Semantic Analysis
Semantic Analysis — Acts 1–28 (Koine Greek)
English → Portuguese | Destination: Portuguese (Brazil-anchored, pan-Lusophone register)
Curriculum: Acts
Core passage: Acts 2:1–41 (Pentecost and Peter’s sermon)
Method: Every load-bearing term is analyzed with: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Portuguese) rendering risk. Terms already fixed in the baseline Romans translation_memory.json are reused verbatim and marked [TM-REUSE]. New terms proposed for this curriculum are marked [NEW] and will require addition to translation memory before Phase 2.
PART 1 — CORE PASSAGE VERSE-BY-VERSE: ACTS 2:1–41
Acts 2:1
“When the day of Pentecost had come, they were all together in one place.”
- πεντηκοστή (pentēkostē) — lit. “fiftieth [day].” Semantic range: the Jewish Feast of Weeks/Shavuot, celebrated fifty days after Passover, historically a harvest and Torah-giving festival. English variants: “Pentecost.” Contextual meaning: the specific, divinely-appointed calendar day on which the risen and ascended Christ fulfills his promise (Acts 1:5, 8) by sending the Spirit, inaugurating the church age. Portuguese: Pentecoste [NEW — proper noun, transliterated per Almeida tradition]. Risk: Medium. Must be taught as a unique, unrepeatable historical event tied to the Jewish festal calendar and Christ’s ascension promise, not merely “a spiritual outpouring” that could be assimilated to Umbanda/Candomblé festival cycles or generic “energy” language.
- ὁμοῦ ἐπὶ τὸ αὐτό (homou epi to auto) — lit. “together in the very same [place].” Semantic range: unity of location and unity of purpose/expectancy. English variants: “together,” “in one place,” “with one accord.” Contextual meaning: the waiting, praying community of Acts 1:14. Portuguese: reunidos no mesmo lugar [NEW]. Risk: Low.
Acts 2:2
“And suddenly there came from heaven a sound like a mighty rushing wind.”
- ἦχος (ēchos) — lit. “sound, noise.” Semantic range: any audible sound, often of unusual or supernatural origin. English variants: “sound,” “noise.” Portuguese: som/ruído [NEW]. Risk: Low.
- πνοή βιαία (pnoē biaia) — lit. “violent/forceful breath/wind.” Semantic range: wind, breath, the same root as πνεῦμα (spirit/breath); the audible sign accompanying the Spirit’s arrival. English variants: “mighty wind,” “violent wind.” Contextual meaning: wind is a recurring OT theophany image (Ezekiel 37; 1 Kings 19) signaling divine, personal presence, not an impersonal cosmic force. Portuguese: vento impetuoso [NEW]. Risk: Medium — must not be flattened into impersonal “energia” language common to Umbanda/Kardecist descriptions of spiritual “vibração” or “irradiação.”
Acts 2:3
“And divided tongues as of fire appeared to them, and rested on each one of them.”
- γλῶσσαι ὡσεὶ πυρός (glōssai hōsei pyros) — lit. “tongues as of fire.” Semantic range: visible, flame-like manifestations; note the same word γλῶσσα also means “language” (see v.4), a wordplay the passage exploits. English variants: “tongues of fire,” “flames.” Contextual meaning: visible sign of the Spirit’s personal, distributed presence resting on each believer individually, echoing the fire theophanies of Sinai (Exodus 19) and the burning bush. Portuguese: línguas como de fogo [NEW]. Risk: High — the flame/fire visual and the term “línguas” together sit near Afro-Brazilian ritual fire imagery and Kardecist “irradiação de energia”; must be taught as a one-time, historically-anchored sign, not a repeatable “phenomenon” comparable to mediumistic manifestation.
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.”
- πίμπλημι (pimplēmi), ἐπλήσθησαν — lit. “to fill, to be filled.” Semantic range: complete filling, saturation, taking full possession/control for empowerment. English variants: “filled,” “were filled.” Contextual meaning: personal indwelling and empowering by the Holy Spirit for witness (cf. Luke 4:1, Acts 4:8, 4:31, 13:9). Portuguese: cheios do Espírito Santo [NEW — pairs with Espírito Santo [TM-REUSE]]. Risk: Critical. “Cheio(a) do Espírito” is standard Evangelical/Pentecostal Portuguese vocabulary, but in the wider Brazilian religious field it sits directly beside Kardecist and Umbanda/Candomblé vocabulary for incorporação and possessão mediúnica (a spirit or orixá “taking over” a medium’s body). Every occurrence must make explicit that this is the sovereign, personal Holy Spirit — the third Person of the Trinity — empowering the believer’s own faculties for gospel proclamation, never a loss of personal identity, never communication with the dead, and never one spirit among many competing for a human vessel.
- ἑτέραις γλώσσαις (heterais glōssais) — lit. “other/different tongues.” Semantic range: human languages not native to the speaker (confirmed by v.6, 8, 11 — hearers understand their own dialects); distinct in Acts from the unintelligible tongues discussed later in 1 Corinthians. English variants: “other tongues,” “different languages.” Portuguese: outras línguas [NEW]. Risk: Critical. Must be anchored to intelligible human languages understood by named nationalities (v.9–11), sharply distinguishing this from psicofonia (Kardecist mediums “channeling” spirit messages in unknown script/speech) and from ecstatic utterance detached from a communicative, gospel-proclaiming purpose.
- ἀποφθέγγομαι (apophthengomai) — lit. “to speak out, declare, utter weightily.” Semantic range: solemn, authoritative pronouncement (used again in 2:14 and 26:25). English variants: “gave utterance,” “declared.” Portuguese: proferir/declarar [NEW]. Risk: Low.
Acts 2:5–6
“Now there were devout Jews from every nation under heaven staying in Jerusalem… and at this sound the crowd came together, and were bewildered, because each one was hearing them speak in his own language.”
- εὐλαβής (eulabēs) — lit. “reverent, devout, taking care [of God’s things].” English variants: “devout,” “God-fearing.” Portuguese: devotos/piedosos [NEW]. Risk: Low.
- διάλεκτος (dialektos) — lit. “distinct manner of speech, dialect, native language.” Contextual meaning: confirms the tongues of v.4 are real, known ethnic languages — a reversal of Babel’s confusion (Genesis 11), not ecstatic noise. Portuguese: língua própria/dialeto [NEW]. Risk: Medium — reinforces the intelligibility argument central to distinguishing this from mediumistic glossolalia.
Acts 2:7–11
“And they were amazed and astonished… how is it that we hear… [list of nations] …we hear them telling in our own tongues the mighty works of God.”
- ἐξίστημι / θαυμάζω (existēmi / thaumazō) — lit. “to be amazed, astounded, to marvel.” Portuguese: ficaram atônitos/maravilhados [NEW]. Risk: Low.
- τὰ μεγαλεῖα τοῦ θεοῦ (ta megaleia tou theou) — lit. “the great things/mighty works of God.” Semantic range: God’s great redemptive acts, echoing OT praise language (e.g., Psalm 71:19 LXX). English variants: “mighty works of God,” “the wonderful works of God.” Portuguese: as grandes obras de Deus [NEW]. Risk: Low.
Acts 2:12–13
“And all were amazed and perplexed, saying… ‘What does this mean?’ But others mocking said, ‘They are filled with new wine.’”
- διαπορέω (diaporeō) — lit. “to be thoroughly at a loss, perplexed.” Portuguese: perplexos [NEW]. Risk: Low.
- γλεῦκος (gleukos) — lit. “sweet new wine.” Contextual meaning: the mocking, naturalistic misreading of a genuine Spirit-event, a pattern relevant to modern skeptical dismissals of Spirit-empowered phenomena as psychological or induced states. Portuguese: vinho novo/mosto [NEW]. Risk: Low.
Acts 2:14–15
“But Peter, standing with the eleven, lifted up his voice and addressed them: ‘Men of Judea and all who dwell in Jerusalem, let this be known to you… these men are not drunk…’”
- No new load-bearing theological term; narrative introduction of Peter’s sermon. ἀπόστολος [TM-REUSE: apóstolo] is implicit background (the Eleven).
Acts 2:16–21 (Joel 2:28–32 quotation)
“…this is what was spoken by the prophet Joel: ‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh… your sons and daughters shall prophesy… and everyone who calls on the name of the Lord shall be saved.’”
- ἐν ταῖς ἐσχάταις ἡμέραις (en tais eschatais hēmerais) — lit. “in the last days.” Semantic range: the eschatological era inaugurated by Messiah’s coming, running until his return. English variants: “in the last days,” “in the latter days.” Contextual meaning: Pentecost marks the beginning of the promised end-times outpouring, not a repeatable private phenomenon. Portuguese: nos últimos dias [NEW]. Risk: Medium.
- ἐκχεῶ ἀπὸ τοῦ πνεύματός μου (ekcheō apo tou pneumatos mou) — lit. “I will pour out from my Spirit.” Semantic range: generous, abundant, publicly visible bestowal, sovereignly initiated by God, not summoned by ritual. English variants: “pour out my Spirit.” Portuguese: derramarei do meu Espírito [NEW]. Risk: Critical. “Derramar” energy/spirit language is close to Umbanda/Candomblé “descarrego” and Kardecist “irradiação” vocabulary describing spiritual forces flowing onto a person. Must be taught as God’s own sovereign initiative giving his own personal Spirit, not an impersonal transferable force that a medium or terreiro can channel or direct.
- προφητεύσουσιν [TM-REUSE root: profecia/profetizar] — “they shall prophesy.” Contextual meaning: Spirit-inspired declaration of God’s truth, universalized beyond a professional prophetic class to “sons and daughters,” “young and old,” “menservants and maidservants” — a radical democratization of access to God. Risk: Low (term itself), but note the doctrinal point (universal access) intersects with High-risk “prophet/prophecy” collision with Kardecist psicografia already logged in the baseline; reaffirm here.
- ἐνύπνια / ὁράσεις (enypnia / horaseis) — “dreams / visions.” Portuguese: sonhos/visões [NEW]. Risk: Medium — visions and dreams as media of revelation must be tied to God’s initiative and scriptural confirmation, distinguished from mediumistic “trabalho espiritual” that also uses dream/vision language.
- ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται (hos an epikalesētai to onoma kyriou sōthēsetai) — lit. “whoever shall call on the name of the Lord shall be saved.” This is the identical formula theologically anchored in Romans 10:13. Portuguese: todo aquele que invocar o nome do Senhor será salvo [TM-REUSE structure: Senhor; salvação]. Risk: Critical. Must render with the exact universal, unqualified force required by the Doctrinal Consistency Rules already established for Romans 10:12–13; this is the same salvation confession, now grounding the altar-call of Acts 2:38.
Acts 2:22
“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst…”
- δυνάμεις καὶ τέρατα καὶ σημεῖα (dynameis kai terata kai sēmeia) — lit. “powers/mighty deeds and wonders and signs.” Semantic range: a fixed triad describing miraculous, divinely-sourced acts that authenticate a messenger. English variants: “miracles, wonders, and signs,” “mighty works, wonders, and signs.” Contextual meaning: God’s own authentication of Jesus, not Jesus’ self-generated magical power. Portuguese: milagres, prodígios e sinais [NEW]. Risk: High. Must be sharply distinguished from feitiçaria/magia (sorcery, cf. Acts 8, 13, 19) and from Kardecist/Umbanda “fenômenos mediúnicos,” which this same curriculum will confront directly in Acts 8, 13, 16, and 19.
Acts 2:23
“…this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.”
- ὡρισμένη βουλὴ καὶ πρόγνωσις τοῦ θεοῦ (hōrismenē boulē kai prognōsis tou theou) — lit. “the determined plan/counsel and foreknowledge of God.” Semantic range: God’s sovereign, personal, purposive decree — the same conceptual field as providência [TM-REUSE] and eleição [TM-REUSE] in Romans. Contextual meaning: Christ’s death was neither an accident nor a tragic failure but the outworking of God’s personal plan. Portuguese: plano determinado e presciência de Deus [NEW, but conceptually anchored to existing providência]. Risk: High — must not be assimilated to Kardecism’s impersonal “lei de causa e efeito”/karmic determinism; this is a personal God’s specific, gracious plan for a specific historical act of redemption, not a cosmic law governing the “evolution” of the human race generally.
Acts 2:24
“God raised him up, loosing him from the pangs of death, because it was not possible for him to be held by it.”
- ἀνέστησεν (anestēsen) / ἀνάστασις [TM-REUSE: ressurreição] — lit. “he raised up / raised him up.” Contextual meaning: the bodily, historical, once-for-all resurrection of Christ. Portuguese: ressuscitou/ressurreição [TM-REUSE — mandatory, never “reencarnação”]. Risk: Critical. This is the doctrinal center of Peter’s sermon and must carry the full weight of the baseline’s Critical designation.
- ὠδῖνες τοῦ θανάτου (ōdines tou thanatou) — lit. “birth-pangs of death.” Semantic range: the agony/grip of death depicted with childbirth imagery (from Psalm 18:4–5 LXX). English variants: “pangs of death,” “agony of death.” Portuguese: as dores da morte [NEW]. Risk: Low.
Acts 2:25–28 (Psalm 16 quotation)
“…you will not abandon my soul to Hades, or let your Holy One see corruption…”
- ᾅδης (hadēs) — lit. “Hades,” the realm/state of the dead. Semantic range: OT Sheol equivalent, the intermediate state of the dead, not the final place of punishment (distinct from γέεννα/gehenna). English variants: “Hades,” “the grave,” “hell” (imprecisely, in some older translations). Portuguese: Hades/o além-túmulo [NEW]. Risk: Medium — Brazilian Spiritism has its own detailed cosmology of post-mortem “planos espirituais” the departed spirit ascends through; care is needed so “Hades” is not absorbed into that map, but understood as the temporary state from which Christ’s body was raised bodily and permanently.
- διαφθορά (diaphthora) — lit. “decay, corruption, decomposition.” Contextual meaning: Christ’s body did not decompose in the grave — a claim of bodily, physical resurrection, not a spirit’s departure while the body decays (as Kardecism holds for every ordinary death). Portuguese: corrupção [NEW]. Risk: High — this is one of the sharpest available textual points for distinguishing Christian bodily resurrection from any framework (Kardecist or otherwise) in which only the “spirit” survives while the body is discarded permanently.
Acts 2:29–31
“…he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption.”
- προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ (proidōn elalēsen peri tēs anastaseōs tou Christou) — David, as prophet, foresaw and spoke of “the resurrection of the Christ.” Reuses ressurreição [TM-REUSE] and Messias [TM-REUSE, via “Χριστός”]. Risk: Critical (compounded — resurrection + Messiah in the same clause).
Acts 2:32
“This Jesus God raised up, and of that we all are witnesses.”
- μάρτυρες (martyres) — lit. “witnesses.” Semantic range: legal/eyewitness testimony; in Acts this quickly becomes the church’s technical term for apostolic eyewitness authority (Acts 1:8, 22; 5:32) and, from Acts 7 (Stephen) onward, begins to carry the further sense of one who testifies even at the cost of death — the seed of the later technical sense “martyr.” English variants: “witnesses.” Portuguese: testemunhas [NEW]. Risk: Medium. Must be anchored to firsthand, historical, verifiable eyewitness testimony to a bodily event, not a subjective “testemunho espiritual” of an inner mystical experience as in Kardecist or charismatic-syncretic usage; see the fuller note under Chapter 7 below where the martyrdom sense emerges.
Acts 2:33
“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.”
- ὑψωθεὶς τῇ δεξιᾷ τοῦ θεοῦ (hypsōtheis tē dexia tou theou) — lit. “having been exalted at/by the right hand of God.” Semantic range: enthronement, sovereign authority conferred. English variants: “exalted to the right hand,” “exalted at the right hand.” Portuguese: exaltado à/pela destra de Deus [NEW]. Risk: High — directly supports Lordship of Christ [TM-REUSE: Senhor]; must retain the sense of unique, supreme enthronement, not honorary status among other exalted spiritual beings.
- ἐξέχεεν (execheen) — “he poured out.” Repeats the pouring-of-the-Spirit motif from v.17–18; same risk profile noted there.
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.’”
- κύριος [TM-REUSE: Senhor] used twice with two distinct referents (YHWH and Messiah) — a key OT text for the deity and lordship of Christ. Risk: Critical — reaffirms Lordship of Christ and Deity of Christ doctrines already Critical in the baseline; this citation is one of the New Testament’s key proof-texts for both.
Acts 2:36
“Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”
- κύριον καὶ Χριστόν (kyrion kai Christon) — “Lord and Christ/Messiah.” Portuguese: Senhor e Cristo [TM-REUSE: Senhor; Messias]. Risk: Critical. This is the climactic doctrinal statement of the sermon, combining the two highest-risk Christological titles in the Language Package; render with full force, no qualification.
Acts 2:37
“Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, ‘Brothers, what shall we do?’”
- κατενύγησαν τὴν καρδίαν (katenygēsan tēn kardian) — lit. “they were pierced/stabbed in the heart.” Semantic range: a unique NT word (κατανύσσομαι) depicting sudden, sharp conviction of conscience. English variants: “cut to the heart,” “pierced to the heart,” “deeply troubled.” Portuguese: compungiram-se/foram cortados no coração [NEW]. Risk: Medium. This should be taught as Spirit-produced conviction of sin leading to repentance, distinguished from generic emotional guilt or from the karmic “remorse” Kardecism frames as accumulated debt to be worked off across lifetimes.
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.’”
This verse is the doctrinal hinge of the whole core passage and contains four Critical-risk terms in a single sentence:
- μετανοήσατε (metanoēsate) — μετάνοια (metanoia) — lit. “change your mind/change your whole orientation.” Semantic range: a decisive, Spirit-enabled turning from sin toward God, involving mind, will, and direction of life — not mere regret. English variants: “repent,” “repentance.” Portuguese: arrependei-vos / arrependimento [NEW]. Risk: Critical. Must be distinguished from the Kardecist doctrine of reforma íntima — a program of gradual moral self-correction pursued across successive reincarnations to pay down accumulated “débitos” — and presented instead as a decisive, once-for-all turning that receives full forgiveness in this life through Christ, not a lifelong (or life-spanning) self-improvement project.
- βαπτισθήτω (baptisthētō) — βάπτισμα/βαπτίζω — lit. “let him be baptized / to dip, immerse.” Semantic range: ritual water immersion marking entry into the new covenant community and identification with Christ’s death/resurrection (cf. Romans 6:3–4, already in the baseline TM’s conceptual orbit though not lexically itemized there). English variants: “baptize(d),” “baptism.” Portuguese: batizar-se / batismo [NEW]. Risk: Critical. Must be taught as an act of obedient faith-response and public identification with Christ, not a magical rite conferring merit apart from faith (a Tridentine-adjacent risk already flagged in the baseline for other Catholic-heritage terms) and not a ritual purification comparable to Afro-Brazilian banho de descarrego or Umbanda cleansing rites.
- εἰς ἄφεσιν ἁμαρτιῶν (eis aphesin hamartiōn) — lit. “unto/for the release/forgiveness of sins.” ἄφεσις (aphesis) literally means “release, letting go, sending away” (of a debt or captive). Semantic range: full, decisive forgiveness/remission, not partial or gradual reduction. English variants: “for the forgiveness of sins,” “for the remission of sins.” Portuguese: para o perdão dos pecados / remissão dos pecados [NEW]. Risk: Critical. This is the sharpest possible contrast point with Kardecism’s teaching that sin (“erro”) is a debt worked off gradually across successive incarnations through suffering and moral effort (“lei de causa e efeito”); Acts 2:38 must be rendered so as to convey a complete, immediate forgiveness granted upon repentance and baptism into Christ, received in this life, not a partial credit toward a multi-life ledger.
- δωρεὰ τοῦ ἁγίου πνεύματος (dōrea tou hagiou pneumatos) — lit. “the gift of the Holy Spirit.” δωρεά = a free, undeserved gift (same root family as χάρις/graça [TM-REUSE]). Portuguese: o dom do Espírito Santo [NEW, conceptually linked to dons espirituais / graça [TM-REUSE]]. Risk: Critical. Must be taught as God’s own free gift of his personal Spirit to indwell the believer permanently, not a mediumistic gift or faculty (“dom mediúnico”) that a person cultivates, develops, or that manifests unpredictably through incorporação.
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.”
- ἐπαγγελία (epangelia) — lit. “promise, announcement.” Semantic range: God’s covenantal pledge, spanning from Abrahamic/Davidic covenant promises to their fulfillment in Christ and the Spirit. English variants: “promise.” Portuguese: promessa [NEW, conceptually tied to aliança [TM-REUSE]]. Risk: Medium.
- ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν (hosous an proskalesētai kyrios ho theos hēmōn) — “as many/all whom the Lord our God calls.” Portuguese: todos quantos o Senhor nosso Deus chamar [TM-REUSE: chamado]. Risk: High. Reinforces the Divine Calling doctrine from the baseline; note the deliberately universal scope (“far off”) that anticipates the Gentile mission developed through the rest of Acts.
Acts 2:40
“And with many other words he bore witness and continued to exhort them, saying, ‘Save yourselves from this crooked generation.’”
- διεμαρτύρατο (diemartyrato) — intensive form of “witness/testify,” “solemnly testified.” Related to μάρτυς above. Portuguese: testificava solenemente [NEW]. Risk: Low.
- παρεκάλει (parekalei) [TM-REUSE root: exortar] — “he kept exhorting/urging.” Risk: Low (already established in baseline).
- σκολιὰ γενεά (skolia genea) — lit. “crooked/twisted generation,” an OT idiom (Deuteronomy 32:5) for a morally perverse society. Portuguese: geração perversa/corrompida [NEW]. Risk: Low.
Acts 2:41
“So those who received his word were baptized, and there were added that day about three thousand souls.”
- οἱ ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν (hoi apodexamenoi ton logon autou ebaptisthēsan) — “those who received/welcomed his word were baptized.” Reuses βάπτισμα risk profile above (Critical).
- προσετέθησαν (prosetethēsan) — lit. “were added.” Semantic range: incorporation into an existing, defined community (echoed again at 2:47, 5:14, 11:24). English variants: “were added,” “joined.” Contextual meaning: conversion is not merely private/individual but immediately incorporates the believer into the visible community of the church. Portuguese: foram acrescentadas [NEW]. Risk: Medium — supports the Church as Community doctrine; should not be rendered in a way that suggests mere headcount growth divorced from genuine incorporation into fellowship (koinonia/companheirismo [TM-REUSE]).
- ψυχαί (psychai) — lit. “souls.” Semantic range: whole persons (Hebraic idiom, not a body/soul dualism claim). English variants: “souls,” “people,” “persons.” Portuguese: almas/pessoas [NEW]. Risk: Low, but flag for native-speaker review: “almas” in Brazilian religious idiom carries strong Kardecist/Umbanda connotations (departed “almas,” communication with “almas”); a translator’s note may be needed on first occurrence to clarify the ordinary biblical sense (“pessoas,” “vidas”) is intended, not the discarnate-spirit sense.
PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK
(Chapter 2 core-passage terms are analyzed above; this section begins with Chapter 1, treats the remainder of Chapter 2 not covered by the core passage, and continues through Chapter 28. Terms already logged in the baseline Romans translation memory are marked [TM-REUSE] and reused verbatim; new terms are marked [NEW].)
Chapter 1 — Ascension, Promise of the Spirit, Reconstituted Apostleship
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| kingdom of God βασιλεία τοῦ θεοῦ basileia tou theou God’s rule/reign | Sovereign reign, not territory ”kingdom of God” | Subject of Jesus’ teaching before ascension (1:3); disciples wrongly expect immediate political restoration (1:6) | reino de Deus [TM-REUSE]. Risk: Medium — reaffirm not a political/national kingdom, relevant to Brazilian “teologia da prosperidade/reino” movements that can politicize the phrase. |
| baptized with the Holy Spirit βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ baptisthēsesthe en pneumati hagiō to be immersed/overwhelmed in the Spirit | Empowerment for mission, distinct from water baptism ”baptized with the Holy Spirit” | Christ’s promise fulfilled at Pentecost (1:5, 2:1-4) | batizados com o Espírito Santo [NEW]. Risk: Critical — foundational to Pentecostal/charismatic Brazilian church life; must be taught as empowerment for witness, not a status marker separating “haves” from “have-nots” among believers, and never conflated with mediumistic “incorporação.” |
| power δύναμις dynamis ability, capability, might | Divine enabling for mission ”power" | "You will receive power when the Holy Spirit comes upon you” (1:8) | poder [TM-REUSE via “poder de Deus”]. Risk: Medium. |
| witnesses μάρτυρες martyres eyewitness testifiers | Eyewitness legal testimony; later shades toward martyrdom ”witnesses” | The apostles’ commissioned role: “you will be my witnesses… to the end of the earth” (1:8) | testemunhas [NEW]. Risk: High — programmatic verse for the whole book (Great Commission Fulfilled doctrine); consistent rendering required across all 28 chapters. |
| ends of the earth ἔσχατον τῆς γῆς eschaton tēs gēs the farthest extremity of the earth | Geographic totality, echoing Isaiah 49:6 ”ends of the earth,” “uttermost parts” | Programmatic scope of the Great Commission | confins da terra [NEW]. Risk: Medium — should not be narrowed to a particular nation’s missionary self-image. |
| ascension ἀνελήμφθη anelēmphthē ”he was taken up” | Bodily, visible, historical departure into heaven ”was taken up,” “ascended” | 1:9-11; distinct from resurrection, a further, final exaltation event | ascensão / foi elevado ao céu [NEW]. Risk: High — must be kept distinct from Kardecist teaching about a spirit’s “desencarnação” (departure from the body at death) and ongoing migration through “planos espirituais”; this is a bodily, visible, historical, unrepeated event witnessed by many, not a private spiritual transition. |
| one accord ὁμοθυμαδόν homothymadon with one mind/passion together | Unified prayer and purpose of the gathered church ”with one accord,” “together” | Recurs at 2:46, 4:24, 5:12, etc. as a mark of the Spirit-formed community | em comum acordo/unânimes [NEW]. Risk: Low, but doctrinally supports Church as Community. |
| casting lots κλῆρος/ἔβαλον κλήρους klēros / ebalon klērous lot, portion | A method of discerning God’s choice, trusting divine sovereignty over an apparently random mechanism ”cast lots” | Selection of Matthias (1:26) | lançaram sortes [NEW]. Risk: Low, but note contrast with post-Pentecost pattern (13:2-3) where the Spirit directly guides rather than lots — avoid implying lot-casting is the ongoing normative method of guidance, which risks resembling divinatory practice. |
| apostleship ἀποστολή apostolē the office/mission of an apostle | Delegated authority and mission ”apostleship,” “ministry” | Restoration of the Twelve’s number (1:17, 1:25) | apostolado [TM-REUSE via apóstolo]. Risk: Low. |
Chapter 2 (remainder: Acts 2:42-47) — The Church as Community
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| devoted themselves ἦσαν προσκαρτεροῦντες ēsan proskarterountes to persist steadfastly, adhere firmly | Continuous, disciplined commitment ”devoted themselves,” “continued steadfastly” | Marks of the new community: teaching, fellowship, breaking bread, prayers (2:42) | perseveravam [NEW]. Risk: Low. |
| the apostles’ teaching διδαχῇ τῶν ἀποστόλων didachē tōn apostolōn instruction/doctrine of the apostles | Authoritative apostolic doctrine as foundation ”the apostles’ teaching,” “doctrine” | Apostolic Authority doctrine: normative teaching content, not individual mystical insight | doutrina/ensino dos apóstolos [TM-REUSE: apóstolo]. Risk: Medium — must be distinguished from ongoing “revelações” claimed by mediums or new prophets as equal in authority. |
| breaking of bread κλάσις τοῦ ἄρτου klasis tou artou the act of breaking bread | Shared common meals and/or the Lord’s Supper ”breaking of bread” | Communal meal practice, likely including the Lord’s Supper | partir do pão [NEW]. Risk: Medium — clarify relationship to (without conflating with) the specific Catholic Eucharistic sense. |
| all things in common ἅπαντα κοινά hapanta koina all things shared jointly | Voluntary economic sharing among believers, not a fixed communal law ”had all things in common” | 2:44-45; expression of Spirit-formed unity and generosity | tudo em comum [NEW]. Risk: Medium — should not be presented as a mandated communal-property doctrine (a debate point across Christian traditions) but as a voluntary, Spirit-prompted generosity. |
| favor χάρις charis grace, favor | Here in the sense of goodwill/favor from outsiders ”favor" | "having favor with all the people” (2:47) — same word family as graça [TM-REUSE] but used in its common, non-technical sense here | favor/simpatia [NEW, contextual use of graça-family word]. Risk: Low — flag so translators do not over-theologize every occurrence of χάρις; context determines whether the full doctrinal weight of “grace” applies. |
| the Lord added ὁ κύριος προσετίθει ho kyrios prosetithei the Lord kept adding | Divine agency behind church growth ”the Lord added to their number” | 2:47 — reinforces that church growth is God’s work, not human recruitment technique | o Senhor acrescentava [TM-REUSE: Senhor]. Risk: Medium. |
Chapter 3 — Healing at the Temple; Repentance Preached
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| in the name of Jesus ἐν τῷ ὀνόματι Ἰησοῦ en tō onomati Iēsou in/by the name of Jesus | Invocation formula conveying delegated divine authority, not a magical incantation ”in the name of Jesus” | Healing formula (3:6), repeated throughout Acts as the exclusive authority behind apostolic acts | em nome de Jesus [NEW]. Risk: Critical — must be sharply distinguished from magical name-invocation formulas (cf. Acts 19:13-17, where itinerant exorcists try to use “the name of Jesus” as a magic formula and fail) and from the invocation of orixás, saints, or spirit guides in Afro-Brazilian and Kardecist practice. The healing is Christ’s own power exercised through faith in him, not a formula with independent power. |
| the Holy and Righteous One ὁ ἅγιος καὶ δίκαιος ho hagios kai dikaios the Holy and Righteous One | Messianic title combining holiness and righteousness ”the Holy and Righteous One” | Title for Jesus (3:14), combining santo [TM-REUSE] and justiça [TM-REUSE] | o Santo e Justo [TM-REUSE: santo; justiça]. Risk: Critical — compounded Christological title. |
| Author/Prince of life ἀρχηγὸς τῆς ζωῆς archēgos tēs zōēs originator, pioneer, founder of life | Christ as the source and pioneer of resurrection life ”Author of life,” “Prince of life” | 3:15 (paired with resurrection) | Autor da vida [NEW]. Risk: High — reinforces resurrection doctrine; must not be softened to “an evolved being who models life for others” (Kardecist Christology risk already logged for “Messiah” in baseline). |
| repentance / turn again μετανοήσατε καὶ ἐπιστρέψατε metanoēsate kai epistrepsate repent and turn back | Repentance paired with a positive turning toward God ”repent… and turn again” | 3:19 | arrependei-vos e convertei-vos [NEW]. Risk: Critical — see full note under Acts 2:38 above; same doctrine. |
| times of refreshing καιροὶ ἀναψύξεως kairoi anapsyxeōs times of refreshing/cooling | Eschatological relief from the presence of the Lord ”times of refreshing” | 3:20 | tempos de refrigério [NEW]. Risk: Low. |
| restoration of all things ἀποκατάστασις πάντων apokatastasis pantōn restoration of all things | Final eschatological renewal foretold by the prophets ”restoration of all things” | 3:21 | restauração de todas as coisas [NEW]. Risk: Medium — distinguish from a cyclical “evolutionary restoration” reading; this is a linear, once-for-all consummation, not a cosmic cycle of return. |
| servant παῖς pais child/servant | Messianic Servant title (Isaiah’s Suffering Servant) “servant” | 3:13, 3:26, applied to Jesus | servo [NEW]. Risk: Medium — ties to OT Isaianic background; requires OT literacy support. |
Chapter 4 — Bold Witness before the Sanhedrin; Exclusivity of Salvation
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| no other name οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία ouk estin en allō oudeni hē sōtēria there is no salvation in any other | Absolute exclusivity of salvation through Christ alone ”no other name,” “salvation in no one else” | 4:12 — the single most exclusivist salvation claim in Acts | em nenhum outro há salvação [TM-REUSE: salvação]. Risk: Critical — direct, maximal collision with Brazilian religious pluralism (Kardecism, Umbanda/Candomblé, syncretistic folk Catholicism) which typically affirm multiple valid paths or mediating spirits/saints/orixás; render this claim with full, unqualified exclusivity, resisting any softening pressure toward “a path” among others. |
| boldness παρρησία parrēsia freedom of speech, frankness, confidence | Fearless, confident public speech, especially under threat ”boldness,” “confidence” | 4:13, 4:29, 4:31 — mark of Spirit-filled apostolic witness under persecution | ousadia [NEW]. Risk: High — supports Persecution and Bold Witness doctrine; consistent rendering needed across all later occurrences (9:27-28, 28:31). |
| filled with the Holy Spirit ἐπλήσθησαν πνεύματος ἁγίου eplēsthēsan pneumatos hagiou filled with Holy Spirit | Repeated empowerment distinct from the once-for-all Pentecost event ”filled with the Holy Spirit” | 4:8 (Peter before the council), 4:31 (the gathered church after prayer) | cheios do Espírito Santo [NEW — same as Acts 2:4 entry]. Risk: Critical — same collision risk as noted above; note this establishes the pattern of repeated, situational fillings, distinct from the single unrepeatable baptism of the Spirit. |
| all things in common ἅπαντα κοινά hapanta koina (repeated from 2:44) | Continued voluntary economic sharing ”had everything in common” | 4:32-35 | tudo em comum [NEW — reuse Ch.2 entry]. Risk: Medium. |
| great grace χάρις μεγάλη charis megalē great favor | Public favor/blessing resting on the community ”great grace was upon them all” | 4:33 | grande graça [TM-REUSE: graça]. Risk: Medium. |
Chapter 5 — Ananias and Sapphira; Apostolic Signs; Gamaliel’s Counsel
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| lie to the Holy Spirit ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον pseusasthai se to pneuma to hagion to lie to/deceive the Holy Spirit | Sin against God himself, treating the Spirit as a Person one can deceive ”you have not lied to man but to God” | 5:3-4 — Ananias and Sapphira’s judgment | mentir ao Espírito Santo [TM-REUSE: Espírito Santo]. Risk: Critical — decisive proof-text for the Spirit’s full personhood and deity; must not be softened to a merely communal or ethical offense, and must not be read through any framework treating “spirits” as impersonal forces that cannot be personally wronged. |
| great fear φόβος μέγας phobos megas great fear/awe | Reverent, sobering awe at God’s holiness and judgment within the church ”great fear came upon” | 5:5, 5:11 | grande temor [NEW]. Risk: Low. |
| if this plan or this work is of God εἰ ἔστιν ἐκ θεοῦ ei estin ek theou if it is from/of God | Discernment criterion for evaluating a new movement ”if this is of God, it cannot be overthrown” | Gamaliel’s counsel, 5:38-39 | se isto é de Deus [NEW]. Risk: Low, but useful apologetic principle for evaluating rival religious claims. |
| worthy to suffer dishonor for the Name ἠτιμάσθησαν ὑπὲρ τοῦ ὀνόματος ētimasthēsan hyper tou onomatos dishonored for the Name | Suffering shame as an honor when endured for Christ’s sake ”counted worthy to suffer dishonor for the name” | 5:41 | considerados dignos de sofrer pelo Nome [NEW]. Risk: Medium — supports Persecution and Bold Witness doctrine; honor/shame reversal is a culturally significant Brazilian rhetorical dynamic worth flagging for native-speaker review. |
Chapter 6 — The Seven Chosen; Stephen’s Ministry
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| serve tables / ministry (diakonia) διακονεῖν τραπέζαις / διακονία diakonein trapezais / diakonia to serve at tables / service | Practical, Spirit-qualified service distinct from, but complementary to, the apostles’ word-ministry ”serve tables,” “ministry” | 6:1-4 — origin of the diaconal office | servir às mesas / diaconia [NEW]. Risk: Medium — later church tradition formalizes “deacon” (διάκονος) into an office; note this passage is the narrative root, and avoid importing later fully developed ecclesiastical hierarchy anachronistically. |
| full of the Spirit and of wisdom πλήρης πνεύματος καὶ σοφίας plērēs pneumatos kai sophias full of Spirit and wisdom | Qualification criterion for church leadership ”full of the Spirit and of wisdom” | 6:3, describing Stephen and the Seven | cheios do Espírito e de sabedoria [NEW — reuse “cheio do Espírito” risk profile]. Risk: High. |
| false witnesses μάρτυρες ψευδεῖς martyres pseudeis false witnesses | Perjured testimony against Stephen, contrasted with true apostolic witness ”false witnesses” | 6:13 | falsas testemunhas [NEW — contrast term to μάρτυς entries above]. Risk: Low. |
Chapter 7 — Stephen’s Speech and Martyrdom
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| witness → martyr (semantic shift) μάρτυς martys witness | The word’s first NT narrative instance of a witness dying specifically because of testimony to Christ (7:58-60), the seed of the later technical sense “martyr” (a sense not yet lexically fixed in Koine but historically anchored here) “witness” (contextually “martyr” in later theological usage) | Stephen’s death, 7:54-60 | testemunha / mártir [NEW]. Risk: High — the Portuguese “mártir” already carries the fully developed later sense (a person killed for their faith) and is safe to use in the chapter heading/teaching material, but the Greek text itself still says only “witness”; teaching notes should mark this as the narrative origin-point of the later technical term “mártir,” not translate μάρτυς as “mártir” within the verse itself where “testemunha” is more textually accurate. |
| Son of Man υἱὸς τοῦ ἀνθρώπου huios tou anthrōpou Son of Man | Messianic self-designation from Daniel 7:13, here used of the exalted, standing Christ ”Son of Man” | Stephen’s vision, 7:56 | Filho do Homem [NEW]. Risk: High — a distinct Christological title from Filho de Deus [TM-REUSE]; must not be flattened into a merely human title, since it functions in context (standing at God’s right hand) as a divine-glory title. |
| receive my spirit δέξαι τὸ πνεῦμά μου dexai to pneuma mou receive my spirit | Stephen’s dying prayer, echoing Jesus’ own words on the cross (Luke 23:46) “receive my spirit” | 7:59 | recebe o meu espírito [NEW]. Risk: Medium — “espírito” here refers to the human spirit commended to God at death, not a discarnate entity destined for reincarnation or mediumistic contact; a brief clarifying note is advisable given “espírito” is one of the most theologically loaded common nouns in Brazilian Portuguese religious discourse. |
| lay not this sin to their charge μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην mē stēsēs autois tēn hamartian tautēn do not hold this sin against them | Christlike intercessory forgiveness extended even to killers ”do not hold this sin against them” | 7:60 | não lhes imputes este pecado [NEW, echo of imputed_righteousness [TM-REUSE] vocabulary used inversely]. Risk: Medium. |
Chapter 8 — Philip in Samaria; Simon the Sorcerer; the Ethiopian Eunuch
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| sorcery / magic μαγεία / μαγεύων mageia / mageuōn sorcery, magic arts | Occult practice claiming supernatural power apart from and opposed to God ”practiced magic,” “sorcery” | Simon the sorcerer, 8:9-11 | magia/feitiçaria [NEW]. Risk: Critical — one of the most culturally live collisions in this entire curriculum. Simon’s claim to “the great power of God” through occult arts (8:10) is structurally identical to claims made within Umbanda, Candomblé, and some folk-Catholic practice for spiritual power mediated through orixás, exus, and ritual objects. Every occurrence must sharply distinguish apostolic miracles (God’s own power, given freely, for gospel ends) from occult power (sought, manipulated, monetized, and — as the passage itself shows — fundamentally opposed to the gospel). |
| the great power of God ἡ δύναμις τοῦ θεοῦ ἡ μεγάλη hē dynamis tou theou hē megalē the great power of God | Simon’s own (false or self-aggrandizing) claim about his sorcery, ironically echoing true apostolic language ”the power of God that is called Great” | 8:10 | o poder de Deus, chamado Grande [NEW]. Risk: Critical — must be clearly marked in teaching notes as Simon’s claim about himself, not an endorsement, since the phrase closely parallels poder de Deus [TM-REUSE] used positively elsewhere. |
| the gift of God ἡ δωρεὰ τοῦ θεοῦ hē dōrea tou theou the gift of God | The Holy Spirit’s ministry/power, which cannot be purchased ”the gift of God,” “this gift” | 8:20 — Simon tries to buy apostolic power with money | o dom de Deus [NEW, same root as Acts 2:38’s “dom do Espírito Santo”]. Risk: Critical — establishes decisively that spiritual power/gifting is never for sale, a direct rebuke to any commercialized spiritual-services economy (a live phenomenon in Brazilian folk-religious and some prosperity-gospel contexts alike). |
| heart not right before God ἡ καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ hē kardia sou ouk estin eutheia enanti tou theou your heart is not straight/right before God | Inward condition assessed by God, not outward participation in ritual ”your heart is not right before God” | 8:21 | teu coração não é reto diante de Deus [NEW]. Risk: Low. |
| Ethiopian eunuch’s conversion & baptism εὐνοῦχος / ἐβαπτίσθη eunouchos / ebaptisthē eunuch / he was baptized | First explicit Gentile-adjacent, geographically distant convert prefiguring the wider Gentile mission ”eunuch,” “was baptized” | 8:27-39 | eunuco / foi batizado [TM-REUSE: batismo profile from Ch.2]. Risk: Medium — significant for Gospel to Jews and Gentiles doctrine as an early boundary-crossing case, though the eunuch is not explicitly a Gentile; teaching notes should mark this as a partial anticipation of Acts 10. |
Chapter 9 — Conversion of Paul (Saul); Tabitha Raised
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|---|---|---|---|
| the Way | ἡ ὁδός | hē hodos | the road/way | The early Christian movement’s self-designation before the term “Christian” existed | ”the Way” | 9:2 (first occurrence); recurs 19:9, 19:23, 22:4, 24:14, 24:22 | o Caminho [NEW]. Risk: High — capitalized as a proper title for the Christian movement. Must be distinguished from generic “spiritual path” language common in Brazilian religious pluralism (e.g., Kardecism’s language of gradual “evolutionary path/caminho evolutivo”); “o Caminho” here names a specific, exclusive, historically-anchored community of faith in the risen Christ, not one path among several valid spiritual roads. |
| light from heaven | φῶς ἐκ τοῦ οὐρανοῦ | phōs ek tou ouranou | light from heaven | Theophanic sign accompanying Christ’s appearance to Saul | ”a light from heaven” | 9:3 | luz do céu [NEW]. Risk: Low. |
| Saul, Saul, why do you persecute me? | Σαοὺλ Σαούλ, τί με διώκεις; | Saoul Saoul, ti me diōkeis | (direct address) | Christ’s personal identification with his persecuted church | (direct quotation) | 9:4 | (direct quotation, no separate risk beyond Senhor [TM-REUSE] used moments later, 9:5) |
| chosen instrument | σκεῦος ἐκλογῆς | skeuos eklogēs | vessel of election/choosing | God’s sovereign selection of Paul for a specific mission | ”chosen instrument,” “vessel of election” | 9:15 | instrumento escolhido [TM-REUSE: eleição]. Risk: High. |
| filled with the Holy Spirit | πλησθεὶς πνεύματος ἁγίου | plēstheis pneumatos hagiou | filled with Holy Spirit | Ananias lays hands on Saul; Spirit-filling accompanies commissioning | ”filled with the Holy Spirit” | 9:17 | cheio do Espírito Santo [NEW — reuse profile]. Risk: Critical. |
| raised (Tabitha) | ἀνέστη | anestē | she rose/stood up | A this-life restoration to the same body and same mortal life, a temporary miracle sign — not the doctrinal, once-for-all resurrection to imperishable life | ”arose,” “was raised (to life)“ | 9:40-41 (Tabitha/Dorcas) | levantou-se/foi ressuscitada (num sentido restrito) [NEW]. Risk: High — must be carefully distinguished in teaching notes from the unique, final resurrection of Christ (ressurreição [TM-REUSE], Critical) and from reincarnation; this is a sign-miracle restoring a person to ordinary mortal life for a time, not entry into resurrection glory nor a new incarnation of a different life. |
Chapter 10 — Cornelius; Peter’s Vision; Gentiles Receive the Spirit
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| common / unclean κοινός / ἀκάθαρτος koinos / akathartos common, ordinary / unclean, impure | Ritual purity categories from the Mosaic law ”common,” “unclean” | Peter’s vision of the sheet, 10:14-15, 10:28 | impuro/comum [NEW]. Risk: Medium — supports Justification apart from the Law doctrine; must be taught as the abrogation of ritual food/purity distinctions in Christ, not a general statement that morality no longer matters. |
| God shows no partiality οὐκ ἔστιν προσωπολήπτης ὁ θεός ouk estin prosōpolēptēs ho theos God is not a respecter of faces/persons | Foundational statement of ethnic/social impartiality in salvation ”God shows no partiality,” “God is no respecter of persons” | 10:34 | Deus não faz acepção de pessoas [NEW]. Risk: High — central proof-text for Gospel to Jews and Gentiles and Unity of Jews and Gentiles doctrines (already High-risk in the baseline for Romans); Brazil’s own history of racial and social stratification gives this claim direct social weight, as already noted in the baseline for Romans. |
| the Holy Spirit fell on all who heard ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας epepesen to pneuma to hagion epi pantas the Holy Spirit fell upon all | Unmistakable, God-initiated confirmation that Gentiles receive the same Spirit as Jewish believers, without circumcision or law-keeping first ”the Holy Spirit fell on all” | 10:44-46 — the “Gentile Pentecost” | o Espírito Santo desceu sobre todos [TM-REUSE: Espírito Santo]. Risk: Critical — parallels Acts 2 precisely; must be rendered with the same theological weight, underscoring that this event, not a human decision, settles the Gentile question. |
| speaking in tongues λαλούντων γλώσσαις lalountōn glōssais speaking in tongues | Repeats the Acts 2 sign, here confirming Gentile inclusion ”speaking in tongues” | 10:46 | falar em línguas [NEW — reuse Ch.2 core-passage risk profile]. Risk: Critical. |
Chapter 11 — Report to Jerusalem; the Church at Antioch; “Christians” Named
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| repentance unto life μετάνοιαν εἰς ζωήν metanoian eis zōēn repentance leading to life | Confirms Gentile repentance is genuine, salvific repentance, identical to that granted to Jews ”granted repentance that leads to life” | 11:18 | arrependimento que leva à vida [TM-REUSE: arrependimento, resuse from Acts 2:38 entry]. Risk: Critical — direct extension of the repentance doctrine to Gentiles; theologically decisive for the Gospel to Jews and Gentiles doctrine. |
| Christians Χριστιανοί Christianoi followers/partisans of Christ | A public, likely originally outsider-coined label for believers ”Christians” | 11:26 — first use of the term, at Antioch | cristãos [NEW]. Risk: Low — but note historically this began as an outsider label, useful teaching point about identity formation. |
Chapter 12 — Herod’s Persecution; Peter’s Deliverance
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| earnest prayer προσευχὴ ἐκτενής proseuchē ektenēs intense/stretched-out prayer | The church’s fervent intercession for Peter’s release ”earnest prayer,” “prayed fervently” | 12:5 | oração fervorosa [NEW]. Risk: Low — supports Church as Community and prayer themes. |
| he did not give God the glory οὐκ ἔδωκεν τὴν δόξαν τῷ θεῷ ouk edōken tēn doxan tō theō he did not give the glory to God | Herod’s judgment for accepting worship due to God alone ”he had not given God the glory” | 12:23 | não deu a glória a Deus [TM-REUSE: glória]. Risk: Medium — reinforces exclusive monotheism against any acceptance of divine honors for a human or intermediary spirit-being, relevant to Brazilian syncretistic veneration practices. |
Chapter 13 — First Missionary Journey; Elymas the Magician; Paul’s Antioch Sermon
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| the Holy Spirit said εἶπεν τὸ πνεῦμα τὸ ἅγιον eipen to pneuma to hagion the Holy Spirit said | The Spirit’s personal, directive speech commissioning missionaries ”the Holy Spirit said” | 13:2 | o Espírito Santo disse [TM-REUSE: Espírito Santo]. Risk: Critical — reinforces the Spirit’s personal agency in guiding mission, distinct from impersonal “guidance” concepts. |
| sorcerer / magician μάγος magos magician, sorcerer | Occult practitioner opposing the gospel ”magician,” “sorcerer” | Elymas/Bar-Jesus, 13:6-11 | mago [NEW — same risk family as Ch.8]. Risk: Critical. |
| making crooked the straight paths of the Lord διαστρέφων τὰς ὁδοὺς κυρίου τὰς εὐθείας diastrephōn tas hodous kyriou tas eutheias perverting the straight ways of the Lord | Direct opposition to gospel truth ”making crooked the straight paths of the Lord” | 13:10 | perverter os caminhos retos do Senhor [TM-REUSE: Senhor]. Risk: Medium. |
| light for the Gentiles φῶς ἐθνῶν phōs ethnōn a light to the nations | Isaianic mission mandate (Isaiah 49:6) applied to the church’s Gentile mission ”a light for the Gentiles” | 13:47 | luz para os gentios [TM-REUSE: gentios]. Risk: Medium — key Great Commission Fulfilled proof-text. |
| appointed to eternal life τεταγμένοι εἰς ζωὴν αἰώνιον tetagmenoi eis zōēn aiōnion ordained/appointed to eternal life | Divine sovereignty in who believes, echoing election theology ”as many as were appointed/ordained to eternal life believed” | 13:48 | destinados/ordenados para a vida eterna [TM-REUSE: eleição]. Risk: High — same theological sensitivities as election in the baseline; must not be softened into a merit-earned status. |
Chapter 14 — Lystra; Mistaken for Gods; Elders Appointed
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| the gods have come down οἱ θεοὶ… κατέβησαν hoi theoi katebēsan the gods have come down | Pagan (Greco-Roman) misreading of a miracle as divine incarnation of Zeus/Hermes ”the gods have come down to us” | 14:11 | os deuses desceram [NEW]. Risk: High — direct teaching opportunity to contrast the biblical, exclusive doctrine of God with polytheistic and syncretistic frameworks (relevant to Brazilian Afro-diasporic religion’s pantheon of orixás, sometimes syncretized with Catholic saints); Paul and Barnabas’s forceful rejection of the worship offered to them (14:14-15) should be rendered with full force. |
| living God θεὸς ζῶν theos zōn the living God | Contrast between the true, active, personal God and lifeless idols/impersonal deities ”the living God” | 14:15 | o Deus vivo [TM-REUSE: Deus]. Risk: High. |
| elders πρεσβύτεροι presbyteroi elder men | Local church governance office ”elders” | 14:23 — first appointment of elders in the new Gentile churches | anciãos/presbíteros [NEW]. Risk: Medium — note the neutral, functional sense here (respected, spiritually mature leaders) rather than the fully developed, hierarchical, sacramental “presbítero” of later Catholic clerical structure; use “anciãos” to avoid importing that later institutional weight. |
| through many tribulations διὰ πολλῶν θλίψεων dia pollōn thlipseōn through many afflictions | Kingdom entrance costs suffering, not accumulated merit ”through many tribulations we must enter the kingdom of God” | 14:22 | por muitas tribulações [TM-REUSE: reino de Deus]. Risk: Medium. |
Chapter 15 — The Jerusalem Council; Justification apart from the Law
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| circumcision περιτομή peritomē circumcision | Old covenant sign, at issue as a supposed requirement for Gentile salvation ”circumcision,” “circumcised” | 15:1, 15:5 | circuncisão [NEW]. Risk: High — central term for the whole Justification apart from the Law doctrine; must be clearly framed as a covenant-sign question resolved by grace, not simply “a Jewish custom.” |
| we believe that we are saved through the grace of the Lord Jesus πιστεύομεν σωθῆναι διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ pisteuomen sōthēnai dia tēs charitos tou kyriou Iēsou we believe to be saved through the grace of the Lord Jesus | The council’s doctrinal resolution: salvation is by grace through faith, not law-keeping ”we believe that we are saved through the grace of the Lord Jesus, just as they are” | 15:11 — Peter’s decisive statement | cremos que somos salvos pela graça do Senhor Jesus [TM-REUSE: graça; salvação; Senhor; fé]. Risk: Critical — this is Acts’ clearest single-verse statement of the Justification apart from the Law doctrine, using four already-Critical/High baseline terms in combination; render with the full doctrinal force those terms already carry from the Romans Language Package, since Acts and Romans must read as a theologically unified curriculum. |
| yoke ζυγός zygos yoke (of an ox) | Burden of law-keeping imposed as a supposed requirement for salvation ”a yoke” | 15:10 | jugo [NEW]. Risk: Medium. |
| it seemed good to the Holy Spirit and to us ἔδοξεν τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν edoxen tō pneumati tō hagiō kai hēmin it seemed good to the Holy Spirit and to us | Apostolic decision-making understood as Spirit-guided, not merely a human committee vote ”it seemed good to the Holy Spirit and to us” | 15:28 | pareceu bem ao Espírito Santo e a nós [TM-REUSE: Espírito Santo]. Risk: High — supports Apostolic Authority doctrine; the Spirit’s active co-authorship of church decisions must be preserved, not reduced to a merely human consensus formula. |
Chapter 16 — Lydia; the Philippian Jailer; the Spirit of Divination
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| spirit of divination (python spirit) πνεῦμα πύθωνα pneuma pythōna a python spirit | A specific demonic spirit associated with the Delphic oracle tradition, giving a slave girl fortune-telling/divinatory powers ”a spirit of divination,” “a python spirit” | 16:16 | espírito de adivinhação [NEW]. Risk: Critical — this is arguably the single most direct textual parallel in all of Acts to mainstream contemporary Brazilian practice: divinatory mediumship, spirit consultation, and fortune-telling are widespread across Kardecist centers, Umbanda terreiros, and folk practice generally. The passage’s verdict — that this is a real but harmful spiritual power that Paul commands out “in the name of Jesus Christ” (16:18) — must be preserved without softening into a merely psychological or fraudulent-showmanship reading; equally, it must not be presented in a way that glamorizes or over-details occult practice. |
| cast out (the spirit) ἐξελθεῖν… παραγγέλλω σοι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ exelthein… parangellō soi en tō onomati Iēsou Christou ”come out… I command you in the name of Jesus Christ” | Apostolic authority over demonic spirits, exercised through Christ’s name/authority, not personal power or ritual technique ”I command you… come out of her” | 16:18 | saí… eu te ordeno em nome de Jesus Cristo [TM-REUSE: em nome de Jesus, Ch.3 entry]. Risk: Critical. |
| what must I do to be saved τί με δεῖ ποιεῖν ἵνα σωθῶ ti me dei poiein hina sōthō what must I do that I may be saved | The Philippian jailer’s salvation question, echoing Acts 2:37 ”what must I do to be saved?“ | 16:30 | que devo fazer para ser salvo? [TM-REUSE: salvação]. Risk: Critical. |
| believe in the Lord Jesus and you will be saved πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ pisteuson epi ton kyrion Iēsoun kai sōthēsē believe on the Lord Jesus and you will be saved | Paul and Silas’s answer — the salvation formula of the whole book ”believe in the Lord Jesus, and you will be saved” | 16:31 | crê no Senhor Jesus, e serás salvo [TM-REUSE: fé; Senhor; salvação]. Risk: Critical — must be rendered identically wherever it recurs in curriculum materials, per the Theological Consistency Rules established in the baseline for Romans 10:9-10. |
| household baptism ἐβαπτίσθη… πανοικί ebaptisthē… panoiki he was baptized, with his whole household | Corporate/family dimension of baptism and conversion ”he was baptized, and his entire household” | 16:33 (jailer), also 16:15 (Lydia) | foi batizado com toda a sua casa [NEW — reuse batismo profile]. Risk: High. |
Chapter 17 — Areopagus Sermon; Idolatry and the Unknown God
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| idols εἴδωλα eidōla images, idols | Objects/images of false worship ”idols” | 17:16 — Paul distressed at Athens’ idols | ídolos [NEW]. Risk: High — direct relevance to Afro-Brazilian religious imagery (orixá statues, altars) and folk-Catholic image veneration; must be taught with pastoral sensitivity but doctrinal clarity, distinguishing biblical iconoclastic critique from a blanket condemnation of all art or symbol. |
| unknown god ἄγνωστος θεός agnōstos theos unknown god | An altar inscription Paul uses as a rhetorical bridge to proclaim the true God ”to the unknown god” | 17:23 | deus desconhecido [NEW]. Risk: Medium — useful apologetic bridge-term, but must culminate (as the passage does) in the specific, named, personal God who raised Jesus from the dead — not left as an affirmation of generic, undefined spirituality. |
| in him we live and move and have our being ἐν αὐτῷ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν en autō zōmen kai kinoumetha kai esmen in him we live, move, and exist | God’s immanent sustaining of all creaturely life, quoting a Greek poet approvingly but redirecting it to the true God ”in him we live and move and have our being” | 17:28 | nele vivemos, nos movemos e existimos [NEW]. Risk: Medium — risk of being read as pantheistic (“God is in everything,” compatible with some New Age or Umbanda cosmology of universal spiritual force) rather than the intended theistic immanence (a personal Creator sustaining a genuinely distinct creation); teaching notes should clarify the distinction. |
| repent… because he has fixed a day on which he will judge the world μετανοεῖν… καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην metanoein… kathoti estēsen hēmeran en hē mellei krinein tēn oikoumenēn repent, since he has appointed a day to judge the world | Universal, future, personal judgment by Christ, a single decisive day, not an ongoing cyclical karmic accounting ”repent… he has fixed a day on which he will judge the world” | 17:30-31 | arrependei-vos… porque estabeleceu um dia em que julgará o mundo [TM-REUSE: arrependimento]. Risk: High — direct contrast with the Kardecist doctrine of accountability distributed and resolved gradually across many incarnations (already flagged as High-risk under “Universal Human Accountability” in the baseline for Romans); this verse anchors the same doctrine in Acts. |
| the resurrection… some mocked ἀνάστασις νεκρῶν… οἱ δὲ ἐχλεύαζον anastasis nekrōn… hoi de echleuazon resurrection of the dead… some mocked | Greek philosophical audience’s characteristic rejection of bodily resurrection (favoring the soul’s immortality alone) “when they heard of the resurrection of the dead, some mocked” | 17:32 | ressurreição dos mortos [TM-REUSE: ressurreição]. Risk: Critical — useful teaching point that skepticism toward bodily resurrection (as opposed to some notion of the soul’s survival or migration) is not new; the same instinct underlies both ancient Greek dualism and modern Brazilian reincarnation belief, and Acts records the gospel’s uncompromising insistence on bodily resurrection against both. |
Chapter 18 — Corinth; Gallio; Apollos
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| the Way of the Lord ἡ ὁδὸς τοῦ κυρίου hē hodos tou kyriou the way of the Lord | Apollos’s Christian instruction, prior to full apostolic correction (18:26) “the way of the Lord” | 18:25 | o caminho do Senhor [TM-REUSE: Senhor; o Caminho, Ch.9 entry]. Risk: Medium. |
| more accurately ἀκριβέστερον akribesteron more precisely/accurately | Priscilla and Aquila’s correction/completion of Apollos’s teaching ”explained… more accurately” | 18:26 | com mais exatidão [NEW]. Risk: Low — supports Apostolic Authority doctrine’s concern for doctrinal precision within the church. |
Chapter 19 — Ephesus; Disciples of John Rebaptized; Sons of Sceva; Burning of Magic Scrolls; Riot over Artemis
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| baptized in/into the name of the Lord Jesus ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ ebaptisthēsan eis to onoma tou kyriou Iēsou baptized into the name of the Lord Jesus | Distinguishes Christian baptism from John’s preparatory baptism of repentance ”baptized in the name of the Lord Jesus” | 19:5 | batizados em nome do Senhor Jesus [TM-REUSE: batismo, Senhor]. Risk: Critical. |
| tried to use the name of the Lord Jesus (magically) ἐπεχείρησαν ὀνομάζειν… τὸ ὄνομα τοῦ κυρίου Ἰησοῦ epecheirēsan onomazein to onoma tou kyriou Iēsou attempted to name over [the possessed]… the name of the Lord Jesus | Itinerant Jewish exorcists attempt to use Jesus’ name as a magical formula and are violently overpowered ”some itinerant Jewish exorcists undertook to invoke the name of the Lord Jesus” | 19:13-16 | tentaram invocar o nome do Senhor Jesus [TM-REUSE: em nome de Jesus, Ch.3 entry]. Risk: Critical — decisive proof-text that Christ’s name is not a magical formula usable by anyone regardless of genuine faith and authority; directly undercuts any syncretistic attempt to add “Jesus” to an existing repertoire of spirit-invocation practices. |
| the name of the Lord Jesus was extolled ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ emegalyneto to onoma tou kyriou Iēsou the name of the Lord Jesus was magnified | Result of the failed exorcism: fear and reverence for Christ’s genuine authority ”the name of the Lord Jesus was extolled” | 19:17 | o nome do Senhor Jesus era engrandecido [TM-REUSE: Senhor]. Risk: High. |
| burned the books (of magic) κατέκαυσαν τὰ βιβλία katekausan ta biblia they burned the books/scrolls | Public, costly renunciation of occult practice as a fruit of genuine repentance ”they burned [the scrolls] in the sight of all” | 19:19 | queimaram os livros [NEW — reuse “feitiçaria/magia” risk family]. Risk: Critical — a paradigm case for a costly break with occult practice as a mark of authentic conversion; directly relevant to converts from Kardecist, Umbanda, or Candomblé backgrounds who may be asked to consider what “burning the books” looks like in their own context; teaching notes should be pastoral, not triumphalist. |
| Diana/Artemis of the Ephesians Ἄρτεμις Artemis Artemis (Greco-Roman goddess) | Local pagan cult whose commercial and religious interests are threatened by the gospel ”Artemis of the Ephesians,” “Diana” (in some older translations) | 19:24-28 | Ártemis [NEW — proper noun]. Risk: Medium — useful parallel for teaching about economic/vested interests opposing the gospel, a dynamic recognizable in some Brazilian contexts where religious tourism, ritual commerce, or festival economies intersect with entrenched belief systems. |
Chapter 20 — Paul’s Farewell at Miletus; Ephesian Elders/Overseers
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| overseers/bishops ἐπίσκοποι episkopoi overseers | Church leadership office, used interchangeably here with “elders” (20:17, 20:28) “overseers,” “bishops” | 20:28 | bispos/supervisores [NEW]. Risk: High — in Luso-Brazilian Catholic usage “bispo” carries the full weight of the later monarchical, sacramental episcopate; this passage uses ἐπίσκοπος as a functional synonym for πρεσβύτερος (“elder,” v.17), describing local congregational oversight, not a regional hierarchical office over multiple congregations. Recommend “supervisores” or “bispos (no sentido de supervisores locais)” with an explanatory note to avoid anachronistically importing later ecclesiology. |
| shepherd the church of God ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ poimainein tēn ekklēsian tou theou to shepherd/pastor the church of God | Pastoral care and protection of the flock, purchased by Christ’s own blood ”care for the church of God,” “shepherd the church of God” | 20:28 | pastorear a igreja de Deus [TM-REUSE: igreja]. Risk: High. |
| wolves λύκοι lykoi wolves | False teachers who will arise to harm the flock ”fierce wolves” | 20:29 | lobos [NEW]. Risk: Low. |
| the whole counsel of God πᾶσα ἡ βουλὴ τοῦ θεοῦ pasa hē boulē tou theou the whole plan/counsel of God | Paul’s complete, undiminished apostolic proclamation ”the whole counsel of God” | 20:27 | todo o conselho de Deus [NEW]. Risk: Medium — supports Apostolic Authority doctrine (nothing withheld from the church’s foundational teaching). |
| the word of his grace ὁ λόγος τῆς χάριτος αὐτοῦ ho logos tēs charitos autou the word of his grace | The gospel message, able to build up and give an inheritance ”the word of his grace, which is able to build you up” | 20:32 | a palavra da sua graça [TM-REUSE: graça]. Risk: High. |
Chapter 21 — Journey to Jerusalem; Agabus’s Prophecy; Paul’s Arrest
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| the Spirit says τὸ πνεῦμα λέγει to pneuma legei the Spirit says | Prophetic warning of Paul’s coming suffering, given through Agabus ”the Holy Spirit says” | 21:11 | o Espírito diz [TM-REUSE: Espírito Santo]. Risk: High — must be distinguished from Kardecist psicografia/mediumistic prediction, per the baseline’s “Inspiration of Scripture” doctrine note; this is Spirit-given prophetic warning within the closed apostolic-era canon of revelation, consistent with, not additional to, Scripture. |
| the Lord’s will be done τὸ θέλημα τοῦ κυρίου γινέσθω to thelēma tou kyriou ginesthō let the Lord’s will be done | Submission to God’s sovereign plan even through suffering ”let the will of the Lord be done” | 21:14 | faça-se a vontade do Senhor [TM-REUSE: Senhor]. Risk: Medium — connects to Providence doctrine. |
Chapter 22 — Paul’s Defense before the Crowd
Chapter 22: no significant new theological vocabulary; retells Paul’s Damascus-road conversion (reusing Ch.9 terms: o Caminho, Senhor, arrependimento) and adds only the civil-legal term cidadania romana (“Roman citizenship” — κυριότης πολιτείας), which is culturally, not doctrinally, load-bearing. Risk: Low.
Chapter 23 — Sanhedrin Trial; Pharisees and Sadducees Dispute over the Resurrection
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| resurrection (denied by Sadducees) ἀνάστασις anastasis resurrection | Reuses core doctrinal term; here the subject of an internal Jewish theological dispute (Sadducees deny it, Pharisees affirm it) “resurrection” | 23:6-8 | ressurreição [TM-REUSE]. Risk: Critical — reaffirms the term’s centrality; useful teaching point that even within Second Temple Judaism, resurrection was a contested doctrine Christianity affirms decisively. |
Chapter 24 — Trial before Felix
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| sect αἵρεσις hairesis a chosen party, school of thought, faction | In ancient usage, a neutral term for a religious/philosophical party; later Christian usage narrows it to “heresy” (false, deviant teaching) “sect,” “party” (ancient); “heresy” (later technical sense) | 24:5, 24:14 — “the sect of the Nazarenes” | seita [NEW]. Risk: High — modern Portuguese “seita” is strongly pejorative (“cult”), unlike the ancient Greek’s relatively neutral “party/school.” Render carefully in context (the accusation is hostile, but Paul in 24:14 reclaims “the Way” as no sect but the true fulfillment of Israel’s faith); a translator’s note distinguishing the ancient neutral sense from the modern pejorative connotation is recommended wherever this term appears. |
| resurrection of both the just and the unjust ἀνάστασις… δικαίων τε καὶ ἀδίκων anastasis dikaiōn te kai adikōn resurrection of righteous and unrighteous | Universal bodily resurrection to either reward or judgment ”there will be a resurrection of both the just and the unjust” | 24:15 | ressurreição dos justos e dos injustos [TM-REUSE: ressurreição; justiça]. Risk: Critical. |
| righteousness, self-control, and the coming judgment δικαιοσύνη καὶ ἐγκράτεια καὶ τὸ κρίμα τὸ μέλλον dikaiosynē kai egkrateia kai to krima to mellon righteousness and self-control and the judgment to come | Paul’s preaching content before Felix, unsettling to a man of moral compromise ”righteousness and self-control and the coming judgment” | 24:25 | justiça, domínio próprio e o juízo vindouro [TM-REUSE: justiça]. Risk: High. |
Chapter 25 — Trial before Festus; Appeal to Agrippa
Chapter 25: no new load-bearing theological vocabulary; continues the legal-narrative arc using terms already established (Senhor, testemunhas, ressurreição, referenced again at 25:19). Risk: Low (consistency check only — verify prior renderings reused).
Chapter 26 — Paul’s Defense before Agrippa; Full Retelling of His Conversion
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| open their eyes… turn from darkness to light… from the power of Satan to God ἀνοῖξαι ὀφθαλμοὺς αὐτῶν… ἐπιστρέψαι ἀπὸ τοῦ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ σατανᾶ ἐπὶ τὸν θεόν anoixai ophthalmous autōn… epistrepsai apo tou skotous eis phōs kai tēs exousias tou satana epi ton theon to open their eyes… to turn from darkness to light and from the authority of Satan to God | Christ’s own commissioning words to Paul, framing conversion as a decisive transfer of spiritual dominion, not gradual moral improvement ”to open their eyes, turn from darkness to light and from the power of Satan to God” | 26:18 | abrir os olhos… converter das trevas para a luz e do poder de Satanás para Deus [NEW]. Risk: Critical — this dualistic “power of Satan” vs. “God” framing must be preserved with full force; it directly confronts any framework (Kardecist, Umbanda, or syncretistic) in which spirits, forces, or entities are morally ambiguous or classifiable along a single evolutionary continuum rather than belonging decisively to one of two opposed kingdoms. |
| receive forgiveness of sins and a place among those sanctified by faith λαβεῖν ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει labein aphesin hamartiōn kai klēron en tois hēgiasmenois pistei to receive forgiveness of sins and an inheritance among those sanctified by faith | Summary restatement of the whole gospel: forgiveness + sanctified inheritance, both received by faith, not earned ”that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” | 26:18 | receber remissão dos pecados e herança entre os que são santificados pela fé [TM-REUSE: remissão dos pecados (Ch.2 entry); santificação; fé]. Risk: Critical. |
| not disobedient to the heavenly vision οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ ouk egenomēn apeithēs tē ouraniō optasia I was not disobedient to the heavenly vision | Paul’s testimony of sustained obedience to a genuine divine call ”I was not disobedient to the heavenly vision” | 26:19 | não fui desobediente à visão celestial [NEW]. Risk: Medium — reinforces that genuine visions from God demand obedient response, distinct from mediumistic visions that typically demand no moral transformation. |
| almost persuaded πείθεις… ὀλίγῳ ἢ μεγάλῳ peitheis… oligō ē megalō you persuade… whether in a little or in much | Agrippa’s near-conversion response, illustrating the possibility of hearing the gospel without full response ”almost persuaded to become a Christian” | 26:28-29 | quase persuadido a tornar-se cristão [TM-REUSE: cristãos, Ch.11]. Risk: Low. |
Chapter 27 — Shipwreck Voyage to Rome
Chapter 27: no significant new theological vocabulary; the chapter’s theological content (God’s providential care of Paul and the ship’s company amid the storm, the angel’s promise of safety, 27:23-25) is fully covered by the existing providência [TM-REUSE] entry from the baseline Romans package. Risk: Low (reuse of Providence doctrine, consistency check only).
Chapter 28 — Malta; Arrival in Rome; Unhindered Proclamation
| Terms | Variants | Contextual Theological Meaning | Portuguese Rendering / Risk |
|---|---|---|---|
| they said he was a god ἔλεγον αὐτὸν εἶναι θεόν elegon auton einai theon they said he was a god | Maltese islanders’ idolatrous misreading of Paul’s survival of the viper bite, echoing Ch.14’s Lystra episode ”they said that he was a god” | 28:6 | diziam que ele era um deus [NEW — reuse Ch.14 idolatry risk profile]. Risk: High — same teaching point as Chapter 14: apostolic miracles authenticate the gospel message but must never be received as, or allowed to imply, the miracle-worker’s own deity. |
| the kingdom of God… the Lord Jesus Christ, with all boldness and without hindrance τὴν βασιλείαν τοῦ θεοῦ… τὸν κύριον Ἰησοῦν Χριστόν, μετὰ πάσης παρρησίας ἀκωλύτως tēn basileian tou theou… ton kyrion Iēsoun Christon, meta pasēs parrēsias akōlytōs the kingdom of God… the Lord Jesus Christ, with all boldness, unhindered | The book’s final, programmatic summary verse: unrestricted, bold, ongoing gospel proclamation at the empire’s center — the narrative and theological climax of the Great Commission Fulfilled doctrine ”proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance” | 28:31 — the book’s closing verse | o reino de Deus… o Senhor Jesus Cristo, com toda ousadia e sem impedimento [TM-REUSE: reino de Deus; Senhor; ousadia (Ch.4 entry)]. Risk: High — this closing verse should be rendered to convey the deliberately open, unresolved, “the mission continues” force of the Greek ending (ἀκωλύτως, “unhindered,” is the book’s final word), inviting the reader/hearer into the ongoing task, not a tidy narrative conclusion. |
Summary Observations for Phase 1 Step 2 (Doctrine Risk Registry)
- New Critical-risk terminology clusters not present in the Romans baseline center on: (a) the Pentecost/tongues/Spirit-filling vocabulary (Ch.1-2, 4, 9-10, 19), which collides with mainstream Brazilian mediumship and spirit-incorporation practice; (b) the sorcery/magic/divination vocabulary (Ch.8, 13, 16, 19), which collides directly with Kardecist, Umbanda, and Candomblé occult practice; (c) the repentance/baptism/forgiveness cluster (Ch.2, 3, 11, 19, 26), which collides with Kardecism’s doctrine of gradual karmic debt-resolution across reincarnations.
- Reused baseline terms carrying forward unchanged: gospel, grace, faith, righteousness, justification, salvation, apostle, called/calling, holy, saints, sanctification, adoption, resurrection, Lord, Son of God, incarnation (background), peace, spiritual gifts, thanksgiving, fellowship, church, kingdom of God, law, sin, Gentiles, glory, obedience of faith, power of God, Messiah, prophet, prophecy, covenant, election, intercession, providence, mission, David, Israel, Jesus, God, Holy Spirit, Father, Abba, exhort, seed of David, imputed righteousness.
- Chapters with no new theological vocabulary requiring separate entries: Chapter 22 (Low-risk civil-legal note only), Chapter 25 (reuse/consistency check only), Chapter 27 (reuse/consistency check only) — each explicitly reviewed above rather than silently omitted.