Cross-Reference Analysis
09 Cross-Reference and Theme Analysis — Acts 1–28
Purpose and Method
This document catalogs every Old Testament quotation and allusion in the book of Acts, chapter by chapter, together with messianic references, typological patterns, and points of contact with the Romans curriculum already governed by the baseline Language Package. It exists to prevent two failure modes in Phase 2 translation: (1) rendering a shared OT quotation inconsistently across the Acts and Romans curricula, and (2) missing a doctrinally loaded allusion because it is not a verbatim quotation.
Citation format: All citations use the normalizable “Book Chapter:Verse” or “Book Chapter:Verse–Verse” convention (e.g., Acts 2:17-21, Genesis 15:6, Habakkuk 2:4). Burmese-script citations follow Myanmar Bible Society book-name conventions established in the baseline 12_ai_translation_requirements.md, extended here with the additional books this analysis requires:
| English book name | Burmese name |
|---|---|
| Acts | တမန်တော်ဝတ္ထု |
| Genesis | ကမ္ဘာဦးကျမ်း |
| Exodus | ထွက်မြောက်ရာကျမ်း |
| Leviticus | ဝတ်ပြုရာကျမ်း |
| Deuteronomy | တရားဟောရာကျမ်း |
| 1 Samuel | ၁ ဓမ္မရာဇဝင်ကျမ်း |
| 2 Samuel | ၂ ဓမ္မရာဇဝင်ကျမ်း |
| Psalms | ဆာလံကျမ်း |
| Isaiah | ဟေရှာယကျမ်း |
| Amos | အာမုတ်ကျမ်း |
| Habakkuk | ဟဗက္ကုတ်ကျမ်း |
| Joel | ယောလကျမ်း |
| Daniel | ဒံယေလကျမ်း |
| Romans | ရောမ |
| Galatians | ဂလာတိ |
Governing rule: Where an OT quotation appears verbatim in both Acts and Romans (the primary case being Joel 2:32/Acts 2:21/Romans 10:13), the Burmese rendering must be identical across both curricula, per the baseline’s Theological Consistency Rules Across Documents. Where the two books draw on the same OT chapter or theological motif but quote different verses (e.g., Isaiah 53:7-8 in Acts vs. Isaiah 53:1 in Romans), the renderings may legitimately differ verse-by-verse but must be flagged so translators do not conflate them into one memorized phrase.
PART A — Chapter-by-Chapter OT Quotation and Allusion Matrix
| Passage (Acts) | OT/NT Connection | Theme | Related Character | Translation Sensitivity |
|---|---|---|---|---|
| Acts 1:6 | Allusion to OT kingdom-restoration hope (cf. 2 Samuel 7:16, Daniel 7:14,27) | Kingdom Mission / Great Commission Fulfilled | Apostles, Jesus | Medium — the disciples’ question reflects a nationalist/territorial kingdom expectation Jesus redirects (Acts 1:7-8) toward a Spirit-empowered global witness; must not be rendered so as to affirm the very territorial expectation the text is correcting |
| Acts 1:20 | Psalm 69:25; Psalm 109:8 (direct quotations) | Apostolic Authority; Providence | Judas, Matthias | Low — formal citation formula (“it is written in the Book of Psalms”); supports the baseline’s Inspiration of Scripture doctrine |
| Acts 2:17-21 | Joel 2:28-32 (direct, extended quotation) | The Holy Spirit and Pentecost; Repentance and Baptism | Peter | Critical — see Part D below; this is the single most important shared quotation with the Romans curriculum (Joel 2:32 = Romans 10:13) |
| Acts 2:25-28 | Psalm 16:8-11 (direct quotation) | Resurrection of Christ; Fulfillment of Prophecy | David (as prophetic voice), Christ | Critical — anchors bodily, non-decaying resurrection against both the Sadducean denial within the narrative and the Burmese rebirth-cycle collision risk already flagged in 07_semantic_analysis.md |
| Acts 2:30 | Allusion to 2 Samuel 7:12-13; Psalm 132:11 (Davidic covenant oath, not verbatim quoted) | Davidic Covenant; Messianic Promise | David, Christ | High — requires OT covenant background (2 Samuel 7) to be intelligible; without it, “David’s oath” reads as a bare genealogical note rather than a binding covenant promise |
| Acts 2:34-35 | Psalm 110:1 (direct quotation) | Lordship of Christ; Deity of Christ | David, Christ, God the Father | Critical — the double use of “Lord” (κύριος) in one verse requires a translator note distinguishing the Father’s address to the Son (see 07_semantic_analysis.md v.34-35 note); this is the same Psalm 110:1 later echoed conceptually (not quoted) in Romans 8:34’s “at the right hand of God” |
| Acts 3:22-23 | Deuteronomy 18:15,18-19 (direct quotation) | Fulfillment of Prophecy; Messianic Promise | Moses, Christ | High — establishes Christ as the definitive Prophet like Moses; must retain the specific typological identification, not flatten into “a prophet” among many |
| Acts 3:25 | Genesis 22:18 / Genesis 26:4 (direct quotation, “in your offspring all the families of the earth shall be blessed”) | The Gospel to Jews and Gentiles; Davidic/Abrahamic Covenant | Abraham, Christ | High — the Abrahamic covenant’s Gentile-blessing clause fulfilled in Christ; shares its covenant-family background with Romans 4’s use of Abraham, though Romans quotes a different verse (Genesis 15:6) — see Part D |
| Acts 4:11 | Psalm 118:22 (direct quotation, “the stone that was rejected… has become the cornerstone”) | Apostolic Authority; Lordship of Christ | Peter, Christ, Jewish leaders | High — rejection/vindication typology; note this verse is not quoted in Romans (it appears elsewhere in the NT, e.g. 1 Peter 2:7), so no cross-curriculum rendering conflict exists, but the motif of a rejected-then-exalted Christ parallels Romans’s exaltation language |
| Acts 4:24 | Allusion to Psalm 146:6 (“who made heaven and earth”) | Deity of Christ (background); Apostolic Authority | Believers in prayer | Low — standard creation-doxology formula |
| Acts 4:25-26 | Psalm 2:1-2 (direct quotation, “why did the Gentiles rage…against his Anointed”) | Persecution and Bold Witness; Messianic Promise | Kings/rulers, Christ | High — identifies persecution of the church as a continuation of prophesied hostility to God’s Anointed; requires the term “Anointed” to link transparently to the established messiah term (မေရှိယ) |
| Acts 7:3 | Genesis 12:1 (near-direct quotation) | Fulfillment of Prophecy; Davidic/Abrahamic Covenant | Abraham | Low — narrated OT history, background to the Abrahamic covenant doctrine |
| Acts 7:6-7 | Genesis 15:13-14 (direct quotation) | Providence; Fulfillment of Prophecy | Abraham | Medium — God’s foretold, purposive control of Israel’s 400-year sojourn; ties to baseline providence term, must not read as impersonal fate |
| Acts 7:9-16 | Allusion to Genesis 37; 39-50 (Joseph narrative) | Typology of the Rejected-and-Exalted Deliverer | Joseph, Christ (typological) | Medium — see Part C typology below; Joseph’s rejection by his own brothers followed by his becoming their salvation prefigures Christ’s rejection and exaltation |
| Acts 7:17-34 | Allusion to Exodus 1-3 (Moses’ birth, exile, and call at the burning bush) | Typology of the Deliverer-Prophet | Moses, Christ (typological) | Medium — Moses as a rejected-then-God-sent deliverer, later explicitly identified as a type of Christ at Acts 3:22 and 7:37 |
| Acts 7:37 | Deuteronomy 18:15 (direct quotation, repeating 3:22) | Fulfillment of Prophecy; Messianic Promise | Moses, Christ | High — repetition within the same book underscores its doctrinal weight; render identically to Acts 3:22 |
| Acts 7:39-41 | Allusion to Exodus 32 (the golden calf) | Universal Human Accountability (background: Israel’s own history of unbelief) | Israel in the wilderness | Medium — Stephen’s rhetorical point is that persistent resistance to God’s messengers is Israel’s ongoing pattern, not a new charge invented against the church |
| Acts 7:42-43 | Amos 5:25-27 (direct quotation) | Universal Human Accountability; Fulfillment of Prophecy | Israel, prophets | Medium — judgment oracle against idolatrous worship; supports the idols Critical-risk term from 08_core_glossary.md |
| Acts 7:49-50 | Isaiah 66:1-2 (direct quotation, “heaven is my throne…what is the house you will build for me?”) | Church as Community (background: God is not confined to a building); Apostolic Authority | Stephen, Sanhedrin | High — directly relevant to the baseline’s church term (an assembly, not a building/monastic compound); Stephen’s argument that God does not dwell in a man-made house has an important, careful parallel to (but is not an attack on) reverence for sacred space in Myanmar religious culture — must be taught as a point about God’s transcendence, not a general dismissal of physical sacred sites |
| Acts 8:32-33 | Isaiah 53:7-8 (direct quotation) | Fulfillment of Prophecy; Messianic Promise | Ethiopian eunuch, Christ (Suffering Servant) | Critical — the eunuch’s own question (“does the prophet say this about himself or someone else?”) makes explicit the exclusive messianic fulfillment claim; Isaiah 53 is also drawn on in Romans (a different verse, 53:1, at Romans 10:16) — see Part D for the required distinction |
| Acts 10:34-35 | Allusion to Deuteronomy 10:17 and 2 Chronicles 19:7 (“God shows no partiality,” not a verbatim quotation formula but a recognized OT theological category) | The Gospel to Jews and Gentiles; Universal Scope of the Gospel | Peter, Cornelius | High — see 07_semantic_analysis.md and 08_core_glossary.md for full risk notes; must retain full force against any notion of Bamar-Buddhist religious priority |
| Acts 12:23 | Typological/thematic echo of Daniel 4:28-33 (a prideful king struck down by God) | Providence; Apostolic Authority | Herod Agrippa I | Medium — not a quotation but a recognizable OT judgment-pattern; useful teaching point that God’s sovereignty extends over hostile political power |
| Acts 13:22 | 1 Samuel 13:14 / Psalm 89:20 (near-direct quotation, “a man after my heart”) | Davidic Covenant | David | Medium — background to the Davidic covenant doctrine already established as High risk in the baseline |
| Acts 13:33 | Psalm 2:7 (direct quotation, “You are my Son, today I have begotten you”) | Sonship of Christ; Resurrection of Christ | Christ | Critical — applies a divine-Sonship enthronement text to the resurrection; must not be read as Christ becoming Son only at that moment (adoptionism) but as the resurrection’s public declaration of an eternal Sonship already true, consistent with Romans 1:4’s “declared to be the Son of God…by his resurrection” |
| Acts 13:34 | Isaiah 55:3 (direct quotation, “I will give you the holy and sure blessings of David”) | Davidic Covenant; Resurrection of Christ | Christ | High — ties David’s covenant promises to Christ’s permanent, non-decaying resurrected life |
| Acts 13:35 | Psalm 16:10 (direct quotation, repeating Acts 2:27) | Resurrection of Christ | Christ | Critical — render identically to its Acts 2:27 occurrence per internal consistency |
| Acts 13:41 | Habakkuk 1:5 (direct quotation, “Look, you scoffers…”) | Persecution and Bold Witness (background: warning to unbelieving scoffers) | Synagogue hearers | High — must NOT be confused with Habakkuk 2:4 (“the righteous shall live by faith”), the distinct verse quoted in Romans 1:17 and Galatians 3:11; see Part D for the required distinction |
| Acts 13:47 | Isaiah 49:6 (direct quotation, “I have made you a light for the Gentiles”) | The Gospel to Jews and Gentiles; Fulfillment of Prophecy | Paul, Barnabas, Christ (Servant) | Medium — ties to the same Isaianic Servant-Song complex as Isaiah 53 (Acts 8) and the Gentile-inclusion catena Paul later assembles in Romans 15:9-12 (different verses) |
| Acts 15:16-18 | Amos 9:11-12 (direct quotation, “I will rebuild the tent of David…that the remnant of mankind may seek the Lord”) | The Gospel to Jews and Gentiles; Justification apart from the Law | James, Gentile believers | Critical — the decisive OT warrant cited at the Jerusalem council for full Gentile inclusion without circumcision; must retain full doctrinal force as the scriptural basis for the council’s ruling, directly reinforcing the baseline’s Critical circumcision entry |
| Acts 17:24-29 | Allusion to Isaiah 42:5, Isaiah 66:1 (again), 1 Kings 8:27 (God does not dwell in a temple made by hands); also direct quotation of pagan poets (Epimenides, Aratus/Cleanthes), NOT Scripture | The Gospel to Jews and Gentiles; Universal Human Accountability | Paul, Athenian philosophers | High — the pagan-poet quotations must be clearly distinguished in translator notes from the Scriptural allusions; Paul’s rhetorical bridge-building (see 07_semantic_analysis.md “unknown god”) must not be mistaken for affirming those poets’ theology as inspired revelation |
| Acts 20:28-29 | Allusion to Ezekiel 34 and Psalm 23 (shepherd/flock imagery) | Church as Community | Elders, Paul | Medium — established pastoral metaphor; supports the Medium-risk shepherd/flock term |
| Acts 21:10-11 | Typological echo of OT prophetic sign-acts (cf. Isaiah 20:2-4; Jeremiah 13:1-11; Ezekiel 4:1-3) | Fulfillment of Prophecy; Persecution and Bold Witness | Agabus, Paul | Low — reinforces continuity between OT and NT prophetic ministry patterns |
| Acts 22:14 | Allusion to Exodus 3:15 (“the God of our fathers”) | Conversion of Paul; Providence | Ananias, Paul | Low — covenant-continuity formula |
| Acts 23:5 | Exodus 22:28 (direct quotation, “you shall not speak evil of a ruler of your people”) | Persecution and Bold Witness | Paul | Low — Paul’s self-correcting citation of the Law after rebuking the high priest; minor background legal-ethical point |
| Acts 26:18,23 | Allusion to Isaiah 42:6-7 and Isaiah 49:6 (again) — “open their eyes…turn from darkness to light” | Conversion of Paul; The Gospel to Jews and Gentiles | Paul, Christ | High — combines the Servant-Song light-to-the-nations motif with Paul’s personal commissioning; render consistently with Acts 13:47’s Isaiah 49:6 rendering |
| Acts 28:26-27 | Isaiah 6:9-10 (direct, extended quotation, “you will indeed hear but never understand…”) | Universal Human Accountability; The Gospel to Jews and Gentiles | Paul, Jewish leaders in Rome | Critical — the book’s climactic final OT quotation; the same “hardened perception” motif appears in Romans 11:8, but Romans quotes different verses (Deuteronomy 29:4; Isaiah 29:10) for the same theological point about partial Jewish unbelief — see Part D; must not be silently merged into one memorized phrase across the two curricula |
Chapters introducing no distinct OT quotation or allusion beyond terms already treated: Acts 5, 6, 9, 11, 14 (beyond the Psalm 146 echo noted at Acts 4:24, reused at 14:15), 16, 18, 19, 24, 25, 27. Each of these chapters is confirmed reviewed; their theological vocabulary is fully covered in 07_semantic_analysis.md and 08_core_glossary.md, and no additional cross-reference entries are required.
PART B — Messianic References Summary
| OT Text | NT Fulfillment (Acts) | Messianic Claim | Risk |
|---|---|---|---|
Psalm 2:7 | Acts 13:33 | Christ’s eternal Sonship publicly declared in resurrection | Critical |
Psalm 16:10 | Acts 2:27,31; 13:35 | Messiah’s body would not decay — bodily resurrection | Critical |
Psalm 110:1 | Acts 2:34-35 | Messiah enthroned at God’s right hand, distinct from yet united with the Father | Critical |
2 Samuel 7:12-13 (allusion) | Acts 2:30 | Messiah as David’s promised royal heir | High |
Deuteronomy 18:15,18-19 | Acts 3:22-23; 7:37 | Messiah as the definitive Prophet like Moses | High |
Genesis 22:18 | Acts 3:25 | Messiah as the one through whom Abraham’s blessing reaches all nations | High |
Isaiah 53:7-8 | Acts 8:32-33 | Messiah as the suffering, silent, sacrificial Servant | Critical |
Isaiah 49:6 | Acts 13:47; 26:23 | Messiah’s mission extends salvation to the Gentiles, not Israel alone | Medium |
Isaiah 55:3 | Acts 13:34 | The “sure blessings of David” fulfilled in Messiah’s permanent resurrected life | High |
Amos 9:11-12 | Acts 15:16-18 | Messiah’s reign rebuilds David’s fallen “tent” to include the nations | Critical |
Psalm 118:22 | Acts 4:11 | Messiah as the rejected stone who becomes the foundation | High |
Grounded note on the Metteyya collision: every entry above must be taught, per the baseline’s forbidden-substitution rule, as pointing to a single historical figure who has already, exclusively, and definitively fulfilled these specific ancient promises — never as one candidate among several religious founders whose arrival is still awaited (as with မိတ္တေယျ) or one avatar among several successive appearances.
PART C — Typological Patterns
| Type (OT figure/event) | Antitype (Christ/Church) | Passages | Doctrine Anchored | Risk |
|---|---|---|---|---|
| Joseph: rejected by his brothers, sold, exalted, becomes his family’s deliverer | Christ: rejected by his own people, delivered up, exalted, becomes humanity’s deliverer | Genesis 37; 39-50; Acts 7:9-16 | Messianic Promise; Fulfillment of Prophecy | Medium — a rejection-then-exaltation type; useful, culturally resonant narrative pattern with low direct collision risk, but must be explicitly taught as typology, not coincidence |
| Moses: a deliverer rejected by his own people at first, later vindicated as God’s chosen agent | Christ: the definitive Prophet-Deliverer, rejected then vindicated by resurrection | Exodus 1-3; Acts 3:22; 7:17-37 | Messianic Promise; Fulfillment of Prophecy | High — Peter and Stephen both make the typology explicit (“a prophet like me,” Acts 3:22 quoting Deuteronomy 18:15); must be preserved as an intentional, named fulfillment, not an incidental parallel |
| The Sinai feast of Weeks/Shavuot (fifty days after Passover, marking the giving of the Law) | Pentecost (fifty days after Christ’s resurrection, marking the giving of the Spirit) | Leviticus 23:15-21; Exodus 19; Acts 2:1-4 | The Holy Spirit and Pentecost | High — this typological pairing (Law given at Sinai / Spirit given at Pentecost) is the deepest OT-NT structural link in the core passage and requires explicit teaching, since Burmese readers have no independent access to the Sinai background; see 07_semantic_analysis.md Acts 2:1 note |
| David: shepherd-king whose throne is promised an everlasting dynasty | Christ: the greater Son of David, permanently enthroned, never to be succeeded or replaced | 2 Samuel 7:12-16; Psalm 89; Acts 2:29-36; 13:22-23,34 | Davidic Covenant; Lordship of Christ | High — must retain the “greater than, not merely descended from” force |
| The Tabernacle/Temple as God’s dwelling among Israel | The church, and ultimately Christ himself, as the place where God is now present, not confined to a building | Isaiah 66:1-2; 1 Kings 8:27; Acts 7:48-50; 17:24 | Church as Community | High — must be carefully distinguished from a general dismissal of sacred space; the point is God’s transcendence over any single building, not the illegitimacy of physical gathering places (the church itself still gathers, cf. Acts 2:46) |
| Israel’s wilderness generation’s persistent resistance to Moses and the prophets | Israel’s (and all humanity’s) persistent resistance to the Holy Spirit and the risen Christ | Exodus 32; Amos 5:25-27; Acts 7:39-43,51-53 | Universal Human Accountability | Medium — Stephen’s argument is that opposition to Jesus continues a long-established pattern, not an unprecedented charge invented against the church |
| The Suffering Servant of Isaiah, silent before his accusers, sacrificed on behalf of others | Christ, the Servant, silent before his accusers, sacrificed for sinners | Isaiah 53; Acts 8:32-35 | Messianic Promise; Fulfillment of Prophecy | Critical — the eunuch’s baptism immediately following this quotation (Acts 8:36-38) ties the Servant’s substitutionary suffering directly to the doctrine of Repentance and Baptism; must not be softened into generic innocent suffering |
PART D — Parallels to the Romans Curriculum: Shared and Adjacent OT Citations
This section governs cross-curriculum rendering consistency. Where the same OT verse is quoted verbatim in both Acts and Romans, the Burmese rendering must be word-for-word identical in both curricula’s translation memory. Where the two books draw on the same OT passage-family or doctrine but cite different verses, the renderings may differ but a translator note distinguishing them is required to prevent accidental conflation by translators working across both curricula.
| OT Text | Acts Citation | Romans Citation | Relationship | Rendering-Consistency Rule |
|---|---|---|---|---|
Joel 2:32 | Acts 2:21 (“everyone who calls upon the name of the Lord shall be saved”) | Romans 10:13 (verbatim identical quotation) | Identical verbatim OT quotation used in both books | MANDATORY IDENTICAL RENDERING. Use exactly the Burmese wording already established in 08_core_glossary.md for “call upon the name of the Lord” (သခင်ဘုရား၏ နာမတော်ကို ခေါ်တောင်းခြင်း) as the base, and ensure whatever complete-sentence rendering is used for Acts 2:21 is loaded into the Romans 10:13 translation memory entry (and vice versa) before Phase 2 translation of either document proceeds. This is the single highest-priority cross-document consistency item identified in this analysis. |
Isaiah 53 (Servant Song) | Acts 8:32-33 quotes Isaiah 53:7-8 | Romans 10:16 quotes Isaiah 53:1 | Same OT chapter, different verses | Renderings will legitimately differ verse-by-verse. Required translator note: “Acts 8 and Romans 10 both draw on Isaiah’s Suffering Servant song but quote different verses of it — do not merge the two quotations into a single memorized phrase.” |
Habakkuk | Acts 13:41 quotes Habakkuk 1:5 (a warning to scoffers) | Romans 1:17 quotes Habakkuk 2:4 (“the righteous shall live by faith” — also quoted in Galatians 3:11) | Same OT book, unrelated verses/themes | Required translator note: “These are different verses from different chapters of Habakkuk making different theological points; Acts 13:41 is a warning, Romans 1:17 is the gospel’s thesis statement. Do not cross-reference them as though citing the same content.” |
Isaiah 6:9-10 (hardened perception) vs. Deuteronomy 29:4 / Isaiah 29:10 (hardened perception) | Acts 28:26-27 quotes Isaiah 6:9-10 directly and fully | Romans 11:8 quotes Deuteronomy 29:4 and Isaiah 29:10 for the same “hardening of Israel” doctrine | Same theological motif (partial, purposive hardening), different OT source texts | Required translator note distinguishing the two citation sets, while preserving that both anchor the same doctrine: Israel’s temporary, partial unbelief is itself within God’s sovereign purpose, not evidence of his unfaithfulness to his covenant promises (cf. Romans 11:1-2, 11:11-12; Acts 28:28’s turn to “the nations” is presented as a continuation, not an abandonment, of the same redemptive plan). |
Genesis 15:6 (Abraham “believed…and it was counted to him as righteousness”) | Not directly quoted in Acts; Abrahamic covenant referenced via Genesis 22:18 (Acts 3:25) and Genesis 12:1; 15:13-14 (Acts 7:3,6-7) | Romans 4:3,9,22 quotes Genesis 15:6 directly as the foundational proof-text for justification by faith | Same patriarch, same covenant, different verses | Required translator note: Acts narrates Abraham’s covenant history; Romans draws the explicit doctrinal conclusion (imputed righteousness, already Critical in the baseline) from a specific verse Acts does not quote. Translators must not assume Acts 3:25/7:2-8 teaches justification by faith as explicitly as Romans 4 does — the doctrinal payload differs even though the patriarch is the same. |
Psalm 2:7 | Acts 13:33 quotes it directly (“You are my Son, today I have begotten you”) | Not quoted in Romans, but Romans 1:4 (“declared to be the Son of God in power…by his resurrection”) makes the identical theological claim without quoting the verse | Same doctrine (Sonship declared/vindicated at the resurrection), only one book quotes the OT text | Required translator note: Romans 1:4 and Acts 13:33 should be taught together as complementary statements of the same truth — the resurrection is the Father’s public vindication of the Son’s eternal Sonship, not its beginning — but only Acts 13:33 carries the verbatim Psalm citation. |
Psalm 110:1 | Acts 2:34-35 quotes it directly | Not quoted verbatim in Romans, but Romans 8:34 (“who is at the right hand of God, who indeed is interceding for us”) draws on the same enthronement motif | Same enthronement motif, only Acts carries the verbatim citation | Note for translators: when Romans 8:34 is taught alongside Acts 2:34-35, the connection may be drawn pastorally, but Romans 8:34 should not be retrofitted with a citation formula it does not itself contain. |
| Universal sinfulness / no one righteous | Acts addresses this doctrine narratively (Acts 17:30-31, “God commands all people everywhere to repent… because he has fixed a day on which he will judge the world”) without an OT catena | Romans 3:10-18 assembles an extended OT catena (Psalm 14:1-3; Psalm 5:9; Psalm 140:3; Psalm 10:7; Isaiah 59:7-8; Psalm 36:1; Psalm 143:2) | Same doctrine (Universal Human Accountability), entirely different citation strategy | No verbatim rendering conflict exists since Acts does not quote these verses; teaching materials may note that Romans supplies the detailed OT documentation for a claim Acts states directly through apostolic preaching. |
Summary of Full-Book Coverage
All 28 chapters of Acts have been reviewed for OT quotation and allusion content. Chapters with direct or clearly identifiable allusive OT content are documented in Part A above. Chapters 5, 6, 9, 11, 14, 16, 18, 19, 24, 25, and 27 are confirmed reviewed and contain no OT citation or allusion beyond material already covered in 07_semantic_analysis.md and 08_core_glossary.md; this is noted explicitly rather than silently omitted, per the full-book-coverage mandate. The Joel 2:32/Romans 10:13 identical-quotation case (Part D) is flagged as the single highest-priority item for Phase 2 cross-curriculum translation memory harmonization.
See 10_biblical_theme_map.md for the full canonical theme-connection map building on this cross-reference analysis.