Linguistic Gap Analysis

English → Portuguese | Acts 1–28 | Language Package

Curriculum: Acts Core passage: Acts 2:1–41 (theological anchor; scope is the full book) Precondition: This analysis extends, and must never contradict, the baseline Romans translation_memory.json / bible_term_registry.json, and builds directly on analysis/08_core_glossary.md and the Acts-extended bible_term_registry.json already produced for this curriculum.

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1. Purpose and Method

This document performs the linguistic gap analysis mandated by PRD Phase 1 Step 8: it identifies (a) doctrine areas where Portuguese vocabulary is thin, contested, or absent; (b) semantic neighborhoods so crowded with rival Brazilian religious meanings that “fencing” (explicit definitional boundary-setting, translator notes, or paired teaching text) is required at every occurrence; (c) terms requiring a transliteration decision rather than a native paraphrase; and (d) a ranked list of the curriculum’s highest-risk ambiguities.

Coverage is full-book: every chapter of Acts 1–28 was reviewed. Chapters contributing no new terminology or doctrinal risk beyond what is already logged are explicitly marked “reviewed — no new gap” in Section 7 rather than silently omitted.

The dominant linguistic-cultural fact governing this entire analysis, inherited from the Romans baseline and intensified in Acts, is Brazil’s uniquely crowded religious vocabulary field: historic Catholic majority culture, fast-growing Evangelical/Pentecostal movements, mainstream organized Kardecist Spiritism (the world’s largest self-identified Spiritist population), and Afro-Brazilian Candomblé/Umbanda religion — often practiced syncretically by the same individuals — share and contest much of the same core religious lexicon. Acts, as the narrative of the Spirit’s outpouring, exorcisms, visions, healings, and confrontations with occult practitioners, activates this crowded field far more intensely, and far more concretely, than Romans’ more doctrinal-epistolary register did.

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2. Doctrine Vocabulary Matrix

Doctrine	Available Portuguese Term(s)	Weaknesses / Semantic Crowding	Recommended Strategy
The Holy Spirit and Pentecost	Espírito Santo; Pentecoste; cheio(s) do Espírito Santo; batizado(s) com o Espírito Santo; línguas/outras línguas; dom do Espírito Santo	”Cheio do Espírito Santo” is standard Evangelical/Pentecostal register but sits next to Kardecist/Umbanda “incorporação”/“possessão mediúnica” vocabulary describing a spirit taking over a medium’s body and displacing the medium’s own will. “Línguas” risks conflation with “psicofonia” (mediums transcribing/vocalizing spirit messages in unknown tongues).	Lock “cheio(s) do Espírito Santo” and “línguas/outras línguas” per baseline registry; require accompanying teaching text at every occurrence clarifying (1) the believer’s own faculties remain active, not displaced, and (2) Acts 2:6–11 anchors “línguas” to real, intelligible, named human languages understood by hearers — never glossolalic mystery speech divorced from communication.
The Gospel to Jews and Gentiles	evangelho; gentios; Deus não faz acepção de pessoas; ídolo(s); deus desconhecido	”Evangelho” collides with Kardec’s “O Evangelho Segundo o Espiritismo” (per baseline). “Ídolo” requires care given Afro-Brazilian devotional imagery and folk-Catholic image veneration; risk of the doctrine reading as a blanket condemnation of images rather than a critique of worship directed to false gods.	Reuse baseline “evangelho” fencing. For “ídolo,” pair every occurrence in chs. 14, 17, 19 with explicit distinction between the object venerated and the specific act of worship directed to it; avoid rendering that implies condemnation of art/imagery per se.
Repentance and Baptism	arrependimento/arrepender-se; batismo/batizar; perdão dos pecados/remissão dos pecados; cheio(s) do Espírito Santo; batismo de toda a casa	”Arrependimento” risks assimilation to Kardecist “reforma íntima,” a gradual self-correction across reincarnations. “Batismo” risks conflation with Afro-Brazilian ritual cleansing (“banho de descarrego”) or Umbanda purification.	Lock terms per Acts-extended registry (already Critical-flagged). At Acts 2:38 (locked consistency verse) and 8:36–38, 16:33, require accompanying note: decisive, once-for-all, this-life event; not a partial credit or ritual cleansing repeated across lives.
The Church as Community	igreja; discípulo(s); cristão(s); anciãos/presbíteros; bispos/supervisores; pastorear; tudo em comum; partir do pão; acrescentado(s)	“Bispos” over-imports the later monarchical, sacramental Catholic episcopate; “partir do pão” risks under- or over-identification with the specific Eucharistic sacramental formula. Gap: “diácono” (the Seven, Acts 6:1–6) is not yet in the glossary despite being foundational to this doctrine’s structure of shared ministry.	Prefer “anciãos/presbíteros” as primary rendering for ch. 20 oversight language; use “bispos/supervisores” only with a qualifying note. Add “diácono” as a new Medium-risk term (see Section 3). Teach “partir do pão” as shared communal meals likely including what became the Lord’s Supper, without full identification with later Catholic Eucharistic theology.
Apostolic Authority and Miracles	apóstolo; sinais e prodígios/milagres; em nome de Jesus; magia/feitiçaria; mago/feiticeiro; espírito de adivinhação; espírito impuro/demônio; todo o conselho de Deus	This is the most crowded neighborhood in the whole curriculum: apostolic miracle-working sits immediately beside occult power-claims (Simon, Elymas, the Python-spirit girl) that are structurally identical in form to claims made within Umbanda, Candomblé, and folk-Catholic practice. Gap: “imposição de mãos” (laying on of hands, 6:6; 8:17; 13:3; 19:6) is not yet logged, despite direct collision risk with the Kardecist therapeutic “passe” (energy transfer by laying on of hands), one of Brazil’s most common Spiritist-center practices.	Reuse Acts-extended registry entries for sorcery/sorcerer/spirit of divination/unclean spirit as-is (already Critical). Add “imposição de mãos” as a new Critical-risk term (Section 3) with mandatory fencing distinguishing apostolic empowerment/commissioning from Kardecist “passe” energy transfer. Add fencing for Paul’s handkerchiefs/aprons (19:11–12) against relic-veneration and amulet (“patuá”) associations.
Persecution and Bold Witness	testemunha(s); mártir; ousadia; perseguição; o Caminho; seita	”Testemunha” risks softening into “testemunho espiritual” (a subjective inner mystical experience, common in both charismatic and Kardecist/Umbanda usage) rather than firsthand historical eyewitness report. “Seita” is strongly pejorative in modern Portuguese (“cult”), unlike the relatively neutral ancient sense.	Reuse Acts-extended registry entries. Require a translator’s note on first occurrence of “seita” (24:5,14; 28:22) distinguishing ancient neutral “party/school” sense from the modern pejorative sense, so Paul’s rebuttal in 24:14 reads as intended rather than as an admission.
Conversion of Paul	visão; o poder de Satanás; Senhor; Jesus	”Visão” risks conflation with mediumistic visionary experience common in Kardecist/Umbanda practice, which typically demands no moral transformation.	Reuse Acts-extended registry entries (already High/Critical). Require teaching note at 9:3–19 and 26:12–18 that biblical visions are God-initiated, morally transformative, and Scripture-consistent — contrasted explicitly with visions that make no ethical claim on the recipient.
Justification apart from the Law	lei; circuncisão; jugo; graça; justificação (conceptual); impuro/comum	”Lei” risks the general Kardecist “lei de causa e efeito” reading already logged in the baseline; here the specific stake is whether Gentile converts must add law-keeping to faith. “Impuro/comum” must not be read as a claim that morality is irrelevant.	Reuse baseline “lei,” “graça”; reuse Acts-extended “circuncisão,” “jugo,” “impuro/comum.” At Acts 15 (Jerusalem Council, the curriculum’s central passage for this doctrine), require explicit fencing: salvation is by grace through faith apart from law-keeping, not a claim that the law’s moral content is abolished.
The Great Commission Fulfilled	missão; confins da terra; ascensão; reino de Deus	”Ascensão” risks conflation with Kardecist “desencarnação” (a spirit’s departure from the body at death, followed by migration through “planos espirituais”).	Reuse Acts-extended “ascensão,” “confins da terra.” Require fencing note at 1:9–11: bodily, visible, historical, unrepeated, multiply-witnessed event — not a private spiritual transition analogous to ordinary death.

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3. Missing Vocabulary Requiring New Glossary Entries

The following terms are structurally load-bearing for the Acts curriculum’s doctrines but are not yet present in the baseline translation_memory.json, the Romans bible_term_registry.json, or the Acts-extended registry in 08_core_glossary.md. They must be added before Phase 2 begins.

Term	Portuguese Rendering	Risk	Doctrine	Rationale for Gap
Sanhedrin	Sinédrio	Medium	Apostolic Authority and Miracles / Persecution and Bold Witness	Recurs at 4:15; 5:21,27,34,41; 6:12,15; 22:30; 23:1–6,15,20,28; 24:20 as the primary institutional antagonist to apostolic witness. No prior occurrence in Romans; proper-noun institutional term requiring a brief explanatory gloss (the Jewish ruling council) for readers without Second Temple background.
The Seven / deacon(s)	os Sete / diácono(s)	Medium	The Church as Community	Acts 6:1–6 establishes a functional ministry office foundational to later church structure; absent from Romans and thus absent from baseline TM. Render “os Sete” in-text (6:3) and reserve “diácono(s)” for teaching material describing the later technical office, paralleling the “mártir” strategy already adopted for the witness/martyr pair.
God-fearer(s)	tementes a Deus	Medium	The Gospel to Jews and Gentiles	A specific first-century social category (Gentile sympathizers attached to the synagogue without full conversion/circumcision) essential to understanding Cornelius (10:2,22), Lydia’s household context, and Paul’s synagogue preaching pattern (13:16,26; 16:14; 17:4,17). No native Portuguese equivalent exists; requires a defined phrase plus a background note, not a single-word coinage.
laying on of hands	imposição de mãos	Critical	Apostolic Authority and Miracles / The Holy Spirit and Pentecost	Occurs at commissioning and Spirit-reception moments (6:6; 8:17-19; 13:3; 19:6). Direct terminological and gestural collision with the Kardecist “passe” — a laying-on-of-hands energy-transfer practice performed routinely at Spiritist centers across Brazil — makes this a higher risk than its Romans-silent status would suggest. Requires the same fencing rigor as “cheio do Espírito Santo.”
contact relics (handkerchiefs/aprons)	lenços e aventais (de Paulo)	High	Apostolic Authority and Miracles	Acts 19:11–12 describes healing associated with cloth items that had touched Paul. Risk of assimilation to (a) Catholic relic veneration and (b) folk-Catholic/Umbanda amulets (“patuás,” “guias”) believed to carry transferable spiritual power. Requires a teaching note that the healing power is God’s own, sovereignly and unusually expressed through these objects, not a property inherent in the cloth itself.
Areopagus	Areópago	Low	The Gospel to Jews and Gentiles	Proper noun (17:19,22) naming the specific Athenian council/venue for Paul’s speech; standard transliteration, minimal doctrinal risk, but absent from all prior registries and needed for chapter 17 material.
Herodians / political-religious factions (background)	(contextual note only)	Low	Persecution and Bold Witness	No single recurring lexical item required; flagged only to confirm chs. 12, 23–26 political-religious background (Herod Agrippa I/II, Felix, Festus) needs a background note rather than a glossary term.

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4. Crowded Semantic Neighborhoods Requiring Fencing

These are terms where Portuguese vocabulary is not missing but is shared, sometimes near-identically, with a rival organized religious system active in Brazil. “Fencing” means every occurrence must carry (in teaching material, not necessarily in the running verse text) an explicit boundary statement distinguishing the biblical sense from the rival sense.

Portuguese Term	Biblical Sense (Acts)	Colliding Brazilian Sense	Fencing Requirement
encarnação (background/teaching use only)	The eternal Son’s unique, once-for-all assumption of human nature	Kardecism’s routine term for a spirit’s reincarnation into a new body	Reuse baseline fencing; in Acts, relevant mainly to teaching material framing the Damascus theophany and resurrection narratives against a reincarnation misreading.
ressurreição	Bodily, historical, once-for-all rising from death (2:24-32; 17:31-32; 23:6-8; 24:15,21; 26:23)	Reincarnation (never to be used)	Reuse baseline “NEVER reencarnação” rule; note that Acts 17:32 and 23:6-8 dramatize ancient mockery/division over resurrection, which should be taught as paralleling modern Brazilian resistance to bodily (as opposed to disembodied or cyclical) resurrection.
ascensão	Christ’s bodily, visible departure into heaven (1:9-11)	Kardecist “desencarnação” (ordinary death as a spirit leaving the body)	See Section 2 above; require explicit contrast note at every occurrence.
cheio(s) do Espírito Santo / batizado(s) com o Espírito Santo	Personal, sovereign divine empowerment for witness	Kardecist/Umbanda “incorporação,” “possessão mediúnica”	See Section 2; require explicit “faculties active, not displaced” note.
dons espirituais / dom do Espírito Santo	Spirit-given enablement for building the church; free, unearned, unpurchasable	Kardecist “mediunidade” (a cultivable mediumistic faculty); Candomblé/Umbanda “dons de incorporação”; Simon’s attempted purchase (8:18-20) directly rebukes any commercialized spiritual-services framing	Require explicit note that this gift is neither developed through practice nor purchasable, directly citing 8:18-20 as the text’s own internal rebuttal.
magia/feitiçaria; mago/feiticeiro	Occult power opposed to and defeated by the gospel (Simon, ch.8; Elymas, ch.13)	Structurally identical claims to spiritual power within Umbanda, Candomblé, and folk-Catholic practice mediated through orixás, exus, or ritual objects	Preserve the text’s verdict (occult power is real but is defeated, not merely fraudulent showmanship) without providing operational occult detail; teaching material must state plainly that this is not a claim that all non-Christian spiritual practice is fake, but that it is opposed to and subordinate to Christ’s authority.
espírito de adivinhação	The Python-spirit’s real but harmful divinatory power, expelled by Christ’s authority (16:16-18)	Divinatory mediumship and spirit consultation, mainstream practice in Kardecist centers, Umbanda terreiros, and general folk practice	Same fencing logic as magia/feitiçaria; this is arguably the single most direct textual parallel to a mainstream, currently-practiced Brazilian religious activity in the entire book.
espírito impuro / demônio	Personal, malevolent spiritual adversary, cast out by apostolic authority	Ancestor-spirit, orixá, or spirit-guide categories venerated (not feared/expelled) in Afro-Brazilian and Kardecist cosmology	Reuse Acts-extended registry rule: never use “espírito obsessor,” “encantado,” or “exu.”
imposição de mãos	Commissioning/Spirit-impartation gesture under apostolic authority	Kardecist “passe” energy-transfer practice	See Section 3; new Critical entry.
visão	God-initiated, morally transformative revelatory experience	Mediumistic vision demanding no moral transformation	Reuse Acts-extended registry entry.
testemunha(s)	Firsthand eyewitness testimony to historical, bodily events	”Testemunho espiritual” as subjective inner mystical experience (charismatic-syncretic and Kardecist usage alike)	Reuse Acts-extended registry entry; anchor consistently to eyewitness/historical sense across all 28 chapters.
o Caminho	The one, exclusive, historically-anchored community of faith in the risen Christ	Kardecism’s “caminho evolutivo” — one spiritual path among several equally valid roads	Reuse Acts-extended registry entry; every occurrence should resist “a religion” framing that implies interchangeability with other paths.
seita	Ancient neutral “party/school of thought”	Modern pejorative “cult”	Reuse Acts-extended registry entry; translator’s note required on first occurrence.
ídolo(s)	Objects/images of worship directed to false gods	Afro-Brazilian devotional imagery (orixá statues/altars) and folk-Catholic image veneration	See Section 2; distinguish critique of misdirected worship from blanket condemnation of imagery.
lenços e aventais (relics)	Instrumental, God-sovereign healing through ordinary objects	Catholic relic veneration; Afro-Brazilian/folk-Catholic amulets (patuás, guias)	See Section 3.
diziam que ele(s) era(m) deus(es)	Idolatrous crowd misreading of an apostolic miracle	The pantheon of orixás sometimes syncretized with Catholic saints	Reuse Acts-extended registry entry; render Paul and Barnabas’s rejection of worship (14:14-15) at full force.

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5. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Πεντηκοστή (Pentēkostē)	Transliterate — Pentecoste	Established loanword across all Portuguese Bible traditions and Brazilian Evangelical/Pentecostal usage generally; a native paraphrase (“festa dos cinquenta dias”) would sound foreign and lose recognized doctrinal weight.
Ἄββα (Abba)	Transliterate, paired with translation — “Aba, Pai” per Almeida precedent	Not lexically present in Acts, but retained per baseline for cross-curriculum consistency; if it recurs in supplementary teaching material referencing Romans 8, follow the locked baseline pairing.
Χριστός/Μεσσίας	Transliterate — Messias	Locked in baseline; never paraphrase as a generic honorific.
Ἄρειος Πάγος (Areopagus)	Transliterate proper noun — Areópago	Standard convention for place/institution names; a paraphrase (“colina de Marte,” “tribunal”) would obscure the specific historical venue Paul addresses.
Συνέδριον (Sanhedrin)	Transliterate proper noun, with gloss — Sinédrio (o conselho supremo judeu)	Proper institutional noun; gloss required on first occurrence given low OT/Second Temple literacy among the target audience described in the baseline system prompt.
πνεῦμα πύθωνα (spirit of Python)	Paraphrase, not transliterate — espírito de adivinhação (not “espírito de Pitão”)	“Pitão” would require unpacking the Delphic mythological reference for no doctrinal gain and risks curiosity-driven fascination with occult mythology; the functional paraphrase “espírito de adivinhação” conveys the operative doctrinal point (a real divinatory power, decisively expelled) without the mythological detour.
μάγος (Simon, Elymas)	Paraphrase with native term — mago / feiticeiro	Native Portuguese vocabulary already carries the correct sense; no transliteration benefit.
αἵρεσις (hairesis)	Native term with disambiguating note, not a coined neologism — seita + translator’s note	Coining a new neutral term (e.g., reviving “heresia” in its ancient neutral sense) would confuse readers already trained on “heresia” = doctrinal error; better to keep “seita” and supply the note.
ἐπίσκοπος (episkopos)	Paraphrase, avoid direct cognate as primary rendering — “supervisores” preferred over unqualified “bispos"	"Bispo” is a valid cognate but over-imports later monarchical episcopate; functional paraphrase better serves doctrinal accuracy in this specific passage (20:17,28).
διάκονος (in the sense of Acts 6, “the Seven”)	Paraphrase in-text, transliteration-adjacent term reserved for teaching material — “os Sete” in-text / “diácono(s)” in teaching material	Parallels the existing “testemunha/mártir” strategy: avoid retrofitting a later technical office onto the narrative text itself.
Ναζωραῖος / Ναζαρηνός (Nazarene, as a name for the movement, 24:5)	Native paraphrase, not transliteration — “os nazarenos” is acceptable as a hostile outsider label within the narrative, but should be flanked by “o Caminho” as the movement’s own self-designation	Prevents the hostile outsider label from becoming the primary teaching term for Christian identity.

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6. Ranked List of Highest-Risk Ambiguities for This Curriculum

Ranked by combined severity (doctrinal centrality × likelihood of syncretistic misreading × frequency in Acts):

1. “Cheio(s) do Espírito Santo” / “batizado(s) com o Espírito Santo” (Acts 2:4; 4:8,31; 6:3; 9:17; 13:9; 1:5; 11:16) — Critical. The single highest-frequency, highest-stakes term family in the book; sits directly beside mainstream Kardecist/Umbanda incorporação vocabulary with near-identical surface phrasing. This is the Acts-specific analogue to the baseline’s “resurrection vs. reincarnation” risk in centrality.
2. “Línguas” / “outras línguas” (tongues) (2:4-11; 10:46; 19:6) — Critical. Must be anchored to Acts 2:6-11’s own textual insistence on intelligible, nationally-identified human languages; any drift toward ecstatic/mystery speech reopens the psicofonia collision.
3. “Imposição de mãos” (laying on of hands) (6:6; 8:17-19; 13:3; 19:6) — Critical (newly identified gap, Section 3). Undocumented in prior registries yet gesturally and terminologically near-identical to the Kardecist “passe,” one of Brazil’s most common Spiritist-center practices.
4. “Espírito de adivinhação” (spirit of divination) (16:16-18) — Critical. The most concrete, single-scene textual parallel in all of Acts to a currently, widely practiced Brazilian religious activity (divinatory mediumship); requires the most careful narrative fencing in the entire curriculum.
5. “Magia/feitiçaria,” “mago/feiticeiro” (ch. 8, Simon; ch. 13, Elymas) — Critical. Structurally identical claim-patterns to occult power claimed within Umbanda/Candomblé and folk-Catholic practice; risk of either (a) softening into neutral “alternative spiritual technology” framing or (b) inflaming stigma against practitioners rather than proclaiming the gospel’s decisive victory.
6. “Ressurreição” at Acts 17:31-32 and 23:6-8 — Critical. Uniquely dramatizes ancient mockery/division over bodily resurrection in a way directly exploitable by (or resonant with) modern reincarnation-normalized Brazilian religious instinct; the baseline’s “never reencarnação” rule carries maximal weight at these specific verses.
7. “Ascensão” (1:9-11) — High. Christ’s bodily departure risks flattening into the Kardecist “desencarnação” pattern applied to every human death; opening scene of the whole book, so an early mis-fencing here would compromise the reader’s frame for everything following.
8. “Dom do Espírito Santo / dom de Deus” (2:38; 8:18-20; 10:45; 11:17) — Critical. Simon’s attempted purchase (8:18-20) is Acts’ own internal safeguard against a “cultivable mediumistic faculty” misreading, but only if translation and teaching material make the purchase-attempt’s rebuke explicit rather than treating it as incidental narrative detail.
9. “Arrependimento” contrasted with Kardecist “reforma íntima” (2:38; 3:19; 17:30; 26:20) — Critical. Especially acute at Acts 2:38, a locked cross-curriculum consistency verse; any softening here cascades through every later teaching document that cites this verse.
10. “O Caminho” vs. generic “caminho espiritual” framing (9:2; 19:9,23; 22:4; 24:14,22) — High. Brazilian religious pluralism’s default instinct (“all paths lead to God,” reinforced by Kardecism’s own “evolutionary path” self-description) is precisely the reading this term must resist.
11. “Testemunha(s)” (1:8,22; 2:32; 5:32; 10:39; 22:15) — High. Programmatic to the entire book (Acts 1:8 is a locked consistency phrase); drift toward “testemunho espiritual” as subjective inner experience would undercut the historical-evidentiary force Luke intends.
12. “Visão” (9:3-10; 10:9-17; 16:9-10; 18:9; 22:17-18; 26:19) — High. Recurs at every major narrative hinge-point in Acts; risk of assimilation to morally-undemanding mediumistic vision experience.
13. “Seita” (24:5,14; 28:22) — High. The word’s negative modern connotation can invert Paul’s own rhetorical point in 24:14 if left unglossed.
14. “Sinédrio” and other undocumented institutional gaps (Sanhedrin, the Seven/diáconos, tementes a Deus) — Medium. Lower doctrinal collision risk than the items above, but genuine comprehension gaps given low Second Temple/OT literacy in the target audience; must be closed before Phase 2 to avoid ad hoc, inconsistent renderings across parallel workers.
15. “Bispos/supervisores” vs. “anciãos/presbíteros” (20:17,28) — Medium. Lower syncretism risk than items above but a real ecclesiology-anachronism risk given the weight “bispo” carries in Luso-Brazilian Catholic usage; affects how the whole Church-as-Community doctrine is taught from this passage.

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7. Full-Book Chapter Coverage Log

Every chapter of Acts was reviewed for this analysis. Chapters not separately discussed above contributed no additional gap beyond what is already logged; this is recorded explicitly rather than omitted, per full-book coverage mandate.

Chapter	Coverage Status
1	Contributes: ascensão (gap fencing), confins da terra, missão, apóstolo. See Sections 2, 4.
2	Core passage. Contributes: Pentecoste, cheio(s) do Espírito Santo, línguas, batizado(s) com o Espírito Santo, arrependimento, batismo, perdão dos pecados, dom do Espírito Santo, testemunha, o Santo e o Justo (background), acrescentado(s), tudo em comum, partir do pão, cortado no coração. See Sections 2, 4, 6.
3	Contributes: o Santo e o Justo, Autor da vida, servo (Isaianic title), justiça, fé. No new gap beyond registry entries already logged.
4	Contributes: ousadia, Senhor, salvação (no other name), graça, poder de Deus. Reviewed — no new gap.
5	Contributes: Holy Spirit’s full personhood (5:3-4, background to holy_spirit entry), perseguição background, pecado. Reviewed — no new gap.
6	Contributes: os Sete / diácono(s) (new gap, Section 3), imposição de mãos (new gap, Section 3), lei background (Stephen’s accusers).
7	Contributes: Filho do Homem (Christological title), justiça imputada (inverse echo, 7:60), witness→martyr narrative origin-point, idolatry background (7:41). Reviewed against existing registry entries.
8	Contributes: magia/feitiçaria, mago/feiticeiro (Simon), dom do Espírito Santo (Simon’s attempted purchase), poder de Deus (Simon’s false claim), evangelho, batismo. See Sections 4, 6.
9	Core Conversion of Paul passage. Contributes: visão, poder de Satanás (background at 26:18 but narrated here), Filho de Deus (9:20), eleição (chosen instrument, 9:15), o Caminho (9:2), Senhor. Reviewed against existing registry entries.
10	Contributes: Deus não faz acepção de pessoas, impuro/comum, batismo de toda a casa, dons espirituais (background), paz (10:36). Central Gospel-to-Gentiles passage; see Section 2.
11	Contributes: cristão(s) (background to 11:26), acrescentado(s), batizado(s) com o Espírito Santo (11:16 recap), eleição background. Reviewed — no new gap.
12	Contributes: intercessão (background, church’s prayer for Peter), glória (12:23, Herod’s judgment). Reviewed — introduces Herodian political background (Section 3 note) but no new glossary term required.
13	Contributes: mago/feiticeiro (Elymas), sinais e prodígios, descendência de Davi, obediência da fé background, eleição (13:48), justificação (conceptual, apart from law). See Sections 2, 4.
14	Contributes: diziam que ele(s) era(m) deus(es) (Lystra), evangelho, gentios. See Sections 2, 4.
15	Jerusalem Council — core Justification-apart-from-Law passage. Contributes: circuncisão, jugo, lei, graça (15:11, locked consistency verse), aliança background. See Sections 2, 4.
16	Contributes: espírito de adivinhação (highest-priority fencing item, Section 4/6), batismo de toda a casa (Lydia, jailer), visão (16:9-10), o Caminho background. See Sections 4, 6.
17	Contributes: Areópago (new gap, Section 3), ídolo(s), deus desconhecido, ressurreição (mocked, 17:31-32 — top-ranked ambiguity, Section 6), providência (17:26-28 background). See Sections 3, 4, 6.
18	Contributes: o Caminho background, graça (18:27 background). Reviewed — no new gap beyond items already logged.
19	Contributes: imposição de mãos (19:6, reinforces ch.6 gap), magia/feitiçaria (Ephesian magic scrolls burned, 19:19), em nome de Jesus (19:13-17, failed exorcism formula), espírito impuro/demônio, lenços e aventais (new gap, Section 3). See Sections 3, 4.
20	Contributes: anciãos/presbíteros, bispos/supervisores (ecclesiology-anachronism risk, Section 6), pastorear, todo o conselho de Deus, ousadia (20:20-27 background), partir do pão (20:7,11). See Sections 2, 6.
21	Contributes: circuncisão background (21:21), anciãos background. Reviewed — no new gap.
22	Contributes: testemunha (22:15,20), o Caminho (22:4), visão (22:17-18). Reviewed against existing registry entries.
23	Contributes: Sinédrio (new gap, Section 3), ressurreição (division over resurrection, 23:6-8 — top-ranked ambiguity, Section 6). See Sections 3, 6.
24	Contributes: seita (24:5,14 — high-priority fencing item, Section 6), o Caminho (24:14,22), justiça background (Felix’s fear at Paul’s preaching on justice, 24:25). See Sections 4, 6.
25	Contributes: Sinédrio background, apelo a Roma (procedural background only). Reviewed — no new glossary term required.
26	Contributes: poder de Satanás (26:18, locked doctrinal term), visão (26:19), ressurreição (26:23), arrependimento (26:20), santos (26:10, corporate sense reinforced). Reviewed against existing registry entries.
27	Contributes: providência (27:22-25 background), ação de graças (27:35). Reviewed — no new gap.
28	Contributes: diziam que ele(s) era(m) deus(es) (28:6, Malta parallel to ch.14), reino de Deus (28:31, closing programmatic verse — locked consistency), ousadia (28:31). See Sections 2, 6.

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8. Summary of Required Actions Before Phase 2

1. Add the six new terms identified in Section 3 (Sinédrio; os Sete/diácono(s); tementes a Deus; imposição de mãos [Critical]; lenços e aventais; Areópago) to translation_memory.json and bible_term_registry.json, incrementing the translation memory version per the baseline’s Load and Enforcement Instructions.
2. Confirm all “New” entries from 08_core_glossary.md Section B are formally merged into translation_memory.json before any segment translation begins.
3. Ensure Phase 2 system-prompt forbidden-substitution list (per 12_ai_translation_requirements.md) is extended to include: “imposição de mãos” must never be described in terms overlapping Kardecist “passe” vocabulary; “espírito de adivinhação” must never be translated with mythological Python/Pitão terminology; “seita” must always carry its disambiguating note on first occurrence per document.
4. Route all fifteen items in the Section 6 ranked list to human theologian review at every occurrence, consistent with the baseline’s Critical/High escalation rules.

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This analysis extends, and must never contradict, the baseline Romans translation_memory.json and bible_term_registry.json, and the Acts-extended registries already produced in analysis/08_core_glossary.md and assets/bible_term_registry.json. All gap items identified in Section 3 require formal registry addition before Phase 2 Step 16 segment translation may proceed.