai hēmin)	“it seemed good (to the Holy Spirit and to us)“	a formal, joint Spirit-and-council decision	it seemed good, decree, decision	Models Spirit-guided corporate church decision-making — an important Church as Community and Apostolic Authority governance precedent	فیصله (faisala, “decision/ruling”) — Risk: Medium. Regional Islamic legal culture has a strong existing category of fatwa (formal religious-legal ruling issued by qualified scholars); this council decision should be taught as Spirit-guided pastoral wisdom exercised collegially by apostles and elders, not equated with an ongoing fatwa-issuing magisterium with binding legislative authority over new questions.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
spirit of divination (python spirit)	πνεῦμα πύθωνος	pneuma pythōnos	”spirit of Python” (a mythic serpent-oracle)	a specific demonic spirit enabling fortune-telling	spirit of divination, fortune-telling spirit	Paul’s exorcism directly confronts and defeats an occult, commercially-exploited spiritual power in Jesus’s name — reinforces Apostolic Authority and Miracles	د فال ویلو روح (da fal wayelo roh) — Risk: High. Regional folk practice includes widespread fortune-telling, amulet use, and jinn-exorcism (raqya) traditions; this narrative must be taught as Christ’s unique authority over evil spiritual powers — categorically superior to, not merely competing with, existing folk-exorcism practices — while being careful not to inadvertently validate the broader occult/divination framework as generally real and only needing a “better” practitioner.
household baptized	ἐβαπτίσθη … πανοικί / ὁ οἶκος αὐτοῦ	ebaptisthē … panoiki / ho oikos autou	”was baptized…with [the] whole household”	corporate, family-unit baptism (Lydia’s household, the jailer’s household)	his whole household was baptized, all his household believed	Households (not only isolated individuals) turn to Christ together — a pattern with strong resonance for a kinship-based Pashtun social structure, though it must not be read as substituting for each individual’s own personal repentance and faith	reuse تعمید + کورنۍ (household). Risk: Medium. Positive cultural bridge for family/clan-oriented decision-making (cf. the baseline’s notes on qawm/khel identity), but must be taught alongside the necessity of each individual’s own genuine faith and repentance (16:31-34 implies personal belief throughout the household), not corporate conversion by proxy.
earthquake	σεισμός	seismos	”earthquake”	dramatic divine intervention accompanying prayer and praise in prison	earthquake	Miraculous deliverance accompanying bold worship under persecution — reinforces Persecution and Bold Witness	زلزله — Risk: Low.

Chapter 17 — Thessalonica, Berea, and the Areopagus

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
Areopagus	Ἄρειος Πάγος	Areios Pagos	”Hill of Ares” — Athens’s philosophical/judicial council	proper noun; also names the council meeting there	Areopagus, Mars Hill	Setting for Paul’s most fully “cross-cultural apologetic” sermon in Acts, addressing pagan philosophers directly rather than a Jewish/synagogue audience	transliterate ارئوپاغس — Risk: Low. Historical/geographic proper noun; brief gloss recommended.
unknown god	ἀγνώστῳ θεῷ	agnōstō theō	”to an unknown god”	an altar inscription Paul uses as a rhetorical bridge into proclaiming the true God	unknown god, unknown deity	Paul’s bridge-building apologetic method: starting from a genuine cultural/religious reference point to proclaim Christ specifically — a model for engaging with, rather than only condemning, the surrounding religious culture	ناپیژندلی خدای (napezhandali Khudai) — Risk: Medium. A genuine apologetic bridging resource, but risks being misheard as endorsing generic religious agnosticism or as suggesting God remains permanently unknowable (which would actually reinforce, rather than challenge, an overly transcendence-only tawhid emphasis); must be paired immediately with the sermon’s climax — that God has now made himself fully known in the risen Christ (17:31).
repent (universal call)	μετανοεῖν	metanoein	see 2:38	—	to repent	Universal call to repentance grounded in the resurrection and coming judgment (17:30-31) — extends Repentance and Baptism doctrine to a purely Gentile, philosophically sophisticated audience	reuse توبه — Risk: High (see 2:38).
resurrection (mocked by philosophers)	ἀνάστασις	anastasis	see baseline	—	resurrection	Some hearers mock the resurrection outright (17:32) — an early instance of intellectual, not only religious, resistance to this doctrine, distinct from but complementing the Quranic denial the baseline already flags	reuse بیا راژوندي کیدل [BASELINE — Critical].

Chapter 18 — Corinth; Aquila and Priscilla; Apollos

No major new theological vocabulary is introduced in this chapter; it reuses established terms (the Way is implied though not named, synagogue, Gospel proclamation, baptism as background to Apollos’s Ephesian disciples continued in ch. 19). One notable descriptive term worth flagging:

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
tentmaking (bivocational ministry)	σκηνοποιός	skēnopoios	”tent-maker”	Paul’s trade, practiced alongside ministry	tentmaker	Models self-supporting, non-professionalized ministry — a practically useful model for house-church leaders in restrictive, persecuted contexts who cannot rely on visible institutional support	د خیمو جوړونکی (descriptive) — Risk: Low. Low theological risk, but pastorally useful: a positive resource for teaching sustainable, low-visibility ministry models suited to house-church contexts under persecution.

Chapter 19 — Ephesus: Disciples of John, Riot over Artemis

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
baptism of John vs. baptism in the name of the Lord Jesus	βάπτισμα Ἰωάννου / εἰς τὸ ὄνομα τοῦ Κυρίου Ἰησοῦ	baptisma Iōannou / eis to onoma tou Kyriou Iēsou	”John’s baptism” / “into the name of the Lord Jesus”	contrast between a preparatory repentance-baptism and full Christian baptism incorporating Spirit-reception	John’s baptism vs. Christian baptism	Clarifies that Christian baptism is qualitatively distinct — tied to the Holy Spirit’s reception, not merely repentance-signaling — refining the Repentance and Baptism doctrine with important precision	reuse تعمید — Risk: Critical (same collision note as 2:38, with the added nuance that not every water-rite automatically equals full Christian baptism; the distinction itself must be taught clearly).
burned the [magic] scrolls	κατέκαιον τὰς βίβλους	katekaion tas biblous	”were burning the books”	decisive public renunciation of occult practice and materials	burned their scrolls	Dramatic, costly, public repentance from magic practice — a strong positive model for renouncing folk-occult practices (amulets, charms) upon conversion	کتابونه یې وسول (books were burned) — Risk: Medium. A valuable teaching resource for converts renouncing prior occult/folk-magic practice, but public burning could itself be dangerous/provocative in some contexts; teach the principle (decisive renunciation) with appropriate contextual/security wisdom rather than literal replication where unsafe.
riot over Artemis	στάσις	stasis	”uproar, riot, civil disturbance”	violent public unrest	riot, uproar, disturbance	Gospel proclamation threatens local idol-industry economic interests, provoking violent backlash — a vivid case study in Persecution and Bold Witness, showing persecution can arise from economic/social threat, not only religious offense	ګډوډي / بلوا — Risk: Low-Medium.
great goddess Artemis	ἡ μεγάλη θεὰ Ἄρτεμις	hē megalē thea Artemis	proper noun; “the great goddess Artemis”	pagan fertility/hunting goddess, patron deity of Ephesus	Artemis, Diana (Latin)	Direct confrontation between exclusive gospel monotheism and an entrenched, economically-entangled local idol cult	transliterate ارتیمیس, reuse بوت-lamanana framing — Risk: Low. Historical proper noun.

Chapter 20 — Farewell at Miletus; Eutychus Raised

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
overseers/elders	ἐπίσκοποι / πρεσβύτεροι	episkopoi / presbyteroi	”overseers” / “elders”	used interchangeably here for the same local church leadership office	overseers, bishops, elders	Establishes formal, plural, local church leadership structure — key Church as Community and Apostolic Authority governance term	مشران (mashran, “elders”) / سرپرست (sarparast, “overseer”) — Risk: Medium. مشران positively resonates with Pashtunwali’s jirga elder-authority structure (a genuine bridge for respected communal leadership), but must be clarified as a distinctly spiritual office (shepherding, doctrine-guarding, servant-leadership under Christ) rather than simply mapped onto tribal jirga elder authority, which operates by different criteria (age, lineage, honor status) than the spiritual qualifications Scripture specifies (cf. 1 Timothy 3, Titus 1).
shepherd/flock	ποιμήν / ποίμνιον	poimēn / poimnion	”shepherd” / “flock”	pastoral care metaphor	shepherd, pastor, flock	Elders are charged to “shepherd the flock,” care-oriented rather than authoritarian leadership — important corrective alongside the tribal-elder-authority bridge noted above	څاروی ساتونکی / ډله (shepherd / flock) — Risk: Low.
wolves	λύκοι βαρεῖς	lykoi bareis	”fierce/savage wolves”	false teachers who will attack the church from within	savage wolves	Warning against internal doctrinal corruption — relevant to maintaining doctrinal fidelity in dispersed, hard-to-supervise house-church networks	چیرې (cheray, “wolves”) — Risk: Low. Natural idiom, well understood regionally.
whole counsel/purpose of God	πᾶσα ἡ βουλὴ τοῦ θεοῦ	pasa hē boulē tou theou	”the whole counsel/plan of God”	comprehensive divine purpose and message	the whole counsel of God, God’s whole plan	Paul’s claim to full doctrinal faithfulness in his teaching ministry — ties to providence doctrine and to guarding sound doctrine in the church	reuse د خدای تدبیر [BASELINE providence — Medium] + بشپړ مقصد (full purpose). Risk: Medium.

Chapter 21 — Paul’s Vow and Arrest in the Temple

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
vow (Nazirite)	εὐχή	euchē	”vow”	a formal, self-imposed religious commitment (Numbers 6 background)	vow	Paul’s voluntary observance of a Jewish ceremonial vow as a pastoral strategy (to avoid needless offense), distinct from any suggestion that such observance is required for justification (cf. ch. 15’s settled principle)	نذر (nazr, “vow”) — Risk: Medium. نذر is also a live folk-Islamic and Sufi-shrine practice (vows made to saints/shrines for favors); must be taught as Paul’s culturally-sensitive personal choice within Jewish custom, explicitly not a re-imposition of law-keeping as a salvation requirement, and not equated with shrine-vow practices.
purification (ceremonial)	ἁγνίζω	hagnizō	”to purify (ceremonially)“	ritual purification distinct from moral sanctification	purified himself, underwent purification	Distinct from the NT doctrine of Sanctification (an ongoing Spirit-wrought moral transformation); this is a one-time OT ceremonial rite Paul observes out of cultural sensitivity	پاکول (pakawul, ritual purify) — Risk: Medium. Must be kept terminologically distinct from تقدیس [BASELINE sanctification — High] so readers do not conflate this OT ceremonial act with the NT doctrine of ongoing Spirit-sanctification, which the baseline specifically protects against ritual-purity conflation.

Chapter 22 — Paul’s Defense Before the Crowd

Reuses the conversion narrative vocabulary from Chapter 9 (the Way, laying on of hands, baptism, witness) in Paul’s own retelling of his testimony; introduces one new civil-status term:

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
Roman citizen	Ῥωμαῖος	Rhōmaios	”Roman [citizen]“	formal legal civic status granting specific legal protections	Roman citizen	Paul’s citizenship provides legal protection from illegal flogging — a civil, not theological, term, though relevant to how believers may legitimately use available legal protections when facing persecution (cf. Persecution and Bold Witness)	رومي اتباع / رومي تابعیت لرونکی — Risk: Low. Civil-legal term; pastorally relevant as a model for legitimately using available legal protection under unjust treatment, without theological collision risk.

Chapter 23 — The Sanhedrin Trial; Plot Against Paul

Reuses Sanhedrin/council vocabulary (ch. 4-6) and witness vocabulary. One notable new point of internal Jewish theological division:

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
Pharisees and Sadducees dispute over resurrection	Φαρισαῖοι, Σαδδουκαῖοι … ἀνάστασιν	Pharisaioi, Saddoukaioi … anastasin	proper party names + “resurrection”	intra-Jewish theological division (Sadducees denied resurrection; Pharisees affirmed it)	Pharisees, Sadducees, resurrection dispute	Shows resurrection was already a contested doctrine even within first-century Judaism, not simply a later Christian invention — a useful apologetic point when addressing resurrection skepticism	reuse بیا راژوندي کیدل [BASELINE — Critical] + transliterate فریسیان، صدوقیان. Risk: Medium. Useful historical-apologetic resource for the Critical Resurrection doctrine.

Chapter 24 — Trial Before Felix

Largely reuses established vocabulary: “the Way” (24:14, 24:22), faith in Christ, resurrection, judgment to come. No new load-bearing theological term beyond these established terms.

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
the Way (called a “sect” by opponents)	αἵρεσις	hairesis	”sect, faction, school of thought”	a distinguishable religious/philosophical party (neutral term, later gains the negative sense “heresy”)	sect, party, faction	Opponents dismiss Christianity as merely one Jewish sect among others (24:5, 24:14) — Paul’s response affirms it as the true fulfillment of the Law and Prophets, not a deviant faction	فرقه (firqa, “sect/faction”) — Risk: Medium. فرقه carries strong pejorative weight in regional Islamic usage (heretical splinter group); teaching should make clear this was the accusers’ hostile framing, which Paul explicitly rejects by grounding his faith in the Law and Prophets’ own fulfillment, not a sectarian deviation.

Chapter 25 — Trial Before Festus; Appeal to Caesar

Primarily civil/legal-procedural narrative; no new theological vocabulary. One civil term worth noting for pastoral relevance:

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
appeal to Caesar	Καίσαρα ἐπικαλοῦμαι	Kaisara epikaloumai	”I appeal to Caesar”	formal legal appeal to the highest civil authority	I appeal to Caesar	Paul’s legitimate use of the highest available legal recourse — models principled, lawful self-defense under persecution rather than either passive submission or violent resistance	قیصر ته سناد/شکایت کول — Risk: Low. Civil-legal term; pastorally relevant precedent for legitimate legal recourse under unjust treatment.

Chapter 26 — Paul’s Defense Before Agrippa

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
heavenly vision	οὐρανίου ὀπτασίας	ouraniou optasias	”heavenly vision/appearance”	a real, objective visual encounter with the risen, glorified Christ (not a subjective dream or mystical experience alone)	heavenly vision	Paul’s own summary of his Damascus-road conversion experience, retold for a royal audience — central to the Conversion of Paul doctrine	آسماني رویا/کشف (asmani ru’ya/kashf) — Risk: Medium. Regional Islamic tradition assigns strong legitimacy to visionary/dream experience (ru’ya, kashf) as a channel of genuine revelation — a real apologetic bridge — but this specific vision’s unique content (the risen, glorified, speaking Lord Jesus commissioning Paul) must be clearly taught as a one-time, historically anchored encounter with the divine Christ, not as validating dream-visions generally as equally authoritative ongoing revelation.
not disobedient to the heavenly vision	οὐκ … ἀπειθὴς τῇ … ὀπτασίᾳ	ouk apeithēs tē optasia	”not disobedient to the vision”	committed, obedient response to a divine commissioning	not disobedient to the heavenly vision	Models the obedience of faith doctrine already established in the baseline, applied narratively to Paul’s own life	reuse د ایمان اطاعت [BASELINE obedience_of_faith — High].

Chapter 27 — Shipwreck Voyage to Rome

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
”Do not be afraid, Paul; you must stand before Caesar” (angelic assurance)	μὴ φοβοῦ, Παῦλε	mē phobou, Paule	”do not fear, Paul”	divine reassurance amid mortal danger	do not be afraid	Reinforces providence doctrine — God’s sovereign purpose guarantees Paul’s survival for his appointed mission, even through severe physical danger (storm, near-shipwreck)	مه ویریږه — reuse د خدای تدبیر [BASELINE providence — Medium]. Risk: Medium. Valuable pastoral resource for believers facing danger for the gospel’s sake, while care should be taken not to overgeneralize this specific, personally-addressed promise into an unconditional guarantee of physical safety for all believers in all circumstances.

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

Term	Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering & Risk
viper bite, no harm	ἔχιδνα … οὐδὲν … κακόν	echidna … ouden kakon	”viper…no harm”	miraculous physical protection	serpent bit him, but he suffered no harm	Another Apostolic Authority and Miracles sign, publicly witnessed by Gentile islanders, leading to further gospel opportunity (28:8-9’s healings)	لړم یې وچیچه، خو زیان یې ونکړ — Risk: Low.
preaching the kingdom of God and teaching about the Lord Jesus Christ	κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ	kēryssōn tēn basileian tou theou kai didaskōn ta peri tou Kyriou Iēsou Christou	”proclaiming the kingdom of God and teaching the things concerning the Lord Jesus Christ”	summary phrase combining kingdom-proclamation and Christ-centered teaching	preaching the kingdom of God, teaching about the Lord Jesus Christ	The book’s closing thematic summary — ties together Kingdom Mission and Lordship of Christ doctrines as Acts’ own self-description of its content	reuse د خدای پاچاهي [BASELINE — Medium] + خداوند [BASELINE — Critical] + مسیح [BASELINE — Critical].
with all boldness, unhindered	μετὰ πάσης παρρησίας ἀκωλύτως	meta pasēs parrēsias akōlytōs	”with all boldness, without hindrance”	the book’s final two words — total, unstoppable freedom of proclamation	with all boldness, unhindered, without hindrance/obstruction	Acts’ triumphant closing note: the gospel advances unstoppably despite every attempt to suppress it (persecution, imprisonment, shipwreck) — the capstone statement of Great Commission Fulfilled and Persecution and Bold Witness	reuse زړورتوب (boldness, see Ch.4) + پرته له خنډ (parta la khanad, “without hindrance”). Risk: High. This triumphant note requires careful pastoral framing for a readership currently experiencing severe, ongoing restriction and danger: the historical fact that Paul preached unhindered in that specific Roman context must not be misapplied as a promise that gospel proclamation will always be externally unhindered in every present context (including highly restrictive, Taliban-controlled areas today); the deeper, transferable point is the gospel’s unstoppable ultimate advance despite real, ongoing, and sometimes severe hindrance and danger to individual messengers.

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Coverage Note

Every chapter of Acts (1–28) has been analyzed above. Chapter 2 receives full verse-by-verse treatment as the core passage (vv. 1-41) plus a supplementary table for vv. 42-47. Chapters 18, 24, and 25 introduce comparatively few new theological terms and are explicitly noted as primarily reusing vocabulary established in earlier chapters, with only minor civil/pastoral terms flagged. All terms already present in the Romans baseline translation_memory.json are reused exactly as recorded there; new terms proposed above are carried forward into analysis/08_core_glossary.md for consolidated risk-tiering.