Cross-Reference Analysis
Cross-Reference and Theme Analysis — Acts 1–28
English → Portuguese | Destination: Portuguese
Curriculum: Acts
Core passage: Acts 2:1–41
Companion curriculum in this Language Pipeline: Romans (baseline)
Citation format in this document: Normalized English-style (Book Chapter:Verse, e.g. Genesis 15:6, Acts 2:38, Romans 10:13) for cross-reference matching across curricula. This normalized format applies only to this analysis artifact. Phase 2 destination-text output must follow the Portuguese Almeida citation convention already fixed in the baseline (Romanos 3:23, Gênesis 15:6, Atos 2:38), per 12_ai_translation_requirements.md.
Purpose: This document identifies every Old Testament quotation and allusion in Acts, every messianic reference, every typological pattern, and every direct parallel to the Romans Language Package already fixed for Portuguese, so that Phase 2 translation preserves both intratextual (Acts-internal) and intertextual (Acts–Romans) consistency.
Part 1 — Master Cross-Reference Matrix (Canonical Order)
| Acts Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Acts 1:6-8 | Kingdom mission, program of the book | Jesus, the Eleven | Structural key verse; echoes Isaiah 49:6 (“to the end of the earth”) and the OT hope of restored Israel (cf. Isaiah 11:12) reoriented to a worldwide gospel mission rather than a political restoration | Render “confins da terra” consistently across all four programmatic occurrences (1:8; 13:47 quoting Isaiah 49:6; 26:23 allusion); do not let “kingdom” (reino de Deus) regain the disciples’ political-restoration sense Jesus corrects in 1:6-7 |
| Acts 1:20 | Judgment on the betrayer, apostolic succession | Judas, Peter | Direct quotation of Psalm 69:25 and Psalm 109:8 | Psalm 69 is also quoted in Romans 11:9-10 (vv. 22-23) regarding judgment on unbelieving Israel; different verses of the same psalm — do not conflate renderings, but keep the psalm’s judgment register consistent in tone |
| Acts 2:16-21 | The Holy Spirit and Pentecost; universal outpouring | Peter, “sons and daughters,” “menservants and maidservants” | Direct quotation of Joel 2:28-32 | Highest-priority shared quotation with Romans. Joel 2:32’s formula, “whoever calls on the name of the Lord shall be saved” (Acts 2:21), is quoted verbatim again in Romans 10:13. See Part 5 rendering rule below — must be rendered identically in both curricula. |
| Acts 2:25-28 | Resurrection of Christ foretold | David (as prophet), Christ | Direct quotation of Psalm 16:8-11 | Establishes bodily, non-decaying resurrection; requotedin part at Acts 13:35 (Psalm 16:10) — Acts-internal consistency required, see Part 5 |
| Acts 2:29-31 | Davidic covenant fulfilled in resurrection | David, Christ | Allusion to 2 Samuel 7:12-13 and Psalm 132:11 (Davidic covenant); explicit identification of David as prophet | Connects to baseline davidic_covenant and seed_of_david entries (Romans 1:3); “descendência de Davi” terminology should be echoed here for cross-curriculum consistency |
| Acts 2:33-35 | Exaltation and Lordship of Christ | Christ, David (as psalmist) | Direct quotation of Psalm 110:1, “The Lord said to my Lord” | Same OT text underlying the baseline’s Romans lord/Senhor Critical entry; the double κύριος (YHWH / Messiah) must be rendered with the same clarity established there |
| Acts 2:39 | Universal scope of the promise | Peter, “all who are far off” | Echoes Isaiah 57:19 (“peace… to him who is far and to him who is near”) and extends Joel 2:32’s “far off” language | Reinforces baseline universal_scope_of_gospel doctrine; retain unqualified universal language, matching Romans 10:12-13 |
| Acts 3:13 | God’s identity and Christ’s exaltation | Peter, Abraham/Isaac/Jacob | Direct quotation/echo of Exodus 3:6, 15 (“the God of Abraham, and of Isaac, and of Jacob”) | Anchors the sermon in Israel’s covenant God, not a generic deity; supports god/Deus Critical entry against syncretistic dilution |
| Acts 3:18 | Suffering of the Messiah foretold | ”all the prophets,” Christ | General allusion to the prophetic pattern of Messianic suffering (Isaiah 53; Psalm 22) | Prepares the direct Isaiah 53 quotation at Acts 8:32-33; keep servant-song vocabulary consistent between the two passages |
| Acts 3:22-23 | Prophet like Moses | Moses, Christ | Direct quotation of Deuteronomy 18:15, 18-19 | Repeated verbatim at Acts 7:37; requires Acts-internal consistency (Part 5); establishes Christ as the eschatological Prophet, distinct from the many “prophets” (profetas) of Brazilian folk-Christian usage |
| Acts 3:25 | Abrahamic covenant fulfilled | Abraham, “your offspring” | Allusion to Genesis 22:18 / Genesis 12:3 | Connects to Romans 4’s Abraham argument (Genesis 15:6, quoted in Romans 4:3); though Acts does not quote Genesis 15:6 directly, the Abraham-as-covenant-recipient frame must remain theologically continuous with the baseline’s imputed_righteousness entry |
| Acts 4:11 | Christ the rejected-but-vindicated cornerstone | Peter, builders, Christ | Direct quotation of Psalm 118:22 | Same “rejected stone” image used by Jesus himself (Luke 20:17) and Paul (implicitly, Romans 9:33 quoting Isaiah 8:14/28:16, a related “stone” text); keep “pedra angular/pedra rejeitada” consistent if this image recurs in curriculum materials |
| Acts 4:24-26 | God’s sovereignty over opposition | The gathered church, “kings of the earth” | Direct quotation of Psalm 2:1-2; allusion to Exodus 20:11/Nehemiah 9:6 (Creator God) in the opening address | Psalm 2:7 is quoted separately at Acts 13:33 — same psalm, different verse; do not conflate. Reinforces providence/providência Critical doctrine already fixed in the baseline |
| Acts 7:2-8 | Abrahamic promise and covenant | Abraham | Direct allusions to Genesis 12:1, Genesis 17:8, Genesis 15:13-14 | Stephen’s speech is the single densest concentration of OT narrative allusion in Acts; render each Genesis reference consistently with any future Genesis-curriculum renderings, and keep aliança (covenant) terminology fixed per baseline |
| Acts 7:9-16 | Joseph rejected by brothers, later their deliverer | Joseph | Allusion to Genesis 37, 45, 50 | Typological: Joseph, rejected by his own, becomes the instrument of their deliverance — a recognized type of Christ, rejected by his own people (John 1:11) yet becoming Israel’s and the world’s Savior; flag for teaching notes, not a lexical risk |
| Acts 7:17-29 | Moses rejected, then raised up as deliverer | Moses | Allusion to Exodus 1:8, Exodus 2:11-15 | Typological: the “rejected deliverer” pattern recurs (Joseph, Moses, Christ); supports the Conversion of Paul and Apostolic Authority doctrines’ theme of divinely-appointed but initially-rejected leadership |
| Acts 7:30-34 | Theophany and divine commissioning | Moses, God (burning bush) | Direct quotation/allusion to Exodus 3:1-10 | Establishes the pattern of personal divine call later echoed in Paul’s Damascus-road commissioning (Acts 9, 22, 26); keep “chamado” vocabulary consistent per baseline calling entry |
| Acts 7:35-37 | Prophet like Moses (repeated) | Moses, Christ | Repeats Deuteronomy 18:15 (see Acts 3:22-23) | Acts-internal consistency required — see Part 5 |
| Acts 7:40-43 | Idolatry and judgment (golden calf) | Israel in the wilderness | Direct quotation of Amos 5:25-27; allusion to Exodus 32:1, 23 | Supports idolatry High-risk entry; useful cross-reference for the Athens idolatry material in Acts 17 |
| Acts 7:44-46 | Tabernacle and temple background | David, Solomon | Allusion to the tabernacle/temple narrative (Exodus 25; 1 Kings 6-8) | Sets up Stephen’s climactic contrast between a temple made by hands and the God who cannot be contained (7:48-50) |
| Acts 7:48-50 | God transcends the temple | Stephen | Direct quotation of Isaiah 66:1-2 | Directly relevant to Justification apart from the Law doctrine’s broader theme that God’s presence and salvation are not bound to a single ritual location; also resonant with Acts 17:24 (Athens) |
| Acts 7:51 | Persistent unbelief indicted | Stephen, the Sanhedrin | Allusion to Exodus 33:3 / Deuteronomy 9:6 (“stiff-necked”) | Rhetorical indictment echoing Moses’ own charge against Israel; render with full rhetorical force, not softened |
| Acts 7:59-60 | Christlike intercession in death | Stephen | Echoes Christ’s own words (Luke 23:34, 23:46); not an OT quotation but a direct dominical parallel | Typological: Stephen’s death (forgiveness prayer, commending his spirit) deliberately mirrors Christ’s crucifixion — the pattern for Christian martyrdom throughout the book (see Part 3) |
| Acts 8:32-33 | Suffering Servant fulfilled in Christ | The Ethiopian eunuch, Philip, Christ | Direct quotation of Isaiah 53:7-8 | Critical. Same Servant Song (Isaiah 53) partially quoted in Romans 10:16 (Isaiah 53:1) and echoed throughout the baseline’s Messianic Promise doctrine. The eunuch’s question “of whom does the prophet speak?” (8:34) is answered decisively: Jesus alone. Render Isaiah 53 vocabulary (sofrimento, silêncio, humilhação) consistently with any Isaiah/Servant material already fixed for Romans |
| Acts 10:34-35 | Impartiality of God toward all nations | Peter, Cornelius | Echoes Deuteronomy 10:17 (“God… shows no partiality”) and 2 Chronicles 19:7 | Direct parallel to Romans 2:11 (“God shows no partiality”) — identical doctrinal formula; see Part 4 |
| Acts 13:22 | David as the man after God’s own heart | Samuel, David | Allusion to 1 Samuel 13:14 and Psalm 89:20 | Establishes Davidic credentials before the Psalm 2 and Psalm 16 quotations that follow in the same sermon |
| Acts 13:33 | Divine Sonship of Christ | Paul, Christ | Direct quotation of Psalm 2:7, “You are my Son” | Reinforces baseline son_of_god/Filho de Deus Critical entry; same psalm partially quoted earlier at Acts 4:25-26 (vv. 1-2) — different verses, keep distinct but thematically unified |
| Acts 13:34 | Resurrection secures the Davidic promises | Paul, Christ | Direct quotation of Isaiah 55:3 | Ties resurrection directly to covenant fulfillment; supports davidic_covenant and resurrection_of_christ doctrines together |
| Acts 13:35 | Christ’s body did not decay | Paul, Christ | Direct quotation of Psalm 16:10 (same text as Acts 2:27) | Acts-internal consistency required — must match the Acts 2:27 rendering exactly (see Part 5) |
| Acts 13:41 | Warning against unbelief | Paul, “scoffers” | Direct quotation of Habakkuk 1:5 | Do not confuse with Habakkuk 2:4, quoted in Romans 1:17 (“the righteous shall live by faith”) — same prophetic book, entirely different verse and theological function; see Part 5 |
| Acts 13:47 | Light to the Gentiles | Paul, Barnabas | Direct quotation of Isaiah 49:6 | Programmatic Great Commission proof-text; echoed again at Acts 26:23; render “luz para os gentios” identically both times |
| Acts 14:15 | Creator God vs. pagan deities | Paul, Barnabas, the Lystra crowd | Allusion to Exodus 20:11 (“who made heaven and earth and sea”) | Supports the polytheism-confrontation doctrine also active in Acts 17; keep Creator-God language distinct from any pantheistic reading |
| Acts 14:16-17 | General revelation to the nations | Paul, Barnabas | Echoes Psalm 65:9-13; Psalm 147:8 (God’s providential care in nature) | Anticipates the fuller Areopagus argument of Acts 17:24-28; connects to providência doctrine |
| Acts 15:16-17 | Restoration of David’s fallen tent; Gentile inclusion | James (citing the prophets) | Direct quotation of Amos 9:11-12 | Central proof-text for the Jerusalem Council’s ruling; direct parallel to the Gospel to Jews and Gentiles and Unity of Jews and Gentiles doctrines already High-risk in the Romans baseline (Romans 11:17-24, olive tree) |
| Acts 17:24-25 | God needs nothing from human hands | Paul (Areopagus) | Allusion to Isaiah 42:5 and Psalm 50:9-12 | Direct rebuttal of idol-temple religion; connects to Acts 7:48-50 (Isaiah 66:1-2) — keep “templo feito por mãos” language consistent across both passages |
| Acts 17:26 | One human family, appointed times and boundaries | Paul (Areopagus) | Allusion to Deuteronomy 32:8 and Genesis 1-11 (common descent from one origin) | Supports Unity of Jews and Gentiles doctrine at the broadest possible (all-humanity) scope |
| Acts 17:28 | Immanence of God (used apologetically, not an OT text) | Paul (Areopagus), quoting Epimenides/Aratus | Quotation of Greek poets, not Scripture — flagged for contrast, not consistency | Risk noted in the Semantic Analysis (07): must not be read pantheistically; no OT rendering-consistency rule applies since the source is pagan, not biblical |
| Acts 17:31 | Coming universal judgment by the risen Christ | Paul (Areopagus), Christ | Allusion to Psalm 9:8 and Psalm 96:13 (“he will judge the world in righteousness”) | Direct parallel to Romans 2:16 and Romans 14:10-12 (universal judgment); “julgará o mundo com justiça” should echo Romans’ established justiça vocabulary |
| Acts 20:35 | Generosity as a mark of ministry | Paul, Ephesian elders | Saying attributed to Jesus, not found in the canonical Gospels (an agraphon) — not an OT quotation | Flag as a dominical saying outside the Gospel record; translate plainly, no doctrinal risk beyond normal fidelity |
| Acts 21:10-11 | Prophetic sign-act warning Paul | Agabus | Typological echo of OT prophetic sign-acts (Isaiah 20:2-4; Jeremiah 13:1-11; Ezekiel 4:1-3) | Reinforces continuity between OT prophetic form and apostolic-era prophecy while the closed-canon distinction (baseline’s Inspiration of Scripture doctrine) is maintained — this is confirmatory, not additional, revelation |
| Acts 23:5 | Respect toward civil/religious authority | Paul | Direct quotation of Exodus 22:28 (“You shall not speak evil of a ruler of your people”) | Low doctrinal risk; supports general submission-to-authority theme parallel to Romans 13:1-7 |
| Acts 26:18 | Conversion as light overcoming darkness | Christ (to Paul), Paul | Allusion to Isaiah 42:7 and Isaiah 42:16 (“open the eyes that are blind… turn darkness into light”) | Combined with the “power of Satan” language (Critical, see Core Glossary), this is the book’s most concentrated statement of conversion as decisive transfer between two kingdoms |
| Acts 26:23 | Messiah’s suffering, resurrection, and light to the nations | Paul, Christ | Allusion to Isaiah 42:6/49:6 and to “first to rise from the dead” (a summary claim, not a single OT verse) | Recapitulates Acts 13:47’s Isaiah 49:6 citation; keep “luz aos gentios” identical |
| Acts 28:26-27 | Judicial hardening of unbelief | Paul, Isaiah (quoted) | Direct quotation of Isaiah 6:9-10 | Same text quoted by Jesus (Matthew 13:14-15) and Paul (Romans 11:8, in substance, regarding Israel’s partial hardening); keep the “ver e não perceber, ouvir e não entender” formula consistent with any future Romans 11 material in this pipeline |
Chapters explicitly reviewed with no direct OT quotation requiring a separate matrix entry: Acts 5 (Ananias/Sapphira; Gamaliel’s speech references contemporary movements, not Scripture), Acts 6 (institution of the Seven), Acts 9 (Paul’s conversion narrated; theophany allusion only, not a quotation — see Part 3 typology), Acts 11 (Peter’s report, no new quotation), Acts 12 (Herod’s death; allusion to divine judgment on prideful rulers generally, cf. Daniel 4, but no direct quotation), Acts 16 (Lydia, jailer, spirit of divination — no OT quotation), Acts 18 (Corinth, Gallio, Apollos), Acts 19 (Ephesus — no OT quotation), Acts 22 (retelling of Paul’s conversion; reuses Acts 9/26 material), Acts 24 (trial before Felix), Acts 25 (trial before Festus), Acts 27 (shipwreck; providence theme fully covered by the baseline’s existing providência entry).
Part 2 — Messianic Titles Cross-Reference
| Title (Portuguese) | Greek/Source | Key Acts Occurrences | OT Root | Baseline Status |
|---|---|---|---|---|
| Messias / Cristo | Χριστός | 2:31, 2:36, 3:18, 3:20, 4:26, 5:42, 8:5, 9:22, 13:33, 17:3, 18:5, 18:28, 26:23 | Old Testament Anointed One expectation (Psalm 2, Isaiah 61, Daniel 9) | [TM-REUSE: Messias] Critical |
| Senhor | κύριος | 2:21, 2:34-36, 10:36, 16:31, 28:31, and passim | Psalm 110:1 (double κύριος); Joel 2:32 | [TM-REUSE: Senhor] Critical |
| Filho de Deus | υἱὸς θεοῦ | 9:20, 13:33 | Psalm 2:7 | [TM-REUSE: Filho de Deus] Critical |
| Filho do Homem | υἱὸς τοῦ ἀνθρώπου | 7:56 (Stephen’s vision) | Daniel 7:13-14 | [NEW — see 07/08] High |
| o Santo e Justo (the Holy and Righteous One) | ὁ ἅγιος καὶ δίκαιος | 3:14 | Combines Isaiah 53 (“righteous servant”) and holiness language of Psalm 16:10 | [TM-REUSE compound: santo + justiça] Critical |
| Autor/Príncipe da vida | ἀρχηγὸς τῆς ζωῆς | 3:15 | Echoes Genesis 3:15/life-giving promises; unique NT coinage | [NEW] High |
| o servo (the Servant) | παῖς | 3:13, 3:26, 4:27, 4:30 | Isaiah 42, 49, 52-53 (Servant Songs) | [NEW] Medium — must connect forward to Acts 8:32-33’s direct Isaiah 53 quotation |
| a pedra rejeitada (the rejected stone) | λίθος | 4:11 | Psalm 118:22 | [NEW] Medium |
Part 3 — Typological Patterns
| Type (OT figure/event) | Antitype in Acts | Passage(s) | Theological Point | Translation Sensitivity |
|---|---|---|---|---|
| Joseph, rejected by his brothers, later their deliverer | Christ, rejected by Israel, becomes Savior of Jew and Gentile | Acts 7:9-16 | God’s redemptive purpose accomplished through, not despite, human rejection of his chosen deliverer | Teaching-note level; no lexical risk, but should be flagged as a typology point for curriculum writers, not left implicit |
| Moses, rejected then raised up as Israel’s deliverer and lawgiver | Christ, the greater Prophet like Moses (Deuteronomy 18:15) | Acts 3:22-23, 7:17-44 | Christ fulfills and surpasses the Mosaic pattern of prophetic deliverance | Keep “profeta como Moisés” phrasing distinct from generic “profeta” usage elsewhere; this is a specific typological title, not a category |
| Passover → Feast of Weeks/Pentecost (fifty days, wheat harvest, traditionally associated with the giving of the Law at Sinai) | Christ’s death/resurrection (the true Passover, cf. 1 Corinthians 5:7, not in this pipeline) → Pentecost as the giving of the Spirit | Acts 2:1-4 | The Spirit, not a new law code, is given on the anniversary of the Law’s giving — inaugurating a new-covenant empowerment rather than a new set of external commandments | Do not let “Pentecoste” be explained merely as “a Jewish holiday”; the Sinai/Law-giving background sharpens the contrast between letter and Spirit already active in Romans 7-8 |
| David enthroned, and his line preserved by covenant | Christ enthroned at God’s right hand, the eternal Davidic King | Acts 2:29-35, 13:22-37 | Resurrection is the mechanism by which the Davidic covenant’s “forever” promise (2 Samuel 7:16) is kept | Connects directly to the baseline’s davidic_covenant Medium-risk entry (Romans 1:3); render consistently |
| Israel’s wilderness idolatry (golden calf) | Athenian idolatry; Lystra’s idolatrous acclamation of Paul and Barnabas | Acts 7:40-43 / Acts 14:11-15 / Acts 17:16-31 | Idolatry is a recurring human pattern, not a uniquely “pagan” or uniquely “ancient” problem — directly relevant teaching bridge to Afro-Brazilian and syncretistic image-veneration practice | High pastoral sensitivity; avoid triumphalist tone even while preserving doctrinal clarity |
| Christ’s death: intercessory forgiveness of his killers, commending his spirit to the Father | Stephen’s death: prays forgiveness for his killers, commends his spirit | Acts 7:59-60 (echoing Luke 23:34, 46) | The pattern of Christian martyrdom is Christ-shaped from its first instance | Establishes the narrative root of “mártir” flagged in the Core Glossary (08); teaching notes, not verse-level lexical substitution |
| Theophany at the burning bush (light, voice, personal address, commissioning) | Theophany on the Damascus road (light, voice, personal address, commissioning) | Exodus 3:1-10 / Acts 9:3-6, 22:6-10, 26:13-18 | Paul’s call follows the classic pattern of OT prophetic commissioning, reinforcing his apostolic authority as continuous with, not competing against, prior revelation | Supports Conversion of Paul doctrine; avoid rendering the “light from heaven” in language that could be assimilated to mediumistic “luz espiritual” experiences described in Kardecist testimony literature |
Part 4 — Parallels to Romans (Same Language Pipeline)
| Acts Passage | Romans Passage | Shared Doctrine | Rendering Note |
|---|---|---|---|
| Acts 2:21 (quoting Joel 2:32) | Romans 10:13 (quoting Joel 2:32) | Universal salvation confession | Verbatim identical OT quotation. Must be rendered identically in both curricula — see Part 5 Rule 1 |
| Acts 2:38 | Romans 6:3-4 | Baptism, union with Christ’s death/resurrection, forgiveness | Acts 2:38 supplies the initial call to baptism; Romans 6 supplies its theological depth. Use “batismo” consistently; do not let Acts 2:38’s forensic “perdão dos pecados” drift from Romans’ “justificação” vocabulary — both describe the same completed, non-gradual reality |
| Acts 4:12 | Romans 10:9-13 | Exclusivity and universality of salvation through Christ alone | Both are Critical; “em nenhum outro há salvação” (Acts) and “todo aquele que invocar o nome do Senhor será salvo” (Romans) are complementary halves of one claim — no other savior, but salvation for absolutely everyone who calls |
| Acts 10:34 | Romans 2:11; 3:22; 10:12 | Impartiality of God toward Jew and Gentile | Identical doctrinal formula (“Deus não faz acepção de pessoas” / “não há distinção”); render both with the same unqualified force |
| Acts 13:38-39 | Romans 3:20-28; 4:1-8 | Justification apart from the Law | Acts 13:39 (“everyone who believes is justified”) is Acts’ clearest single-verse Justification statement; must use justificação [TM-REUSE] exactly as fixed in the Romans baseline, not a paraphrase |
| Acts 13:48; 9:15 | Romans 8:28-30; 9:11-13 | Election/effectual calling | Both use eleição [TM-REUSE]; must not be softened toward merit-across-lifetimes in either curriculum |
| Acts 15:11 | Romans 3:24; 11:5-6 | Grace, not works of the law, as the ground of salvation | Both Critical; “somos salvos pela graça do Senhor Jesus” (Acts) must read as the Acts-side counterpart to Romans’ grace-versus-works argument, using identical graça vocabulary |
| Acts 17:31 | Romans 2:16; 14:10-12 | Universal, personal, future judgment by Christ | Both oppose an impersonal, cyclical, karma-like accounting of moral debt; render “julgará” with the same personal-agency force in both curricula |
| Acts 26:18 | Romans 6:17-18; 13:12 | Conversion as decisive transfer from darkness/Satan’s power to light/God | Reinforces the baseline’s insistence (already established for Romans) that conversion is a decisive, one-time transfer of allegiance, not a gradual evolutionary process |
| Acts 28:26-27 (Isaiah 6:9-10) | Romans 11:8 (substance, not verbatim) | Partial, purposeful hardening of unbelieving Israel | Different quotations of related material (Isaiah 6:9-10 / Isaiah 29:10, Deuteronomy 29:4); keep theologically parallel but do not force identical wording where the underlying OT texts differ |
| Acts 9 / 22 / 26 (Paul’s conversion, retold three times) | Romans 1:1 (“Paul, a servant of Christ Jesus, called to be an apostle”) | Paul’s apostolic call as the ground of his authority | Acts supplies the narrative Paul only asserts in Romans 1:1; render “chamado” consistently with the baseline’s called/calling High-risk entry across all three Acts retellings |
Part 5 — Rendering-Consistency Rules for Shared Quotations
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Joel 2:32 / Acts 2:21 / Romans 10:13 — “Todo aquele que invocar o nome do Senhor será salvo.” This exact wording, already fixed by the Romans baseline’s Theological Consistency Rules, must be used verbatim in Acts 2:21 and in every subsequent Acts curriculum reference to this formula (including its echo at Acts 2:39). No synonym substitution for “invocar,” “Senhor,” or “salvo” is permitted.
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Psalm 16:10, quoted at both Acts 2:27 (Peter) and Acts 13:35 (Paul) — Both citations must use an identical Portuguese rendering of “nem permitirás que o teu Santo veja corrupção” (or the equivalent fixed at Phase 2). A discrepancy between the two occurrences within the same book would read as a translation inconsistency to attentive readers comparing Peter’s and Paul’s sermons.
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Deuteronomy 18:15/18-19, quoted at both Acts 3:22-23 and Acts 7:37 — Must be rendered identically both times (“o Senhor, teu Deus, te levantará um profeta como eu, dentre teus irmãos” or the equivalent fixed at Phase 2).
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Isaiah 49:6, quoted at Acts 13:47 and alluded to at Acts 26:23 and Acts 1:8 — Render “luz para os gentios” / “confins da terra” identically at every occurrence per the Core Glossary’s existing Cross-Reference table (Part C of
08_core_glossary.md). -
Habakkuk — two distinct verses, two distinct curricula. Acts 13:41 quotes Habakkuk 1:5 (a warning against scoffers); Romans 1:17 quotes Habakkuk 2:4 (“the righteous shall live by faith”). These must never be conflated or cross-substituted; they serve entirely different rhetorical functions despite sharing a source book. Translators should double-check the verse number, not merely the book name, when a segment cache flags “Habakkuk.”
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Isaiah 53 (the Suffering Servant), quoted directly at Acts 8:32-33 (vv. 7-8) and at Romans 10:16 (v. 1) — Both curricula draw on the same Servant Song. Use a single, consistent Portuguese vocabulary set for Isaiah 53 terminology (sofrimento, opressão, silêncio, tosquiado, geração) across both the Acts and Romans curriculum materials, even though the specific verses quoted differ, so that a learner moving between the two curricula recognizes the shared prophetic source.
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Psalm 2, quoted in two different verses within Acts itself (2:1-2 at Acts 4:25-26; 2:7 at Acts 13:33) — Treat as two distinct citations of the same psalm; do not merge or abbreviate one in light of the other, but keep the psalm’s overall register (divine sovereignty over hostile rulers; divine sonship of the anointed king) consistent across both.
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Isaiah 6:9-10, quoted at Acts 28:26-27 — This is the same judicial-hardening text Jesus quotes in the Synoptic parable discourse (Matthew 13:14-15, Mark 4:12, Luke 8:10, none of which are part of this pipeline) and that stands behind Romans 11:8’s hardening argument. If any future curriculum in this pipeline treats the Synoptic Gospels or Romans 9-11 in depth, the Portuguese rendering of “ver e não perceber, ouvir e não entender” fixed here should be treated as the reference form.
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Amos 9:11-12, quoted at Acts 15:16-17 — This is the Jerusalem Council’s proof-text for Gentile inclusion; render with full continuity to the baseline’s unity_of_jews_and_gentiles High-risk doctrine and its established Portuguese doctrinal vocabulary (“judeu e gentio,” “sem distinção”).
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General rule for allusions (non-quotations): where Acts alludes to but does not directly quote an OT passage (e.g., Acts 10:34’s echo of Deuteronomy 10:17, or Acts 17:26’s echo of Deuteronomy 32:8), translators are not bound to reproduce exact Almeida OT wording, but must preserve the theological point the allusion makes and should note the OT connection in translator notes for reviewer awareness, per the Footnote Requirements in
12_ai_translation_requirements.md.
This document extends, and must never contradict, the baseline Romans translation_memory.json, bible_term_registry.json, and the Acts-specific 07_semantic_analysis.md and 08_core_glossary.md. All Portuguese renderings proposed here for OT quotations are provisional pending formal addition to translation_memory.json before Phase 2 begins.