Linguistic Gap Analysis — Acts — English → Ukrainian

Purpose

This document identifies where Ukrainian lacks precise native vocabulary for Acts’ theological content (missing vocabulary), where Ukrainian’s existing vocabulary is too rich — carrying competing associations from the three living Ukrainian Christian traditions (OCU, UOC, UGCC), post-Soviet folk-occult culture, and the 2022–present wartime context — and therefore needs explicit doctrinal fencing (crowded semantic neighborhoods), and where the choice between transliteration and paraphrase carries doctrinal weight. It closes with a ranked list of Acts’ highest-risk ambiguities for Phase 2 routing. This analysis governs, and must not contradict, the baseline Romans/Galatians Language Package or analysis/08_core_glossary.md and assets/bible_term_registry.json already produced for Acts.

Full-book scope: Acts 1–28 reviewed in its entirety. The core passage (Acts 2:1-41) is this curriculum’s theological anchor — the birth of the church at Pentecost, from which the Holy Spirit, Gospel-to-Jews-and-Gentiles, and Repentance-and-Baptism doctrines radiate outward — but every chapter has been checked for load-bearing vocabulary gaps.

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1. Full-Book Chapter Coverage Checklist

Chapters	Content	Linguistic-gap relevance
1	Ascension, promise of the Spirit, casting of lots, restoration of the Twelve	вознесіння (low-risk, established feast term); жереб (casting lots) requires anti-divination fencing; “end of the earth” (аж до краю землі) sets mission scope
2	Pentecost, tongues, Peter’s sermon, mass repentance/baptism	Core passage. Highest concentration of Critical gaps in the book: П’ятдесятниця, язики/мови, покаяння, хрещення, дар Святого Духа, вилити, покличе ім’я Господнє
3	Healing of the lame man, Peter’s temple sermon, Servant of God, restoration	Слуга [Божий], відновлення — Medium gaps, OT-background dependent
4	Peter and John before the Sanhedrin, boldness, common ownership, salvation exclusivity (4:12)	сміливість/відвага, спасіння (exclusivity claim), усе спільне — reviewed, no new Critical terms beyond Section A/B already logged
5	Ananias and Sapphira, apostolic miracles, Gamaliel’s counsel	обманути/випробовувати Святого Духа — High risk, reviewed
6	The Seven, Stephen’s arrest	служіння (diakonia) — Medium, institutional-diaconate fencing needed
7	Stephen’s speech, covenant history, martyrdom, resisting the Spirit	противитися Святому Духові, мученик (implicit) — High risk
8	Philip in Samaria, Simon Magus, Ethiopian eunuch’s baptism	чарівництво/чаклунство, хрещення (further occurrence) — reviewed, consistent with Section B
9	Saul’s conversion, Ananias, Tabitha raised	навернення, воскресіння-vs-resuscitation distinction, обраний [Богом] інструмент — Critical distinction already flagged
10	Cornelius, Peter’s vision, Gentile Pentecost	нечисте/чисте, Бог не звертає уваги на обличчя, дар Святого Духа (again) — reviewed
11	Report to Jerusalem, Antioch, “Christian” first used	християнин — Low; репетиція of gentiles/Jews unity terms
12	Herod’s persecution, Peter’s escape, angel of the Lord	ангел Господній — Low, reviewed
13	Antioch commissioning, Paul’s Cyprus/Pisidian Antioch sermons, justification (13:39), light for Gentiles	виправдовується/[є] виправданий, світло для народів — Critical, cross-referenced to Galatians
14	Iconium, Lystra, “many tribulations,” return to Antioch	Царство Боже + tribulation pairing — reviewed, no new terms
15	Jerusalem Council: circumcision, works of the Law, grace, Spirit-and-us decision	Собор [апостолів], діла закону, здалося добрим Святому Духові і нам — Critical, direct Galatians doctrinal counterpart
16	Lydia, Philippian jailer, household salvation, Spirit of Jesus guiding	дім/домашні [спасуться], Дух Ісуса не дозволив — High
17	Athens, Areopagus, unknown god, resurrection mocked	Ареопаг/невідомий бог, ідоли — Medium, reviewed
18	Corinth, Gallio, innocent of the blood	чистий від крові — Low
19	Ephesus, John’s baptism vs. Spirit-baptism, magic books burned	Іванове хрещення/Святий Дух, магічні книги — Critical, compounding baptism
20	Miletus address, elders/overseers, gospel of grace of God, shepherd	старійшини/єпископи, Євангеліє благодаті Божої, пастир/пасти — Critical/High cluster
21	Return to Jerusalem, Nazirite vow, temple riot	обітниця назорея — Low, OT-background
22	Paul’s defense, Damascus-road retelling, calling	покликаний/покликання (repeat), Бог наших батьків
23	Sanhedrin, Pharisee/Sadducee resurrection dispute, “do not be afraid”	Синедріон, не бійся (repeat)
24	Felix, righteousness/self-control/judgment triad	праведність, стриманість, майбутній суд — High, embeds Critical праведність
25	Festus, appeal to Caesar	звернутися до Кесаря — Low
26	Paul before Agrippa, heavenly vision, turn from darkness to light	небесне видіння, навернутися від темряви до світла — Medium
27	Shipwreck, providence, “do not be afraid,” breaking of bread	провидіння Боже (storm narrative), ламання хліба (repeat)
28	Malta, Rome, “without hindrance” closing	безперешкодно — closing Great-Commission-Fulfilled note

All 28 chapters reviewed; no chapter is silently omitted. Chapters not separately discussed below (4, 6, 11, 12, 14, 17, 18, 21, 22, 23, 25, 26, 27, 28) contribute either repeated occurrences of already-logged terms or Low/Medium risk items fully covered in 08_core_glossary.md Section B; they require no additional gap analysis beyond what is recorded there.

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2. Doctrine Vocabulary Matrix

For each of the nine curriculum doctrines: available Ukrainian terms, their weaknesses, and the recommended translation strategy.

Doctrine	Available Ukrainian Term(s)	Weaknesses	Recommended Strategy
The Holy Spirit and Pentecost	Святий Дух; П’ятдесятниця; дар Святого Духа; наповнені Святим Духом; вилити	(1) бare “Дух” collides with secular “бойовий дух” (wartime morale); (2) П’ятдесятниця is doctrinally correct but the lived feast Ukrainians know is Трійця, with unrelated folk customs (greenery, grave visits), not Acts 2’s specific narrative content; (3) “filled with” vs. “gift of” vs. “baptism of” the Spirit are three distinct Greek constructions that Ukrainian’s available vocabulary does not naturally keep separate, and this exact separability question is live and contested between Ukraine’s historic Pentecostal/Charismatic minority and the majority traditions.	Always capitalize and gloss Дух on first occurrence per segment. Explicitly anchor П’ятдесятниця to Acts 2’s narrative content rather than assuming feast-name recognition suffices. Maintain three lexically distinct phrases (дар Святого Духа / наповнені Святим Духом / хрещення) and state this curriculum’s own reading (the gift belongs to every repentant, baptized believer; “filling” is the Spirit’s repeatable empowering, not a separable second baptism) explicitly rather than silently, per doctrine_risk_registry escalation rules.
The Gospel to Jews and Gentiles	Євангеліє; юдеї; погани / народи; світло для народів; Бог не звертає уваги на обличчя	погани has drifted toward “bad/wicked people” in everyday modern Ukrainian, a much sharper drift than in related Slavic languages; risks an unintended insult exactly where Paul/Luke intend impartial inclusion.	Use народи as the default rendering in every mission-scope and comparative passage (13:46-48; 15; 26:17-23; 28:28); reserve погани only where the Ohienko Scripture-citation register requires it verbatim, with explicit glossing. Render “light for the Gentiles” (13:47; 26:23) identically at both occurrences.
Repentance and Baptism	покаяння / покаятися; хрещення / хреститися	Both terms are simultaneously (a) the correct plain-language Ukrainian Bible terms AND (b) the technical names of sacraments/mysteries in the Orthodox and Greek Catholic traditions (Таїнство Покаяння; Хрещення as one of the Seven Mysteries), compounded for baptism by the near-universal practice of infant baptism and the civilizational weight of Хрещення Руси (988 AD). No lexical substitute exists or would be desirable — these ARE the correct words — so the gap is not lexical but framing.	Do not substitute alternative vocabulary (none exists that would not itself be worse). Instead, mandate explicit expository framing at every occurrence: покаяння in Acts 2:38 is Peter’s demand for a personal, inward turning prior to and distinct from any subsequent sacramental rite; хрещення in the same verse depicts adult believers responding personally to preached proclamation. State this curriculum’s credobaptist reading as this text’s own portrayal without polemicizing against infant baptism as practiced by the majority traditions. Mandatory theologian review, every occurrence, per baseline escalation rules.
The Church as Community	церква; громада; спілкування; усе спільне; однодушно; ламання хліба	церква is acutely jurisdiction-contested (OCU/UOC/UGCC) since 2022; усе спільне risks echoing Soviet forced-collectivization (колектив) if handled carelessly; ламання хліба risks either over-sacramentalizing (reading full Eucharistic theology into 2:42) or under-sacralizing (stripping all sacred resonance from a phrase Luke clearly treats as significant).	Use громада as the default jurisdiction-neutral synonym wherever local-assembly sense is primary (esp. chs. 2, 6, 14, 20); reserve церква for the universal-people-of-God sense with explicit framing. Stress усе спільне’s voluntary, Spirit-motivated character against any Soviet-collectivist echo. Present ламання хліба on Luke’s own terms — a real, communal, meaningfully “set apart” meal practice — without resolving it fully toward either later sacramental theology or a merely social snack; native speaker AND theologian review recommended given the doctrinal weight riding on so brief a phrase.
Apostolic Authority and Miracles	апостол; знамення і чудеса / сили; ім’я Ісуса [Христа]; покладання рук; чарівництво/чаклунство	чудеса/сили risk conflation with post-Soviet folk-occult “чудо” usage (fortune-tellers, psychics, extrasensory claims); ім’я Ісуса risks a magical-incantation misreading in the same folk-occult environment; покладання рук maps unusually closely onto Chrismation (Миропомазання), a fixed sacrament with its own settled sequence relative to baptism, whereas Acts narrates the Spirit’s reception in varying sequences across chs. 2, 8, 10, 19.	Anchor знамення і чудеса explicitly as God’s own attesting acts through Christ and the apostles, never generic marvels or paranormal ability; use the Simon Magus narrative (8:9-24) as the text’s own corrective to occult commodification of spiritual power. Frame ім’я Ісуса as shorthand for personal trust in and appeal to Christ himself, never an independent power-formula. Teach покладання рук as Luke’s own varied historical narration of the Spirit’s sovereign freedom, deliberately not flattened into, or read against, any single tradition’s fixed sacramental order.
Persecution and Bold Witness	свідок; мученик; сміливість / відвага; противитися Святому Духові	Greek’s witness/martyr wordplay (μάρτυς) has no equivalent double meaning in Ukrainian and must be supplied by exposition, not lexical choice; свідок and сміливість/відвага both carry unusually live, current wartime resonance (documentation of war crimes; courage under threat) that is a genuine pastoral asset but risks displacing the specifically evangelistic/gospel-fidelity referent if left unanchored.	Explicitly teach the witness→martyr wordplay at Stephen’s death (ch. 7) rather than relying on the Ukrainian text to carry it. Let свідок’s and сміливість’s wartime resonance illuminate the text’s weight without substituting for its content — Spirit-given testimony to the risen Christ, not generalized courage or documentary witness.
Conversion of Paul	навернення; обраний [Богом] інструмент/посудина; небесне видіння; обрання	навернення carries a secular-metaphorical extension (“converted” to a cause/ideology) that must be distinguished from its specifically Christ-initiated theological sense; обрання/election-vocabulary risks collapse into доля/фатум given Ukrainian folk and wartime fatalism about survival and chance.	Anchor навернення and обраний інструмент explicitly to God’s personal, purposive initiative (never blind fate overtaking a persecutor); reserve видіння language for Christ’s own commissioning vision, distinguished from post-Soviet folk-occult vision/prophecy practices.
Justification apart from the Law	виправдовується / [є] виправданий; діла закону; закон; обрізання	Diaphanous risk: діла закону maps uncomfortably close to обряд (rite/ordinance), a category held positively by both majority traditions as integral to faithful life; a careless rendering could sound like Paul/Luke disparaging religious observance and liturgical practice as such.	Render Acts 13:39 identically to the Romans/Galatians treatment of justification (mandatory cross-document consistency). At the Jerusalem Council (ch. 15), explicitly fence діла закону as denoting specifically Torah-boundary-marker observance (circumcision, food laws) treated as a basis of standing with God — never good works, morality, or liturgical practice generally.
The Great Commission Fulfilled	місія / благовістя; аж до краю землі; безперешкодно; світло для народів	”Mission” language in Ukraine has historically drawn some suspicion as a foreign Protestant import in a landscape long dominated by Orthodox/Greek Catholic institutions; risk of the term reading as institutionally sectarian rather than as the whole church’s shared calling.	Frame mission language through the lived, currently visible reality of wartime chaplaincy and displaced-persons ministry, which the whole Ukrainian church community (across traditions) recognizes as legitimate present-day “ends of the earth” work, rather than only a peacetime cross-cultural-missions category. Let безперешкодно (28:31) land with full, deliberately open-ended, hope-affirming force as the book’s closing note.

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3. Missing Vocabulary: Genuine Lexical Gaps

Cases where Ukrainian has no single native term that carries the Greek concept’s full weight, requiring either a compound phrase, an explicit gloss, or reliance on grammatical/structural exposition rather than a word-for-word solution.

1. δωρεά vs. χάρισμα (the singular “gift of the Holy Spirit” vs. plural “spiritual gifts,” Acts 2:38 vs. duties elsewhere). Ukrainian дар and дари could in principle both serve, but дар and духовні дари already carry separate, settled uses. Gap: no single word distinguishes the once-for-all indwelling gift from the ongoing distributed enablements. Solution: maintain дар Святого Духа (singular, fixed compound) strictly apart from духовні дари (plural), never interchange, and gloss the distinction explicitly on first occurrence per document.

2. παρρησία (frank, confident, unrestrained speech before hostile authority). No single Ukrainian word carries both “freedom of speech” and “confident courage” simultaneously. Gap: сміливість (courage) and відвага (boldness/valor) each carry only part of the sense; голосність (openness) is too weak. Solution: retain the paired gloss сміливість / відвага and supply the “before authority, at personal risk” context explicitly in exposition rather than expecting either word alone to carry it.

3. γλῶσσα as both “tongue” and “language” (2:3-4 vs. 2:6, 8, 11). Ukrainian язик happily carries both senses (organ and language) as Greek does — this is actually a rare structural match, not a gap — but the accompanying Greek term διάλεκτος (2:6, 8, “language/dialect”) has no distinguishing Ukrainian counterpart from мова; both render as мова. Gap: the text’s own internal clarification (tongues = actual known languages, via διάλεκτος) risks disappearing if мова is used loosely. Solution: use мова consistently for the known-language clarification verses (6, 8) and язики for the visual/miraculous sign term (v. 3-4), with an explicit note that these are the same miracle described from two angles, not two different phenomena.

4. ἀποκατάστασις (“restoration of all things,” 3:21) vs. contemporary Ukrainian political/territorial “restoration” (of sovereignty, borders, statehood). Gap: відновлення is the correct word but carries no built-in signal distinguishing cosmic-eschatological scope from the urgent, entirely legitimate, contemporary national hope for territorial restoration. Solution: always qualify as відновлення всього (restoration of all things) and supply explicit eschatological framing distinguishing it from — without dismissing the importance of — the present national hope.

5. σκεῦος ἐκλογῆς (“vessel/instrument of election,” 9:15) — Ukrainian has no idiomatic equivalent to “vessel” in this sense (посудина is literal/domestic, “container”). Gap: a literal rendering sounds mechanical or odd in Ukrainian register. Solution: use обраний [Богом] інструмент as the primary rendering (functional, natural) with посудина retained only as a bracketed literal gloss for those wanting the concrete Greek image explained.

6. The Hebrew/Greek witness–martyr wordplay (μάρτυς). As noted above, no Ukrainian gap-filling word exists; this is a genuine structural gap requiring compensatory exposition rather than translation, logged here for completeness alongside the lexical gaps above.

7. Household salvation formula (οἶκος σωθήσῃ). Ukrainian дім/домашні adequately renders “household,” but there is no Ukrainian idiom that resolves the underlying ambiguity (does “your household will be saved” promise corporate salvation contingent on the individual’s faith, or a wider familial hope?) — this is a genuine interpretive gap in the source text itself, not solely a translation problem, and must be flagged as such rather than resolved by word choice.

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4. Crowded Semantic Neighborhoods Requiring Doctrinal Fencing

Cases where Ukrainian vocabulary is not missing but overloaded — carrying strong, specific, currently active associations from Ukraine’s religious landscape, folk culture, or wartime context that risk substituting for or distorting Acts’ intended meaning unless explicitly fenced off.

Term	Competing Association	Fencing Strategy
П’ятдесятниця	Popular Ukrainian folk-Orthodox feast Трійця (Trinity Sunday: greenery, grave visits) rather than Acts 2’s narrative content	State explicitly: “this is the day the events of Acts 2 describe,” not merely name the feast and assume recognition
покаяння	Sacrament of Confession (Таїнство Покаяння) in Orthodox/Greek Catholic practice	Frame as personal, inward turning to God, prior to and distinct from any subsequent church rite
хрещення	(1) Хрещення Руси 988 AD national-foundational event; (2) near-universal infant baptism, kum/kuma godparent social institution	State this curriculum’s credobaptist reading as this text’s own specific portrayal; never polemicize against infant-baptism practice
церква	Acute post-2022 OCU/UOC/UGCC jurisdictional contest	Use громада as jurisdiction-neutral synonym; frame церква as universal people of God
Собор [апостолів]	The 1946 “Lviv Sobor” — Soviet-orchestrated forced liquidation of the UGCC, clergy martyred	Never invoke without deliberate awareness; may contrast Acts 15’s free, Spirit-led deliberation against the 1946 event’s coercion, but only intentionally, never by careless word choice
старійшини / єпископи	Contemporary єпископ = a high jurisdictional rank in the fully developed OCU/UOC/UGCC hierarchy	Use старійшини as primary term; gloss oversight-function without importing modern rank
Дух (bare, unqualified)	“бойовий дух” (fighting spirit/morale) — prominent wartime idiom	Always capitalize; always gloss as Holy Spirit on first occurrence; Acts 5, 7 especially dense
чудеса / сили	Post-Soviet folk-occult “чудо,” екстрасенси, ворожки	Anchor firmly to God’s own attesting acts through Christ/apostles; never generic marvel or paranormal claim
чарівництво/чаклунство	Same post-Soviet folk-occult culture, directly named in Acts 8, 13, 19	Use Simon Magus’s specific sin (commodifying the Spirit) as the corrective point, not a vague condemnation of “magic” in the abstract
ім’я Ісуса	Folk-occult incantation/charm culture (spells, “замовляння”)	Teach as shorthand for personal trust/appeal to Christ, never an independent power-formula
мир	War/ceasefire as the dominant, immediate, daily-news sense since 2022; also the homograph “the world”	Distinguish relational/gospel мир (9:31, 10:36) from both senses explicitly in every occurrence
свобода/воля-adjacent freedom language (thematic, from Galatians extension, echoed in Acts’ persecution narratives)	Ukraine’s wartime political-freedom struggle	Not a major Acts-specific term but flagged for consistency with the Galatians baseline’s caution wherever freedom-from-persecution language could blur with freedom-from-the-Law language
жереб (casting lots, 1:26)	Ukrainian folk divination/fortune-telling (ворожіння)	Frame explicitly as prayerful submission to God’s sovereign choice, not superstition
Шлях (the Way, 9:2 etc.)	Various secular Ukrainian political/civic movements historically named “Шлях”	Clarify as the early church’s own self-designation, not an allusion to any modern movement
мученик	Deep, positive resonance with 20th-century Soviet-era religious martyrdom and current wartime losses	Genuine asset — allow the resonance to register — but keep Stephen’s specific narrative primary referent
діла закону	обряд (rite) — positively valued liturgical/sacramental practice in majority traditions	Fence explicitly as Torah-boundary-marker observance as a basis of standing, never a blanket critique of religious observance

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5. Transliteration vs. Paraphrase Decision Log

Term	Decision	Rationale
ἀπόστολος	Transliterate: апостол	Fully established loanword since Church Slavonic; no native paraphrase exists or is needed
Χριστός (title)	Transliterate: Месія (alongside Христос as name)	Месія resurfaces the Jewish messianic-fulfillment sense Христос-as-surname has worn smooth
Πεντηκοστή	Transliterate/calque: П’ятдесятниця	Established biblical term; retained despite competing folk association with Трійця (see fencing above), because no better alternative exists
Χριστιανός	Transliterate: християнин	Fully settled, uncontested, no paraphrase needed
Συνέδριον	Transliterate: Синедріон	Proper-noun-like institutional term; kept lexically distinct from Собор to avoid compounding that term’s Critical-risk collision
δωρεὰ τοῦ ἁγίου πνεύματος	Paraphrase: дар Святого Духа	A compound descriptive phrase communicates the concept better than any single transliterated or native term could; also needed to stay lexically distinct from духовні дари
παιδαγωγός (Galatians-inherited pattern, cf. Acts’ “guardian” concepts)	Paraphrase: виховник (never педагог)	Established Ohienko rendering; transliteration (a Greek-derived loanword already exists in педагог) is explicitly rejected here because the modern cognate carries the wrong (ongoing-institution) sense
πρεσβύτεροι / ἐπίσκοποι	Paraphrase, deliberately avoiding the natural transliteration: старійшини (not єпископ as primary)	Textbook case of transliteration being available but wrong: єпископ, though a perfectly good transliterated cognate, imports the entire contemporary jurisdictional-hierarchy weight; старійшини (a native Ukrainian word, not a transliteration) is chosen specifically to avoid that collision
σημεῖα καὶ τέρατα	Paraphrase: знамення і чудеса	No single Ukrainian word captures the stock two-part formula; native pairing is well-established in Ukrainian Bible tradition
παρρησία	Paraphrase (paired gloss): сміливість / відвага	No transliteration tradition exists for this term in Ukrainian Bible usage; native paraphrase is the only option, per gap #2 above
μάρτυς	Paraphrase, split into two words: свідок (witness) / мученик (martyr)	The single Greek word’s double sense must be split into two distinct Ukrainian words, since no single Ukrainian term carries both; exposition must supply the connection the split obscures
Ἄρειος Πάγος	Transliterate: Ареопаг	Standard geographic/institutional proper noun; established transliteration tradition
σκεῦος ἐκλογῆς	Paraphrase: обраний [Богом] інструмент/посудина	No transliteration tradition for this idiom; native paraphrase required, per gap #5 above
ἀκωλύτως	Paraphrase: безперешкодно	Purely descriptive adverb; native Ukrainian vocabulary suffices with no ambiguity, no transliteration needed
Ναζιραίος	Transliterate: назорей (in обітниця назорея)	Established OT-background proper term; requires supplied narrative context (Numbers 6) rather than a different translation choice

General principle observed: transliteration is preferred where (a) an established Ukrainian Bible-translation tradition already exists (апостол, Синедріон, Ареопаг, Месія) and (b) the transliterated form carries no competing modern-Ukrainian collision. Paraphrase is preferred, and transliteration is deliberately rejected even where available, when the transliterated cognate has drifted into a modern institutional or technical sense that would import unwanted contemporary weight (єпископ, педагог) or where no transliteration tradition exists at all (παρρησία, σκεῦος ἐκλογῆς).

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6. Ranked List of Acts’ Highest-Risk Ambiguities

Ranked by combined doctrinal weight, collision severity with Ukraine’s specific religious/political/cultural landscape, and frequency of occurrence across the whole book.

1. хрещення (baptism, throughout, esp. 2:38, 41; 8:36-38; 16:31, 33; 19:1-7) — Collides simultaneously with Хрещення Руси’s civilizational weight, near-universal infant baptism practice, and this curriculum’s credobaptist reading of the core passage itself. Highest-stakes term in the entire book. Mandatory theologian review every occurrence.

2. старійшини / єпископи (elders/overseers, ch. 15, 20) — The sharpest institutional-collision point: rendering ἐπίσκοπος as єпископ would silently import the full weight of contemporary OCU/UOC/UGCC episcopal jurisdiction into Paul’s local, single-congregation pastoral context. Mandatory theologian review.

3. Собор [апостолів] (Jerusalem Council, ch. 15) — Direct collision with the 1946 Lviv Sobor’s historical trauma (forced liquidation of the UGCC). A single careless deployment of this word could unintentionally invoke that memory. Mandatory theologian review, every occurrence.

4. покаяння (repentance, 2:38 and throughout) — Structurally identical risk to Sanctification’s baseline Critical status: the same word names both Peter’s demand and a specific sacramental rite. Every occurrence in the core passage itself.

5. дар Святого Духа vs. духовні дари vs. наповнені Святим Духом (2:38; 8:20; 10:45; 11:17 vs. thematic vs. 2:4; 4:8, 31; 9:17; 13:9, 52) — Three distinct constructions collapsing into insufficiently distinguished Ukrainian phrases would blur a live, contested Pentecostal/Charismatic-vs.-other-traditions “Spirit baptism” debate playing out in real Ukrainian congregations today.

6. Іванове хрещення / Святий Дух (John’s baptism vs. Spirit-baptism, 19:1-7) — Compounds risks #1 and #5 into a single dense passage; a key contemporary Ukrainian Pentecostal/Charismatic proof-text.

7. покладання рук (laying on of hands, 6:6; 8:17-19; 9:12, 17; 13:3; 19:6; 28:8) — Maps uncomfortably close onto Chrismation’s fixed sacramental sequence; Acts’ own narrative variation (Spirit before/with/after baptism) must not be flattened toward or against any tradition’s settled order.

8. діла закону / закон (works of the Law, ch. 15; 13:39) — Direct narrative embodiment of the Galatians Critical doctrine; risk of sounding like a blanket critique of обряд-positive Orthodox/Greek Catholic sacramental piety if not explicitly fenced to Torah-boundary-markers specifically.

9. виправдовується / [є] виправданий (justification, 13:39) — The book’s only explicit forensic-justification vocabulary; must match Romans/Galatians rendering exactly, and none of the three living traditions has a developed equivalent forensic category, exactly as the baseline already warns for Romans.

10. церква (church, throughout, highest raw frequency of any Critical term in the book) — Acutely jurisdiction-contested since 2022; sheer frequency of occurrence across a narrative literally depicting institutional church founding compounds the baseline’s existing Critical assessment.

11. Дух (bare, unqualified, 5:3, 9; 7:51; 16:6-7 and elsewhere) — Highest density of the bare-pneuma risk pattern outside Galatians 5; collides with “бойовий дух” wartime idiom at exactly the moments (Ananias/Sapphira’s deception, Stephen’s indictment, missionary guidance) where personal, divine seriousness is most at stake.

12. язики / мови (tongues, 2:3-4, 6, 8, 11; 10:46; 19:6) — Must be explicitly disambiguated from ecstatic-glossolalia debate live in Ukrainian Pentecostal/Charismatic circles; Acts 2’s tongues are known human languages, a distinction easily lost without exposition.

13. чарівництво/чаклунство and знамення і чудеса (magic vs. miracle, 8:9-24; 13:6-8; 19:19 vs. throughout) — Both risk collapsing into the same post-Soviet folk-occult semantic field the text itself is working hard to distinguish (Simon Magus’s specific sin is commodifying, not merely performing, spiritual power).

14. обрання / доля-фатум fencing (election/calling, esp. Paul’s conversion narrative, 9:15; 22:14; 26:16) — Ukrainian wartime fatalism about survival and chance makes this fencing especially urgent in Acts’ most narratively vivid calling account.

15. household salvation (дім/домашні [спасуться], 10:2, 24, 44; 16:15, 31, 33-34; 18:8) — Genuine source-text interpretive ambiguity (not merely a translation problem) intersecting the already-Critical baptism debate; must be presented on its own narrative terms without overclaiming for either paedobaptist or credobaptist positions.

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7. Summary Recommendations for Phase 2

1. Load analysis/08_core_glossary.md and assets/bible_term_registry.json (Acts extension) in full alongside the baseline translation_memory.json before any Phase 2 segment processing; do not re-derive terms already fixed there.
2. Route all fifteen ranked ambiguities above to mandatory human theologian review regardless of their individually assigned risk tier in doctrine_risk_registry.json, given this analysis’s finding that several (esp. #1–#4, #10) compound baseline Critical risks with Acts-specific historical/institutional collisions not present in Romans or Galatians.
3. Apply the fencing strategies in Section 4 as mandatory expository content accompanying the first occurrence of each listed term in any Phase 2 output document, not merely as an internal translation-choice note.
4. Treat Section 3’s genuine lexical gaps (esp. δωρεά/χάρισμα and the witness/martyr wordplay) as requiring compensatory exposition, not further lexical search — no better Ukrainian word exists or should be sought.
5. Maintain the transliteration/paraphrase decisions in Section 5 as fixed; in particular, the deliberate rejection of the available transliteration єпископ for elders/overseers must not be revisited without explicit theologian sign-off, given how easily it could be miscorrected toward the “more literal-looking” but doctrinally riskier option in later editing passes.

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This analysis extends, and never contradicts, the baseline Romans/Galatians Language Package and analysis/08_core_glossary.md. See analysis/07_semantic_analysis.md for full verse-by-verse argumentation and assets/doctrine_risk_registry.json (Acts extension) for review-routing assignments.