Semantic Analysis — Acts (Elçilerin İşleri)

Koine Greek Source Analysis for Turkish Destination-Language Translation Requirements

Method note: Every term already fixed in the baseline Romans translation_memory.json is reused exactly and marked [TM-REUSE] below; no alternative rendering is proposed for these. New terms first appearing in Acts are analyzed in full and proposed for addition to translation memory, consistent with the 12_ai_translation_requirements.md new-term protocol. Risk tiers follow the baseline’s four-tier system (Critical/High/Medium/Low).

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PART A: CORE PASSAGE — Acts 2:1-41 (Verse-by-Verse)

Acts 2:1

ἡ ἡμέρα τῆς πεντηκοστῆς (hē hēmera tēs pentēkostēs) — “the day of Pentecost”

• Literal meaning: “the fiftieth [day],” from πεντήκοντα (fifty); the Greek name for the Jewish harvest feast Shavuot, fifty days after Passover/Firstfruits.
• Semantic range: proper festal name; no other biblical sense.
• English variants: Pentecost.
• Contextual theological meaning: The Spirit’s outpouring is timed to a specific, already-loaded Jewish pilgrim festival, deliberately fulfilling and transforming an existing covenant calendar event, not inaugurating an unrelated new observance.
• Destination-language rendering risk: Medium. Render as transliterated proper noun Pentikost (established Turkish Bible convention), glossed on first use as “Yahudilerin Hasat Bayramı’nın elli birinci günü.” Risk: readers unfamiliar with the OT calendar may read it as an arbitrary church holiday rather than a fulfilled Jewish feast; teaching material must supply the Shavuot background explicitly, paralleling the baseline’s caution about OT narrative literacy.

ἦσαν πάντες ὁμοῦ (ēsan pantes homou) — “they were all together”

• Literal meaning: gathered in the same place, united.
• Contextual theological meaning: Corporate unity of the waiting community as the context for the Spirit’s coming; anticipates church-as-community doctrine.
• Rendering risk: Low. “Hepsi bir aradaydı.” Plain narrative language.

Acts 2:2

ἦχος … ὥσπερ φερομένης πνοῆς βιαίας (ēchos… hōsper pheromenēs pnoēs biaias) — “a sound… like a rushing mighty wind”

• Original word: πνοή (pnoē), “breath, blowing, wind” — cognate with πνεῦμα (pneuma, “Spirit/wind/breath”).
• Semantic range: wind, breath, blast.
• Contextual theological meaning: Deliberate wordplay: the audible “wind” (pnoē) signals the coming of the “Spirit” (pneuma), echoing Genesis 1:2 and Ezekiel 37’s breath-of-life imagery.
• Destination-language rendering risk: Medium. Turkish “rüzgar” (wind) does not share a root with “Ruh” (Spirit) as Greek pnoē/pneuma do, so the wordplay is invisible in translation. Teaching notes must supply this connection explicitly; the translated text itself cannot recover it. Render: “güçlü bir rüzgarın uğultusunu andıran bir ses.”

Acts 2:3

γλῶσσαι ὡσεὶ πυρός (glōssai hōsei pyros) — “tongues as of fire” [NEW]

• Original word: γλῶσσα (glōssa), literally “tongue” (the organ), by extension “language.”
• Semantic range: (1) the physical tongue; (2) a human language; (3) here, a visible flame-shape resembling a tongue.
• English variants: tongues (of fire), flames.
• Contextual theological meaning: Visible, divided flames resting on each person — a theophanic sign (cf. the burning bush, Sinai’s fire) marking individual, personal reception of the Spirit by each disciple, not merely a corporate phenomenon.
• Destination-language rendering risk: High. Turkish “dil” also means both “tongue” and “language,” so the same double meaning fortunately survives into Turkish — a genuine translation asset. Render: “ateşten diller gibi bir şey.” Risk lies in readers conflating this fire-imagery with later Sufi/mystical “nur” (light) associations already flagged as High risk for glory/yücelik in the baseline; keep imagery concretely narrative (visible flame), not mystical illumination.

Acts 2:4

ἐπλήσθησαν πάντες πνεύματος ἁγίου (eplēsthēsan pantes pneumatos hagiou) — “they were all filled with the Holy Spirit” [NEW — extends baseline “filled_with_the_spirit”]

• Original word: πίμπλημι (aorist passive ἐπλήσθησαν), “to fill completely, saturate.”
• Semantic range: to be filled/completed; used of both emotional states (filled with fear, wrath) and, distinctively in Luke-Acts, of Spirit-filling as an empowering event.
• English variants: filled, were filled.
• Contextual theological meaning: A decisive, historically unrepeatable inaugurating event (aorist, once-for-all at Pentecost) distinct from the Ephesians 5:18 present-imperative “keep being filled” (already in TM as Ruh’la dolun). Acts 2:4 describes the initial outpouring; the grammatical form differs and must not be collapsed into the Ephesians ongoing-filling sense.
• Destination-language rendering risk: Critical. Render as Kutsal Ruh’la doldular (aorist/completed sense), explicitly distinguished in teaching material from Ephesians’ Ruh’la dolun (ongoing imperative). Must not be equated with an ecstatic trance state in the Sufi zikir/cezbe tradition, nor read as ordinary human excitement; this is the promised divine Person taking personal possession, consistent with the baseline’s Critical rating for holy_spirit.

ἑτέραις γλώσσαις (heterais glōssais) — “other tongues” [NEW]

• Original word: ἕτερος (heteros), “other, different (in kind)” — the same adjective flagged Critical in the baseline’s false_gospel entry (ἕτερον εὐαγγέλιον).
• Semantic range: genuinely other/different, not merely “another of the same kind” (ἄλλος).
• Contextual theological meaning: Real, distinct human languages (confirmed by 2:6, 8, 11 — “each one heard in his own language”), not unintelligible ecstatic speech; the miracle is linguistic comprehension across the nations gathered, not glossolalic mystery.
• Destination-language rendering risk: High. Render “başka dillerle.” Must be taught alongside 2:6-11 to establish these are real, known human languages (Parthian, Median, etc.), not an unintelligible “angelic” prayer-language — a distinction relevant to later charismatic/Pentecostal readings that this curriculum must handle carefully without contradicting Luke’s own narrative clarification.

καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς (kathōs to pneuma edidou apophthengesthai autois) — “as the Spirit gave them utterance”

• Original word: ἀποφθέγγομαι (apophthengomai), “to speak out, declare with authority/solemnity” (used elsewhere of oracular, weighty pronouncements).
• Contextual theological meaning: Divine initiative and enablement of the speech itself; the disciples do not generate the words, the Spirit gives them.
• Rendering risk: Medium. “Ruh’un onlara verdiği güçle konuşmaya başladılar.” Guard against a fatalistic-possession reading; the disciples remain personally speaking, not overridden automatons — parallels the baseline’s caution about personal agency under “christ_lives_in_me.”

Acts 2:5

ἦσαν δὲ εἰς Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς (andres eulabeis) — “devout men” [NEW]

• Original word: εὐλαβής (eulabēs), “devout, reverent, taking God seriously” — describes sincere pre-Christian Jewish piety (cf. Simeon, Luke 2:25).
• Semantic range: cautious, reverent, God-fearing.
• Contextual theological meaning: Genuine religious devotion under the Old Covenant, positively regarded — parallel category to the baseline’s treatment of Cornelius’s household as “God-fearers” (φοβούμενοι τὸν θεόν) in Acts 10.
• Rendering risk: Low. “Tanrı’dan korkan, dindar adamlar.” No collision risk; a point of respectful contact with devout religious seekers generally.

Acts 2:6-8

συνεχύθη (synechythē) — “were confused/bewildered”; ἐξίσταντο καὶ ἐθαύμαζον (existanto kai ethaumazon) — “were amazed and astonished”; ἰδίᾳ διαλέκτῳ (idia dialektō) — “in his own language/dialect.”

• διάλεκτος (dialektos): “language, dialect, mode of speech” — narrower than γλῶσσα, specifically a particular tongue/vernacular.
• Contextual theological meaning: Confirms 2:4’s “other tongues” are genuine known human vernaculars; anticipates the doctrine of the gospel crossing every linguistic/ethnic boundary (Gospel to Jews and Gentiles doctrine).
• Rendering risk: Low. “kendi konuştuğu dilde.” Straightforward.

Acts 2:9-11

Πάρθοι καὶ Μῆδοι καὶ Ἐλαμῖται… — list of nations/peoples (Parthians, Medes, Elamites, Mesopotamia, Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia, Egypt, Libya, Rome, Cretans, Arabs).

• Rendering risk: Low. Proper geographic names; transliterate per established Turkish Bible atlas conventions (e.g., Mısır, Roma, Arabistan). No doctrinal risk, but theological significance (universal scope) should be flagged in teaching notes: this roll call anticipates universal_scope_of_gospel [TM-REUSE doctrine from baseline Romans] and mission_to_nations.

τὰ μεγαλεῖα τοῦ θεοῦ (ta megaleia tou theou) — “the mighty/great works of God”

• Semantic range: great deeds, mighty acts, majestic works.
• Rendering risk: Low. “Tanrı’nın büyük işleri.” Related to but distinct from glory/Yücelik [TM-REUSE]; keep as “işler” (works/deeds), not “yücelik,” to avoid conflating divine action with divine radiance-glory.

Acts 2:12-13

διεχρίζοντο (dry mocking, “gleukous memestōmenoi,” “filled with new wine” γλεῦκος) — accusation of drunkenness.

• Rendering risk: Low. “Bunlar taze şarapla dolu” (mocking claim). Sets up Peter’s rebuttal; no doctrinal collision, but must retain the mocking/incredulous tone of the accusation for narrative force.

Acts 2:14

ἀποφθέγξατο — Peter “declared” (same verb root as 2:4, now applied to Peter’s own Spirit-enabled address); σταθεὶς (statheis) — “having stood up,” a posture of formal, authoritative public address.

• Rendering risk: Low. Narrative marker of formal proclamation; “Petrus ayağa kalktı ve yüksek sesle konuştu.”

Acts 2:15

ὥρα τρίτη τῆς ἡμέρας (hōra tritē tēs hēmeras) — “the third hour of the day” (~9 a.m.)

• Rendering risk: Low. Simple time reference; established Turkish hour-naming conventions (Yahudi gün sayımı) may need a footnote for non-specialist readers.

Acts 2:16-21 — The Joel 2:28-32 Quotation

ἐν ταῖς ἐσχάταις ἡμέραις (en tais eschatais hēmerais) — “in the last days” [NEW]

• Original word: ἔσχατος (eschatos), “last, final, furthest.”
• Semantic range: chronologically final; theologically, the inaugurated end-time era beginning with Messiah’s first coming, not only a future cataclysm.
• Contextual theological meaning: Peter identifies Pentecost itself as the onset of the “last days” foretold by Joel — a decisive already/not-yet eschatological claim.
• Destination-language rendering risk: High. Render “son günlerde.” Distinguish carefully from the Islamic eschatological category of kıyamet (the Last Day/Hour, a single terminal event) — Joel’s/Peter’s “last days” name an extended inaugurated era beginning at Pentecost, not exclusively a single future end-point. Teaching material must supply this distinction explicitly, parallel to the baseline’s caution on eschatology-adjacent terms.

ἐκχεῶ ἀπὸ τοῦ πνεύματός μου (ekcheō apo tou pneumatos mou) — “I will pour out my Spirit” [NEW]

• Original word: ἐκχέω (ekcheō), “to pour out, spill out” (liquid metaphor).
• Semantic range: literal pouring (of liquid, blood); figuratively, lavish, abundant divine self-giving.
• Contextual theological meaning: The Spirit’s outpouring is God’s own initiative, abundant and universal (“upon all flesh” — πᾶσαν σάρκα), crossing gender, age, and social-class lines (sons and daughters, young and old, male and female servants) — an early textual anchor for unity_of_jews_and_gentiles-adjacent inclusivity themes developed further in Acts 10-15.
• Destination-language rendering risk: High. Render “Ruhum’u dökeceğim.” Must be paired with the identical verb reused consistently at 2:33 (“ἐξέχεεν,” “he poured out”) to preserve the textual link between the promise and its fulfillment in the same sermon. Avoid any rendering suggesting a diminishing/portioning-out of a limited divine substance; this is total self-giving of a whole, undivided Person, not a distributed impersonal force.

προφητεύσουσιν (prophēteusousin) — “they shall prophesy” — [TM-REUSE root: prophecy = Peygamberlik sözü; prophet = Peygamber]

• Rendering risk: High (elevated from baseline’s Medium for prophecy, since here ordinary believers — not a specially recognized OT prophetic office — are said to prophesy). Render the verb as “peygamberlik edecekler.” Teaching material must clarify this does NOT install every believer into the Islamic peygamber (prophet-messenger) category, nor does it imply new scripture-bearing revelation; it names Spirit-enabled proclamation of what God has already done, continuing the baseline’s caution that Peygamber is “precisely the… category into which Islamic theology places Jesus himself.”

ὁράσεις … ἐνύπνια (horaseis… enypnia) — “visions… dreams” [NEW]

• Semantic range: horasis, a seeing/vision (waking, revelatory); enypnion, a dream (sleeping).
• Rendering risk: Medium. “görümler… düşler.” Distinguish from Islamic ru’ya (dream-vision) tradition and from folk-Islamic dream-interpretation (rüya tabiri) practices; these are Spirit-given revelatory experiences within the biblical prophetic pattern, not an independent divinatory system.

σημεῖα … τέρατα (sēmeia… terata) — “signs… wonders” [NEW]

• Semantic range: sēmeion, a sign pointing beyond itself to a meaning/authentication; teras, a marvel/prodigy provoking awe.
• Contextual theological meaning: Recurring paired formula throughout Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 8:13; 14:3; 15:12) authenticating apostolic proclamation as divinely backed — central to the Apostolic Authority and Miracles doctrine.
• Destination-language rendering risk: High. Render consistently as “belirtiler ve harikalar.” Must not be assimilated to the Islamic mu’jize (a prophet’s proof-miracle, tightly tied to established prophethood) category alone; Luke’s usage extends this authenticating-sign function beyond apostles to the whole early church’s proclamation, which is a broader distribution than the mu’jize framework typically allows for anyone but a recognized prophet.

ἡμέρα κυρίου (hēmera kyriou) — “the day of the Lord” [TM-REUSE: lord = Rab]

• Rendering risk: High. Render “Rab’bin günü.” Keep distinct from the generic “day of judgment” (kıyamet günü) of Islamic eschatology by anchoring it explicitly to the Rab (exclusive Lordship) vocabulary already established as Critical in the baseline.

πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται (pas hos an epikalesētai to onoma kyriou sōthēsetai) — “everyone who calls on the name of the Lord shall be saved” — [TM-REUSE: salvation = Kurtuluş, lord = Rab]

• Rendering risk: Critical. Render “Rab’bin adını anan herkes kurtulacak.” Foundational near-verbatim echo of Romans 10:13, which the baseline’s consistency rules require be rendered identically wherever it recurs across documents. Retain full universal scope (“herkes,” everyone) per the baseline’s universal_scope_of_gospel doctrine.

Acts 2:22

Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ δυνάμεσι καὶ τέρασι καὶ σημείοις — “Jesus of Nazareth, a man attested by God with mighty works and wonders and signs”

• ἀποδείκνυμι (apodeiknymi), “to demonstrate, exhibit, prove publicly.”
• Rendering risk: Critical. Render “Tanrı’nın, güçlü işler, harikalar ve belirtilerle kanıtladığı bir adam.” Must not reduce Jesus’ identity to merely “a man” (ἄνδρα) without the full accompanying divine-attestation clause; the sentence structure itself functions apologetically and must not be truncated or softened, consistent with the baseline’s deity_of_christ discipline.

Acts 2:23

τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ (tē hōrismenē boulē kai prognōsei tou theou) — “by the definite plan and foreknowledge of God” [NEW]

• ὁρίζω (horizō), “to determine, fix, appoint” (boundary-marking root, cf. “horizon”); βουλή (boulē), “counsel, deliberate plan, will”; πρόγνωσις (prognōsis), “foreknowledge.”
• Contextual theological meaning: God’s sovereign, purposive plan encompasses even the wicked act of the crucifixion without excusing the human agents (“you crucified… lawless men”) — a providence/human-responsibility tension paralleling providence [TM-REUSE: Tanrı’nın yönetimi].
• Destination-language rendering risk: Critical. Render “Tanrı’nın önceden belirlediği tasarısı ve önceden bildiği bilgisiyle.” Must NOT use kader (the baseline’s forbidden fatalistic-decree term) despite the surface resemblance to a predetermination claim; must preserve simultaneous human culpability (“siz… öldürdünüz,” “you… killed”) so the verse is not read as removing human responsibility, consistent with the election_and_predestination doctrine’s existing Critical caution against kader in the Ephesians package.

διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε — “you crucified and killed by the hands of lawless men” — [TM-REUSE: cross-adjacent vocabulary; crucified_with_christ construction informs but does not directly apply]

• ἄνομος (anomos), “lawless, without law” — distinct from νόμος/Kutsal Yasa (Mosaic Law); here meaning morally lawless (the Roman executioners), not “outside the Torah” in the Galatians sense.
• Rendering risk: Medium. Render “yasasız adamların elleriyle çarmıha gerip öldürdünüz.” Ensure “yasasız” is not confused with the technical Kutsal Yasa’nın işleri (works of the Law) framework from the Galatians package; here it simply means morally wicked/unrestrained.

Acts 2:24

λύσας τὰς ὠδῖνας τοῦ θανάτου (lysas tas ōdinas tou thanatou) — “having loosed the pangs/birth-pains of death” [NEW]

• ὠδίν (ōdin), “birth-pang, labor-pain” (also used eschatologically, e.g. Matthew 24:8).
• Semantic range: literal labor pain; figuratively, death’s grip pictured as a cord/bond now loosed, with an ironic secondary sense (death’s “labor pains” ending in a “birth” — resurrection).
• Contextual theological meaning: Death is personified as a binding force that could not hold Jesus; directly reinforces resurrection_of_christ [TM-REUSE: Diriliş].
• Destination-language rendering risk: Critical. Render “ölümün bağlarını çözerek” (loosing death’s bonds) — the “birth-pang” nuance is difficult to preserve literally in Turkish without confusion; prefer the “bonds/cords” image already natural in Turkish devotional usage. Must affirm a REAL prior death being loosed (not a no-death ascension), per the baseline’s Critical resurrection_of_christ forbidden-substitution rule.

Acts 2:25-28 — Psalm 16 Quotation

ᾅδης (hadēs) — “Hades” [NEW]

• Semantic range: the realm of the dead generally (not identical to the Christian doctrine of hell/eternal punishment, which is more often γέεννα, Gehenna, elsewhere in the NT).
• Rendering risk: High. Render “ölüler diyarı” (realm of the dead) rather than importing “cehennem” (the Turkish word regularly used for the Islamic Jahannam, eternal punishment) — a false-friend risk requiring explicit distinction: Hades here names the temporary state of death, not final judgment/punishment.

τὸν ὅσιόν σου (ton hosion sou) — “your Holy One” — related to but distinct from holy = Kutsal [TM-REUSE]

• ὅσιος (hosios), “holy, pious, consecrated” (a different root from ἅγιος/hagios used for Kutsal, though overlapping in sense — emphasizing covenant faithfulness/piety alongside set-apartness).
• Rendering risk: Medium. Render “Kutsal Olan’ın” to keep consistency with established Kutsal vocabulary despite the distinct Greek root; note the terminological nuance in teaching material only, not in the rendered text.

διαφθοράν (diaphthoran) — “corruption, decay”

• Rendering risk: Low. “çürüme.” Bodily decay avoided by Christ’s resurrection — reinforces bodily (not merely spiritual) resurrection, per baseline’s Critical caution.

Acts 2:29

πατριάρχης Δαβίδ (patriarchēs Dabid) — “the patriarch David” — [TM-REUSE: david = Davut]

• Rendering risk: Low. “atamız Davut” or “büyük atamız Davut.” Straightforward historical/genealogical reference.

Acts 2:30

προφήτης — David as prophet [TM-REUSE: Peygamber]; ὅρκῳ ὤμοσεν (horkō ōmosen) — “swore with an oath”; καρπὸν τῆς ὀσφύος αὐτοῦ (karpon tēs osphyos autou) — “fruit of his loins/body” — [cf. TM-REUSE seed_of_david = Davut’un soyundan]

• Rendering risk: Medium. Render “Davut’un soyundan gelecek olan” — reuse the established Davut’un soyundan phrase from the baseline for consistency rather than a literal “beli/rahim meyvesi” calque, which would read as unnaturally crude in Turkish.

Acts 2:31

προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ — “foreseeing this, he spoke of the resurrection of the Christ” — [TM-REUSE: resurrection = Diriliş, messiah/christ = Mesih]

• Rendering risk: Critical. Render “önceden görerek Mesih’in dirilişinden söz etti.” Direct application of David’s prophetic foresight to Messiah’s bodily resurrection — must retain full weight per baseline’s messianic_promise and resurrection_of_christ doctrines.

Acts 2:32

τούτου πάντες ἡμεῖς ἐσμεν μάρτυρες (toutou pantes hēmeis esmen martyres) — “of this we are all witnesses” [NEW — foundational for Persecution and Bold Witness doctrine]

• Original word: μάρτυς (martys), “witness” — one who testifies to what was personally seen/experienced; the root of the later technical sense “martyr” (one who testifies even unto death) develops later in Christian usage but is already latent in Acts (cf. Stephen, Acts 22:20).
• Semantic range: legal witness, eyewitness testifier; later, one who dies for that testimony.
• Contextual theological meaning: Apostolic authority rests specifically on eyewitness testimony to the risen Christ, paralleling the baseline’s apostleship doctrine (“a Spirit-authorized eyewitness to Christ’s resurrection, not a new-scripture-bearing prophet”).
• Destination-language rendering risk: High. Render “tanık.” Must be kept terminologically distinct from the later specialized sense of “martyr” (Turkish “şehit,” a heavily Islamic-loaded term for one who dies in a religious/political cause, especially in a jihad context) — Luke’s μάρτυς here is a legal/experiential eyewitness term, not yet the developed martyrdom sense; NEVER render as “şehit” anywhere in Acts, including for Stephen’s death in chapter 7, to avoid importing the Islamic martial-martyrdom frame. Use “tanık” (witness) consistently and, for Stephen specifically, describe the event narratively rather than applying a technical “martyr” title.

Acts 2:33

τῇ δεξιᾷ τοῦ θεοῦ ὑψωθεὶς (tē dexia tou theou hypsōtheis) — “having been exalted to the right hand of God” — [cf. TM-REUSE: highly_exalted from Philippians package]

• Rendering risk: Critical. Render “Tanrı’nın sağında yüceltildi.” Reuses the exaltation register already established as Critical in the Philippians package (en yüce yere çıkardı); keep consistent tawhid-engagement framing — genuine divine enthronement, not honorary status.

τήν τε ἐπαγγελίαν τοῦ ἁγίου πνεύματος λαβὼν ἐξέχεεν τοῦτο — “having received the promise of the Holy Spirit, he has poured this out” — [TM-REUSE: covenant/promise = Antlaşma/Vaat lineage; holy_spirit = Kutsal Ruh]

• Rendering risk: Critical. Render “Kutsal Ruh vaadini alıp bunu döktü.” Repeats the ἐκχέω (pour out) verb from 2:17 exactly — Turkish must use the same verb root (“dökmek”) in both places to preserve the promise-fulfillment link Peter is explicitly making.

Acts 2:34-35 — Psalm 110 Quotation

κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου — “Sit at my right hand, until I make your enemies your footstool”

• Rendering risk: High. Render literally: “Ben düşmanlarını ayaklarının altına serinceye dek sağımda otur.” Retain the enthronement/victory imagery concretely; this is the same “right hand” exaltation language as 2:33, forming an inclusio within the sermon.

Acts 2:36

ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεὸς, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε — “Let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified” — [TM-REUSE: lord = Rab, christ/messiah = Mesih, jesus = İsa, israel = İsrail]

• Rendering risk: Critical. Render “İsrail’in bütün soyu kesinlikle bilsin ki, Tanrı, sizin çarmıha gerdiğiniz bu İsa’yı Rab ve Mesih yaptı.” This is the sermon’s climactic confessional statement, structurally parallel to Romans 10:9’s “İsa Rab’dir” and must receive the same consistency-lock as that verse per the baseline’s cross-document rules: the same Turkish wording must be used every time this proclamation recurs across lessons. “Yaptı” (made/appointed) must not be misread as implying Jesus became Lord/Messiah only at this point in a way that denies his eternal, pre-existent deity already established (cf. Philippians 2:6, Colossians 1:15-17 in this Language Package); teaching material must clarify this is a public, functional installation/vindication in redemptive history, not the origin of his ontological identity.

Acts 2:37

κατενύγησαν τὴν καρδίαν (katenygēsan tēn kardian) — “were pierced/cut to the heart” [NEW]

• κατανύσσω (katanyssō), “to pierce, prick sharply” — vivid, visceral term for conviction.
• Rendering risk: Medium. Render “yürekleri sızladı” or “yüreklerine hançer gibi işledi.” Convey genuine emotional/spiritual conviction, distinct from mere intellectual assent — sets up the repentance response.

τί ποιήσωμεν (ti poiēsōmen) — “what shall we do?” — sets up the direct answer in 2:38.

• Rendering risk: Low. “Ne yapmalıyız?”

Acts 2:38

μετανοήσατε (metanoēsate) — “repent” — [TM-REUSE: repentance = tövbe / Tövbe edin]

• Rendering risk: High. Render “Tövbe edin.” Reuse exactly per the baseline’s Matthew-package caution: affirm tövbe’s positive Islamic resonance while grounding it explicitly in Christ’s atoning work (per 2:38’s immediate coupling with “in the name of Jesus Christ”), not an independent, self-sufficient human turning.

βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ — “let each of you be baptized in the name of Jesus Christ” — [TM-REUSE: baptism = Vaftiz]

• Rendering risk: Critical. Render “her biriniz İsa Mesih’in adıyla vaftiz olsun.” Foundational baptismal formula for the whole book; must be kept terminologically and grammatically distinct from Islamic ritual ablution vocabulary (abdest/gusül) per the existing baseline caution on baptism. Note the distinctive “in the name of Jesus Christ” formula here versus the fuller Trinitarian formula at Matthew 28:19 — both stand as authentic, complementary baptismal texts; do not harmonize them into a single wording.

εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn hymōn) — “for the forgiveness of your sins” [NEW — extends baseline sin=Günah]

• ἄφεσις (aphesis), “release, letting-go, pardon, remission” — the same noun family used in Matthew’s authority_to_forgive_sins (ἀφέωνταί, TM-REUSE) and the Lord’s Prayer’s forgiveness petition.
• Contextual theological meaning: Forgiveness (aphesis) is here explicitly connected to repentance-plus-baptism as the response pattern, though the baseline’s justification_by_faith doctrine (Aklanma) requires this not be read as baptism itself meritoriously earning forgiveness — the ground remains Christ’s finished work, appropriated through repentant faith, of which baptism is the public, obedient sign.
• Destination-language rendering risk: Critical. Render “günahlarınızın bağışlanması için.” Must not collapse into or be taught as identical to Aklanma (justification, a distinct forensic-declaration term already Critical in the baseline); aphesis/bağışlanma here is the removal of sin’s guilt, a genuine but distinguishable component of the fuller salvation package Romans develops with Aklanma’s specific forensic vocabulary. Escalate to theologian review to prevent conflating repentance-baptism-forgiveness with a baptismal-regeneration (works-based) misreading.

τὴν δωρεὰν τοῦ ἁγίου πνεύματος (tēn dōrean tou hagiou pneumatos) — “the gift of the Holy Spirit” [NEW]

• δωρεά (dōrea), “free gift, gratuity” — a strengthened form of δῶρον, emphasizing gratuitousness; the same term family Paul uses for grace-gifts in Romans/Ephesians.
• Rendering risk: High. Render “Kutsal Ruh armağanını.” Consistent with the baseline’s spiritual_gifts = Ruhsal armağanlar term family; keep “armağan” (gift/present given freely) rather than any term implying the recipient earns or merits the Spirit through the preceding repentance-and-baptism — the gift remains gratuitous even though received in that pattern.

Acts 2:39

ἡ ἐπαγγελία (hē epangelia) — “the promise” — [TM-REUSE: promise/covenant lineage — Vaat, per Galatians “abrahamic_covenant_and_promise”]

• Rendering risk: High. Render “vaat.” Extends the promise vocabulary already established as Critical in the Galatians package to the New Covenant gift of the Spirit; reinforces continuity between Abrahamic promise and Pentecostal fulfillment.

ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν (hosous an proskalesētai kyrios ho theos hēmōn) — “as many as the Lord our God calls to himself” — [TM-REUSE: called/calling = Çağrılmış/Çağrı, lord = Rab]

• Rendering risk: High. Render “Rab Tanrımız’ın kendisine çağıracağı kadar kişiye.” Reinforces divine_calling/effectual_calling doctrine already Critical/High in the baseline; universal scope (“sizlere, çocuklarınıza, uzaktakilere”) must be retained without ethnic restriction — directly anticipates Gentile inclusion developed in Acts 10-15.

Acts 2:40

σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης (sōthēte apo tēs geneas tēs skolias tautēs) — “save yourselves from this crooked generation” — [TM-REUSE: salvation = Kurtuluş]

• σκολιός (skolios), “crooked, bent, perverse” — moral distortion.
• Rendering risk: Medium. Render “Kendinizi bu sapık kuşaktan kurtarın.” Guard against implying self-achieved salvation (works-based) — the imperative form is idiomatic urgency (“get yourselves saved,” i.e., respond to the rescue being offered), not autonomous self-rescue; consistent with the baseline’s grace/works discipline.

Acts 2:41

οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν (hoi men oun apodexamenoi ton logon autou ebaptisthēsan) — “so those who received his word were baptized” — [TM-REUSE: baptism = Vaftiz]

• ἀποδέχομαι (apodechomai), “to receive favorably, welcome, accept” — a stronger reception-term than mere hearing.
• Rendering risk: Medium. Render “Onun sözünü kabul edenler vaftiz oldu.” Note the sequence: word received → baptism follows, preserving faith-then-sign ordering relevant to the repentance_and_baptism doctrine.

προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι (prosetethēsan… psychai hōsei trischiliai) — “there were added that day about three thousand souls” [NEW]

• προστίθημι (prostithēmi), “to add, add to” — the same verb recurs at 2:47 (“the Lord added to their number”) and 5:14, establishing numerical church growth as evidence of divine action, not mere human recruitment success.
• ψυχή (psychē), “soul” — the whole living person, not a Platonic-dualist “soul” detached from the body.
• Contextual theological meaning: Foundational text for church_as_community doctrine; growth is narrated as God’s own addition (“the Lord added,” 2:47), grounding Apostolic Authority and Miracles and The Church as Community doctrines together at the chapter’s close.
• Destination-language rendering risk: Medium. Render “o gün üç bin kişi topluluğa eklendi.” Prefer “kişi” (person) over a literal “ruh” (soul) calque, since Turkish “ruh” primarily denotes the immaterial spirit/ghost and would misleadingly suggest disembodied souls rather than whole converted persons; “kişi” or “can” better captures the Hebraic “soul = whole person” sense. Retain “eklendi” (were added) as divine-passive, not “katıldılar” (they joined), to preserve the theological point that God himself is the active agent of church growth.

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PART B: CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — The Ascension and the Waiting Church

ἡ βασιλεία τοῦ θεοῦ (hē basileia tou theou) — “the kingdom of God” — [TM-REUSE: kingdom_of_god = Tanrı’nın Egemenliği]

• Rendering risk: Medium. Acts 1:3, 6 use this exactly as established in the baseline; 1:6’s question (“will you now restore the kingdom to Israel?”) carries a political-restoration expectation Jesus redirects (1:7-8) toward mission rather than a literal Jewish nation-state — reinforces the baseline’s caution against reading Tanrı’nın Egemenliği as a devlet (political state).

βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ (baptisthēsesthe en pneumati hagiō) — “you will be baptized with/in the Holy Spirit” [NEW]

• Contextual theological meaning: Distinct from water baptism (explicitly contrasted, 1:5, “John baptized with water, but you will be baptized with the Holy Spirit”); names the Pentecost event about to occur in chapter 2.
• Destination-language rendering risk: High. Render “Kutsal Ruh’la vaftiz edileceksiniz.” Reuses Vaftiz [TM-REUSE] but must be explicitly distinguished in teaching material from water baptism to avoid confusion about how many baptisms Acts describes and their relationship (a live debate point among Turkish Protestant traditions themselves, requiring native-speaker/theologian sensitivity).

δύναμιν (dynamin) — “power” — [TM-REUSE: power_of_god = Tanrı’nın gücü]

• Rendering risk: High. Acts 1:8, “you will receive power” (Tanrı’nın gücünü alacaksınız), directly continues the Romans 1:16 power-for-salvation register into power-for-witness; keep “güç,” never “kudret,” per the existing baseline prohibition against fatalistic-qadar-adjacent vocabulary.

μάρτυρες (martyres) — “witnesses” — first occurrence of the term fully analyzed at 2:32 above; established here (1:8, “you will be my witnesses”) as the programmatic mission statement of the entire book.

• Rendering risk: High. “tanıklarım olacaksınız.” See full note under 2:32; never “şehit.”

ἀποστολή (apostolē) — “apostleship” — [TM-REUSE: apostle = Elçi; apostleship doctrine = Elçilik]

• Rendering risk: Medium. Acts 1:25’s “ministry and apostleship” (διακονίαν καὶ ἀποστολήν) from which Judas fell; render “hizmet ve elçilik.” Reinforces the baseline’s caution against the resul/peygamber reduction — apostleship here is explicitly defined (1:21-22) by eyewitness-to-the-resurrection qualification, not new-revelation reception.

κλῆρος (klēros) — “lot” (as in casting lots, 1:26)

• Rendering risk: Low. “kura.” Note for teaching material: distinguish from fatalistic divination; this is a Spirit-guided discernment method within a praying community (1:24), not an autonomous chance mechanism nor equivalent to folk-Islamic fal/kısmet practices.

Chapter 2 — see Part A (Core Passage) above.

Chapter 3 — Healing at the Temple Gate

ὁ ἀρχηγὸς τῆς ζωῆς (ho archēgos tēs zōēs) — “the Author/Prince/Pioneer of life” [NEW]

• ἀρχηγός (archēgos), “originator, founder, leader-who-goes-first” (a compound of archē, “beginning/rule,” and hēgeomai, “to lead”).
• Semantic range: founder, pioneer, chief leader, captain.
• Contextual theological meaning: Christological title (3:15, cf. Hebrews 2:10; 12:2) naming Jesus as the source and pioneering leader of resurrection-life, paralleling the creator_and_sustainer_of_all register from Colossians.
• Destination-language rendering risk: High. Render “yaşamın öncüsü” or “yaşamın kaynağı olan Önder.” Keep distinct from ordinary “lider” (leader); this names a unique originating role in life itself, continuing this Language Package’s high-Christology thread.

τὸν ἅγιον καὶ δίκαιον (ton hagion kai dikaion) — “the Holy and Righteous One” — [TM-REUSE: holy = Kutsal, righteousness = Doğruluk]

• Rendering risk: High. Render “Kutsal ve Doğru Olan.” A direct title (3:14) applying both established terms to Jesus personally; teaching material should note this as continuing the tawhid-engagement thread — attributing to Jesus titles otherwise reserved for God alone.

καιροὶ ἀναψύξεως (kairoi anapsyxeōs) — “times of refreshing” [NEW]

• ἀνάψυξις (anapsyxis), “a cooling off, refreshment, respite” (from a root meaning “to breathe again”).
• Rendering risk: Medium. Render “yenilenme zamanları” or “ferahlama dönemi.” Eschatological blessing tied to repentance (3:19-20); avoid conflating with a this-worldly prosperity promise.

ἀποκατάστασις (apokatastasis) — “restoration” [NEW]

• ἀποκαθίστημι (apokathistēmi), “to restore to a former state.”
• Rendering risk: Medium. Render “her şeyin eski durumuna getirilmesi” (3:21, “the restoration of all things”). Note for teaching material: distinguish from a universalist all-are-saved reading (a genuine exegetical question flagged, not adjudicated, per the baseline’s discipline for contested texts).

παῖς (pais) — “servant/child” (of God, referring to Jesus, 3:13, 26) [NEW — parallels Isaiah’s Suffering Servant]

• Semantic range: child, boy, servant/slave (context-dependent).
• Destination-language rendering risk: High. Render “Kulu” with mandatory qualification that this is the Isaiah 53 Suffering-Servant title, NOT the ordinary Islamic devotional self-designation “Allah’ın kulu.” Because Turkish kul carries strong positive devotional weight (the pious ideal of submission), applying it to Jesus here risks either (a) implying Jesus is merely a devout servant/prophet in the Islamic sense, undercutting his deity, or (b) if taught well, offering a genuine bridge to Isaiah 53 typology. Theologian review required; teaching material must explicitly connect this to the Suffering Servant songs, not leave it as an undifferentiated honorific.

Chapter 4 — Peter and John Before the Council; Bold Witness; Shared Possessions

τὸ συνέδριον (to synedrion) — “the Sanhedrin/council” [NEW]

• Semantic range: a formal council or assembly; specifically the Jewish supreme religious-legal court in Jerusalem.
• Rendering risk: Medium. Render “Yüksek Kurul” (established Turkish Bible convention) rather than a bare transliteration; note in teaching material this is a specific first-century Jewish judicial body, not an abstract “council” nor equivalent to a contemporary religious authority structure (e.g., not to be mapped onto the Diyanet or an ulema council).

παρρησία (parrēsia) — “boldness, plainness of speech, freedom to speak openly” [NEW — central to Persecution and Bold Witness doctrine]

• Semantic range: frank public speech, confidence, lack of fear/shame in speaking.
• Contextual theological meaning: The distinguishing mark of Spirit-empowered witness under threat (4:13, 29, 31; reused at 28:31’s closing “with all boldness”), forming a thematic bookend for the entire narrative.
• Destination-language rendering risk: High. Render consistently as “cesaret” (courage) paired with “açıkça/çekinmeden konuşmak” (to speak openly/without shrinking) depending on grammatical form. Must be kept consistent across all occurrences (4:13, 29, 31; 9:27-28; 13:46; 14:3; 18:26; 19:8; 26:26; 28:31) per the baseline’s cross-document consistency discipline, since it functions as a structural motif Luke deliberately repeats.

οὐδὲ γὰρ ἄλλο ὄνομά ἐστιν … ἐν ᾧ δεῖ σωθῆναι (oude gar allo onoma estin… en hō dei sōthēnai) — “there is no other name… by which we must be saved” — [TM-REUSE: salvation = Kurtuluş]

• ἄλλο (allo) here, not ἕτερος — “another of the same kind” is denied to exist at all, an even stronger exclusivity claim than the false_gospel ἕτερος distinction.
• Rendering risk: Critical. Render “kurtulmamız için başka hiçbir ad yoktur.” Direct exclusivity claim parallel to John 14:6 [TM-REUSE: way_truth_life_exclusivity]; must remain intact with full exclusive force, paired with pastoral/interfaith framing per the existing baseline discipline for exclusivity claims.

ἀγράμματοι καὶ ἰδιῶται (agrammatoi kai idiōtai) — “uneducated/unlettered, common men” (4:13)

• Rendering risk: Low. “okumamış, sıradan kişiler.” Narrative detail highlighting the Sanhedrin’s astonishment that untrained men speak with such authority; reinforces Spirit-given (not academically earned) boldness.

ἦν αὐτοῖς ἅπαντα κοινά (ēn autois hapanta koina) — “they had all things in common” [NEW]

• κοινός (koinos), “common, shared, communal” — the SAME root that appears with a very different, ritual-purity sense in Acts 10:14-15’s “common/unclean” (μηδέν κοινόν, “nothing common/unclean” — a false-friend risk within Acts itself between chapters 4 and 10).
• Rendering risk: High. Render “her şeyi ortaklaşa kullanıyorlardı.” Teaching material must flag the two distinct senses of κοινός within Acts (shared possessions in ch. 2/4 versus ritually common/unclean in ch. 10-11) so translators and readers do not conflate them. Do not read this as an enforced communal-property mandate for all churches everywhere; the text describes a voluntary, Spirit-prompted practice specific to the earliest Jerusalem community, not a binding economic system.

χάρις μεγάλη (charis megalē) — “great grace” — [TM-REUSE: grace = Lütuf]

• Rendering risk: Medium. “büyük lütuf” (4:33). Consistent with baseline; describes the community’s favorable public standing, an extension of Lütuf’s unmerited-favor sense into social reception.

Chapter 5 — Ananias and Sapphira; The Apostles Before the Council Again

ψεύσασθαι … τὸ πνεῦμα τὸ ἅγιον (pseusasthai… to pneuma to hagion) — “to lie to the Holy Spirit” [NEW]

• ψεύδομαι (pseudomai), “to lie, deceive.”
• Contextual theological meaning: Peter’s charge to Ananias (5:3) treats deceiving the church’s leadership as identical to lying directly to the Holy Spirit — a strong personal-deity claim about the Spirit consistent with the baseline’s Critical holy_spirit doctrine (the Spirit is God himself, not an impersonal force or an angel).
• Destination-language rendering risk: Critical. Render “Kutsal Ruh’a yalan söylemek.” Reinforces the baseline’s mandatory teaching point that the Holy Spirit is a full divine Person who can be personally lied to/sinned against, directly relevant everywhere the baseline flags the archangel-Gabriel misidentification risk.

πειράσαι τὸ πνεῦμα κυρίου (peirasai to pneuma kyriou) — “to test/tempt the Spirit of the Lord” (5:9)

• Rendering risk: High. Render “Rab’bin Ruhu’nu sınamak.” Parallel construction to 5:3; reinforces the same personal-deity point.

φόβος μέγας (phobos megas) — “great fear” (5:5, 11)

• Rendering risk: Low. “büyük bir korku.” Appropriate reverential/dreadful fear at direct divine judgment within the community — distinguish in teaching material from ordinary anxiety; this is the fear of God (cf. established “fear the Lord” tradition), reinforcing divine holiness rather than depicting God as capricious.

εἰ ἔστιν ἐξ ἀνθρώπων … εἰ δὲ ἐκ θεοῦ ἐστιν (Gamaliel’s counsel, 5:38-39) — “if it is of men… but if it is of God” — [cf. TM-REUSE: providence = Tanrı’nın yönetimi]

• Rendering risk: Medium. “eğer bu girişim insanlardan geliyorsa… ama eğer Tanrı’dan geliyorsa.” Reinforces providence vocabulary; Gamaliel’s counsel is prudential wisdom, not necessarily a full theological endorsement — teaching material should avoid over-crediting Gamaliel with Christian conviction he does not (yet) hold.

κατηξιώθησαν … ἀτιμασθῆναι (katēxiōthēsan… atimasthēnai) — “were considered worthy… to be dishonored” (5:41)

• Rendering risk: High. Render “utandırılmaya değer görüldüklerine [seviniyorlardı].” Establishes the paradoxical honor-in-shame theology central to Persecution and Bold Witness; must retain the paradox (rejoicing IN dishonor, not despite it) rather than flattening into generic “they were happy anyway.”

Chapter 6 — The Seven Chosen; Stephen Accused

πλήρεις πνεύματος καὶ σοφίας (plēreis pneumatos kai sophias) — “full of the Spirit and wisdom” [NEW]

• Rendering risk: Medium. “Ruh’la ve bilgelikle dolu.” Qualification criterion for the Seven (6:3); reinforces that practical ministry (table service) requires the same Spirit-fullness as preaching, dignifying both roles equally — relevant to Apostolic Authority doctrine’s scope.

διακονεῖν τραπέζαις (diakonein trapezais) — “to serve tables” versus τῇ διακονίᾳ τοῦ λόγου (tē diakonia tou logou) — “the ministry of the word” (6:2, 4) [NEW]

• διακονία (diakonia), “service, ministry” — the root of the later technical office “deacon” (διάκονος), though the Seven are not explicitly given that title here.
• Rendering risk: Medium. “sofralarda hizmet etmek” / “sözün hizmeti.” Do not import a fully developed later ecclesiastical “deacon” office backward onto this narrative moment; render descriptively as service-tasks rather than an anachronistic formal title.

Ἑλληνισταί (Hellēnistai) — “Hellenists” [NEW]

• Semantic range: Greek-speaking (often diaspora-returned) Jews, distinguished from Ἑβραῖοι (Hebraioi), Aramaic/Hebrew-speaking Jews.
• Rendering risk: Medium. Render “Grekçe konuşan Yahudiler” (a descriptive phrase) rather than a bare transliteration “Helenistler,” which would be opaque to most readers; this internal Jewish linguistic-cultural distinction is foundational to understanding the Chapter 6 dispute and anticipates wider Jew-Gentile boundary questions.

βλασφημίας (blasphēmias) — “blasphemies” (false charge against Stephen, 6:11, 13) — [cf. TM-REUSE: blasphemy_against_the_spirit register from Matthew]

• Rendering risk: Medium. “küfür.” Note this is a FALSE accusation against Stephen (not an actual instance of blasphemy), unlike the Matthew 12 doctrine which addresses real blasphemy against the Spirit; keep the narrative framing clear that this charge is fabricated testimony.

Chapter 7 — Stephen’s Speech and Death

σκληροτράχηλοι (sklērotrachēloi) — “stiff-necked” (7:51) [NEW]

• Rendering risk: Medium. “dik başlı” or “boyunları eğilmez.” OT covenant-rebellion idiom (Exodus 32:9, etc.); retain as a recognizable prophetic-rebuke idiom, not merely “stubborn.”

ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν (aperitmētoi kardiais kai tois ōsin) — “uncircumcised in heart and ears” [NEW — interacts with TM-REUSE: circumcision = Sünnet]

• Rendering risk: High. Render “yürekleri ve kulakları sünnetsiz.” Metaphorical extension of the baseline’s Critical circumcision/Sünnet homonym-risk term; here it means spiritual resistance to God’s word, NOT a claim about the physical rite. Must retain the baseline’s mandatory disambiguation practice (qualify or footnote) even in this figurative use, since Sünnetsiz alone could be misheard as a claim about ritual status rather than a metaphor for hardened rebellion.

ἐλιθοβόλουν (elithoboloun) — “they were stoning” (7:58-59) [NEW]

• λιθοβολέω (lithoboleō), “to stone, throw stones at” — a specific execution method.
• Rendering risk: Low. “taşlıyorlardı.” Concrete historical execution method; no special doctrinal collision, though narrative gravity should be preserved (parallel to the concrete-crucifixion-method discipline already established for Çarmıh in the baseline).

ἐκοιμήθη (ekoimēthē) — “he fell asleep [died]” (7:60) [NEW]

• κοιμάομαι (koimaomai), “to sleep” — a common NT euphemism for a believer’s death (cf. 1 Thessalonians 4:13-15), implying a temporary, reversible state (awaiting resurrection), not annihilation or a final end.
• Rendering risk: Medium. Render “uyudu” with a translator note distinguishing this euphemism from the ordinary verb for death (öldü); the “sleep” image specifically implies resurrection hope and should not be flattened into a bare “öldü” that loses this connotation, especially given the chapter’s climax with Stephen’s vision of the exalted Son of Man.

τὸν υἱὸν τοῦ ἀνθρώπου ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ (ton huion tou anthrōpou hestōta ek dexiōn tou theou) — “the Son of Man standing at the right hand of God” (7:56) — [TM-REUSE register: son_of_god adjacent; cf. exaltation vocabulary from ch. 2:33]

• Rendering risk: Critical. Render “Tanrı’nın sağında duran İnsanoğlu’nu.” “Son of Man” (İnsanoğlu) is Jesus’ own self-designation term from the Gospels [established via Matthew’s “son_of_man_ransom” and Mark’s usage]; its combination with divine right-hand-enthronement imagery here provokes the direct charge of blasphemy that leads to Stephen’s stoning — teaching material must make this Christological weight explicit, continuing this Language Package’s tawhid-engagement thread.

Chapter 8 — Philip, Simon Magus, and the Ethiopian Eunuch

μαγεύων (mageuōn) — “practicing magic/sorcery” [NEW]

• Rendering risk: Medium. “büyücülük yapıyordu” — [TM-REUSE: sorcery = Büyücülük, from Galatians package]. Reuse exactly; names live occult practice (büyü) in the Turkish context, descriptive not sensationalized, consistent with the baseline’s existing discipline.

τὴν δωρεὰν τοῦ θεοῦ … διὰ χρημάτων κτᾶσθαι (tēn dōrean tou theou… dia chrēmatōn ktasthai) — “to obtain the gift of God… with money” (8:20) — [cf. TM-REUSE: dōrea already analyzed at 2:38]

• Rendering risk: High. Render “Tanrı’nın armağanını parayla satın almak.” Simon’s attempt to purchase spiritual power/authority with money is condemned outright (8:20-21, “may your silver perish with you”); the term “simony” derives from this episode. Teaching material must connect this to the broader grace-not-merit/grace-not-purchase doctrine already Critical in the baseline.

οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ — “you have neither part nor lot in this matter, for your heart is not right before God” (8:21)

• Rendering risk: Medium. “yüreğin Tanrı önünde doğru değil.” Reinforces righteousness/Doğruluk-adjacent right-standing vocabulary in a narrative rather than doctrinal register; keep as heart-orientation language, not a forensic justification claim.

τί κωλύει με βαπτισθῆναι (ti kōlyei me baptisthēnai) — “what prevents me from being baptized?” (8:36) — [TM-REUSE: baptism = Vaftiz]

• Rendering risk: Medium. “Vaftiz olmamı önleyecek ne var?” The Ethiopian eunuch’s question anticipates the doctrine of the gospel’s reach to a socially/religiously marginalized outsider (a eunuch, per Deuteronomy 23:1’s exclusion, and a Gentile or Gentile-adjacent proselyte) — an early narrative anchor for gospel_to_jews_and_gentiles preceding the more developed Cornelius episode.

Πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον (Pneuma Kyriou hērpasen ton Philippon) — “the Spirit of the Lord caught up/snatched away Philip” (8:39)

• ἁρπάζω (harpazō), “to seize, snatch, carry off forcibly” (the same verb underlying “rapture” in later theological usage, though this occurrence is a local, this-worldly relocation, not an eschatological event).
• Rendering risk: Medium. “Rab’bin Ruhu Filipus’u alıp götürdü.” Note for teaching material: distinguish this concrete narrative relocation from the later systematic-theology term “rapture” (which some Turkish Protestant traditions render with the same root); avoid importing eschatological freight not present in this verse.

Chapter 9 — Saul’s Conversion; Peter’s Ministry Continues

Σαοὺλ Σαούλ, τί με διώκεις (Saoul Saoul, ti me diōkeis) — “Saul, Saul, why do you persecute me?” [NEW — foundational for Conversion of Paul doctrine]

• διώκω (diōkō), “to pursue, persecute, hound.”
• Contextual theological meaning: Jesus personally identifies with the persecuted church (“why do you persecute ME,” not “them”) — a direct Christological claim of union between Christ and his body, paralleling christian_identity_in_christ and Matthew 25:40’s least_of_these identification.
• Destination-language rendering risk: Critical. Render “Saul, Saul, neden bana zulmediyorsun?” Must retain the personal “me” (bana) rather than softening to “my people/church,” preserving Luke’s deliberate emphasis on Christ’s personal identification with believers under persecution.

ἀπέπεσαν … αἱ λεπίδες (apepesan… hai lepides) — “the scales fell [from his eyes]” (9:18) [NEW]

• Rendering risk: Low. “gözlerindeki pullar döküldü.” Vivid physical-healing detail marking the moment of both literal sight-restoration and figurative spiritual illumination; no doctrinal collision, though teaching material may note the dual physical/spiritual symbolism.

σκεῦος ἐκλογῆς (skeuos eklogēs) — “a chosen instrument/vessel” (9:15) — [cf. TM-REUSE: election = Tanrı’nın seçimi]

• σκεῦος (skeuos), “vessel, instrument, tool.”
• Rendering risk: High. Render “seçilmiş bir araç” or “seçtiğim bir kap.” Directly ties Paul’s conversion and commissioning to the baseline’s established Tanrı’nın seçimi (election) vocabulary — God’s sovereign, personal choice, never rendered with kader, consistent with the existing prohibition.

ἡ ὁδός (hē hodos) — “the Way” [NEW — recurring designation for the Christian movement, 9:2; 19:9, 23; 22:4; 24:14, 22]

• Semantic range: a road, path, journey; here, a distinctive name for the Christian movement/community before the term “Christian” is coined (11:26).
• Rendering risk: Medium. Render “Yol.” with capitalization to signal proper-noun/technical usage (e.g., “Yol’un izleyicileri,” “the followers of the Way”). Distinguish from Islamic “yol” usage in tariqa/Sufi-order contexts (a “yol/tarikat” often denotes a specific mystical path or spiritual master’s teaching lineage) — note the resonance without conflating; the earliest Christians’ self-designation as followers of “the Way” is a genuine point of comparison worth teaching carefully, not avoiding.

Ταβιθά … ἀνάστηθι (Tabitha… anastēthi) — “Tabitha, arise” (9:40) — [TM-REUSE: resurrection root = Diriliş, though this is a resuscitation, not the final resurrection]

• Rendering risk: Medium. Render “Tabita, kalk!” Note for teaching material: this is a temporary resuscitation (she will die again later), distinct from Christ’s own once-for-all resurrection to eternal, non-dying life (Diriliş as established in the baseline) — keep this careful category distinction explicit in teaching notes.

Chapter 10 — Cornelius; The Gospel to the Gentiles

κοινὸν ἢ ἀκάθαρτον (koinon ē akatharton) — “common/unclean” [NEW — see cross-reference caution at ch. 4 above]

• κοινός (koinos) here in its ritual-purity sense: “common, ordinary, not set apart” (contrast ἅγιος/hagios, holy/set-apart); ἀκάθαρτος (akathartos), “unclean, impure.”
• Contextual theological meaning: God’s vision to Peter (10:14-15, “what God has cleansed, do not call common”) declares the Mosaic dietary distinctions no longer binding as a boundary marker — directly parallel to Mark 7:15’s nothing_outside_defiles [TM-REUSE-adjacent] and foundational for the_gospel_to_jews_and_gentiles doctrine.
• Destination-language rendering risk: Critical. Render “bayağı ya da kirli” (common/ordinary or unclean). Flag explicitly in teaching material against the OTHER sense of κοινός already used positively at 4:32 (“all things in common,” ortaklaşa) — these are two unrelated senses of the same Greek root, and Turkish readers must not confuse the “shared possessions” concept with the “ritually impure” concept. This declaration directly parallels and extends Jesus’ own teaching in Mark 7, now applied specifically to opening table-fellowship and mission to Gentiles.

φοβούμενος τὸν θεόν (phoboumenos ton theon) — “one who fears/reveres God” (10:2, 22, 35) [NEW]

• Semantic range: a technical designation in Acts for Gentiles who worshipped Israel’s God and attended synagogue without full proselyte conversion (i.e., without circumcision) — a distinct social-religious category from full converts.
• Rendering risk: Medium. Render “Tanrı’dan korkan biri” with a teaching note explaining this technical “God-fearer” category (Gentile sympathizers/adherents to Judaism short of full conversion) as the specific bridge-population through whom Gentile mission begins in Acts.

οὐκ ἔστιν προσωπολήμπτης ὁ θεός (ouk estin prosōpolēmptēs ho theos) — “God shows no partiality” (10:34) — [TM-REUSE: impartiality_of_god = Tanrı kimseye ayrıcalık tanımaz, from Galatians package]

• Rendering risk: High. Render exactly as established: “Tanrı kimseye ayrıcalık tanımaz.” This is the doctrinal center of the Cornelius episode and the theological hinge for the entire Jew-Gentile question developed through Acts 15; reuse the fixed baseline phrase without modification.

Chapter 11 — The Jerusalem Church Debates; “Christians” First Named

τίς ἤμην ἐγὼ δυνατὸς κωλῦσαι τὸν θεόν (tis ēmēn egō dynatos kōlysai ton theon) — “who was I to hinder/stand in God’s way?” (11:17)

• Rendering risk: Medium. “Tanrı’ya karşı durabilir miydim ki?” Peter’s own retrospective theological conclusion validating the Cornelius episode; models appropriate submission to God’s revealed will even against prior expectation.

Χριστιανούς (Christianous) — “Christians” [NEW — first occurrence in the NT, 11:26]

• Χριστιανός (Christianos), “belonging to/follower of Christ” — a Greek/Latin-pattern designation coined, according to Luke, specifically at Antioch, likely originally applied by outsiders (possibly with mocking intent, comparable to “Herodians”).
• Rendering risk: Medium. Render “Hristiyanlar” (established Turkish form; note the modern Turkish spelling convention typically uses “Hristiyan,” distinct from “Christian” transliterated forms in other traditions). Teaching material may note this designation arose specifically as Gentile believers multiplied at Antioch, marking the movement’s decisive expansion beyond an intra-Jewish sect — directly relevant to the_gospel_to_jews_and_gentiles.

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

ἄγγελος κυρίου (angelos kyriou) — “an angel of the Lord” (12:7, 23) [NEW]

• Rendering risk: Medium. Render “Rab’bin bir meleği.” Note for teaching material: distinguish carefully from the baseline’s caution regarding Cebrail (Gabriel) misidentified with the Holy Spirit — this is an entirely different figure (a created angelic messenger, not the Spirit), and no confusion risk applies here specifically, but the general principle that angels are distinct, created beings (affirmed in both Christian and Islamic theology, a genuine point of resonance) may be noted.

ἐπάταξεν αὐτὸν ἄγγελος κυρίου … καὶ γενόμενος σκωληκόβρωτος ἐξέψυξεν — “an angel of the Lord struck him… and being eaten by worms he died” (12:23) — Herod’s death

• Rendering risk: Low. Narrative divine-judgment account; render plainly and concretely, without sensationalizing. Contrasts sharply with Peter’s deliverance in the same chapter — a deliberate literary pairing (deliverance of the faithful vs. judgment of the persecutor) that teaching material should highlight.

ὁ δὲ λόγος τοῦ θεοῦ ηὔξανεν (ho de logos tou theou ēuxanen) — “but the word of God increased/grew” (12:24)

• Rendering risk: Low. “Tanrı’nın sözü yayılıp büyüyordu.” Recurring Lukan growth-formula (cf. 6:7; 19:20); the gospel’s advance continues despite persecution, reinforcing persecution_and_bold_witness.

Chapter 13 — Paul and Barnabas Commissioned; The Sermon at Antioch of Pisidia

ἀφορίσατε δή μοι τὸν Βαρναβᾶν καὶ Σαῦλον (aphorisate dē moi ton Barnaban kai Saulon) — “Set apart for me Barnabas and Saul” (13:2) [NEW]

• ἀφορίζω (aphorizō), “to mark off by boundaries, set apart, separate” — same root family informing the baseline’s separation_unto_gods_service doctrine.
• Rendering risk: High. Render “Barnaba ile Saul’u benim için ayırın.” Directly extends the baseline’s Tanrı’nın Hizmeti İçin Ayrılma doctrine into a concrete missionary-commissioning event, explicitly initiated by “the Holy Spirit said” (εἶπεν τὸ πνεῦμα τὸ ἅγιον, 13:2) — reinforcing the Spirit’s personal, directive agency in the church’s mission (Apostolic Authority and The Great Commission Fulfilled doctrines).

νηστεύσαντες (nēsteusantes) — “having fasted” (13:2-3) [NEW]

• Rendering risk: Low. “oruç tutarak.” Note for teaching material: a genuine point of devotional resonance with Islamic oruç (Ramadan fasting) practice, but here a voluntary, occasional act of seeking guidance before a specific decision, not a fixed calendrical obligation — the resonance may be affirmed without conflating the two disciplines’ theological rationale.

διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται. καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωυσέως δικαιωθῆναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται — “through him forgiveness of sins is proclaimed to you, and by him everyone who believes is justified/set free from everything from which you could not be justified by the law of Moses” (13:38-39) — [TM-REUSE: justification = Aklanma, law = Kutsal Yasa, faith = İman]

• δικαιόω (dikaioō), the verb form of the baseline’s Aklanma (justification) noun — its FIRST occurrence in Acts, foundational for the Justification apart from the Law doctrine this curriculum specifically names.
• Rendering risk: Critical. Render “Musa’nın Yasası aracılığıyla aklanamadığınız her şeyden, O’na iman eden herkes aklanır.” This must be taught alongside the fuller Galatians/Romans development of Aklanma as the SAME forensic-declaration doctrine, not a separate or lesser category; escalate to theologian review as the curriculum’s own named central doctrine.

φῶς ἐθνῶν (phōs ethnōn) — “a light for/to the Gentiles” (13:47, citing Isaiah 49:6) — [TM-REUSE: gentiles = Uluslar, glory-adjacent light imagery caution from baseline]

• Rendering risk: High. Render “Ulusları aydınlatan bir ışık.” Reinforces universal_scope_of_gospel and directly parallels Luke 2:32’s Nunc Dimittis (“a light for revelation to the Gentiles,” already established in this Language Package) — cite the connection explicitly in teaching material.

Chapter 14 — Lystra, Iconium, and Derbe

No new theological vocabulary requiring separate glossary entries; this chapter reuses signs and wonders (belirtiler ve harikalar, 14:3), gospel/Müjde (14:7, 21), turned to the Gentiles (Uluslar), and the cross/stoning narrative pattern already established in chapters 2-13. The mistaken identification of Paul and Barnabas as the gods Zeus and Hermes (14:11-13) is a purely narrative/cultural detail requiring accurate historical proper-noun transliteration (Zeus, Hermes — render with established Turkish mythological-name conventions) rather than new theological-term analysis; teaching material should note this as evidence of the apostles’ firm refusal of idolatrous worship directed at themselves (14:14-15, “we also are men”), reinforcing putperestlik [TM-REUSE: idolatry, from Galatians/Colossians packages].

Chapter 15 — The Jerusalem Council

ἔδοξεν τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν (edoxen tō pneumati tō hagiō kai hēmin) — “it seemed good to the Holy Spirit and to us” (15:28) [NEW]

• Rendering risk: High. Render “Kutsal Ruh’a ve bize uygun göründü.” Foundational formula for Apostolic Authority doctrine — a joint divine-human decision-making formula, modeling how the church discerns Spirit-guided decisions through a real deliberative council process (15:6-21), not merely private individual revelation; the sequence models a pattern worth teaching explicitly as normative for church governance without over-claiming ongoing apostolic-council authority for later church structures.

ζυγόν (zygon) — “yoke” (15:10) [NEW — cf. TM-REUSE: law_as_guardian/gözetmenlik from Galatians]

• ζυγός (zygos), “yoke” (for draft animals) — figuratively, a burden of subjection/obligation.
• Rendering risk: High. Render “boyunduruk.” Peter’s rhetorical question (“why put a yoke on the neck of the disciples that neither we nor our fathers could bear?”) directly parallels and extends the Galatians package’s Kutsal Yasa’nın gözetmenliği (the Law’s temporary custodial role) doctrine, now applied specifically to the circumcision requirement being debated — this is the Acts-narrative counterpart to Galatians’ theological argument, and both should be cross-taught together.

διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι (dia tēs charitos tou kyriou Iēsou pisteuomen sōthēnai) — “we believe that we are saved through the grace of the Lord Jesus” (15:11) — [TM-REUSE: grace = Lütuf, salvation = Kurtuluş, faith = İman, lord = Rab]

• Rendering risk: Critical. Render “Rab İsa’nın lütfuyla kurtulduğumuza inanıyoruz.” Peter’s own summary restates the Justification apart from the Law doctrine in grace-vocabulary terms identical to the baseline’s Romans/Galatians usage; must be taught as continuous with, not separate from, that established doctrinal vocabulary.

ἀπέχεσθαι τῶν εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας (apechesthai tōn eidōlothytōn kai haimatos kai pniktōn kai porneias) — the four Jerusalem Council abstentions: “things sacrificed to idols, blood, things strangled, and sexual immorality” (15:20, 29)

• Rendering risk: Medium. Render “putlara sunulan kurbanlardan, kandan, boğularak öldürülmüş hayvanlardan ve fuhuştan sakınmak.” Teaching material must clarify these are practical accommodations enabling table-fellowship/communal harmony between Jewish and Gentile believers, NOT a reintroduction of law-works as a justification requirement (which would directly contradict 15:11 in the same chapter) — a delicate distinction requiring theologian framing to avoid the very Judaizing error the council itself just rejected.

Chapter 16 — Lydia, the Philippian Jailer, and Paul’s Team

πνεῦμα πύθωνα (pneuma pythōna) — “a spirit of divination” (literally, “a Python spirit,” 16:16) [NEW]

• Πύθων (Pythōn), referencing the Greek mythological Python/Delphic oracle association with divinatory speech.
• Rendering risk: Medium. Render “falcılık ruhu” or “kehanet ruhu.” Note the parallel to the baseline’s prophecy ≠ kehanet distinction (kehanet is explicitly rejected elsewhere as the occult/divination register to avoid for genuine biblical prophecy) — here Luke himself uses kehanet-adjacent vocabulary to describe a GENUINELY demonic, counterfeit source, which Paul then exorcises; this is a case where the “occult divination” association is doctrinally correct to retain, unlike its use for authentic prophecy elsewhere.

τί με δεῖ ποιεῖν ἵνα σωθῶ (ti me dei poiein hina sōthō) — “what must I do to be saved?” (16:30) — [TM-REUSE: salvation = Kurtuluş; direct parallel to Acts 2:37’s “what shall we do”]

• Rendering risk: Critical. Render “Kurtulmak için ne yapmalıyım?” Must be paired with Paul’s answer (16:31, “Believe in the Lord Jesus, and you will be saved, you and your household” — İman et) in the same teaching unit, reinforcing faith alone as the consistent answer pattern across the whole book (parallels 2:38’s repent-and-be-baptized answer without contradiction — both describe the same single response of repentant faith from different angles).

Chapter 17 — The Areopagus Speech

Ἀγνώστῳ Θεῷ (Agnōstō Theō) — “To an Unknown God” (17:23) [NEW]

• ἄγνωστος (agnōstos), “unknown, unknowable” (root of the modern term “agnostic”).
• Contextual theological meaning: Paul uses an actual Athenian altar inscription as an apologetic bridge, identifying the true God as the one the Athenians already unknowingly gesture toward — a model of respectful contextual apologetics rather than wholesale cultural condemnation.
• Destination-language rendering risk: High. Render “Bilinmeyen Tanrı’ya.” Teaching material should highlight this passage as this curriculum’s primary model for engaging a religiously plural society respectfully while still proclaiming exclusive truth (17:30-31’s call to repentance and coming judgment through the risen Christ follows immediately) — directly relevant to contemporary Turkish religious pluralism, paralleling the interfaith-sensitivity discipline already established for John 14:6.

ἐν αὐτῷ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν (en autō zōmen kai kinoumetha kai esmen) — “in him we live and move and have our being” (17:28)

• Rendering risk: Medium. “Onda yaşarız, hareket ederiz ve varlığımızı sürdürürüz.” Note for teaching material: Paul quotes pagan Greek poets here approvingly for a limited apologetic point (general revelation, God’s nearness to all humanity) without endorsing their full theological systems — model careful, bounded use of common ground.

τοὺς χρόνους τῆς ἀγνοίας (tous chronous tēs agnoias) — “the times of ignorance” (17:30)

• Rendering risk: Medium. “bilgisizlik dönemlerini.” God’s past forbearance toward Gentile ignorance is now superseded by a universal call to repentance in light of the resurrection and coming judgment (17:31) — reinforces universal_human_accountability.

ὥρισεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ — “he has fixed a day on which he will judge the world in righteousness” — [TM-REUSE: righteousness = Doğruluk]

• Rendering risk: High. Render “dünyayı doğrulukla yargılayacağı bir gün belirledi.” Ties Areopagus speech’s climax to established Doğruluk vocabulary and to the resurrection as the guarantee/proof of coming judgment (17:31b), consistent with resurrection_of_christ’s Critical status throughout this Language Package.

Chapter 18 — Corinth; Aquila, Priscilla, and Apollos

No new Critical/High risk theological terms beyond established vocabulary. λαόν πολύν (“many people,” 18:10, “I have many people in this city”) reinforces election/divine_calling [TM-REUSE] in a pastoral-encouragement register (God’s sovereign purpose sustaining Paul amid opposition). ἀκριβέστερον … τὴν ὁδὸν τοῦ θεοῦ (“more accurately… the way of God,” Apollos instructed by Priscilla and Aquila, 18:26) reuses hē hodos/Yol terminology established at chapter 9, now in its more generic “way/teaching” sense rather than the technical movement-name sense — teaching material should distinguish the two uses. No new glossary entries required.

Chapter 19 — Ephesus: Disciples of John, Sceva’s Sons, and the Riot

εἰς μετάνοιαν … βάπτισμα (eis metanoian… baptisma) — John’s baptism of repentance contrasted with Christian baptism (19:3-5) — [TM-REUSE: repentance = tövbe, baptism = Vaftiz]

• εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες (19:2) — “did you receive the Holy Spirit when you believed?”
• Rendering risk: High. Render “İman ettiğinizde Kutsal Ruh’u aldınız mı?” Establishes that receiving the Spirit is expected to accompany/follow genuine faith-conversion, not an optional add-on stage; these disciples are re-instructed and baptized “in the name of the Lord Jesus” (19:5), reinforcing the baptismal-formula discussion at 2:38/8:16/10:48.

Μάγνα ἡ Ἄρτεμις Ἐφεσίων (Megalē hē Artemis Ephesiōn) — “Great is Artemis of the Ephesians!” (19:28, 34) — proper name/cult title

• Rendering risk: Low (proper noun) but High doctrinally in context. Render “Efesliler’in Artemis’i büyüktür!” as a direct crowd-chant quotation. Teaching material should connect this riot to putperestlik [TM-REUSE: idolatry] and to the direct economic/religious stakes of gospel proclamation threatening established cultic economies — a helpful contemporary parallel for readers navigating gospel proclamation within economically entangled religious systems.

τὰ βιβλία — burning of the magic scrolls/books (19:19) — reinforces büyücülük [TM-REUSE: sorcery]; no new glossary term required beyond the existing baseline entry, but teaching material should highlight this as a decisive public renunciation narrative, useful for discussing costly conversion from occult practice.

Chapter 20 — Paul’s Farewell at Miletus; Eutychus

πᾶσαν τὴν βουλὴν τοῦ θεοῦ (pasan tēn boulēn tou theou) — “the whole counsel/purpose of God” (20:27) — [cf. TM-REUSE: boulē already analyzed at 2:23]

• Rendering risk: High. Render “Tanrı’nın bütün tasarısını.” Paul’s claim to have proclaimed the FULL scope of God’s plan, not a selectively edited message — a model for comprehensive, non-truncated doctrinal teaching that this curriculum’s own full-coverage mandate deliberately echoes.

ἐπίσκοποι (episkopoi) — “overseers” and πρεσβυτέρους (presbyterous) — “elders” (20:17, 28) [NEW]

• ἐπίσκοπος (episkopos), “overseer, supervisor” (root of later “bishop”); πρεσβύτερος (presbyteros), “elder, older man” (root of later “presbyter/priest”) — both terms describing THE SAME group of leaders in this passage (20:17 calls them elders, 20:28 calls them overseers), indicating functional equivalence at this early stage rather than a later hierarchical distinction.
• Rendering risk: Medium. Render “gözetmenler” (overseers) and “ihtiyarlar/önderler” (elders). Teaching material should note the terms are used interchangeably here, avoiding the anachronistic imposition of later, more developed episcopal-hierarchy distinctions (a live ecumenical difference among Turkish Protestant, Catholic, and Orthodox traditions) onto this earliest usage.

ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ (poimainein tēn ekklēsian tou theou) — “to shepherd the church of God” (20:28) — [TM-REUSE: church = Kilise]

• Rendering risk: Medium. “Tanrı’nın kilisesini gütmek/çobanlık etmek.” Pastoral-care metaphor; note the “church of God” possessive — the church belongs to God, not to its human leaders, a check against clerical over-authority.

λύκοι βαρεῖς (lykoi bareis) — “fierce/savage wolves” (20:29) — false-teacher warning imagery

• Rendering risk: Low. “yırtıcı kurtlar.” Standard predator-metaphor for false teachers threatening the flock; no special collision risk.

Chapter 21 — Agabus’s Prophecy; Paul’s Arrest Looms

δεδεμένος τῷ πνεύματι (dedemenos tō pneumati) — “bound in the Spirit” (20:22, reprised in ch. 21’s Jerusalem-bound resolve) — reinforces Spirit-directed compulsion already established; no new glossary term. Agabus’s symbolic prophetic action (binding Paul’s own belt, 21:11) reuses peygamberlik/prophecy [TM-REUSE] vocabulary in its dramatized/enacted form; teaching material may note the OT prophetic-symbolic-action tradition (cf. Isaiah, Ezekiel, Jeremiah’s enacted signs) as background, but no new theological term requires separate analysis.

Chapter 22 — Paul’s Defense Before the Jerusalem Crowd

This chapter substantially repeats Paul’s conversion account (cf. ch. 9 analysis above: “Saul, Saul, why do you persecute me,” now retold in the first person) and reuses the Way/Yol, zeal/gayret [TM-REUSE from Galatians: Gayret], and witness/tanık [TM-REUSE-adjacent, established at 2:32] vocabulary. New narrative detail: πολίτης Ῥωμαῖος (politēs Rhōmaios) — “a Roman citizen” (22:25-29).

• Rendering risk: Medium. Render “Roma vatandaşı.” Note the parallel resonance with the baseline’s Philippians package discussion of vatandaşlık (citizenship, Philippians 3:20’s heavenly-citizenship doctrine) — here Paul’s actual, legal Roman citizenship provides real narrative protection, offering a concrete historical anchor point before that later, more theological citizenship metaphor develops; teaching material may draw the connection without conflating the two senses.

Chapter 23 — The Sanhedrin Trial; Pharisees and Sadducees Dispute

ἀνάστασιν … μήτε ἄγγελον μήτε πνεῦμα — the Sadducees deny “no resurrection, nor angel, nor spirit” while Pharisees affirm “both” (23:8) — [TM-REUSE: resurrection = Diriliş]

• Rendering risk: Medium. “diriliş yoktur, ne melek ne de ruh vardır.” Historical-doctrinal detail (an inner-Jewish theological dispute Paul exploits rhetorically, 23:6); teaching material should clarify this is a first-century intra-Jewish debate, not a general claim about Judaism as a whole denying resurrection (contemporary Judaism’s own diverse positions should not be flattened by this one narrative episode), paralleling the historical-specificity discipline already required for Matthew 23 and Luke 18:9-14.

Chapter 24 — Before Felix

Reuses hē hodos/Yol [TM-REUSE] (24:14, Paul explicitly identifies “the Way” as what “they call a sect,” a term he contests), δικαιοσύνη [TM-REUSE: Doğruluk] (24:25, “righteousness, self-control, and the coming judgment,” causing Felix to tremble — ἔμφοβος γενόμενος). No new glossary term required; teaching material should note Felix’s fear (24:25) as a genuine but ultimately unrepentant conviction-response, a cautionary contrast to Acts 2:37’s cut-to-the-heart response that DOES lead to repentance and baptism.

Chapter 25 — Before Festus; Appeal to Caesar

No new theological vocabulary; primarily legal-procedural narrative (appeal to Caesar, Agrippa’s introduction). Reuses established hē hodos and martyres/tanık vocabulary in Festus’s and Agrippa’s summary descriptions of the charges against Paul.

Chapter 26 — Paul’s Defense Before Agrippa

οὐράνιος ὀπτασία (ouranios optasia) — “the heavenly vision” (26:19) [NEW]

• ὀπτασία (optasia), “a vision, appearance” (cf. Luke’s use for the transfiguration and other visionary appearances elsewhere in Luke-Acts).
• Rendering risk: Medium. Render “gökten gelen görüm.” Paul’s testimony that he “was not disobedient” (οὐκ ἐγενόμην ἀπειθής) to this vision reinforces obedience_of_faith [TM-REUSE] vocabulary in an autobiographical register.

ἀνοίγειν τοὺς ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν — “to open their eyes, to turn from darkness to light and from the power of Satan to God” (26:18)

• Rendering risk: High. Render “gözlerini açman, onları karanlıktan ışığa, Şeytan’ın gücünden Tanrı’ya döndürmen için.” This is Paul’s own summary commissioning statement (echoing his Damascus road call) and functions as a compact conversion-theology formula for the whole book; keep “Şeytan” (established Turkish term, shared with Islamic Şeytan/İblis vocabulary — a genuine point of terminological overlap requiring no special caution, since both traditions affirm a real personal adversary, though their broader cosmological roles differ in detail addressed elsewhere in teaching material, e.g. the Ephesians armor-of-God discussion).

ἐν ὀλίγῳ με πείθεις Χριστιανὸν γενέσθαι (en oligō me peitheis Christianon genesthai) — Agrippa’s response, “in a short time you would persuade me to become a Christian” (26:28) — [TM-REUSE: christianos = Hristiyan, from ch. 11 above]

• Rendering risk: Low. Render “Beni kısa sürede Hristiyan olmaya ikna edeceksin.” Ambiguous/ironic royal response; teaching material may note the genuine textual-interpretive debate over Agrippa’s tone (sincere near-persuasion vs. sarcastic dismissal) without adjudicating it in the translated text itself, consistent with the baseline’s discipline for exegetically contested passages.

Chapter 27 — The Shipwreck

No new theological-doctrine vocabulary requiring glossary entries; this chapter is sustained nautical/disaster narrative. οὐ γὰρ ἀπολεῖται θρὶξ ἐκ τῆς κεφαλῆς οὐδενὸς ὑμῶν — “not a hair from the head of any of you will perish” (27:34) reuses providence/Tanrı’nın yönetimi [TM-REUSE] register in a this-worldly deliverance context; render “hiçbirinizin başından bir tek saç teli bile kaybolmayacak.” Teaching material should connect this to the baseline’s providence doctrine (God’s personal, purposive care, not impersonal fate) as demonstrated narratively rather than propositionally.

Chapter 28 — Malta and Arrival in Rome

κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως (kēryssōn tēn basileian tou theou kai didaskōn ta peri tou kyriou Iēsou Christou meta pasēs parrēsias akōlytōs) — “proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness, quite unhindered” (28:31) — [TM-REUSE: kingdom_of_god = Tanrı’nın Egemenliği, lord = Rab, jesus/messiah = İsa Mesih; boldness/parrēsia established at ch. 4]

• ἀκωλύτως (akōlytōs), “unhindered, without obstruction” — the book’s final word in Greek, deliberately open-ended.
• Rendering risk: Critical. Render “Tanrı’nın Egemenliği’ni duyuruyor, Rab İsa Mesih’le ilgili gerçekleri tam bir cesaretle, hiçbir engelle karşılaşmadan öğretiyordu.” This closing verse forms the book’s deliberate bookend with Acts 1:8’s mission mandate and 4:13/4:29’s boldness theme, and functions as the capstone for The Great Commission Fulfilled doctrine — the gospel has reached “the end of the earth” (Rome, the empire’s capital) and continues unhindered even from Paul’s imprisonment, a paradox (bound yet unhindered) requiring explicit teaching-note treatment. Escalate to theologian review as the book’s climactic theological statement.

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Summary Note on Full-Book Coverage

Every chapter of Acts (1-28) has been analyzed above. Chapters 14, 18, 21, 25, and 27 introduce no theologically load-bearing NEW vocabulary beyond terms already established either in this document’s earlier chapters or in the baseline Language Package; each such chapter is explicitly noted as reviewed and reusing prior terms rather than silently omitted, per the PRD’s full-book-coverage mandate.