Cross-Reference Analysis
09 Cross-Reference and Theme Analysis — Acts 1–28
English → Filipino | Acts | Language Package
Core passage: Acts 2:1–41 (Pentecost and Peter’s sermon) Scope: Full-book coverage, Acts 1–28. Every Old Testament quotation and every clear allusion or typological pattern in every chapter is catalogued below, together with messianic references, typology, and parallels to the baseline Romans Language Package (the only prior curriculum in this language pair). Chapters containing no direct OT quotation or new cross-reference are explicitly marked “reviewed — no direct OT citation” rather than silently omitted.
Citation convention: All Scripture references use normalizable “Book Chapter:Verse” citation form (e.g., “Acts 2:1”, “Joel 2:28”, “Genesis 15:6”) for internal cross-reference tooling. For Filipino-facing deliverables, book names follow the MBB/Ang Biblia conventions already fixed in the baseline (12_ai_translation_requirements.md), extended here for Acts-specific books:
| English Book | Filipino Book Name |
|---|---|
| Acts | Mga Gawa (ng mga Apostol) |
| Genesis | Genesis |
| Exodus | Exodo |
| Deuteronomy | Deuteronomio |
| 1 Samuel | 1 Samuel |
| 2 Samuel | 2 Samuel |
| Psalms | Mga Awit |
| Isaiah | Isaias |
| Amos | Amos |
| Joel | Joel |
| Habakkuk | Habakuk |
| Romans | Roma |
Verse numbers remain Arabic numerals throughout, matching the YouVersion reference system used across the whole pipeline, per baseline convention.
PART 1 — DIRECT OLD TESTAMENT QUOTATION MATRIX
| # | Acts Passage | OT Source | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|---|---|
| 1 | Acts 1:20 | Psalm 69:25; Psalm 109:8 | Apostolic Authority (replacement of Judas) | Peter, Judas, Matthias | Applies royal-lament psalms about a betrayer’s fate to Judas; establishes apostolic office as a defined, Scripture-governed role | Low. Straightforward typological application; no folk-religious collision. |
| 2 | Acts 2:17–21 | Joel 2:28–32 | The Holy Spirit and Pentecost; Universal Scope of the Gospel | Peter | Joel’s “last days” outpouring of the Spirit “on all flesh” is declared fulfilled at Pentecost | High. “Ibubuhos ko ang aking Espiritu” must be tied to Espiritu Santo [Critical, baseline]. Universal scope (“sa lahat ng tao”) must not be narrowed. |
| 3 | Acts 2:21 | Joel 2:32 (embedded in the same quotation) | Salvation; Lordship of Christ | Peter | ”Everyone who calls on the name of the Lord shall be saved” — an OT invocation-of-YHWH text applied directly to Jesus as Lord (confirmed in Acts 2:36) | Critical. Verbatim parallel to Romans 10:13, which quotes the same Joel text. See Rendering-Consistency Rule 1 below — the Filipino rendering of this clause must be identical in both curricula. |
| 4 | Acts 2:25–28 | Psalm 16:8–11 | Resurrection of Christ; Messianic Promise | Peter, David, Christ | David’s psalm of confident hope (“you will not abandon me to Hades… you will not let your Holy One see decay”) is read as prophetic of the Messiah’s resurrection, since David himself died and was buried (v.29) | Medium. Typological reading requires OT background teaching (David as a prophetic voice, not merely an autobiographical psalmist). |
| 5 | Acts 2:30 | 2 Samuel 7:12–13; Psalm 132:11 (background covenant oath) | Davidic Covenant | Peter, David | God’s sworn oath that a descendant of David would sit on his throne — the covenant promise resurrection fulfills | Medium. Ties to baseline seed_of_david/davidic_covenant [REUSED, Medium]. |
| 6 | Acts 2:34–35 | Psalm 110:1 | Lordship of Christ; Deity of Christ | Peter, David, Christ | ”The Lord said to my Lord, ‘Sit at my right hand…’” — David’s own psalm distinguishes two “Lords,” resolved in Christ’s exaltation | High. Same psalm Paul does not directly quote in Romans but the Lordship theology it supports is identical to Romans 10:9’s confession; keep “Panginoon” terminology fully consistent. |
| 7 | Acts 3:13 | Exodus 3:6, 15 | Deity of Christ; Providence | Peter, Abraham, Isaac, Jacob, Moses | ”The God of Abraham, Isaac, and Jacob” — covenant-continuity formula identifying the God who raised Jesus with the God of the patriarchs | Low. Standard covenant-continuity language; low syncretism risk. |
| 8 | Acts 3:22–23 | Deuteronomy 18:15, 18–19 | Messianic Promise; Fulfillment of Prophecy | Peter, Moses, Christ | The promised “prophet like Moses” is identified with Jesus; disobedience to him brings judgment | High. Ties to propeta [REUSED, Low] but the messianic identification itself is High risk; must preserve exclusivity — Jesus alone fulfills this, not a repeatable prophetic office. |
| 9 | Acts 3:25 | Genesis 22:18 (cf. Genesis 12:3) | Abrahamic Covenant; Gospel to Jews and Gentiles | Peter, Abraham | ”In your offspring shall all the families of the earth be blessed” — the Abrahamic covenant’s Gentile-inclusive scope, now realized | High. Direct thematic parallel to Romans 4’s use of Abraham and to the baseline’s imputed_righteousness doctrine (tied to Genesis 15:6). See Rendering-Consistency Rule 2. |
| 10 | Acts 4:11 | Psalm 118:22 | Messianic Promise; Persecution | Peter, John, the Sanhedrin, Christ | ”The stone that the builders rejected has become the cornerstone” — rejection-then-vindication pattern applied to Christ’s crucifixion and resurrection | Medium. Standard messianic testimonium; low direct folk-collision risk, but reinforces “Apostolic Authority and Miracles” as Spirit-authenticated, not self-derived. |
| 11 | Acts 4:25–26 | Psalm 2:1–2 | Persecution and Bold Witness; Providence | Peter, John, the church, Herod, Pilate | ”Why did the Gentiles rage… against the Lord and against his Anointed?” — applied to the conspiracy against Jesus, framed within God’s sovereign plan (v.28) | Medium. Reinforces providence/kalinga ng Diyos [REUSED, Medium] against fatalistic (bahala na) misreading — this is purposive sovereignty amid real human hostility. |
| 12 | Acts 7:32–34 | Exodus 3:5–10 | Fulfillment of Prophecy; Providence | Stephen, Moses | The burning-bush call of Moses, recounted in Stephen’s historical survey, establishing the pattern of God raising up a deliverer whom the people first reject | Low. Historical-narrative citation within Stephen’s speech. |
| 13 | Acts 7:37 | Deuteronomy 18:15 | Messianic Promise | Stephen, Moses, Christ | Repeats the “prophet like Moses” text (cf. #8 above), reinforcing the same messianic identification within Stephen’s indictment of Israel’s pattern of rejecting God’s messengers | High. Cross-reference consistency required with Acts 3:22 rendering. |
| 14 | Acts 7:42–43 | Amos 5:25–27 | Universal Human Accountability; Persecution | Stephen, Israel (wilderness generation) | Citation of Israel’s idolatry (worship of the “host of heaven”) during the wilderness period, cited as part of the historic pattern of covenant unfaithfulness | Medium. Requires OT wilderness-narrative background; low direct folk-collision risk. |
| 15 | Acts 7:49–50 | Isaiah 66:1–2 | Deity of Christ; Temple theology | Stephen | ”Heaven is my throne… what is the house you will build me?” — God’s transcendence over any single sacred building, used to rebuke temple-centered resistance to the gospel | High. Directly relevant to Filipino sensitivities around the physical church building (simbahan) versus the gathered people (iglesia) [REUSED, baseline rule]; reinforce that God is not confined to a sacred structure. |
| 16 | Acts 8:32–33 | Isaiah 53:7–8 | Messianic Promise; Gospel to Jews and Gentiles | Philip, the Ethiopian eunuch, Christ | The Suffering Servant passage, read by the eunuch and explained by Philip as fulfilled in Jesus’s suffering and vindication | Critical. The single most important Isaianic messianic text in Acts; must connect directly to Mesiyas/Kristo [REUSED, High] and to the servant-title Lingkod (ng Diyos) [NEW, High] established at Acts 3:13,26; 4:27,30. This is the passage that most explicitly ties Jesus’s suffering to prophetic necessity rather than mere miscarriage of justice. |
| 17 | Acts 13:22 | 1 Samuel 13:14; Psalm 89:20 | Davidic Covenant | Paul, David | ”I have found David… a man after my heart” — David’s covenant qualification as forerunner of the Messiah | Low. Historical-covenantal background. |
| 18 | Acts 13:33 | Psalm 2:7 | Sonship of Christ; Resurrection of Christ | Paul, Christ | ”You are my Son; today I have begotten you” — applied to the resurrection as the Father’s vindicating declaration of the Son | Critical. Must not be rendered so as to suggest Christ became the Son only at the resurrection (adoptionism) — parallels the identical caution already flagged for Acts 2:36’s “made him… Christ.” Cross-reference with baseline’s son_of_god [Critical]. |
| 19 | Acts 13:34 | Isaiah 55:3 | Davidic Covenant; Resurrection of Christ | Paul, David | ”I will give you the holy and sure blessings promised to David” — the resurrection secures the Davidic promises permanently | Medium. |
| 20 | Acts 13:35 | Psalm 16:10 | Resurrection of Christ | Paul, David, Christ | Same Psalm 16 text as Acts 2:27 — “you will not let your Holy One see decay” | Medium. Rendering-consistency required with Acts 2:27’s Filipino wording (see Rule 3). |
| 21 | Acts 13:41 | Habakkuk 1:5 | Persecution and Bold Witness; Universal Human Accountability | Paul, the synagogue audience | ”Look, you scoffers… for I am doing a work in your days that you will never believe” — warning against unbelieving dismissal of God’s present work | Low. |
| 22 | Acts 13:47 | Isaiah 49:6 | Gospel to Jews and Gentiles; Mission to the Nations; Great Commission Fulfilled | Paul, Barnabas | ”I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth” — Servant-of-the-Lord commission applied to the apostolic (and, by extension, the church’s) mission | High. Directly echoes Acts 1:8’s “ends of the earth” and anticipates Acts 28:31’s unhindered proclamation; ties mga Hentil [REUSED, Medium] and kaligtasan [REUSED, Critical] together in a single mission mandate. |
| 23 | Acts 15:16–17 | Amos 9:11–12 | Unity of Jews and Gentiles; Gospel to Jews and Gentiles | James | ”I will rebuild the tent of David… that the remnant of mankind may seek the Lord… and all the Gentiles who are called by my name” — cited to settle the Jerusalem Council’s decision that Gentiles need not be circumcised | High. Foundational OT warrant for “Justification apart from the Law”; must not be read as displacing Israel but as the promised widening of David’s restored house to include the nations — directly parallel to Romans 11’s olive-tree argument (see Rendering-Consistency Rule 4). |
| 24 | Acts 23:5 | Exodus 22:28 | Apostolic Authority (submission to legitimate authority) | Paul | ”You shall not speak evil of a ruler of your people” — Paul’s self-correction before the Sanhedrin | Low. |
| 25 | Acts 28:26–27 | Isaiah 6:9–10 | Universal Human Accountability; Fulfillment of Prophecy | Paul, the Jewish leaders in Rome | ”You will indeed hear but never understand… this people’s heart has grown dull” — the book’s final OT citation, explaining ongoing Jewish unbelief while the gospel turns increasingly toward the Gentiles | High. Bookends the entire narrative (opens with Joel’s universal outpouring at Pentecost in ch.2, closes with Isaiah’s judicial hardening in ch.28); must be taught alongside Romans 11 so the hardening is not read as final rejection of Israel but as a partial, purposive hardening within God’s ongoing plan. |
PART 2 — ALLUSIONS AND TYPOLOGICAL PATTERNS (NOT DIRECT QUOTATION)
| # | Acts Passage | OT/Background Allusion | Theme | Related Character(s) | Nature of Connection | Translation Sensitivity |
|---|---|---|---|---|---|---|
| 1 | Acts 2:1–13 | Genesis 11:1–9 (Babel) | The Holy Spirit and Pentecost; Gospel to Jews and Gentiles | The Pentecost crowd | Typological reversal: at Babel, God scattered humanity and confused languages as judgment; at Pentecost, the Spirit unites hearers of many languages in comprehension of one gospel message — the miracle undoes linguistic fragmentation for the purpose of proclamation, not for a single restored universal tongue | High. Do not let hearers conclude Pentecost restores a single universal language (this is not the point); it multiplies faithful proclamation across many distinct languages — actually reinforcing linguistic diversity redeemed for gospel purposes, which is pastorally significant for the Philippines’ own multilingual context (Tagalog, Cebuano, Ilocano, etc.). |
| 2 | Acts 2:1 (timing) | Leviticus 23:15–21 (Feast of Weeks / firstfruits) | The Holy Spirit and Pentecost | — | Pentecost was the harvest firstfruits festival fifty days after Passover; the Spirit’s outpouring on this day pictures the “firstfruits” of the gospel harvest, following Christ as the Passover Lamb | Medium. Requires OT calendar background teaching; ties to Pentekostes [NEW, Medium]. |
| 3 | Acts 5:30; 10:39 | Deuteronomy 21:22–23 (“cursed is everyone who is hanged on a tree”) | Justification apart from the Law; Messianic Promise | Peter | Echoes the OT category of a body hung on a tree bearing covenant curse — the cross is described in language recalling this text (fully developed in Galatians 3:13, outside this curriculum, but present here in seed form) | Medium. Should not be over-explained beyond Acts’s own scope, but flagged for consistency if a future Galatians curriculum is added to this Language Package. |
| 4 | Acts 9:4 (“Saul, Saul, why do you persecute me?”) | Exodus 3:4 (“Moses, Moses…”); Genesis 22:11 (“Abraham, Abraham…”) | Conversion of Paul; Divine Calling | Paul (Saul), Moses, Abraham | The doubled-name address pattern echoes the OT theophany-call convention, marking Paul’s Damascus-road encounter as a genuine, direct divine call comparable in form to the patriarchal calls | Medium. Reinforces pagkahirang (election) [REUSED, High] applied to Paul specifically as hinirang na kasangkapan [NEW, High]. |
| 5 | Acts 10:1–48 | Leviticus 11 (clean/unclean food laws) | Gospel to Jews and Gentiles; Justification apart from the Law | Peter, Cornelius | Peter’s vision of the sheet with clean/unclean animals directly engages the Levitical purity code, declaring it fulfilled/set aside as a barrier to table- and gospel-fellowship with Gentiles | High. Ties to koinos (common/unclean) [NEW, High]; must be kept as ceremonial-boundary language, not a statement dismissing OT law’s original validity or implying moral relativism. |
| 6 | Acts 15:1–29 | Genesis 17:9–14 (circumcision as covenant sign) | Justification apart from the Law | The Judaizing faction, the Jerusalem Council | The circumcision requirement being debated is the Abrahamic covenant sign itself; the Council’s decision that circumcision is not required for salvation is a direct doctrinal ruling on how NT faith relates to this OT covenant sign | Critical. This is the Acts passage that most directly parallels Romans 4’s argument that Abraham was justified by faith before and apart from circumcision (Romans 4:9–12, referencing Genesis 17). Rendering-Consistency Rule 5 applies. |
| 7 | Acts 17:24–29 | Genesis 1:1; Isaiah 42:5; Psalm 24:1 (God as Creator, not housed in temples) | Gospel to Jews and Gentiles | Paul, the Areopagus council | Paul’s Athens speech draws on general OT creation theology (without direct quotation) to confront Greek polytheism and idol-temples | High. Same sensitivity as Acts 7:49–50 regarding sacred-space theology; requires pastoral care given devotional image use in Filipino Catholic practice. |
| 8 | Acts 26:22–23 | ”Moses and the prophets” (general OT corpus) | Fulfillment of Prophecy; Resurrection of Christ | Paul, Agrippa | General summary claim that Christ’s suffering and resurrection, and the gospel’s reach to Gentiles, fulfill the entire OT witness (“Moses and the prophets”), not an isolated proof-text | Medium. Functions as a capstone hermeneutical statement for the whole book’s use of the OT. |
PART 3 — MESSIANIC REFERENCES AND TYPOLOGY SUMMARY
| Messianic Category | Key Acts Passages | OT Roots | Doctrinal Connection | Filipino Risk Note |
|---|---|---|---|---|
| Davidic King | Acts 2:25–36; 13:22–23,33–37; 15:16 | 2 Samuel 7:12–13; Psalm 16; Psalm 110; Psalm 89; Amos 9:11 | Davidic Covenant; Lordship of Christ | Medium — requires OT covenant background; no rival Filipino folk figure competes with this claim. |
| Prophet like Moses | Acts 3:22–23; 7:37 | Deuteronomy 18:15,18 | Messianic Promise; Fulfillment of Prophecy | High — exclusivity of fulfillment must be preserved; do not generalize into a repeatable prophetic office. |
| Suffering Servant | Acts 3:13,26; 4:27,30; 8:32–35 | Isaiah 42; 49; 52–53 | Messianic Promise; Deity of Christ | High — Lingkod (ng Diyos) term must retain Isaianic Servant sense, not be flattened to generic “anak” (child/servant). |
| Rejected Stone / Cornerstone | Acts 4:11 | Psalm 118:22 | Messianic Promise; Persecution | Medium. |
| Light to the Gentiles | Acts 13:47; 26:23 | Isaiah 49:6 | Gospel to Jews and Gentiles; Great Commission Fulfilled | High — this is the explicit scriptural warrant for the entire Gentile mission narrated across Acts 10–28. |
| Anointed Son | Acts 2:36; 13:33; 4:26 | Psalm 2:2,7 | Sonship of Christ; Deity of Christ | Critical — avoid any adoptionist reading; the resurrection/exaltation publicly declares/vindicates an eternal status, not creates a new one. |
PART 4 — CROSS-CURRICULUM PARALLELS TO ROMANS (Baseline Language Package)
Acts and Romans are the only two curricula currently sharing this Filipino Language Package. Because learners will move between both curricula, the following passages must render identically or with fully compatible terminology wherever the same OT text, doctrine, or salvation-formula recurs.
| Rule # | Shared Text / Doctrine | Acts Passage | Romans Passage | Rendering-Consistency Rule |
|---|---|---|---|---|
| 1 | Joel 2:32 — “everyone who calls on the name of the Lord shall be saved” | Acts 2:21 | Romans 10:13 | Render identically: “ang sinumang tumawag sa pangalan ng Panginoon ay maliligtas” (or the fixed equivalent chosen in Phase 2 for Romans 10:13). Both must use Panginoon [REUSED, High] and kaligtasan-family vocabulary [REUSED, Critical], with the identical Critical-risk teaching note: this is direct personal appeal to the Lord, not ritual mediation. |
| 2 | Abrahamic covenant blessing to the nations | Acts 3:25 (Genesis 22:18) | Romans 4:13,16–18 (Genesis 15:5–6; 17:5) | Both curricula root Gentile inclusion in the Abrahamic promise. Use consistent OT-citation framing language (“ang pangako sa Abraham”) and ensure mga Hentil [REUSED, Medium] and imputed_righteousness/katuwirang ibinilang [REUSED, Critical] concepts are cross-referenced, not treated as unrelated doctrines. |
| 3 | Psalm 16:10 — resurrection prophecy | Acts 2:27; 2:31; 13:35 | Romans 1:4 (resurrection as Son-of-God vindication, conceptual parallel, no direct Ps.16 citation in Romans) | Use one fixed Filipino rendering of Psalm 16:10 across both Acts 2:27 and 13:35 within Acts itself; note the conceptual (not textual) link to Romans 1:4’s resurrection-as-vindication theme for teaching cross-reference purposes. |
| 4 | Amos 9:11–12 — Gentile inclusion in the restored house of David | Acts 15:16–17 | Romans 11:11–24 (olive tree; Gentile branches grafted in) | Both texts affirm Gentile inclusion without displacement of Israel. Filipino renderings in both curricula must avoid any phrase implying Israel is replaced rather than joined/grafted; use “kasama” (included with) rather than “kapalit” (in place of) framing throughout teaching notes. |
| 5 | Circumcision, law, and justification by faith | Acts 15:1–29; 13:38–39 | Romans 3:20–4:25 (esp. 4:9–12) | The Jerusalem Council’s ruling (Acts 15) and Paul’s Antioch sermon (Acts 13:38–39, “everyone who believes is justified”) are the narrative enactment of the doctrine Romans expounds systematically. Use pagpapawalang-sala [REUSED, High] and kautusan [REUSED, Medium] consistently in both; the Acts 15:10 “yoke” (pamatok [NEW, High]) should be cross-taught with Romans 3:20’s “no one will be justified by works of the law.” |
| 6 | ”Jesus is Lord” salvation confession | Acts 2:21,36; 16:31; 22:16 | Romans 10:9–10 | Per baseline Theological Consistency Rules, Romans 10:9–10 must render identically across all documents. Acts’s parallel confession formulas (Acts 2:21, 16:31) must use the same Panginoon/Jesus/kaligtasan vocabulary and the same unqualified, non-diluted Lordship framing — treat all four passages as one consistent salvation-confession family across both curricula. |
| 7 | God’s impartiality toward Jew and Gentile | Acts 10:34 (“hindi nagtatangi ang Diyos”) | Romans 2:11 (“God shows no partiality,” conceptual parallel — not directly quoted in the baseline’s extracted Romans terms but doctrinally identical) | Use the same Filipino formula “hindi nagtatangi ang Diyos” wherever this doctrine recurs across both curricula, to reinforce it as one consistent, memorable doctrinal statement for learners. |
| 8 | Divine election / calling preceding faith | Acts 13:48 (“appointed to eternal life”); 9:15 (“chosen instrument”); 16:14 (“the Lord opened her heart”) | Romans 8:28–30; 9:11–13 | Use pagkahirang [REUSED, High] consistently for all Acts election language; do not introduce a separate Acts-specific election term. Teaching notes in both curricula must equally guard against the folk-fatalistic swerte/kapalaran misreading already flagged in the baseline. |
| 9 | Providence in the crucifixion/opposition to Christ | Acts 2:23; 4:28 (“God’s definite plan and foreknowledge”; Psalm 2 citation) | Romans 8:28 (“all things work together for good”) | Use kalinga ng Diyos [REUSED, Medium] consistently; both passages affirm purposive divine sovereignty operating through, not excusing, real human sin and hostility — never render as fatalistic bahala na. |
| 10 | Universal human accountability and hardened unbelief | Acts 28:26–27 (Isaiah 6:9–10) | Romans 1:18–3:20; 11:7–10 (also cites Isaiah/Psalms on hardening) | Both curricula address partial, purposive divine hardening alongside genuine human responsibility. Teaching notes must present Acts 28 and Romans 11 together so Isaiah 6’s hardening is not read as God’s final abandonment of Israel, consistent with Romans 11:11 (“have they stumbled so as to fall? By no means!”). |
PART 5 — FULL-BOOK CHAPTER COVERAGE CONFIRMATION
Every chapter of Acts has been reviewed for OT quotation, allusion, or cross-curriculum relevance. The following chapters contain no direct OT quotation and no new cross-reference beyond material already catalogued above; they are explicitly confirmed as reviewed:
| Chapter | Coverage Status |
|---|---|
| Acts 6 | Reviewed — no direct OT quotation; institutional/office material (deacons, laying on of hands) already covered in 07_semantic_analysis.md and carries no independent OT citation. |
| Acts 9 (narrative portions beyond v.4 allusion) | Reviewed — allusion catalogued in Part 2 §4; no additional OT citation. |
| Acts 11 | Reviewed — no direct OT quotation; the Cornelius report and Antioch church material extend Acts 10’s themes without new citation. |
| Acts 12 | Reviewed — no direct OT quotation; Herod’s death narrative and Peter’s deliverance carry no OT citation, though the “angel of the Lord” motif echoes a general OT pattern (e.g., 2 Kings 19:35) not rising to the level of a specific quotation requiring a matrix entry. |
| Acts 14 | Reviewed — no direct OT quotation; the Lystra “living God” appeal (14:15) is a general theological assertion, not a specific OT citation. |
| Acts 16 | Reviewed — no direct OT quotation; the Philippian jailer narrative and salvation formula are catalogued under Romans parallels (Part 4, Rule 6), not as an independent OT citation. |
| Acts 18 | Reviewed — no direct OT quotation; introduces Apollos and Gallio’s ruling, flagged forward to Acts 19’s baptism-of-John material. |
| Acts 19 | Reviewed — no direct OT quotation; Ephesus narrative material already fully covered in 07_semantic_analysis.md and 08_core_glossary.md. |
| Acts 20 | Reviewed — no direct OT quotation; Paul’s Miletus farewell draws on shepherd/flock imagery (cf. Ezekiel 34, Jeremiah 23 — general pastoral-oversight background, not a specific quoted text) but requires no separate matrix entry. |
| Acts 21 | Reviewed — no direct OT quotation; the Nazirite-type vow (21:23–26) draws on the general OT institution of Numbers 6:1–21 rather than a specific quoted verse; flagged for its Critical-risk panata cultural collision in 08_core_glossary.md, not restated here. |
| Acts 22 | Reviewed — no direct OT quotation beyond the Acts 9 allusion already restated in Paul’s testimony (cross-referenced to Part 2 §4). |
| Acts 24–25 | Reviewed — no direct OT quotation; legal-defense narrative material. |
| Acts 27 | Reviewed — no direct OT quotation; the providence theme (27:24, angelic reassurance) is thematic, not textual, and is already covered under kalinga ng Diyos [REUSED, Medium] in 07_semantic_analysis.md. |
All remaining chapters (1–5, 7, 8, 10, 13, 15, 17, 23, 26, 28) contain the direct quotations and/or allusions catalogued in Parts 1–2 above.
This document supplies the full-book OT cross-reference and thematic connection foundation for the Acts Language Package. See 10_biblical_theme_map.md for the consolidated theme-structure analysis and see 07_semantic_analysis.md / 08_core_glossary.md for term-level detail underlying the doctrinal connections identified here.