Cross-Reference Analysis
Cross-Reference and Theme Analysis — Acts 1–28 (English → Korean)
Methodology
This document catalogs every Old Testament quotation, clear allusion, messianic reference, and typological pattern in the book of Acts, chapter by chapter, first to last, together with its New Testament connections — especially parallels to the Romans curriculum already governed by the baseline translation_memory.json. Citations are normalized in “Book Chapter:Verse” form (e.g., “Genesis 15:6”, “Romans 10:13”) for consistent cross-document lookup. Each row’s Translation Sensitivity column names the specific Korean collision risk(s) documented in 07_semantic_analysis.md / 08_core_glossary.md and the baseline package that Phase 2 translators must watch for at that reference.
Core rendering-consistency principle: where Acts quotes or closely parallels a text already rendered in the Romans-based baseline (or where Acts and a future Romans lesson quote the identical OT verse), the Korean wording MUST match exactly, per the Ai Requirements’ cross-document consistency rule. Section 4 below collects these shared-quotation rules in one place for Phase 2 enforcement.
1. Cross-Reference Matrix — OT Quotations and Direct Allusions (by Acts chapter)
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 1:16-20 | Judas’s betrayal and replacement fulfill Scripture | Judas, Peter, Matthias | Quotes Psalm 69:25 and Psalm 109:8 (“let another take his office”) | Low. Standard fulfillment-of-prophecy pattern (예언의 성취, baseline doctrine); no new collision term. |
| Acts 1:8 | Spirit-empowered witness to the whole earth | The apostles | Alludes to Isaiah 49:6 (“a light for the nations… to the end of the earth”); structural key verse for the whole book | Medium. 땅끝까지 (to the end of the earth) risk noted in 07_semantic_analysis.md — avoid missions-metrics framing given Korea’s growth-oriented mission culture (선교, baseline Medium). |
| Acts 2:1-4 | Spirit poured out at the harvest/law-giving feast | The disciples | Typology: Pentecost (Feast of Weeks) fulfills the giving of the Law at Sinai (Exodus 19-20) with the giving of the Spirit; also reverses the confusion of languages at Babel (Genesis 11:1-9) | Low/Medium. 오순절 (Low) is safe; the Babel-reversal typology should be taught explicitly since it is not self-evident from the Korean word alone. |
| Acts 2:17-21 | The Spirit poured out on all flesh; universal prophecy | Peter (citing Joel) | Direct quotation: Joel 2:28-32 | High. 말세 (last days) risk of sensationalist doomsday reading (Medium per 07); 예언하다 (예언, Medium baseline) universality claim (“sons and daughters… menservants and maidservants”) must not be narrowed. |
| Acts 2:21 | Universal salvation offer | Peter (citing Joel) | Joel 2:32 (“everyone who calls on the name of the Lord shall be saved”) — quoted again verbatim in Romans 10:13 | Critical. This is a direct shared-quotation with the Romans curriculum. The Korean rendering of “누구든지 주의 이름을 부르는 자는 구원을 받으리라” MUST be identical in both Acts 2:21 and any Romans 10:13 material, per cross-document consistency rules. See Section 4. |
| Acts 2:25-28 | Christ’s bodily resurrection foretold | Peter, David (as prophet) | Direct quotation: Psalm 16:8-11 | High. 음부 (Hades/Sheol, High per 07) vs. Korean folk 저승; 부활 (Critical, baseline) — must not permit “did not see corruption” to be read as merely spiritual survival. |
| Acts 2:30 | Davidic covenant oath | Peter, David | Alludes to Psalm 132:11 (God’s oath to seat David’s offspring on his throne) and 2 Samuel 7:12-13 | Medium. Reuses baseline covenant (언약, Low) and David (다윗, Low); anchor to Davidic Covenant doctrine already established in Romans (Romans 1:3). |
| Acts 2:34-35 | Christ’s exaltation and enthronement | Peter, David | Direct quotation: Psalm 110:1 (“The Lord said to my Lord, Sit at my right hand”) | Critical. Feeds directly into the Lord and Christ confession (2:36); reuses baseline 주님 (Critical). This is the same Psalm 110:1 logic Jesus himself uses in the Gospels regarding Messiah’s deity — must be rendered with full honorific weight. |
| Acts 2:36 | Climactic Lordship confession | Peter | Messianic/Christological climax of the whole sermon: “God has made him both Lord and Christ” — parallel to the salvation-confession of Romans 10:9 (“Jesus is Lord”) | Critical. See dedicated grammatical note already flagged in 07_semantic_analysis.md (주 vs 주님 register nuance) and Section 4 below. |
| Acts 2:38-39 | Repentance, baptism, gift of the Spirit, universal promise | Peter, the crowd | Alludes to Joel 2:28 (“your children”) and Isaiah 57:19 / Isaiah 44:3 (Spirit poured on offspring, promise “far off”) | High. 약속 (promise, Medium per 07) kept structurally distinct from 언약 (covenant); universality (“as many as/all who are far off”) must not be ethnically qualified — anticipates Gentile inclusion doctrine. |
| Acts 3:13 | God of the patriarchs glorifies Jesus | Peter | Alludes to Exodus 3:6, 15 (“the God of Abraham, Isaac, and Jacob”) | Low. Standard patriarchal-formula; reuses baseline god (하나님, Critical) — no new risk beyond that already governed. |
| Acts 3:18 | Messiah’s suffering foretold generally | Peter | General allusion to “all the prophets” concerning Messiah’s suffering (no single verse cited) | Medium. Reinforces fulfillment_of_prophecy doctrine (baseline High); avoid framing as a vague, generic prediction rather than specific, historically anchored fulfillment. |
| Acts 3:22-23 | Prophet like Moses | Peter | Direct quotation: Deuteronomy 18:15, 18-19 — repeated in Acts 7:37 (Stephen) | High. Messianic typology: Christ as the eschatological Prophet greater than Moses. Reuses baseline prophet (선지자, Low/Medium); do not confuse with 점쟁이/무당. |
| Acts 3:25 | Abrahamic covenant fulfilled in Christ | Peter | Direct quotation: Genesis 22:18 (cf. Genesis 26:4) (“in your offspring shall all the families of the earth be blessed”) — the identical Abrahamic promise text underlying Romans 4 and Galatians 3 | Critical. Reuses baseline covenant (언약, Low); the singular “offspring” (Christ) fulfilling the promise to bless “all families” directly undergirds “Justification apart from the Law” and the Jew/Gentile unity doctrine. Rendering of “혈통”/“자손” here must not be confused with baseline seed_of_david (다윗의 혈통), a distinct genealogical term. |
| Acts 4:11 | The rejected stone becomes the cornerstone | Peter (before the Sanhedrin) | Direct quotation: Psalm 118:22 | High. Messianic typology of rejection-then-exaltation; reuses baseline Lordship/deity-of-Christ risk cluster. Korean 모퉁이의 머릿돌 (cornerstone) is an established KRV image; ensure it is not flattened to a generic “important foundation” metaphor divorced from the rejection-by-Israel’s-leaders point. |
| Acts 4:12 | Exclusive salvation in Christ’s name alone | Peter | Echoes Joel 2:32 / Isaiah 43:11 (“I, I am the Lord, and besides me there is no savior”) — parallel to Romans 10:9-13’s exclusivity claim | Critical. Reuses baseline salvation (구원, Critical). Must retain absolute exclusivity (“no other name under heaven”) without softening toward Korea’s multi-religious pluralism. |
| Acts 4:24-26 | God as sovereign Creator opposed by rebellious rulers | The gathered believers | Alludes to Psalm 146:6 (Creator of heaven, earth, sea) and directly quotes Psalm 2:1-2 (“Why did the Gentiles rage…”) | High. Psalm 2 recurs messianically at Acts 13:33; keep the Korean rendering of Psalm 2 material internally consistent across both occurrences within Acts. |
| Acts 7:2-8 | Abraham’s call and covenant | Stephen, Abraham | Retells Genesis 12:1-3, Genesis 15:13-14, Genesis 17:8-10 (covenant of circumcision) | Medium. Reuses baseline covenant (언약) and Acts-specific circumcision (할례, Medium per 08); historical narrative retelling, low new-term risk. |
| Acts 7:9-16 | Joseph rejected by his brothers, then exalted to save them | Stephen, Joseph | Retells Genesis 37-50; typology: Joseph is a recognized type of Christ — rejected by his own, later the instrument of their deliverance | High. This typological pattern should be explicitly named for Korean readers as directly foreshadowing Christ’s rejection by his own people (John 1:11) and his becoming their salvation (Acts 2:36-38) — a strong didactic opportunity connecting OT narrative to Acts 2’s Pentecost sermon. |
| Acts 7:17-43 | Moses rejected the first time, accepted the second; the golden calf | Stephen, Moses | Retells Exodus 1-32; quotes Deuteronomy 18:15 again (7:37); quotes Amos 5:25-27 (7:42-43, star-worship rebuke) | High. Typology: Moses rejected at his first coming to deliver Israel but accepted at his second — a recognized pattern for Christ’s first (rejected) and second (accepted at return) appearances. Stephen’s speech overall models Israel’s historic pattern of resisting the Spirit’s messengers, applied directly to his own hearers (7:51-53). |
| Acts 7:49-50 | God does not dwell in a temple made by hands | Stephen | Direct quotation: Isaiah 66:1-2 | High. Directly challenges any conflation of God’s presence with a fixed physical shrine — relevant caution against reading 교회 (church) as a sacred building in the way a 절 (temple) or 당집 (shrine) functions in Korean religious geography (baseline “church” note). |
| Acts 7:51-53 | Israel’s historic resistance to the Holy Spirit | Stephen | Alludes to the “stiff-necked” language of Exodus 32:9, 33:3, 5 and Deuteronomy 9:6, 13 | Critical. Direct collision term: 성령을 거스르다 (resisting the Holy Spirit) reuses baseline 성령 (Critical); this is the same gravity as “lying to the Holy Spirit” (Acts 5:3-4) — sin against the Spirit is sin against a personal God, not a breach of institutional rules. |
| Acts 8:32-33 | The Suffering Servant identified as Jesus | The Ethiopian eunuch, Philip | Direct quotation: Isaiah 53:7-8 | Critical. This is one of the clearest messianic-identification texts in Acts — Philip explicitly interprets Isaiah 53 as fulfilled in Jesus (8:35). Reuses baseline messiah (그리스도, Medium) and connects directly to atonement theology developed in Romans (Romans 4:25, 5:6-8). Must not be softened to “a righteous sufferer” generically; the text names Jesus specifically. |
| Acts 9:4-5 | Christ identified with his persecuted church | Saul/Paul, the risen Christ | No direct OT quotation; typological/theological allusion to the corporate solidarity of God’s people with their representative head (cf. Isaiah 63:9’s “in all their affliction he was afflicted”) | Medium. Reuses baseline “christian_identity_in_christ” doctrine (High); union with Christ extends to suffering, not merely benefit. |
| Acts 10:34-35 | God shows no partiality | Peter | Alludes to Deuteronomy 10:17 (“God… shows no partiality”) and 2 Chronicles 19:7 — directly parallel to Romans 2:11 (“God shows no partiality”) | High. Central proof text for “Unity of Jews and Gentiles,” identical doctrinal claim already governed in the Romans baseline. Korean rendering should match the established Romans-curriculum phrasing for “no partiality” wherever both curricula are cross-referenced (see Section 4). |
| Acts 10:43 | All the prophets bear witness to forgiveness through Christ’s name | Peter | General allusion to prophetic testimony (no single verse); functionally parallel to Romans 3:21 (“the Law and the Prophets bear witness”) | Medium. Reuses baseline forgiveness of sins (죄 사함, High) and prophecy doctrine. |
| Acts 13:22 | David as a man after God’s heart | Paul (synagogue sermon, Pisidian Antioch) | Alludes to 1 Samuel 13:14 and Psalm 89:20 | Low. Historical-genealogical David material; reuses baseline david (다윗, Low). |
| Acts 13:33 | Christ’s resurrection as divine sonship declaration | Paul | Direct quotation: Psalm 2:7 (“You are my Son, today I have begotten you”) — the identical text Romans 1:4 conceptually echoes (“declared to be the Son of God… by his resurrection”) | Critical. This is the single strongest Acts/Romans doctrinal parallel for Christology: both texts tie Christ’s divine Sonship to the resurrection event. Korean rendering of 하나님의 아들 (baseline, Critical) and 부활 (baseline, Critical) must be identical in construction to how Romans 1:4 material is rendered. See Section 4. |
| Acts 13:34 | The sure mercies of David fulfilled | Paul | Direct quotation: Isaiah 55:3 | Medium. Reuses baseline covenant/Davidic Covenant doctrine (Medium). |
| Acts 13:35 | Christ’s body did not see corruption | Paul | Direct quotation: Psalm 16:10 — the same verse Peter quotes at Acts 2:27 | Critical. Rendering MUST be identical to the Acts 2:27 rendering of this verse within the same document set (internal Acts consistency), and consistent with 부활 (baseline Critical). |
| Acts 13:38-39 | Justification by faith, not law | Paul | No single OT quotation; direct doctrinal statement — verbatim doctrinal parallel to Romans 3:20-28 and Galatians 2:16 | Critical. Already flagged extensively in 07/08. This is the most important cross-reference point in all of Acts for consistency with the Romans curriculum’s 의롭다 하심 and 율법 renderings. See Section 4. |
| Acts 13:41 | Warning against scoffing at God’s work | Paul | Direct quotation: Habakkuk 1:5 | Low. Minor prophetic-warning citation; reuses baseline prophecy doctrine. |
| Acts 13:47 | Light to the Gentiles | Paul and Barnabas | Direct quotation: Isaiah 49:6 — the same servant-song text alluded to at Acts 1:8 | High. Reuses Acts-specific a light to the Gentiles (이방의 빛, Medium per 08); anchors “The Gospel to Jews and Gentiles” and “Great Commission Fulfilled” doctrines to the identical Isaiah text framing the whole book (1:8). |
| Acts 14:15-17 | The living God, Creator, universal common grace | Paul, Barnabas (at Lystra) | Alludes to Exodus 20:11, Psalm 146:6, and Psalm 104 (God’s provident care in “rains from heaven and fruitful seasons”) | High. Reuses baseline providence (섭리, High); directly refutes the crowd’s polytheistic deification of Paul/Barnabas (Zeus/Hermes) — see typology note under 07 ch.14. |
| Acts 15:16-18 | Rebuilding the fallen tent of David; Gentile inclusion foretold | James (Jerusalem Council) | Direct quotation: Amos 9:11-12 | Critical. Pivotal OT proof text resolving the Jerusalem Council’s Gentile-inclusion debate; directly undergirds “Justification apart from the Law” and “Unity of Jews and Gentiles.” Reuses baseline david and gentiles (이방인, High). |
| Acts 15:11 | Salvation by grace for both Jew and Gentile | Peter (Jerusalem Council) | No OT quotation; direct doctrinal statement — verbatim parallel to Ephesians 2:8-9 and functionally identical to Romans 3:24, 11:5-6 | Critical. See Section 4 — the council’s climactic verse must receive the same rigorous 기복신앙-guarding treatment already mandated for 은혜 throughout the Romans package. |
| Acts 17:23-25 | The unknown God proclaimed as the true Creator | Paul (Areopagus) | Rhetorical use of an Athenian altar inscription (not Scripture); alludes to Isaiah 42:5, Psalm 50:9-12 (“God… does not dwell in temples made by hands,” “not served by human hands”) | High. See full treatment in 07; rhetorical bridge only, not an affirmation of Korean folk-pantheon deities being implicitly the true God. |
| Acts 17:26 | One common humanity, nations’ boundaries appointed by God | Paul (Areopagus) | Alludes to Deuteronomy 32:8 and Genesis 1:28/10 (table of nations) | Medium. Directly relevant to “Universal Scope of the Gospel” (baseline High) — undercuts any ethnic-superiority reading; sensitive alongside Korea’s 단일민족 self-conception, already flagged under baseline gentiles. |
| Acts 17:31 | Christ appointed as universal judge, certified by resurrection | Paul (Areopagus) | Alludes to Psalm 9:8, Psalm 96:13 (God will judge the world in righteousness) — conceptually parallel to Romans 2:16 (“God judges… by Christ Jesus”) | High. Reuses baseline righteousness (의) in a forensic/judicial sense and resurrection (부활, Critical) as the evidentiary basis for the judgment claim. |
| Acts 20:28 | The church purchased with Christ’s own blood | Paul (Miletus farewell) | Alludes to Psalm 74:2 (“the congregation… which you have purchased of old”) — parallel to the propitiation-by-blood language of Romans 3:25 | Critical. Reuses baseline “power_of_god”/atonement-adjacent vocabulary; must preserve the costly, blood-bought nature of the church, avoiding any reduction to a merely voluntary human association. |
| Acts 23:5 | Respect due to rulers, even unjust ones | Paul (before the council) | Direct quotation: Exodus 22:28 (“You shall not speak evil of a ruler of your people”) | Low. Reuses baseline-adjacent “government/authority” caution already flagged for Romans 13:1-7 in the Ai Requirements (native speaker review tier). |
| Acts 26:18 | Conversion as illumination and transfer of allegiance | Paul (before Agrippa) | Alludes to Isaiah 42:7, 16 (“open the eyes that are blind… turn darkness into light”) and Isaiah 61:1 (release from bondage) | High. Already flagged in 07; 사탄의 권세 (Satan’s authority) must be kept terminologically distinct from God’s 능력 (baseline Critical). Also functionally parallel to Romans 6:17-22 (freed from sin’s dominion, set apart/sanctified). |
| Acts 26:22-23 | Christ’s suffering and resurrection as “what the prophets and Moses said would happen” | Paul (before Agrippa) | General allusion to Moses and the Prophets collectively (cf. Luke 24:25-27, 44-47) | High. Summarizing fulfillment-of-prophecy claim; reuses baseline doctrine; do not let “what the prophets said” collapse into a vague or generic gesture — Luke intends specific, recoverable OT texts (many already catalogued in this table). |
| Acts 28:26-27 | Israel’s hardened unbelief foretold | Paul (Rome, final scene) | Direct quotation: Isaiah 6:9-10 — the same hardening theme (different specific text) treated in Romans 11:8 (quoting Deuteronomy 29:4 / Isaiah 29:10) | Critical. Both Acts and Romans address Israel’s partial hardening alongside Gentile inclusion; while the specific OT verses differ, the theological point (Israel’s temporary unbelief within God’s sovereign plan, not final rejection) must be taught consistently across both curricula. Reuses baseline “unity_of_jews_and_gentiles” doctrine (High) and providence (섭리, High) — avoid any fatalistic (팔자/운명) reading of Israel’s hardening. |
2. Messianic References and Typological Patterns (Summary)
| Typology / Messianic Pattern | Acts Reference | OT Root | Theological Significance | Translation Sensitivity |
|---|---|---|---|---|
| Prophet like Moses | Acts 3:22-23; 7:37 | Deuteronomy 18:15, 18-19 | Christ as the final, definitive prophetic mediator | Reuses 선지자 (Low); distinguish from folk fortune-tellers. |
| Suffering Servant | Acts 8:32-35 | Isaiah 53:7-8 | Christ’s death as vicarious, foretold suffering, explicitly identified with Jesus by Philip | Critical; anchors atonement doctrine shared with Romans 4:25, 5:6-8. |
| Rejected Stone / Cornerstone | Acts 4:11 | Psalm 118:22 | Christ rejected by Israel’s leaders yet made the foundation of God’s true building (the church) | High; do not flatten to generic “important foundation” metaphor. |
| Davidic King enthroned | Acts 2:30-36; 13:22-23, 33-37 | 2 Samuel 7:12-13; Psalm 16:10; Psalm 89; Psalm 132:11; Psalm 2:7 | Jesus as the promised Davidic heir, now exalted and reigning — the Davidic Covenant fulfilled | Critical; must match baseline seed_of_david and son_of_god renderings. |
| Son declared by resurrection | Acts 13:33 | Psalm 2:7 | Direct doctrinal parallel to Romans 1:4 | Critical; see Section 4. |
| Joseph rejected then exalted to save his brothers | Acts 7:9-16 | Genesis 37-50 | Recognized type of Christ: rejected by his own, becomes their deliverer | High; strong didactic opportunity, teach explicitly. |
| Moses rejected first, accepted second | Acts 7:23-36 | Exodus 2-14 | Type of Christ’s two comings (rejected at the first advent, received at the return) | High; teach explicitly, avoid collapsing into a single-advent reading. |
| Reversal of Babel | Acts 2:1-13 | Genesis 11:1-9 | The Spirit’s gift of tongues reunites divided humanity around the gospel, reversing the judgment of scattered languages | Medium; teach explicitly since not self-evident from 방언 alone. |
| New Sinai / new Law-giving | Acts 2:1-4 (Pentecost timing) | Exodus 19-20 | The Spirit, not a new law-code, is given at the fulfillment feast — internal, not merely external, transformation | Medium; connects to “Justification apart from the Law” doctrine. |
| Abrahamic blessing to all nations | Acts 3:25; 15:16-18 | Genesis 22:18; Amos 9:11-12 | The Gentile mission is not a change of plan but the intended fulfillment of God’s original promise to Abraham | Critical; central to “Gospel to Jews and Gentiles.” |
| Universal Servant-light | Acts 1:8; 13:47 | Isaiah 49:6 | The book’s structural mission mandate is itself framed as messianic-servant-song fulfillment, extended now to the apostolic community | High; structural verse for “Great Commission Fulfilled.” |
3. Parallels to the Romans Curriculum (Doctrinal Cross-Mapping)
| Acts Passage | Romans Parallel | Shared Doctrine | Consistency Requirement |
|---|---|---|---|
| Acts 2:21 (quoting Joel 2:32) | Romans 10:13 | Universal salvation offer, “call on the name of the Lord” | Identical Korean quotation text required in both curricula. |
| Acts 2:36 | Romans 10:9 | Lordship confession as the salvation confession | Same underlying honorific concept (주님) must be preserved; register nuance permitted, doctrine may not be diluted. |
| Acts 13:33 (quoting Psalm 2:7) | Romans 1:4 | Christ’s divine Sonship declared/confirmed by the resurrection | Identical rendering of 하나님의 아들 and 부활 required; same theological logic (resurrection as declarative confirmation, not the origin, of Sonship). |
| Acts 13:38-39 | Romans 3:20-28; Romans 4 | Justification by faith apart from the works of the Law | Word-for-word consistency in 의롭다 하심 / 율법 required — the single most important cross-document consistency point in this analysis. |
| Acts 15:11 | Romans 3:24; Romans 11:5-6 | Salvation by grace, not law-keeping, for Jew and Gentile alike | Same 기복신앙-guarding treatment of 은혜 required in both curricula. |
| Acts 3:25 (quoting Genesis 22:18) | Romans 4:1-25 (quoting Genesis 15:6) | The Abrahamic promise fulfilled by faith, extended to all nations | Both curricula draw on the same Abrahamic covenant background; ensure 언약 and 믿음 usage aligns. |
| Acts 4:12 | Romans 10:9-13 | Exclusive salvation in Christ’s name alone | Preserve absolute exclusivity in both; no softening toward pluralism. |
| Acts 10:34-35 | Romans 2:11 | God’s impartiality between Jew and Gentile | Same doctrinal claim; align phrasing of “no partiality” (외모로 사람을 보지 아니하시고) across curricula. |
| Acts 17:31 | Romans 2:16 | God’s coming judgment through Christ, certified by the resurrection | Align 심판 (judgment) and 부활 usage. |
| Acts 20:28 | Romans 3:25 | The church purchased/redeemed by Christ’s blood; propitiatory significance | Align atonement-adjacent vocabulary; do not let either curriculum imply a merely voluntary-association ecclesiology. |
| Acts 26:18 | Romans 6:17-22 | Deliverance from sin’s/Satan’s dominion into sanctified new allegiance | Align 성화 (sanctification) usage; keep 사탄의 권세 distinct from 능력. |
| Acts 28:26-27 (quoting Isaiah 6:9-10) | Romans 11:8 (quoting Deuteronomy 29:4/Isaiah 29:10) | Israel’s partial, temporary hardening within God’s sovereign plan | Align the theological framing (temporary hardening, not final rejection) though the specific OT verses differ; avoid a fatalistic (팔자/운명) reading in either curriculum. |
| Acts 2:38 | Romans 6:1-4 | Baptism as identification with Christ’s death/resurrection, joined to forgiveness | Align 세례 and 죄 사함 usage; both must resist an ex opere operato (ritual-merit) misreading. |
| Acts 1:8; 13:47 (quoting Isaiah 49:6) | Romans 10:18 (quoting Psalm 19:4, “their voice has gone out to all the earth”) | The gospel’s universal geographic/ethnic reach | Align “to the end of the earth” / “to all the earth” framing as complementary expressions of the same Great-Commission-fulfillment theme. |
4. Rendering-Consistency Rules for Shared Quotations (Mandatory for Phase 2)
The following rules govern any segment containing a quotation shared between Acts and the Romans curriculum, or repeated within Acts itself. These rules have the same enforcement priority as translation-memory Critical-tier terms:
- Joel 2:32 / Acts 2:21 / Romans 10:13 — “누구든지 주의 이름을 부르는 자는 구원을 받으리라” (or the established KRV wording thereof) must appear identically in all curriculum documents citing this verse. Any deviation must be flagged for theologian review.
- Psalm 16:10 / Acts 2:27 / Acts 13:35 — internal Acts consistency required; render identically at both occurrences.
- Psalm 2:7 / Acts 13:33 / Romans 1:4 (conceptual echo) — the resurrection-as-declaration-of-Sonship logic must use matching Korean phrasing for 하나님의 아들 and 부활 in both curricula.
- Acts 13:38-39 / Romans 3:20-28 & Galatians 2:16 (future curriculum) — 의롭다 하심 and 율법 renderings must be word-for-word identical to the Romans translation memory. This is the single highest-priority cross-document consistency rule in this analysis.
- Acts 15:11 / Romans 3:24 / Romans 11:5-6 — 은혜 renderings must carry the identical non-transactional, anti-기복신앙 framing already mandated in the Romans Ai Requirements.
- Acts 2:36 vs. Romans 10:9 — the 주 / 주님 grammatical register distinction (noted in
07_semantic_analysis.md) is permitted as a natural Korean predicate-complement construction, but the underlying doctrine of exclusive, supreme Lordship must never be diminished; flag any rendering that drops the honorific concept entirely. - Isaiah 49:6 / Acts 1:8 / Acts 13:47 / Romans 10:18 (thematic, not verbatim) — align “to the end of the earth” (땅끝까지) and related universal-reach language as expressions of one unified Great-Commission theme across both curricula, avoiding a numbers/growth-metrics connotation in either.
- Genesis 22:18 (Acts 3:25) / Genesis 15:6 (Romans 4:3) — both curricula draw on the Abrahamic covenant; while the specific verses differ, 언약 (covenant) and 믿음 (faith) terminology must remain the baseline-established renderings in both.
- Any newly discovered shared quotation identified during Phase 2 segment translation must be added to this table and to
translation_memory.jsonbefore translation proceeds, per the Ai Requirements’ new-term procedure.
5. Chapters Reviewed with No Additional OT Quotation/Allusion Beyond Those Cataloged
The following chapters were reviewed in full for OT quotation, allusion, messianic reference, and typology, and contain no additional material beyond what is already captured above or in 07_semantic_analysis.md/08_core_glossary.md: Acts 5 (Ananias and Sapphira; Gamaliel’s counsel alludes generally to the pattern of failed messianic pretenders but names no specific OT text), Acts 6 (institutional/narrative chapter), Acts 9 (beyond the general allusion at 9:4-5 already noted), Acts 11 (narrative expansion of chapter 10’s material), Acts 12 (narrative; Herod’s death echoes the “worm”-judgment pattern of 2 Maccabees/Josephus rather than a direct canonical OT quotation and is not treated as a formal citation), Acts 16 (narrative missionary material, no direct OT citation), Acts 18 (narrative), Acts 19 (narrative, beyond material already noted), Acts 21 (narrative, beyond the Nazirite-vow OT background already noted in 07), Acts 22 (retelling of ch.9, no new citation), Acts 24-25 (legal/narrative, no direct OT citation), Acts 27 (narrative; Paul’s confidence in God’s word echoes general providence theology already catalogued under Acts 27 in 07, not a formal citation). These are noted explicitly per the full-book-coverage mandate, not silently omitted.
This cross-reference analysis must be read alongside 07_semantic_analysis.md and 08_core_glossary.md for full term-level detail, and alongside the baseline Romans translation_memory.json and bible_term_registry.json for all shared-term enforcement. See 10_biblical_theme_map.md for the thematic structure this cross-referencing data supports.