Cross-Reference Analysis
Cross-Reference and Theme Analysis: Acts 1–28
Purpose and Method
This document traces every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every direct thematic/lexical parallel to the baseline Romans curriculum, across the entire book of Acts, chapter by chapter, first to last. Its purpose is to give Phase 2 translators and reviewers a single reference map so that (a) shared Scripture quotations are rendered identically wherever they recur, whether within Acts itself or across Acts and Romans, and (b) every doctrinally sensitive OT/NT linkage carries an explicit, grounded translation-sensitivity note consistent with the risk conventions already established in doctrine_risk_registry.json.
Governing rule: Where a cross-reference touches a term already fixed in the baseline translation_memory.json (e.g., lord = प्रभु, messiah = मसीह, resurrection = पुनरुत्थान, grace = अनुग्रह, law = व्यवस्था, salvation = उद्धार), that rendering is reused exactly with no re-litigation. New OT proper names and book titles required by Acts but absent from the baseline’s citation-convention list are fixed here as extensions, following the same North Indian Bible-translation convention the baseline already follows for Genesis, Psalms, Isaiah, Habakkuk, and Joel.
Citation Normalization Convention
All citations in this document use the normalized English-book-name style mandated for Phase 1 analysis artifacts: BookName chapter:verse (e.g., Genesis 15:6, Acts 2:17-21), with Arabic numerals throughout, matching the citation format already fixed for Phase 2 output in 12_ai_translation_requirements.md (verse numbers remain Arabic; only the book name is localized in final translated text).
New Maithili book-name extensions required for Acts (added to the baseline’s existing list of रोमी, उत्पत्ति, भजन संहिता, यशायाह, हबक्कूक, योएल):
| English Book Name | Maithili Rendering | Transliteration |
|---|---|---|
| Exodus | निर्गमन | nirgaman |
| Deuteronomy | व्यवस्थाविवरण | byavasthāvivaraṇ |
| 2 Samuel | 2 शमूएल | 2 Śamūel |
| Amos | आमोस | Āmos |
| Numbers | गिनती | gintī |
These follow the same convention already established: standard North Indian Bible-translation book names, not novel coinages.
PART 1 — Chapter-by-Chapter OT/NT Cross-Reference Matrix
Chapter 1
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 1:6-8 | Great Commission Fulfilled; Kingdom Mission | The Eleven, Jesus | Echoes Isaiah 49:6 (“to the end of the earth”), fulfilled programmatically across ch. 2–28 | The disciples’ question (“restore the kingdom to Israel?”) illustrates the very political-kingdom misreading the baseline kingdom_of_god entry warns against, given Mithila’s own historic Janak-kingdom identity; Jesus’ answer must be rendered so the redirection (from political restoration to Spirit-empowered witness) is unmistakable, not softened into ambiguity. |
| Acts 1:9-11 | Great Commission Fulfilled (Christology) | Jesus, two men in white | Typological contrast with Elijah’s ascension (2 Kings 2:11) and the ascension pattern anticipated in Psalm 68:18; NT echo in Ephesians 4:8-10 (outside curriculum scope but worth reviewer awareness) | Critical. Must not be rendered with स्वर्गारोहण as a bare noun (see 08_core_glossary.md #31) because of its strong Mahabharata/Pandava association; where a typological OT bridge is wanted, Elijah’s ascension (2 Kings 2:11) is the safer canonical parallel to draw explicitly, since it is itself a real, non-repeating, historically singular event within the same scriptural framework — unlike the mythic Pandava ascent. |
| Acts 1:16, 20 | Apostolic Authority; Fulfillment of Prophecy | David (as psalmist), Judas | Direct quotations: Psalm 69:25 (“let his camp/habitation become desolate”) and Psalm 109:8 (“let another take his office”) | Medium. Reuse baseline भविष्यद्वक्ता-adjacent framework: Peter treats David’s psalms as Spirit-inspired prophecy of a specific future event (Judas’s betrayal and replacement), reinforcing inspiration_of_scripture doctrine — distinguish from devotional recitation of Vidyapati’s poetry, which carries no comparable predictive-fulfillment claim. |
| Acts 1:26 | Apostolic Authority and Miracles | The Eleven, Matthias, Joseph Barsabbas | No direct OT quotation; echoes the OT practice of casting lots to discern God’s will (e.g., Leviticus 16:8; Joshua 18:10; Proverbs 16:33) | Medium. See 08_core_glossary.md #32 — a one-time, Spirit-superseded apostolic-era practice, not to be confused with regional astrological divination (ज्योतिष). |
Chapter 2 (Core Passage)
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 2:1 | The Holy Spirit and Pentecost | The disciples | Feast of Weeks/Shavuot (Leviticus 23:15-21; Deuteronomy 16:9-12) — the Feast of Firstfruits of the wheat harvest | High. The “firstfruits” background is directly echoed in Romans 8:23 (“we ourselves, who have the firstfruits of the Spirit”). This is a genuine cross-curriculum canonical link, not merely a coincidental image — translators should be aware Pentecost’s OT harvest-firstfruits background is the very concept Paul later applies to the individual believer’s experience of the Spirit in Romans 8:23. Must not be assimilated to Mithila’s own harvest festivals (Sama-Chakeva, Chhath) as devotionally equivalent observances. |
| Acts 2:2-3 | The Holy Spirit and Pentecost | — | Echoes Sinai theophany (Exodus 19:16-19, thunder/fire/smoke) and Ezekiel 37:9-14 (breath/wind giving life); fire theophanies: Exodus 3:2 (burning bush), Exodus 13:21 (pillar of fire) | Critical. See 08_core_glossary.md #3-4. The wind/fire signs deliberately echo Israel’s own foundational Sinai theophany — reinforcing that this is the true God’s own historical self-disclosure pattern, not a new, unrelated event. Must not be rendered so as to suggest Vayu/Pavan (wind-deity) or Agni (fire-deity) manifestation. |
| Acts 2:4-11 | The Holy Spirit and Pentecost; Gospel to Jews and Gentiles | Galileans, diaspora Jews “from every nation under heaven” | Reversal-typology of Genesis 11:1-9 (Babel’s confusion of tongues) | High. This is a foundational typological reversal: Babel scattered humanity through confused speech as judgment; Pentecost begins regathering humanity across language barriers through the gospel. The translator note must make this reversal explicit, since it directly supports the universal_scope_of_gospel and gentiles-inclusion doctrines developed at length later in Acts (chs. 10–15) and in Romans (chs. 9–11). |
| Acts 2:14-15 | Persecution and Bold Witness | Peter, the Eleven | Anticipates the fuller witness theme rooted in Acts 1:8 | Continuation of a running theme; no new OT citation here. |
| Acts 2:16-21 | The Holy Spirit and Pentecost; Fulfillment of Prophecy | Peter, Joel (prophet) | Direct quotation: Joel 2:28-32 | Critical. The single most important OT quotation in the core passage. Must render “last days” (Joel’s “afterward,” LXX ἐν ταῖς ἐσχάταις ἡμέραις) per 08_core_glossary.md #10 — a linear, bounded era, never Kali Yuga’s cyclical framing. Joel’s “call on the name of the LORD” (Acts 2:21, quoting Joel 2:32) is the direct OT root of the salvation-confession theme that recurs at Acts 16:31 and is the OT background Paul later cites almost verbatim in Romans 10:13 (“everyone who calls on the name of the Lord will be saved”) — this exact wording must be rendered identically in both the Acts and Romans curricula, since Paul is knowingly quoting the same Joel text Peter quotes here. |
| Acts 2:22 | Apostolic Authority and Miracles; Conversion of Paul (Christology background) | Jesus, Peter | Echoes Deuteronomy 13:1-3 (testing true prophets by signs) inverted — here the signs authenticate rather than test | Medium. See 08_core_glossary.md #11. |
| Acts 2:23 | Providence; Justification apart from the Law (background) | Jesus, “lawless men” | Echoes the entire sacrificial/Suffering-Servant OT trajectory fulfilled explicitly at Acts 8:32-33 (Isaiah 53) | High. Reuse baseline providence (परमेश्वरक विधान) exactly; must not collapse into प्रारब्ध/भाग्य. |
| Acts 2:24-28 | The Holy Spirit and Pentecost; Resurrection of Christ | Jesus, David (as psalmist) | Direct quotation: Psalm 16:8-11 | Critical. This exact Psalm 16 quotation recurs verbatim in Acts 13:35 — both occurrences must be rendered identically. Reuse baseline पुनरुत्थान exactly, with the mandatory reincarnation-distinguishing note at both occurrences. “Hades” (ᾅδης, translating Sheol) must use the transliteration हेडेस per 08_core_glossary.md #14, never पाताल/अधोलोक. |
| Acts 2:29-31 | Davidic Covenant; Messianic Promise | David, Peter | Echoes 2 Samuel 7:12-13 and Psalm 132:11 (God’s oath to David regarding his throne/offspring) | High. Reuse baseline seed_of_david (दाऊदक वंशसँ) and covenant (वाचा) exactly; David is honored as ancestor (कुलपति/पूर्वज) while the text’s rhetorical point (his tomb, unlike Christ’s, still holds his body) must be preserved plainly. |
| Acts 2:32-33 | Resurrection of Christ; Lordship of Christ | Jesus, the apostles (“we are all witnesses”) | Continues the Psalm 16 fulfillment argument; anticipates Psalm 110 quotation in next verses | Critical. Reuse साक्षी (witness, per 08_core_glossary.md #17) and पुनरुत्थान exactly. |
| Acts 2:34-35 | Lordship of Christ | Jesus, David (as psalmist), Peter | Direct quotation: Psalm 110:1 | Critical. Reuse baseline lord (प्रभु) exactly in both occurrences within this single quoted verse (“The LORD said to my Lord”). This is one of the most theologically load-bearing double-uses of “Lord” in the entire NT; per the baseline’s lordship_of_christ doctrine entry, no deviation or lowering of honorific register is permitted. |
| Acts 2:36 | Lordship of Christ; Messianic Promise | Jesus, Peter, the crowd | The sermon’s climax; draws together Psalm 16 and Psalm 110 | Critical. Per the AI Translation Requirements’ cross-document consistency rule (already established for Romans 1:16-17, 8:28, 10:9-10), this verse’s rendering — “God has made him both Lord and Christ, this Jesus whom you crucified” — must remain textually identical across every future document in this curriculum. |
| Acts 2:37-40 | Repentance and Baptism | Peter, the crowd | Echoes Deuteronomy 32:5 (“crooked generation” idiom) | High. See 08_core_glossary.md #20-22, #25. |
| Acts 2:39 | Great Commission Fulfilled; Gospel to Jews and Gentiles | Peter | Echoes Isaiah 57:19 (“peace… to those far off and near”) and Genesis 12:3/22:18 (Abrahamic promise “to you and your children”) | High. “For all who are far off” is the seed of the Gentile-inclusion doctrine fully unpacked in chs. 10–15; must be read alongside the baseline’s unity_of_jews_and_gentiles entry. Reuse called/calling (बजाओल/बजाओल जाएब) exactly. |
| Acts 2:41 | The Church as Community | The 3,000 baptized | — | Medium. Render “souls” as जन/व्यक्ति, never आत्मा (see 08_core_glossary.md #26). |
| Acts 2:42-47 | The Church as Community | The early believers | — | Reuse baseline सङ्गति exactly (2:42); see 08_core_glossary.md #27-30 for breaking-of-bread, prayers, and common-goods notes. |
Chapter 3
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 3:1-10 | Apostolic Authority and Miracles | Peter, John, the lame beggar | Echoes Isaiah 35:6 (“the lame shall leap”) — eschatological healing-restoration imagery | Medium. A messianic-age healing sign; reinforce apostolic_authority/miracles doctrine, distinguish from siddhi (see 08_core_glossary.md #11). |
| Acts 3:13 | Deity/Sonship of Christ | Peter, “the God of Abraham, Isaac, and Jacob” | Echoes Exodus 3:6, 15-16 (God’s self-identification to Moses); Isaiah 52:13 (“my servant shall be exalted”) | High. “Glorified his servant Jesus” carries direct Suffering-Servant (Isaiah 52–53) resonance, developed fully at Acts 8:32-33; reuse baseline glory (महिमा) exactly. |
| Acts 3:14 | Justification apart from the Law (background) | Peter, Jesus, Barabbas | — | Medium. “The Holy and Righteous One” — see 08_core_glossary.md #35; compound of two baseline High-risk terms. |
| Acts 3:15 | Resurrection of Christ; Conversion of Paul (Christology) | Jesus, Peter | — | High. “Author/Source of life” (ἀρχηγός) — see 08_core_glossary.md #36; a genuinely new Christological title, not to be flattened to “guru.” |
| Acts 3:18 | Messianic Promise; Fulfillment of Prophecy | ”all the prophets,” Peter | General appeal to the whole prophetic corpus foretelling Messiah’s suffering (e.g., Isaiah 53; Psalm 22; Zechariah 12:10) | Critical. Reuse baseline मसीह exactly; the cumulative-prophetic-fulfillment claim must not be softened into “one strand of prophecy among several possible fulfillments.” |
| Acts 3:19-21 | Repentance and Baptism; Great Commission Fulfilled | Peter | Echoes the OT prophetic hope of cosmic restoration (Isaiah 65:17; Malachi 4:2); NT echo in Romans 8:19-23 (“creation… will be set free,” “redemption of our bodies”) | Medium-High. “Restoration of all things” (ἀποκατάστασις πάντων) — see 08_core_glossary.md #38 — must not be conflated with cyclical pralaya cosmology; this cross-references directly to Romans 8:19-23’s creation-groaning/redemption theme, which is the same linear, once-for-all restoration hope, not a recurring cosmic cycle. |
| Acts 3:22-23 | Fulfillment of Prophecy; Messianic Promise | Moses, Peter | Direct quotation: Deuteronomy 18:15, 18-19 (“a prophet like me… from among your brothers”) | Critical. This is a major messianic-typology text: Moses himself as a type of Christ, the ultimate Prophet. Recurs again at Acts 7:37 — both occurrences must render “prophet” with baseline भविष्यद्वक्ता exactly, and the typological claim (Moses prefigures, Christ fulfills) must be preserved, not reduced to “another prophet in a series.” |
| Acts 3:25 | Davidic/Abrahamic Covenant | Abraham, Peter | Direct quotation/echo: Genesis 22:18 and Genesis 12:3 (“in your offspring/seed all the families of the earth shall be blessed”) | High. See 08_core_glossary.md #39 (“Seed of Abraham”), grammatically patterned on baseline seed_of_david. This Genesis promise is also the direct OT root of Paul’s argument in Romans 4 (Abraham justified by faith, the father of all who believe) — the Genesis 12:3/22:18 “blessing to all nations” theme must be rendered consistently with any future Romans-curriculum citation of the same Abrahamic covenant texts. |
Chapter 4
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 4:11 | Messianic Promise; Lordship of Christ | Peter, the rulers | Direct quotation: Psalm 118:22 (“the stone that the builders rejected has become the cornerstone”) | High. Classic messianic-typology proof-text (cf. also its use in Luke 20:17, 1 Peter 2:7, outside curriculum scope). Rejected-stone-becomes-cornerstone typology directly parallels the pattern of humiliation-then-exaltation already established at Acts 2:23-36 (crucified, yet made Lord and Christ) — render so the reversal logic is clear, not flattened into a generic proverb about perseverance. |
| Acts 4:12 | Salvation | Peter | — | Critical. Reuse baseline उद्धार exactly; “no other name” reinforces exclusivity already flagged for the Way (मार्ग, ch. 9) and messiah (मसीह). |
| Acts 4:24-26 | Providence; Persecution and Bold Witness | The believers (corporate prayer), David (as psalmist) | Direct quotation: Psalm 2:1-2 (“Why did the nations rage… against his Anointed”) | High. “His Anointed” (τοῦ Χριστοῦ αὐτοῦ) reuses baseline मसीह; Psalm 2 is a foundational messianic psalm also echoed at Acts 13:33 (Psalm 2:7, “You are my Son”), and its “raging nations vs. God’s Anointed” pattern frames the persecution theme running throughout Acts. |
| Acts 4:32 | The Church as Community | The believers | Echoes Deuteronomy 15:4 (ideal of no poverty among God’s people) | Low-Medium. See 08_core_glossary.md #41; distinguish from caste-community solidarity. |
Chapter 5
Reviewed — no direct OT quotation. Ananias and Sapphira’s judgment (5:1-11) echoes the OT pattern of severe covenant-community discipline for deception before God (cf. Joshua 7, Achan’s sin — a structural/typological parallel, not a quotation). Acts 5:30 (“hanging him on a tree”) echoes Deuteronomy 21:22-23, later made explicit in Paul’s own argument at Galatians 3:13 (outside curriculum scope, but relevant background for justification_apart_from_the_law). Peter’s “we must obey God rather than men” (5:29) continues the Persecution and Bold Witness theme established at 4:19-20; no new OT citation.
Chapter 6
Reviewed — no direct OT quotation. The appointment of the Seven (6:1-6) is thematically, not textually, patterned on Moses’ delegation of leadership (Exodus 18:13-26; Numbers 11:16-17) — a structural parallel worth a light reviewer note for the apostolic_authority doctrine, but not a quoted text. Stephen’s accusation (6:13-14, “this holy place and the law”) sets up the extensive OT recital of Acts 7.
Chapter 7
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 7:2-8 | Fulfillment of Prophecy; Abrahamic Covenant | Abraham, Stephen | Retells Genesis 12:1-4 (the call of Abraham), Genesis 15:13-14 (the sojourn-and-deliverance prophecy), Genesis 17:8-10 (covenant of circumcision) | High. Establishes the covenant-historical foundation Paul later builds on in Romans 4; reuse baseline covenant (वाचा) exactly. Circumcision here is narrated historically/positively as the OT covenant sign — this must not be confused with the ch. 15 controversy over requiring circumcision of Gentile believers, which concerns a different question (a translator note distinguishing “circumcision as historical OT covenant sign” from “circumcision as a false requirement for Gentile salvation” is warranted). |
| Acts 7:9-16 | Providence; Church as Community (foreshadowing) | Joseph, his brothers, Stephen | Retells Genesis 37, 39-50 (Joseph sold by his brothers, later exalted to save them) | High — typological. Joseph is a classic OT type of Christ: rejected by his own, later exalted to a position from which he saves those who rejected him (explicit parallel to Acts 2:23-36 and Acts 3:13-15’s crucified-yet-exalted pattern). A translator/theologian note should make this Joseph-typology explicit, since it offers a powerful, non-Puranic, entirely OT-rooted illustration of humiliation-then-exaltation Christology, avoiding any recourse to avatar-descent imagery. |
| Acts 7:17-43 | Fulfillment of Prophecy; Persecution and Bold Witness | Moses, Stephen | Retells Exodus 1–32 (Moses’ birth, exile, call at the burning bush [Exodus 3:1-10], the Exodus, the golden calf [Exodus 32]) | High. The burning-bush theophany (7:30-34) echoes the fire-theophany pattern already flagged at Acts 2:3 — reinforce that this is the same true God’s self-disclosure pattern, not a new or different divine figure. |
| Acts 7:37 | Messianic Promise | Moses, Stephen | Direct quotation: Deuteronomy 18:15 (repeated from Acts 3:22) | Critical. Must render identically to Acts 3:22; see note there. |
| Acts 7:42-43 | Persecution and Bold Witness (Israel’s unfaithfulness) | Stephen, “the host of heaven” | Direct quotation: Amos 5:25-27 | Medium. New book-name extension required: Amos = आमोस (see Citation Normalization Convention above). Content concerns Israel’s idolatrous worship of foreign star-deities in the wilderness — historically describes ancient Near Eastern astral cults, not a live regional practice, but reviewers should note the general principle (idolatry provokes judgment) connects thematically to the mūrti-pūjā sensitivity flagged at Acts 17:16, 29 and Acts 19:24-41. |
| Acts 7:48-50 | The Church as Community (contrast); Great Commission Fulfilled | Stephen, Solomon | Direct quotation: Isaiah 66:1-2 (“Heaven is my throne… what house will you build for me?”) | High. This is a crucial text for the church doctrine’s distinction from a “ritual institution” (per baseline church entry, which already warns against मन्दिर/मठ associations): Stephen argues the true God cannot be confined to any single building, even the Jerusalem Temple itself. This directly parallels Paul’s identical argument using different words at Acts 17:24-25 (“the God who made the world… does not live in temples made by man”) — both passages should be rendered with consistent phrasing around “a house/temple made by human hands,” since they make the same theological point independently in two different speeches. Relevant caution: do not let this argument be heard as a general critique of all sacred architecture per se, but specifically as the claim that the transcendent Creator cannot be housed or contained — a claim directly relevant to, but requiring careful framing against, the temple/shrine-centered devotional architecture of Mithila’s own Vaishnava/Shaiva/Shakta traditions. |
Chapter 8
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 8:26-39 | Gospel to Jews and Gentiles; Messianic Promise | Philip, the Ethiopian eunuch | Direct quotation: Isaiah 53:7-8 (“like a sheep led to the slaughter…”) | Critical. This is the clearest, most explicit Suffering-Servant messianic-fulfillment text in Acts, functioning as the very passage the eunuch is reading when Philip “beginning with this Scripture, told him the good news about Jesus” (8:35). Reuse baseline gospel (सुसमाचार) and messiah (मसीह) exactly. This same Isaiah 53 passage undergirds Romans 4:25’s “delivered up for our trespasses” and is the OT root of the entire NT atonement doctrine — any future curriculum quoting Isaiah 53:7-8 or alluding to the Suffering Servant must match this rendering. Also directly connects to the eunuch’s social marginalization (Deuteronomy 23:1 excluded eunuchs from full covenant assembly) being overturned by the gospel’s reach — reinforcing universal_scope_of_gospel. |
Chapter 9
Reviewed — no direct OT quotation. Paul’s Damascus-road encounter (9:1-19) is a theophany narrative structurally paralleling OT call-theophanies (Moses at the burning bush, Exodus 3; Isaiah’s call vision, Isaiah 6:1-8) — a typological, not textual, parallel worth noting for the conversion_of_paul doctrine, since it establishes Paul’s apostolic call on the same pattern as an OT prophetic commissioning. “The Way” (9:2) is analyzed fully in 08_core_glossary.md #53 — Critical risk, no direct OT citation but the term’s exclusivity claim echoes Isaiah’s “a highway shall be there, and it shall be called the Way of Holiness” (Isaiah 35:8), a fruitful and safe OT bridge text translators may use in place of a Mithila mārg-tradition comparison.
Chapter 10
Reviewed — no direct OT quotation, though the whole Cornelius narrative (10:1-48) is the narrative fulfillment of Isaiah 49:6’s “light for the nations/Gentiles,” the same text directly quoted later at Acts 13:47 — reviewers should read Acts 10 as the enacted, narrative form of the very prophecy Paul quotes explicitly in ch. 13. Acts 10:34 (“God shows no partiality”) is analyzed fully in Part 3 below as the most important direct cross-curriculum lexical parallel to Romans 2:11 in the entire book.
Chapter 11
Reviewed — no new OT quotation. Peter’s report to the Jerusalem church (11:1-18) recapitulates ch. 10; the Jerusalem believers’ response (“Then to the Gentiles also God has granted repentance that leads to life,” 11:18) reuses baseline called/calling and the new term repentance (मन फेराव) established at 2:38.
Chapter 12
Reviewed — no direct OT quotation. Herod’s death (12:20-23, “an angel of the Lord struck him down… because he did not give God the glory, and he was eaten by worms”) echoes the OT pattern of proud rulers struck down for usurping divine honor (cf. Isaiah 14; Daniel 4, Nebuchadnezzar’s humbling — a structural/typological parallel, not a quotation). Reuse baseline glory (महिमा) exactly for “he did not give God the glory.”
Chapter 13
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 13:2 | Apostolic Authority; Great Commission Fulfilled | Barnabas, Saul, the Holy Spirit | — | High. “Set apart” (ἀφορίζω) — reuse baseline separation_unto_gods_service doctrine framework. |
| Acts 13:22 | Davidic Covenant | David, Paul | Echoes 1 Samuel 13:14 and Psalm 89:20 (“a man after my own heart”) | Medium. Reuse baseline दाऊद exactly. |
| Acts 13:33 | Sonship of Christ; Messianic Promise | Jesus, Paul | Direct quotation: Psalm 2:7 (“You are my Son, today I have begotten you”) | Critical. The same Psalm 2 already introduced at Acts 4:25-26 (Psalm 2:1-2). Reuse baseline son_of_god (परमेश्वरक पुत्र) exactly. “Today I have begotten you” must be handled carefully: in context this proclaims/declares the Son’s resurrection-vindication, not his coming-into-existence at a point in time — the eternal Sonship affirmed in the baseline sonship_of_christ entry must not be undermined by a reading that implies temporal origination. |
| Acts 13:34 | Davidic Covenant; Resurrection of Christ | Paul | Direct quotation: Isaiah 55:3 (“I will give you the holy and sure blessings of David”) | High. Reuse baseline covenant (वाचा) and holy (पवित्र) exactly. |
| Acts 13:35 | Resurrection of Christ | Paul | Direct quotation: Psalm 16:10 (repeated from Acts 2:27) | Critical. Must render identically to Acts 2:27 — see note there; both occurrences of “you will not let your Holy One see corruption” must match word-for-word. |
| Acts 13:38-39 | Justification apart from the Law | Paul | Background: Habakkuk 2:4 (“the righteous shall live by his faith”) — not directly quoted here but the OT text underlying the whole argument, and the same text Paul quotes explicitly in Romans 1:17 | CRITICAL — highest-priority cross-curriculum consistency requirement in the entire Acts corpus. This is the single verse most directly paralleling the baseline’s Romans thesis statement. Reuse baseline justification (धर्मी घोषित कएल जाएब) and law (व्यवस्था) exactly, with zero abbreviation. Per the AI Translation Requirements’ rule that “Same rendering of Romans 1:16–17 across all documents” is mandatory, translators must ensure any explanatory material connecting Acts 13:38-39 to Romans 1:17 (or to Habakkuk 2:4, should it be separately cited) uses matching vocabulary for “faith” (विश्वास) and “righteous/justified” (धार्मिकता family) throughout. |
| Acts 13:41 | Persecution and Bold Witness | Paul, “scoffers” | Direct quotation: Habakkuk 1:5 (“Look, you scoffers, be astounded and perish…”) | Medium. New book-name note: Habakkuk = हबक्कूक (already established in baseline). |
| Acts 13:47 | Gospel to Jews and Gentiles; Great Commission Fulfilled | Paul, Barnabas | Direct quotation: Isaiah 49:6 (“I have made you a light for the Gentiles”) | High. See 08_core_glossary.md #62. This is the explicit prophetic text the Cornelius narrative (ch. 10) enacted without quoting; both passages should be read and taught together. Reuse baseline gentiles (अन्यजाति) exactly. |
| Acts 13:48 | Election; Effectual Calling | The Gentile believers at Pisidian Antioch | — | High. See 08_core_glossary.md #63; reuse baseline election (परमेश्वरक चुनाव) exactly, directly paralleling Romans 8:28-30 and 9:11-12’s election language (see Part 3). |
Chapter 14
Reviewed — no direct OT quotation. Acts 14:15-17 (Paul and Barnabas refusing worship at Lystra) alludes generally to OT creation-theology (cf. Genesis 1; Psalm 146:6, “who made heaven and earth”) without a formal quotation. This chapter’s central sensitivity is analyzed fully in 07_semantic_analysis.md and 08_core_glossary.md #64 (θεὸς ζῶν, “the living God”) as the sharpest real-world parallel to the incarnation/avatar-collision risk — Paul and Barnabas’s emphatic refusal of divine honors is itself the text’s own built-in safeguard against the avatar-descent misreading, and should be rendered with that refusal fully intact and prominent.
Chapter 15
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 15:1, 5 | Justification apart from the Law | ”some men from Judea,” Pharisaic believers | Background: the Mosaic law of circumcision, Genesis 17:9-14 | High. Sets up the chapter’s central controversy; reuse baseline law (व्यवस्था) exactly. |
| Acts 15:11 | Grace; Salvation | Peter | — | Critical. “We believe that we will be saved through the grace of the Lord Jesus, just as they will” — reuse baseline grace (अनुग्रह), salvation (उद्धार), and lord (प्रभु) exactly. This verse is Acts’ most explicit statement of the doctrine justification_apart_from_the_law and must be read as the narrative counterpart to Romans 3:24 and Romans 11:5-6’s grace-not-works argument (see Part 3). |
| Acts 15:16-18 | Davidic Covenant; Gospel to Jews and Gentiles | James, Amos (prophet) | Direct quotation: Amos 9:11-12 (“I will rebuild the tent of David that has fallen… that the remnant of mankind may seek the Lord, and all the Gentiles…”) | High. New book-name extension: Amos = आमोस. Render “tent/tabernacle of David” (σκηνή) as डेरा/तम्बू, explicitly NOT मन्दिर or मण्डली — this is a distinct image (David’s fallen royal tent/dynasty, to be rebuilt) from both the Jerusalem Temple and the NT church, though James applies it typologically to the Gentile-inclusive church being built in the present passage. A translator note should clarify the typological move: the “tent of David” being rebuilt is fulfilled, in James’s own argument, in the Gentile-inclusive people of God now forming — directly reinforcing unity_of_jews_and_gentiles. |
| Acts 15:20, 29 | Gospel to Jews and Gentiles | The Jerusalem Council | Echoes Levitical food-purity and idol-avoidance concerns (Leviticus 17-18) | High. See 08_core_glossary.md #67 (food sacrificed to idols); direct parallel to prasad-sharing practice. |
Chapter 16
Reviewed — no direct OT quotation. The “spirit of divination/Python spirit” episode (16:16-18) has no OT textual citation but stands in the same category as OT prohibitions against divination and mediums (Deuteronomy 18:10-11; Leviticus 19:31) — a thematic, not textual, parallel worth noting for the apostolic_authority_and_miracles doctrine’s exorcism material. See 08_core_glossary.md #69 for the primary risk analysis (Critical, direct parallel to regional devī-āveś/oracle-possession practice).
Chapter 17
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 17:24-25 | The Church as Community (contrast); Great Commission Fulfilled | Paul, the Athenians | Parallels Isaiah 66:1-2 and Stephen’s identical argument at Acts 7:48-50 (see note there); echoes Psalm 50:9-12 (God needs nothing from human hands) | High. Render consistently with the Acts 7:48-50 phrasing per the note above — both speeches make the same “God is not housed in buildings made by human hands” argument. |
| Acts 17:26 | Great Commission Fulfilled; Providence | Paul | Echoes Genesis 10-11 (the table of nations, common descent from Noah) and Deuteronomy 32:8 | Medium. “From one man he made every nation” — reinforces universal human kinship, relevant to universal_human_accountability and unity_of_jews_and_gentiles doctrines; must not be read as endorsing caste-based sub-categorization of that common origin. |
| Acts 17:28 | Great Commission Fulfilled (general revelation) | Paul, Greek poets (Epimenides, Aratus) | NOT an OT quotation — a quotation of pagan Greek poetry, cited approvingly by Paul for its partial truth about universal divine dependence | Medium. See 08_core_glossary.md #73. Flag clearly to translators/reviewers that this is a rare NT instance of quoting non-Scriptural literature as containing a partial, usable truth — a careful model for how (and how minimally) this curriculum might ever reference Mithila’s own poetic tradition (e.g., Vidyapati) without implying scriptural authority equivalence; the baseline’s inspiration_of_scripture doctrine entry’s caution against conflating devotional literature with God-breathed Scripture still applies in full force even here — Paul quotes the poets only for a single incidental true observation, not as a source of doctrine. |
| Acts 17:29-31 | Great Commission Fulfilled; Resurrection of Christ | Paul, the Athenians | Echoes Isaiah 44:9-20 (the folly of crafted idols) | Critical. See 08_core_glossary.md #71 (idol/मूर्ति) and #14/#64 (resurrection mockery, 17:32, connecting again to the reincarnation-contrast note). |
Chapter 18
Reviewed — no direct OT quotation. Paul’s vow (18:18) is background-linked to the Nazirite vow law of Numbers 6:1-21 (new book-name: Numbers = गिनती) — historical-legal background, not a quoted text. Apollos’s instruction “in the way of the Lord” and John’s baptism vs. Christian baptism (18:24-26) reuse established बपतिस्मा vocabulary; no new OT citation.
Chapter 19
Reviewed — no direct OT quotation. The sons of Sceva episode (19:11-16) and the Artemis riot (19:23-41) are analyzed fully in 08_core_glossary.md #76-77 (Critical risk); no formal OT text is quoted in either episode, though the Artemis narrative’s underlying theological point (the folly and danger of goddess-devotion threatened by the gospel’s exclusivity) again echoes the Isaiah 44 idol-polemic tradition noted at Acts 17:29.
Chapter 20
Reviewed — no direct OT quotation, apart from Paul’s citation of a saying of Jesus not recorded in the Gospels (20:35, “It is more blessed to give than to receive”) — an agraphon (unwritten/extra-Gospel dominical saying). Translation sensitivity: Low-Medium. Flag for translators that this is presented as an authoritative saying of Jesus despite not appearing in the four Gospels — worth a brief explanatory note so readers do not conclude other unwritten “sayings of Jesus” circulating in popular religious culture carry equal canonical weight.
Chapter 21
Reviewed — no direct OT quotation. Agabus’s prophetic sign-act (21:10-11, binding himself with Paul’s belt) is typologically patterned on OT prophetic sign-acts (Isaiah 20:2-4, walking barefoot; Jeremiah 13:1-11, the linen loincloth; Ezekiel 4, various enacted signs) — a structural, non-quotational parallel worth noting for the apostolic_authority_and_miracles and fulfillment_of_prophecy doctrines, reinforcing that biblical prophecy often includes embodied sign-acts, not only verbal prediction. Paul’s purification rite (21:24, 26) is analyzed fully in 08_core_glossary.md #81 (High risk; must not be read back into the sanctification doctrine).
Chapter 22
Reviewed — no new OT quotation beyond Paul’s own retelling of his Damascus-road conversion (already covered at ch. 9) before the Jerusalem crowd. Ananias’s phrase “the God of our fathers” (22:14) reuses baseline father (पिता) in its patriarchal/covenantal sense, echoing Exodus 3:15-16 (already noted at Acts 3:13 and Acts 7:32).
Chapter 23
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 23:5 | Persecution and Bold Witness | Paul, the high priest Ananias | Direct quotation: Exodus 22:28 (“you shall not speak evil of a ruler of your people”) | Low-Medium. Paul’s self-correcting citation models submission to civil/religious authority structures even amid conflict — relevant background to Romans 13:1-7’s authority teaching (outside this curriculum’s core doctrines but worth a cross-reference note for consistency, since Romans 13 is part of the baseline curriculum). |
| Acts 23:6-8 | Resurrection of Christ (general resurrection) | Paul, Pharisees, Sadducees | — | Critical. Reuse baseline पुनरुत्थान exactly; per baseline note, the CRITICAL prohibition against पुनर्जन्म applies without exception even when the topic is the general resurrection doctrine rather than Christ’s own resurrection specifically. |
Chapter 24
Reviewed — no direct OT quotation. Tertullus’s accusation naming “the sect of the Nazarenes” (24:5) and Paul’s reply “according to the Way” (24:14) are analyzed fully in 08_core_glossary.md #83 and #53. Acts 24:25 (“as he reasoned about righteousness and self-control and the judgment to come”) reuses baseline righteousness (धार्मिकता) exactly; no new OT citation.
Chapter 25
Reviewed — no direct OT quotation. Paul’s legal appeal to Caesar (25:11-12) is a purely Roman-legal-procedural matter with no OT citation; continues established witness/gospel-defense vocabulary.
Chapter 26
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 26:14 | Conversion of Paul | Jesus, Paul | Echoes a common Greco-Roman proverb (“kick against the goads”) rather than an OT text — not a Scripture quotation | Low. Flag as proverbial idiom, not Scripture, to avoid over-invested doctrinal weight. |
| Acts 26:16-18 | Conversion of Paul; Gospel to Jews and Gentiles; Sanctification | Jesus, Paul | Echoes Isaiah 42:6-7 and Isaiah 49:6 (“to open their eyes, that they may turn from darkness to light… a light for the nations”) | High. This directly reuses the Isaiah 42/49 Servant-mission language already established at Acts 13:47 — must render “open eyes… turn from darkness to light” consistently with that earlier occurrence. “Sanctified by faith in me” reuses baseline sanctification (पवित्रीकरण) exactly, and this directly parallels Romans 6:22’s sanctification-as-fruit language (see Part 3). |
| Acts 26:22-23 | Fulfillment of Prophecy; Resurrection of Christ | Moses, “the prophets,” Paul | General appeal to Moses and the prophets foretelling Messiah’s suffering and resurrection, and “light both to our people and to the Gentiles” | Critical. Reuse baseline पुनरुत्थान and मसीह exactly; the phrase “first to rise from the dead” reinforces Christ’s resurrection as the pioneering, unique, once-for-all event (cf. 08_core_glossary.md #55’s careful distinction from mere resuscitation). |
Chapter 27
Reviewed — no new OT quotation and no new load-bearing theological vocabulary (confirmed already in 07_semantic_analysis.md). Typological note for reviewers: the storm-and-deliverance narrative structurally echoes Jonah 1 (a sea storm threatening a ship, resolved through God’s sovereign intervention) and Psalm 107:23-30 (“those who go down to the sea in ships… he made the storm be still”). This is a literary/structural parallel, not a quotation, and requires no special terminology beyond the already-established providence (परमेश्वरक विधान).
Chapter 28
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 28:4 | Providence (contrast) | Maltese islanders, Paul | Not Scripture — a reported pagan inference (the goddess Δίκη/Justice) | Medium. See 08_core_glossary.md #88; the narrator records, but does not endorse, this superstitious inference. |
| Acts 28:25-27 | Fulfillment of Prophecy; Gospel to Jews and Gentiles | Paul, “the Holy Spirit” (as speaker through Isaiah), the Jewish leaders in Rome | Direct quotation: Isaiah 6:9-10 (“you will indeed hear but never understand…”) | Critical. This is the book’s climactic OT quotation and connects directly to Romans 11:7-10’s related hardening-of-Israel argument (which quotes a different but thematically parallel combination of Isaiah 29:10 and Deuteronomy 29:4, not Isaiah 6:9-10 itself) — see Part 3 for the precise cross-curriculum relationship. Translators must ensure this partial, purposeful hardening is never read through a fatalistic प्रारब्ध (karma-destiny) lens; the text itself frames it as a temporary, partial judgment within an ongoing, still-open plan of salvation (explicit in Romans 11:11-12, 25-26), not a fixed, unchangeable fate. |
| Acts 28:28 | Great Commission Fulfilled; Gospel to Jews and Gentiles | Paul | — | High. “This salvation of God has been sent to the Gentiles” — reuse baseline उद्धार and अन्यजाति exactly. |
| Acts 28:31 | Great Commission Fulfilled; Kingdom Mission; Persecution and Bold Witness | Paul | — | High. The book’s climactic closing verse; reuse baseline परमेश्वरक राज्य, प्रभु, and निडरता (established at 4:13) exactly. Per the AI Translation Requirements’ cross-document consistency discipline, this verse should be treated with the same rigor as Romans 1:16-17. |
PART 2 — Messianic Reference and Typology Summary
| Typological/Messianic Element | OT Root | Acts Fulfillment | Theological Note |
|---|---|---|---|
| Prophet like Moses | Deuteronomy 18:15, 18-19 | Acts 3:22-23; 7:37 | Direct double quotation; Moses himself functions as a type of the ultimate Prophet, Christ. |
| Suffering Servant | Isaiah 52:13-53:12 | Acts 3:13, 26 (allusion); Acts 8:32-35 (direct quotation) | The clearest messianic-typology thread in Acts; foundational also to Romans 4:25. |
| Rejected stone / cornerstone | Psalm 118:22 | Acts 4:11 | Humiliation-exaltation reversal pattern, paralleling 2:23-36. |
| Davidic king enthroned | Psalm 2:7; Psalm 110:1; 2 Samuel 7:12-13 | Acts 2:34-35; 4:25-26; 13:33-34 | Establishes Christ’s kingship and unique Sonship; reuse baseline son_of_god and lord exactly at every occurrence. |
| Joseph rejected-then-exalted | Genesis 37, 39-50 | Acts 7:9-16 (Stephen’s retelling) | Structural/narrative typology of humiliation followed by exaltation-to-save; safe, wholly OT-rooted illustration avoiding avatar-descent imagery. |
| Elijah’s ascension | 2 Kings 2:11 | Acts 1:9-11 | Contrast-typology: a real precedent for bodily ascension within the canon, offered as the safer bridge text in place of स्वर्गारोहण’s Mahabharata association. |
| Tent/Tabernacle of David rebuilt | Amos 9:11-12 | Acts 15:16-18 | Applied typologically by James to the Gentile-inclusive church; distinct from both मन्दिर and मण्डली terminology. |
| Abrahamic blessing to all nations | Genesis 12:3; 22:18 | Acts 3:25; (Paul’s whole Gentile mission, chs. 13-28) | Direct root of Romans 4’s Abraham-justified-by-faith argument; must render consistently across curricula. |
| Light to the Gentiles | Isaiah 49:6; 42:6-7 | Acts 13:47 (direct quotation); Acts 26:18, 23 (allusion); enacted narratively in Acts 10 (Cornelius) | The single clearest prophetic anchor for the “Gospel to Jews and Gentiles” doctrine. |
| Pentecost/Feast of Firstfruits | Leviticus 23:15-21 | Acts 2:1 | Directly echoed in Romans 8:23’s “firstfruits of the Spirit” — a genuine, non-coincidental canonical link. |
| Partial hardening of Israel | Isaiah 6:9-10 | Acts 28:25-27 | Thematically parallel to (though textually distinct from) Romans 11:7-10’s hardening argument; both must avoid a fatalistic reading. |
PART 3 — Cross-Curriculum Parallels to the Romans Baseline
This part isolates the most important direct lexical, thematic, or quotation-level parallels between Acts and the already-completed Romans Language Package, with explicit rendering-consistency requirements.
| Acts Passage | Romans Passage | Shared Theme/Term | Rendering-Consistency Requirement |
|---|---|---|---|
| Acts 2:21; 16:31 | Romans 10:9-13 | Calling on the name of the Lord for salvation; confession of Jesus as Lord | Both curricula quote or echo Joel 2:32 (“everyone who calls on the name of the Lord will be saved”). The phrase प्रभुक नाम पुकारब and the confession यीशु प्रभु छथि (with honorific छथि) must be rendered identically in both curricula — this is the single most important cross-curriculum consistency point in the entire analysis. |
| Acts 10:34 | Romans 2:11 | ”God shows no partiality” (προσωπολημψία, identical Greek root in both texts) | Reuse पक्षपात exactly in both curricula without exception. Critical — this is a verbatim lexical match, not merely a thematic echo; any divergence in rendering would obscure that Paul and Peter are making the identical doctrinal claim. |
| Acts 13:38-39 | Romans 3:20-28; 4:1-25 | Justification apart from the works of the law | Reuse baseline धर्मी घोषित कएल जाएब and व्यवस्था exactly; both texts argue that the Law of Moses could not justify, but faith in Christ does. |
| Acts 13:38-39 (background: Habakkuk 2:4) | Romans 1:17 | ”The righteous shall live by faith” | Even though Acts 13 does not directly quote Habakkuk 2:4, the underlying doctrinal claim is identical to Romans’ thesis verse. Ensure विश्वास (faith) and धार्मिकता (righteousness) vocabulary matches exactly between any explanatory material for these two passages. |
| Acts 15:11 | Romans 3:24; 5:15-17; 11:5-6 | Salvation through grace, not works/merit | Reuse अनुग्रह and उद्धार exactly; both passages exclude any contribution of human merit or law-keeping. |
| Acts 2:38 (gift of the Holy Spirit at conversion) | Romans 8:15 (Spirit of adoption, “Abba, Father”) | Reception of the Spirit | Keep the NEW term पवित्र आत्माक उपहार (gift of the Spirit at conversion, Acts 2:38) terminologically distinct from baseline पुत्रत्व प्रदान (adoption) and अब्बा (Abba) — these are related but distinct aspects of the same conversion event; do not merge the vocabulary. |
| Acts 8:32-35 (Isaiah 53 quotation) | Romans 4:25 | Christ’s substitutionary death | Both texts draw on Isaiah 53’s Suffering-Servant theology; ensure any future curriculum quoting Isaiah 53 matches this established rendering. |
| Acts 9:15; 13:48 | Romans 8:28-30; 9:11-12 | Election / sovereign calling | Reuse baseline परमेश्वरक चुनाव and बजाओल/बजाओल जाएब exactly; both must avoid any drift toward प्रारब्ध/भाग्य (karma-fate) framing. |
| Acts 10:1–11:18 (Cornelius narrative) | Romans 9-11 (Israel and the Gentiles; the olive tree) | Gentile inclusion into God’s people | Both bodies of material develop the unity_of_jews_and_gentiles doctrine; ensure अन्यजाति and इस्राएल are used consistently. |
| Acts 17:31 | Romans 2:16 | God will judge the world through Christ Jesus | Reuse न्याय (judgment) and पुनरुत्थान (resurrection, underlying the judgment scene) exactly; both texts anchor final judgment in Christ specifically, not an impersonal karmic reckoning. |
| Acts 20:28 | Romans 12:4-5 | The church as a body under shepherding oversight | Reuse baseline मण्डली exactly; both passages describe the corporate, Spirit-governed nature of the church. |
| Acts 26:18 | Romans 6:22 | Sanctification as the fruit of faith | Reuse baseline पवित्रीकरण exactly in both. |
| Acts 28:25-27 (Isaiah 6:9-10) | Romans 11:7-10 (Isaiah 29:10/Deuteronomy 29:4 combination) | Partial hardening of Israel | These are textually distinct OT quotations making a thematically parallel point. Do NOT render as if they were the same quotation; instead, add a cross-reference note in both curricula’s supporting material clarifying that Acts and Romans independently invoke different OT hardening-texts for the same theological argument, and that both must avoid a fatalistic/प्रारब्ध framing (per Romans 11:11-12, 25-26’s insistence this hardening is partial and purposive, not final). |
| Acts 1:8; 13:47 | Romans 10:18; 15:19-21 | Universal geographic extent of gospel proclamation | Reuse baseline सुसमाचार प्रचार exactly; both describe the gospel’s reach “to the end(s) of the earth” as a fulfillment-in-progress. |
| Acts 3:19-21 | Romans 8:19-23 | Cosmic restoration / creation’s redemption | Ensure “restoration of all things” (सभ वस्तुक पूर्ण पुनर्स्थापना) and Romans 8’s “creation… redemption of our bodies” language are recognized by reviewers as the same linear eschatological hope, not two separate concepts — both must avoid pralaya-cycle framing. |
PART 4 — Rendering-Consistency Rules for Shared Quotations
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Joel 2:28-32 (Acts 2:17-21) / Joel 2:32 echoed in Romans 10:13. The clause “everyone who calls on the name of the Lord will be saved” must be rendered with identical wording in both curricula: प्रभुक नाम पुकारएबला हर एक जन उद्धार पाओत (or the fixed Phase 2 equivalent once translated) — establish this exact phrase now and lock it for reuse.
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Psalm 16:8-11, quoted twice within Acts itself (Acts 2:25-28 and Acts 13:35). Both occurrences must be rendered identically, word-for-word, including the हेडेस transliteration and the mandatory resurrection/reincarnation-distinguishing translator note at both places.
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Psalm 2 (quoted in two parts: Psalm 2:1-2 at Acts 4:25-26; Psalm 2:7 at Acts 13:33). Though quoted in two different verses, both citations are from the same Psalm and support the same messianic-kingship doctrine; use consistent register and vocabulary for “the LORD’s Anointed” (मसीह) and “Son” (पुत्र) across both occurrences.
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Deuteronomy 18:15, 18-19, quoted twice within Acts itself (Acts 3:22-23 and Acts 7:37). Both occurrences must render “prophet” with baseline भविष्यद्वक्ता exactly, and the typological claim (a prophet like Moses, fulfilled uniquely in Christ) must be preserved identically both times.
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Isaiah 53:7-8 (Acts 8:32-33). This rendering must be treated as the fixed baseline for any future curriculum in this language pipeline that quotes Isaiah 53 (e.g., a future 1 Peter or Gospel-of-John curriculum) — record the established Maithili wording for “like a sheep led to the slaughter” once fixed in Phase 2, and reuse it verbatim thereafter.
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Amos 9:11-12 (Acts 15:16-18). “Tent/tabernacle of David” (σκηνή) must be rendered with डेरा or तम्बू, never मन्दिर or मण्डली, to keep David’s royal-dynastic image distinct from both the Jerusalem Temple and the NT church, even though James applies the image typologically to the church.
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“God shows no partiality” (Acts 10:34; Romans 2:11). Both must use पक्षपात with zero deviation — this is a direct lexical match between the two curricula, not merely a shared theme, and any divergence would be a translation-memory violation under the Critical-risk enforcement tier.
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Isaiah 6:9-10 (Acts 28:26-27). Establish the Maithili rendering now as the fixed baseline for this text across the entire translation pipeline, since this passage is quoted five times across the NT (only this Acts occurrence is in scope here, but future Gospel curricula will need to match it exactly).
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Habakkuk 2:4 / Romans 1:17, thematically underlying Acts 13:38-39. Even without a direct quotation in Acts, any supplementary explanatory text connecting these passages must use विश्वास (faith) and धार्मिकता (righteousness) exactly as fixed in the Romans baseline, with no paraphrase substitution.
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Isaiah 49:6 / Isaiah 42:6-7 (Acts 13:47; 26:18, 23), enacted narratively in Acts 10. Use a single, fixed Maithili rendering for “light to/for the Gentiles” (अन्यजातिक हेतु ज्योति, per
08_core_glossary.md#62) at every occurrence, and cross-reference the Cornelius narrative (ch. 10) explicitly in any teaching notes as the lived fulfillment of this same prophetic text. -
Genesis 12:3 / 22:18 (Acts 3:25), foundational also to Romans 4. Any Phase 2 explanatory note bridging Acts 3:25 to Romans 4’s Abraham-justified-by-faith argument must reuse अब्राहमक वंशसँ and the baseline’s existing imputed_righteousness (आरोपित धार्मिकता) term consistently, even though Genesis 15:6 itself is not directly quoted in Acts.
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Isaiah 66:1-2 (Acts 7:48-50) and Paul’s parallel argument at Acts 17:24-25. Render both passages’ “house/temple made by human hands” argument with matching phrasing within this curriculum, since they are two independent NT speeches making the identical theological point.
Coverage confirmation: every chapter of Acts (1–28) is represented above, either through a full cross-reference table or through an explicit “reviewed — no direct OT quotation” note, per the full-book-coverage mandate. See 10_biblical_theme_map.md for the consolidated thematic architecture built on this cross-reference foundation.