Cross-Reference Analysis
Cross-Reference and Theme Analysis: Acts 1–28 (English → Pashto)
Methodology
This document catalogs every Old Testament quotation and every major allusion, typological pattern, and messianic reference in Acts, chapter by chapter, together with its New Testament connections — especially to the Romans Language Package that anchors this pipeline. A chapter with no direct OT citation is explicitly marked “reviewed — no new citation” rather than omitted. All established Pashto renderings from translation_memory.json and bible_term_registry.json are reused exactly; new renderings proposed here are consistent with the risk tiers established in analysis/08_core_glossary.md.
Citations are normalized as Book Chapter:Verse (English book names; e.g., Romans 10:13, Genesis 15:6, Acts 2:21).
PART 1 — Chapter-by-Chapter Cross-Reference Matrix
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 1:8 | Great Commission Fulfilled; programmatic thesis of the whole book | The risen Jesus; the apostles | Echoes Isaiah 49:6 (“light…to the end of the earth”); functions in Acts the way Romans 1:16-17 functions in Romans — the book’s thesis statement | High. “To the end of the earth” (د ځمکې تر پایه) carries the same acute mission/evangelism danger already Critical in the Romans baseline (Mission, Evangelism). Must render identically at every recurrence (1:8; 13:47; 28:28). |
| Acts 1:11, 1:9-10 | Ascension of Christ | Jesus; the apostles; “two men… in white robes” (angels) | Typological echo of Elijah’s bodily ascent (2 Kings 2:11) and Enoch’s removal (Genesis 5:24) | Medium-High. Bodily, historical ascension; must not be softened into a vague spiritual departure, paralleling the baseline’s caution on Resurrection of Christ. |
| Acts 1:20 | Apostolic office continuity | Judas; Matthias | Direct quotation: Psalm 69:25; Psalm 109:8 | Low-Medium. Applied as legal precedent for filling an office, not as personal vengeance; should not be read through the badal (revenge) cultural lens. |
| Acts 2:1 | Holy Spirit and Pentecost — new-covenant fulfillment of the harvest feast | The gathered believers | Typological fulfillment of Shavuot/Feast of Weeks (Leviticus 23:15-21; Exodus 34:22), fifty days after Passover (i.e., after Christ’s resurrection) | High. See 07_semantic_analysis.md note on پنطیکوست; must not be flattened into a generic Islamic-style festival term. |
| Acts 2:2-4 | Reversal of Babel; unity across languages | The gathered believers | Direct typological reversal of Genesis 11:1-9 (confusion of tongues at Babel) | Medium. A valuable positive teaching point: God’s Spirit reunites what human pride divided; should be surfaced explicitly, not left implicit. |
| Acts 2:16-21 | Holy Spirit and Pentecost; Universal Scope of the Gospel | Peter; the prophet Joel | Direct quotation: Joel 2:28-32 (v.21 = Joel 2:32) | CRITICAL — shared quotation with Romans. Acts 2:21 and Romans 10:13 quote the identical text (“whoever calls on the name of the Lord shall be saved”). Must render with byte-for-byte identical Pashto wording in both curricula. See Part 3 rule R1. |
| Acts 2:25-28 | Resurrection of Christ; Assurance of Salvation | Peter; David | Direct quotation: Psalm 16:8-11 | Critical. Repeated verbatim at Acts 13:35 (Psalm 16:10 only); the two occurrences must be rendered consistently within Acts itself. See Part 3 rule R2. |
| Acts 2:29-31 | Davidic Covenant; Fulfillment of Prophecy | David (as “patriarch” and prophet) | Background: 2 Samuel 7:12-16; Psalm 132:11 | Medium-High. David functions here as a prophet who foresaw and pointed beyond himself; must not let tribal-lineage pride (qawm/khel resonance of “patriarch”) eclipse this forward-pointing function. |
| Acts 2:34-35 | Lordship of Christ; Deity of Christ | Peter; David | Direct quotation: Psalm 110:1 | Critical. Establishes the “right hand of God” exaltation claim; must be read together with Acts 2:36’s climactic “Lord and Christ.” |
| Acts 2:36 | Lordship and Messianic identity — sermon’s climax | Peter; “all the house of Israel” | Culmination of the Joel 2:32 / Psalm 16 / Psalm 110 catena; structurally parallel to Romans 10:9’s salvation confession | Critical. Render “Lord and Christ” (خداوند او مسیح) with the same unqualified weight as Romans 10:9’s “عیسی خداوند دی.” See Part 3 rule R3. |
| Acts 3:13 | Continuity with the God of the patriarchs | Peter; Abraham, Isaac, Jacob | Allusion: Exodus 3:6, 15 | Low. Establishes covenant continuity, not novelty. |
| Acts 3:18 | Fulfillment of Prophecy | Peter; “all the prophets” | General fulfillment claim (no single citation) | Medium. Must be taught against the Sunni naskh (abrogation) default per the baseline’s Fulfillment of Prophecy doctrine note. |
| Acts 3:22-23 | Christ as the Prophet like Moses | Peter; Moses | Direct quotation: Deuteronomy 18:15, 18-19 | High. Repeated at Acts 7:37; both occurrences must render identically. “Prophet” here must be paired with fuller Christological titles per the baseline’s prophet-finality caution (echoes Muhammad’s khatam al-anbiya risk). |
| Acts 3:25 | Gospel to Jews and Gentiles — Abrahamic root | Peter; Abraham | Allusion: Genesis 22:18 (cf. Genesis 12:3) | Medium-High. Anticipates Gentile inclusion (chs. 10-15); conceptually parallel to Paul’s Abraham argument in Romans 4, though not a shared verbatim citation. |
| Acts 3:21 | Eschatological restoration | Peter | Echoes OT restoration hope (e.g., Isaiah 65:17; Malachi 4:5-6, implicit) | Medium. Distinguish “restoration of all things” from a nationalist political-restoration reading (cf. the disciples’ own mistaken question at Acts 1:6). |
| Acts 4:11 | Rejection and vindication of Christ | Peter; John; the Sanhedrin | Direct quotation: Psalm 118:22 | High. The rejected-cornerstone image; keep as a literal building-stone metaphor, not generalized into “foundation of a house.” |
| Acts 4:24 | God as sovereign Creator | The gathered believers | Allusion: Psalm 146:6; Nehemiah 9:6 | Low. |
| Acts 4:25-26 | Opposition to God’s Anointed; Messianic Promise | The gathered believers; “kings,” “rulers” | Direct quotation: Psalm 2:1-2 | Critical. “Anointed” here is a direct messianic identification with Christ. Sensitivity note: given the politically fraught regional context, must be taught as describing historical opposition to Christ, not as license for anti-government activism (contrast with Acts 13’s Psalm 2:7, a separate but related occurrence — see Part 3 rule R4). |
| Acts 5 | Persecution and Bold Witness (pattern continues) | Ananias; Sapphira; the apostles; the Sanhedrin | Reviewed — no new direct OT citation. General allusion to the recurring prophetic-persecution pattern (cf. 2 Chronicles 36:16; Nehemiah 9:26), reinforcing Acts 7:52’s explicit statement of this pattern. | — |
| Acts 6 | Church as Community — office of service | The Seven; the apostles | Reviewed — no new direct OT citation. | — |
| Acts 7:2-8 | Covenant history; Abrahamic Covenant | Stephen; Abraham | Direct narration/paraphrase: Genesis 12:1-4; 15:13-14; 17:8-14; Deuteronomy 2:5 | Medium. Historical-narrative recounting rather than formal proof-text quotation; low collision risk beyond standard care for proper names. |
| Acts 7:9-16 | Typology: the rejected-yet-exalted deliverer | Stephen; Joseph | Direct narration: Genesis 37, 39-50 | High (typological). Joseph — sold by his own brothers, later exalted to save them — is a deliberate rhetorical type for Christ (rejected by his own people, later exalted as Savior). This typological point should be made explicit in teaching material, not left for the reader to infer. |
| Acts 7:17-43 | Typology: Moses as deliverer and rejected leader | Stephen; Moses | Direct narration/quotation: Exodus 2:14; 3:1-10; 32:1 | High. Moses is both a positively regarded shared figure (Musa) and, in Stephen’s speech, a type of the rejected-but-vindicated deliverer fulfilled in Christ; this typological argument must be surfaced explicitly given Musa’s independent high status in regional Islamic piety. |
| Acts 7:37 | Christ as the Prophet like Moses (repetition) | Stephen; Moses | Direct quotation: Deuteronomy 18:15 (= Acts 3:22) | High. Must render identically to Acts 3:22-23; see Part 3 rule R5. |
| Acts 7:42-43 | Idolatry and exile judgment | Stephen | Direct quotation: Amos 5:25-27 | Medium. |
| Acts 7:44 | Tabernacle pattern vs. man-made temple | Stephen; Moses | Direct quotation/allusion: Exodus 25:40 | Medium. Sets up 7:49-50 and Acts 17:24-25; consistency required across all three occurrences. |
| Acts 7:46-47 | Davidic Covenant; temple-building | Stephen; David; Solomon | Allusion: 2 Samuel 7; 1 Kings 6 | Low-Medium. |
| Acts 7:49-50 | God’s transcendence over any physical temple | Stephen | Direct quotation: Isaiah 66:1-2 | Medium. Must render consistently with Acts 17:24-25’s echo of the same theme; see Part 3 rule R6. |
| Acts 7:51 | Israel’s covenant-history resistance | Stephen | Allusion: Exodus 32:9; Deuteronomy 9:6 (“stiff-necked”) | Low-Medium. |
| Acts 7:52; 7:59-60 | Typology/pattern: persecuted prophets; forgiveness under violence | Stephen | Pattern echoing OT prophet-persecution (2 Chronicles 24:20-22) and directly echoing Christ’s own words on the cross (Luke 23:34, 46) | Critical. See 07_semantic_analysis.md’s شاهد/شهید note; Stephen’s death models Christian martyrdom (suffering while forgiving) as categorically distinct from the shahīd (jihad-martyrdom) ideal. |
| Acts 8:32-33 | Messianic prophecy — Suffering Servant; Salvation | Philip; the Ethiopian eunuch; Isaiah | Direct quotation: Isaiah 53:7-8 | CRITICAL. The single most important messianic-prophecy quotation in Acts outside ch. 2-4. Isaiah 53’s substitutionary, sin-bearing sense (though only vv. 7-8 are quoted) must be taught in its fuller context so Christ is not reduced to a merely righteous martyr — a reading that would fit comfortably within the surrounding Islamic sympathetic-prophet framework and blunt the doctrine of Salvation (already Critical in the baseline, with its nanawatai/substitution bridge). |
| Acts 9 | Conversion of Paul — prophetic-commissioning pattern | Saul/Paul; Ananias | Pattern echoing prophetic call narratives: Jeremiah 1:4-5; Isaiah 6:8; Ezekiel 1-2 | Medium. |
| Acts 9:15 | Election; Conversion of Paul | The Lord; Ananias; Saul | Conceptual link to election doctrine (already High in the Romans baseline); no direct OT citation | High. Reinforces the baseline’s caution that election is God’s free choice, unrelated to lineage, tribal standing, or personal merit — even a former persecutor may be chosen. |
| Acts 9:36-42 | Typology: apostolic resurrection-power continuing Christ’s own | Peter; Tabitha (Dorcas) | Typological echo of Elijah/Elisha raising the dead (1 Kings 17:17-24; 2 Kings 4:32-37) and of Jesus raising Jairus’s daughter (Mark 5:41, “Talitha cumi” / “Tabitha, arise”) | Medium-High. A valuable resource for Apostolic Authority and Miracles; the near-identical Aramaic address (“Talitha”/“Tabitha”) is a notable textual echo worth surfacing in teaching notes. |
| Acts 10 | Gospel to Jews and Gentiles; ceremonial purity abolished | Peter; Cornelius | Background: Leviticus 11; Deuteronomy 14 (clean/unclean food laws) | Critical. See 08_core_glossary.md پاک/ناپاک entry; must be taught as addressing Mosaic ceremonial law specifically, not shari’a categories. |
| Acts 10:34-35 | Impartiality of God; Universal Scope of the Gospel | Peter; Cornelius | Direct echo of the formula in Deuteronomy 10:17; 2 Chronicles 19:7 | High — shared formula with Romans. “God shows no partiality” parallels Romans 2:11’s identical NT phrase. Must render this English phrase identically in both curricula. See Part 3 rule R7. |
| Acts 11 | Report to Jerusalem; church at Antioch | Peter; Barnabas | Reviewed — recounts Acts 10 material; no new direct OT citation. | — |
| Acts 12 | Herod’s persecution; Peter’s deliverance | Peter; Herod; James (son of Zebedee) | Reviewed — no new direct OT citation. Pattern continues the persecution-and-deliverance theme (cf. Daniel 6, implicit background for angelic deliverance from unjust rulers). | — |
| Acts 13:22 | Davidic Covenant | Paul; David | Allusion: 1 Samuel 13:14; Psalm 89:20 (“a man after my heart”) | Low-Medium. |
| Acts 13:33 | Sonship of Christ; Resurrection as declaration | Paul; David (as psalmist) | Direct quotation: Psalm 2:7 | CRITICAL — parallel to Romans. Thematically parallel to Romans 1:4 (“declared to be the Son of God… by his resurrection”), though the OT source differs. “Today I have begotten you” must be rendered so as to affirm the proclamation/declaration of Christ’s eternal Sonship at the resurrection, not its origination — the same adoptionism caution already flagged for Romans 1:4 in the baseline (Incarnation, Sonship of Christ). |
| Acts 13:34 | Davidic Covenant; resurrection assurance | Paul | Direct quotation: Isaiah 55:3 | Medium. |
| Acts 13:35 | Resurrection of Christ (repetition) | Paul; David | Direct quotation: Psalm 16:10 (= Acts 2:27) | Critical. Must render identically to Acts 2:25-28; see Part 3 rule R2. |
| Acts 13:41 | Warning against unbelief | Paul | Direct quotation: Habakkuk 1:5 | Medium — false-friend risk with Romans. Habakkuk 1:5 (Acts 13:41) must not be confused with Habakkuk 2:4 (“the righteous shall live by faith,” quoted in Romans 1:17) — same OT book, different verse, entirely different rhetorical function. See Part 3 rule R8. |
| Acts 13:47 | Great Commission Fulfilled; Gospel to Jews and Gentiles | Paul; Barnabas | Direct quotation: Isaiah 49:6 (“a light for the Gentiles… to the ends of the earth”) | Critical/High. Directly echoes Acts 1:8’s “end of the earth” phrase (render identically — see Part 3 rule R9) and is thematically parallel to Romans 15:9-12’s Gentile-inclusion OT catena. |
| Acts 14:15 | Living God vs. idols; Creator theology | Paul; Barnabas | Allusion: Psalm 146:6; Exodus 20:11 | Medium. A genuine point of common ground with tawhid’s monotheism; must still lead to the fuller Christ-centered content. |
| Acts 15:9 | Universal Scope of the Gospel; Unity of Jews and Gentiles | Peter | Direct NT phrase “no distinction” — parallel to Romans 3:22 and Romans 10:12 (“no distinction between Jew and Greek”) | Critical — shared phrase with Romans. Must render “no distinction” (توپیر نشته / هیچ توپیر نه دی) identically across Acts and Romans. See Part 3 rule R10. |
| Acts 15:11 | Justification apart from the Law | Peter | Direct doctrinal statement, structurally parallel to Romans 3:24; 11:6 | Critical. “We are saved through grace” — see 08_core_glossary.md; render using established فضل + نجات exactly as in Romans. |
| Acts 15:16-17 | Davidic Covenant; Gentile inclusion in the restored kingdom | James | Direct quotation: Amos 9:11-12 (LXX form) | Critical/High. Doctrinal proof-text for the Jerusalem Council’s decision. Thematically parallel to Romans 15:9-12’s catena. “Tent of David” (rebuilt) must be rendered so its Davidic-covenant-fulfillment sense is not lost in an over-domesticated translation, despite the natural resonance of “tent” imagery in nomadic/pastoral Pashtun culture. |
| Acts 16 | Persecution and Bold Witness; spirit of divination | Paul; Silas; Lydia; the Philippian jailer | Reviewed — no direct OT citation. Background: Leviticus 19:31; Deuteronomy 18:10-11 (prohibition of divination) informs the python-spirit episode. | High (see 08_core_glossary.md spirit-of-divination entry). |
| Acts 17:24-25 | God’s transcendence; He needs nothing from human hands | Paul (at the Areopagus) | Allusion: Isaiah 42:5; Psalm 50:9-12; echoes Acts 7:49-50 | Medium. Must render consistently with Acts 7:49-50; see Part 3 rule R6. |
| Acts 17:26 | God’s sovereignty over the nations | Paul | Allusion: Deuteronomy 32:8 | Medium. |
| Acts 17:28 | Apologetic bridge-building (NOT Scripture) | Paul | Quotation of pagan poets (Epimenides; Aratus/Cleanthes) | Low doctrinal risk; High methodological-clarity risk. Must be clearly marked in all teaching material as Paul citing non-inspired pagan literature for rhetorical common ground — not as an OT or inspired citation — to avoid any confusion about the canon of Scripture. |
| Acts 17:31 | Coming judgment in righteousness | Paul | Allusion: Psalm 9:8; Psalm 96:13 | Medium-High. Ties to صداقت (righteousness) baseline term applied to eschatological judgment. |
| Acts 18 | Corinth; Aquila and Priscilla; Apollos | Paul; Aquila; Priscilla; Apollos | Reviewed — no new direct OT citation. | — |
| Acts 19 | Ephesus; disciples of John; riot over Artemis | Paul; disciples of John; Demetrius | Reviewed — no direct OT citation. | — |
| Acts 20:28 | Pastoral care of the church | Paul; the Ephesian elders | Allusion: Ezekiel 34:1-10; Psalm 23; Numbers 27:16-17 | Medium. |
| Acts 20:35 | Generosity; sacrificial giving | Paul | Extracanonical saying attributed to Jesus, not recorded in the Gospels (“more blessed to give than to receive”) | Low, with a labeling caution. Must be clearly attributed as words of the Lord Jesus as reported by Paul, not treated as an OT citation or invented saying. |
| Acts 21 | Paul’s Nazirite-type vow | Paul; James; the Jerusalem elders | Background: Numbers 6:1-21 (Nazirite vow) | Medium (see 08_core_glossary.md vow/purification entries). |
| Acts 22 | Paul’s defense before the crowd | Paul | Reviewed — recounts Acts 9’s conversion narrative; no new OT citation. | — |
| Acts 23:6-8 | Resurrection hope contested even within Judaism | Paul; Pharisees; Sadducees | Background: Daniel 12:2 (bodily resurrection hope) | Medium. Useful apologetic resource: resurrection was already a live, contested first-century Jewish doctrine, not a later Christian invention. |
| Acts 24 | Trial before Felix; “the Way” called a sect | Paul; Felix; Tertullus | Reviewed — no new direct OT citation. General appeal to “the Law and the Prophets” (24:14) as thematic fulfillment claim. | — |
| Acts 25 | Trial before Festus; appeal to Caesar | Paul; Festus; Agrippa | Reviewed — no direct OT citation. Civil/legal narrative. | — |
| Acts 26:22-23 | General fulfillment claim | Paul | General appeal to “what the prophets and Moses said would happen,” not a single citation | Medium. |
| Acts 26:14 | (Non-scriptural idiom) | The risen Jesus, addressing Saul | Possibly a Greek proverbial expression (“kicking against the goads”), not an OT citation | Low. Render for natural comprehensibility; no scriptural citation attached. |
| Acts 27:24 | Providence amid danger | An angel; Paul | Echoes the OT divine-reassurance formula “do not be afraid” (Genesis 15:1; Isaiah 41:10) | Low-Medium. |
| Acts 28:26-27 | Israel’s partial hardening; Fulfillment of Prophecy | Paul; the Jewish leaders in Rome | Direct quotation: Isaiah 6:9-10 (also quoted in Matthew 13:14-15; Mark 4:12; John 12:40) | CRITICAL — related-but-distinct quotation from Romans. Thematically parallels Romans 11:8 (which conflates Deuteronomy 29:4 and Isaiah 29:10 — a different hardening text). These must not be merged or rendered identically; each retains its own precise OT source and citation. See Part 3 rule R11. |
| Acts 28:28 | Gospel to Jews and Gentiles — book’s closing statement | Paul | Restates the Acts 1:8 / Isaiah 49:6 Gentile-mission theme | High. Render “salvation” and the Gentile-inclusion sense consistently with نجات and غیر یهودیان as established. |
PART 2 — Messianic Typology Table
| OT Type | Fulfillment in Acts | Passage(s) | Theological Point | Translation Sensitivity |
|---|---|---|---|---|
| Joseph — rejected by his brothers, later exalted to save them | Christ, rejected by his own people, exalted to save them | Acts 7:9-16 | Israel’s rejection of her own deliverer, later reversed in exaltation and salvation | High. Make the typological point explicit in teaching notes; the parallel is Stephen’s own rhetorical strategy. |
| Moses — deliverer, lawgiver, prophet, rejected by his own generation | Christ as the definitive Prophet like Moses | Acts 3:22-23; 7:17-43 | Moses himself pointed forward to a greater Prophet | High. Musa’s independent high status in regional Islam makes this typological “surpassing” argument sensitive; teach explicitly, do not assume it is self-evident. |
| David — anointed king, psalmist-prophet | Christ as the greater, resurrected, enthroned Davidic King and Lord | Acts 2:25-36; 13:22-23, 33-37; 15:16-17 | The Davidic covenant’s promised, permanent heir | Critical. Ties directly into خداوند/مسیح Critical baseline terms. |
| Suffering Servant (Isaiah 53) | Christ’s silent, substitutionary suffering and death | Acts 8:32-35; cf. the “Servant” (پaic) title at Acts 3:13, 26; 4:27, 30 | Christ’s death as vicarious, sin-bearing sacrifice, not merely noble martyrdom | Critical. See Part 1 note on Acts 8:32-33. |
| Sinai theophany — fire, sound, the giving of the Law | Pentecost theophany — fire, sound, the giving of the Spirit | Acts 2:2-3 (cf. Exodus 19:16-19) | The New Covenant’s Spirit-gift as a greater outpouring than the Old Covenant’s law-gift | Medium. A rich positive teaching resource; must be anchored to the Spirit’s personal indwelling, not read as an unrelated meteorological coincidence. |
| Babel — languages confused as judgment | Pentecost — languages united in understanding as grace | Acts 2:4-11 (cf. Genesis 11:1-9) | Christ’s gospel reverses humanity’s self-exalting fragmentation | Medium. Surface explicitly; a strong positive resource for the Universal Scope doctrine. |
| Tabernacle — God’s mobile presence among his people | The church as God’s true, Spirit-indwelt dwelling, not a fixed building | Acts 7:44-50; 17:24-25 | Anticipates the doctrine of Church as Community as a dispersed, non-building-bound people | Medium. Directly reinforces the baseline’s note that “church” rarely means a public building in restrictive Pashto-speaking regions. |
| Elijah/Elisha — prophetic resurrection-power over death | Peter and Paul continuing Christ’s own resurrection-power in ministry | Acts 9:36-42 (Tabitha); Acts 20:9-12 (Eutychus) | Apostolic miracles authenticate the same divine power at work in Christ, now at work through his witnesses | Medium-High. Reinforces Apostolic Authority and Miracles; must avoid کرامات (Sufi saint-miracle) framing. |
| Prophets persecuted by their own covenant people | Stephen (and the apostles generally) persecuted by their own covenant people | Acts 7:52, 58-60 | Persecution of God’s messengers is a recurring covenant-history pattern, not a sign of God’s absence | Critical. See شاهد/شهید distinction note. |
PART 3 — Rendering-Consistency Rules for Shared and Related Quotations
The following rules bind Phase 2 translation across both the Acts and Romans curricula. Deviation from any rule below must be flagged for human theologian review per the baseline’s escalation protocol.
R1 — Joel 2:32 / Acts 2:21 / Romans 10:13 (IDENTICAL quotation).
“Whoever calls on the name of the Lord shall be saved” must be rendered with the exact same Pashto wording in both books: “هر څوک چې د خداوند نوم واخلي، نجات به مومي.” This was already fixed in 07_semantic_analysis.md; carry it forward unchanged into any Acts translation memory extension.
R2 — Psalm 16:10 / Acts 2:27 / Acts 13:35 (internal Acts consistency).
Both occurrences of “you will not let your Holy One see corruption” must use identical Pashto wording within Acts, matching the rendering fixed in 07_semantic_analysis.md (Acts 2:25-28 entry): هاډیس, مقدس, خرابیدل/خاورو کیدل as there specified.
R3 — Acts 2:36 / Romans 10:9 (structural parallel, not verbatim quotation). Acts 2:36’s “Lord and Christ” (خداوند او مسیح) is Acts’ own version of the Romans 10:9 salvation confession (“عیسی خداوند دی”). Both must carry identical theological weight — unqualified, unsoftened deity/messiahship claims — even though the wording differs by context.
R4 — Psalm 2:1-2 (Acts 4:25-26) vs. Psalm 2:7 (Acts 13:33) — same Psalm, distinct verses and functions. Do not conflate these two occurrences. Acts 4 quotes vv.1-2 (opposition to God’s Anointed); Acts 13 quotes v.7 (declaration of Sonship). Each requires its own precise citation and must not be merged into a single generic “Psalm 2 reference.”
R5 — Deuteronomy 18:15 / Acts 3:22-23 / Acts 7:37 (internal Acts consistency). Both occurrences of “a prophet like me” must render identically within Acts, and the “prophet” title must be paired with fuller Christological titles per the baseline’s prophet-finality caution at both occurrences, not only the first.
R6 — Isaiah 66:1-2 / Acts 7:49-50 and Acts 17:24-25 (thematic echo, internal Acts consistency). Both passages assert God’s transcendence over any man-made temple; render the “heaven is my throne… what house will you build me” theme consistently across both occurrences, even though 17:24-25 is an allusion rather than a formal citation.
R7 — Deuteronomy 10:17 / Acts 10:34-35 vs. Romans 2:11 (shared NT formula). The English phrase “God shows no partiality” must be rendered with identical Pashto wording in both Acts 10:34 and wherever Romans 2:11 is rendered in the Romans Language Package, even though the Romans baseline package supplied for this project does not itself list a fixed rendering for Romans 2:11. Phase 2 translators must establish this wording once and register it in translation memory before either book’s segment is finalized, then reuse it exactly.
R8 — Habakkuk 1:5 (Acts 13:41) vs. Habakkuk 2:4 (Romans 1:17) — false-friend caution. These are two distinct verses from the same OT book with entirely different rhetorical functions (a warning against scoffing unbelief vs. the foundational “righteous shall live by faith” text). Translators and reviewers must never merge these citations or assume shared wording; each must carry its own, separately-verified Pashto rendering and citation label.
R9 — Isaiah 49:6 / Acts 1:8 and Acts 13:47 (internal Acts consistency). “To the end(s) of the earth” (د ځمکې تر پایه) must render identically at both occurrences, preserving the deliberate literary bracket these two passages form around the book’s missionary structure.
R10 — “No distinction” / Acts 15:9, Romans 3:22, Romans 10:12 (shared doctrinal phrase). The phrase “no distinction [between Jew and Gentile/Greek]” must be established as a single fixed Pashto rendering and used identically at all three locations. Recommended rendering: “هیچ توپیر نشته” (hich tofir nishta) or “توپیر نشته” — to be confirmed and locked in translation memory before Phase 2 begins, then applied without variation.
R11 — Isaiah 6:9-10 (Acts 28:26-27) vs. Deuteronomy 29:4 / Isaiah 29:10 (Romans 11:8) — related-but-distinct hardening texts. Both passages address Israel’s partial spiritual hardening, and both matter for the doctrine of Unity of Jews and Gentiles, but they quote different OT source texts with different wording. Do not render them identically or treat one as a paraphrase of the other; each requires its own precise citation and wording, cross-referenced but not merged.
R12 — Amos 9:11-12 (Acts 15:16-17) and the Romans 15:9-12 Gentile-inclusion catena — thematic, not verbatim, parallel. Both passages argue from OT prophecy that Gentile inclusion was always part of God’s plan for the restored Davidic kingdom. They are not the same citation and must not be merged, but teaching material should note the shared doctrinal argument (Justification apart from the Law; Gospel to Jews and Gentiles) explicitly when both curricula are used together.
R13 — Isaiah 53:7-8 (Acts 8:32-33) and Romans’ substitutionary-death doctrine (Romans 4:25; 5:6-8) — conceptual, not verbatim, parallel. Romans does not directly quote Isaiah 53 in the baseline package provided, but its doctrine of Christ’s substitutionary death depends on the same Isaianic background Acts quotes directly. Teaching material introducing Acts 8 should note this connection explicitly, reinforcing (not duplicating) the baseline’s نجات/Salvation Critical doctrine note about the nanawatai cultural bridge.
Coverage Note
Every chapter of Acts (1–28) has been reviewed above for OT quotations, major allusions, typological patterns, and messianic references. Chapters 5, 6, 11, 12, 18, 19, 22, 24, and 25 contain no new direct OT citation and are explicitly marked “reviewed — no new citation” rather than omitted, consistent with the full-book-coverage mandate. All citations use the normalized Book Chapter:Verse format required for Phase 2 cross-reference tooling. This document, together with analysis/07_semantic_analysis.md and analysis/08_core_glossary.md, feeds into analysis/10_biblical_theme_map.md and the eventual Acts-specific extension of translation_memory.json.