Cross-Reference Analysis
Acts — Cross-Reference and Theme Analysis
Curriculum: Acts 1–28
Core passage: Acts 2:1–41
Destination language: Punjabi (Gurmukhi script)
Authority: Extends the baseline Romans Language Package and analysis/07_semantic_analysis.md / 08_core_glossary.md of this curriculum. All established Punjabi term renderings are reused exactly. This document does not introduce new theological vocabulary; it maps every Old Testament quotation and allusion, every messianic reference, typological pattern, and cross-curriculum parallel (chiefly to Romans) found across the whole of Acts, and fixes rendering-consistency rules for any quotation shared with Romans.
Citation Normalization Convention
All citations in this document and all downstream Phase 2 artifacts must use the normalized format Book Chapter:Verse (e.g., Acts 2:21, Joel 2:32, Genesis 15:6), matching the baseline’s Punjabi Bible citation convention (ਰੋਮੀਆਂ 3:23-style, Arabic numerals, established Punjabi book names). Punjabi book-name forms required wherever citations appear in destination-language output:
| English Book | Punjabi Form | English Book | Punjabi Form |
|---|---|---|---|
| Genesis | ਉਤਪਤ | Amos | ਆਮੋਸ |
| Exodus | ਕੂਚ | Joel | ਯੋਏਲ |
| Deuteronomy | ਬਿਵਸਥਾ ਸਾਰ | Habakkuk | ਹਬੱਕੂਕ |
| 1 Samuel | 1 ਸਮੂਏਲ | Isaiah | ਯਸਾਯਾਹ |
| 2 Samuel | 2 ਸਮੂਏਲ | Acts | ਰਸੂਲਾਂ ਦੇ ਕਰਤੱਬ |
| Psalms | ਜ਼ਬੂਰ | Romans | ਰੋਮੀਆਂ |
| Galatians | ਗਲਾਤੀਆਂ |
PART 1 — Full Cross-Reference Matrix (Every OT Quotation and Allusion, by Chapter)
| # | Acts Passage | Type | OT/NT Reference | Theme | Related Character(s) | Connection | Translation Sensitivity |
|---|---|---|---|---|---|---|---|
| 1 | Acts 1:16-20 | Quotation | Psalm 69:25; Psalm 109:8 | Judas’s fate as fulfilled Scripture | Judas, Peter, David (psalmist) | Peter reads Judas’s betrayal and replacement through Davidic lament-psalms; establishes Acts’ pattern of reading present events through Scripture from its opening chapter | Low — historical/judicial application; ensure ਭਵਿੱਖਬਾਣੀ (prophecy) framing is not overstated where the genre is lament, not direct messianic prediction |
| 2 | Acts 1:8 | Allusion | Isaiah 49:6; Isaiah 8:9 (broadly, “ends of the earth” idiom) | Great Commission Fulfilled | Jesus, the apostles | The programmatic “ends of the earth” (ਧਰਤੀ ਦੇ ਹੱਦਾਂ ਤੱਕ) echoes Isaiah’s servant-mission language, fulfilled narratively across Acts 1–28 | Medium — must retain full geographic/ethnic universality; do not narrow to a regional mission |
| 3 | Acts 2:16-21 | Direct quotation | Joel 2:28-32 | The Holy Spirit and Pentecost | Peter, “all flesh” | Peter identifies the Pentecost outpouring as the direct fulfillment of Joel’s prophecy of the Spirit poured on “all flesh” — the doctrinal anchor of the core passage | Critical — see Part 3 below; v.21’s quoted line is identical in wording-function to Romans 10:13 (see cross-curriculum table) |
| 4 | Acts 2:25-28 | Direct quotation | Psalm 16:8-11 | Resurrection of Christ | David (psalmist), Jesus | David’s confidence that God would not abandon him to Sheol is read messianically: David died and decayed, so the Psalm’s ultimate referent is the undecaying, risen Christ | Critical — resurrection doctrine; render ᾍδης (Hades/Sheol, Acts 2:27) as ਪਤਾਲ, never with reincarnation-adjacent vocabulary |
| 5 | Acts 2:29-31 | Allusion + explicit interpretive comment | 2 Samuel 7:12-13; Psalm 132:11 | Davidic Covenant; Messianic Promise | David, Peter | Peter explicitly argues from the Davidic covenant promise (an heir on David’s throne) to Christ’s resurrection as its fulfillment | High — requires Old Testament covenant background explanation, per baseline davidic_covenant |
| 6 | Acts 2:34-35 | Direct quotation | Psalm 110:1 | Lordship of Christ | David (psalmist), Jesus | ”The LORD said to my Lord, sit at my right hand” — the key OT text for Christ’s exaltation and lordship, also foundational across the NT (cf. Matthew 22:44; Hebrews 1:13) | Critical — κύριος/ਪ੍ਰਭੂ occurs twice in the one verse with two distinct referents (YHWH and Messiah); translators must preserve this double reference clearly |
| 7 | Acts 3:13 | Allusion | Exodus 3:6, 15 | Continuity of the God of the Patriarchs with the God of the Resurrection | Peter, Abraham/Isaac/Jacob | Peter identifies the God who raised Jesus as the same God who revealed himself to the patriarchs — continuity, not a new or different deity | Medium — reinforces that ਪਰਮੇਸ਼ੁਰ is the one covenant God throughout redemptive history, not one deity introduced among many |
| 8 | Acts 3:22-23 | Direct quotation | Deuteronomy 18:15, 18-19 | Messianic Promise; Prophet typology | Moses, Jesus | Jesus is presented as the definitive “prophet like Moses” — a specific messianic office fulfilled exclusively in him | High — messianic typology; do not let ਨਬੀ (prophet) here flatten into “one prophet among many,” including in an Islamic Sufi-adjacent frame where prophetic succession continues; this Prophet is the終 unique, final fulfillment |
| 9 | Acts 3:25 | Allusion | Genesis 22:18; Genesis 12:3 | Gospel to Jews and Gentiles; Abrahamic Covenant | Abraham, Peter’s Jewish audience | ”In your offspring shall all the families of the earth be blessed” — the Abrahamic covenant’s universal scope is the theological foundation for Gentile inclusion later in Acts (chs. 10–15) | High — directly parallels Romans 4’s use of Abraham; see cross-curriculum table below |
| 10 | Acts 4:11 | Direct quotation | Psalm 118:22 | Rejected-and-exalted Messiah motif | Peter, Jewish rulers, Jesus | ”The stone that was rejected by you builders has become the cornerstone” — a rejection/vindication pattern applied to Christ, echoed elsewhere in the NT (Matthew 21:42; 1 Peter 2:7) | High — must retain the reversal logic: human rejection followed by God’s own exaltation, not a gradual human-achieved recognition |
| 11 | Acts 4:25-26 | Direct quotation | Psalm 2:1-2 | Opposition to God’s Anointed | David (psalmist), Herod, Pilate, Jewish and Gentile rulers | The united hostility of “kings” and “rulers” against “the Lord and against his Anointed” is read as fulfilled in the conspiracy against Jesus | Critical — Psalm 2 is a major messianic psalm reused at Acts 13:33 (below) and thematically resonant with Romans 1:4’s “Son of God” declaration; see cross-curriculum table |
| 12 | Acts 4:24 | Allusion | Exodus 20:11; Psalm 146:6 | God as sovereign Creator | The gathered church | Prayer opens by invoking God as Maker of heaven, earth, sea — grounding the church’s confidence in persecution in God’s sovereign creative power | Low |
| 13 | Acts 7:2-16 | Extended allusion/retelling | Genesis 12, 15, 17, 37, 39-50 (Abraham; Joseph narrative) | Salvation history; rejection-then-exaltation typology | Abraham, Joseph, Stephen | Stephen retells the patriarchal narratives, with Joseph functioning as an implicit type of Christ: rejected by his own brothers, exalted, and becomes their deliverer/savior | High — Joseph typology should be flagged for teaching value (a natural, low-risk narrative bridge to Christ’s own rejection-then-exaltation pattern) rather than left as background history alone |
| 14 | Acts 7:17-44 | Extended allusion/retelling + direct quotation | Exodus 2–3 (Moses); Exodus 3:5-10 (quoted, 7:33-34); Deuteronomy 18:15 (quoted again, 7:37) | Moses typology; rejection of God’s sent deliverer | Moses, Stephen, Israel | Moses, like Christ, was a deliverer initially rejected by his own people (“this Moses whom they refused”) — Stephen draws the direct parallel to his own audience’s rejection of Jesus | High — Moses/Christ typology is theologically load-bearing for the sermon’s argument; must not be lost in condensed retelling |
| 15 | Acts 7:42-43 | Direct quotation | Amos 5:25-27 | Idolatry and covenant unfaithfulness | Israel in the wilderness, Stephen | Israel’s wilderness idolatry (worship of “the host of heaven”) is cited as the historical root of the nation’s recurring unfaithfulness, climaxing in the rejection of Jesus | High — idolatry theme; consistent with Ch. 14/17/19/28 idol-worship cautions already flagged (Hindu murti-puja collision risk) |
| 16 | Acts 7:49-50 | Direct quotation | Isaiah 66:1-2 | True nature of God’s dwelling; critique of temple-centered religion | Stephen, Isaiah | ”Heaven is my throne… what is the house you will build for me?” — God is not confined to a building; anticipates Paul’s Athens speech (Acts 17:24) | Medium — relevant contrast to any structure-centered devotional geography (temples, gurdwaras, shrines); frame as a theological, not anti-institutional, point |
| 17 | Acts 8:32-33 | Direct quotation | Isaiah 53:7-8 | Suffering Servant; Messianic Promise | The Ethiopian eunuch, Philip, Isaiah’s Servant | Philip’s gospel explanation to the eunuch begins from this exact Servant-of-the-LORD passage, identifying Jesus as its fulfillment — the same “Suffering Servant” text-family used in Romans (see cross-curriculum table) | Critical — messianic fulfillment claim; must retain the servant’s silent, willing suffering as substitutionary and unique, not exemplary self-sacrifice generally |
| 18 | Acts 9:4-5 | Allusion | (echoes prophetic call narratives, e.g. Isaiah 6, Jeremiah 1; no direct quotation) | Conversion of Paul; Divine Calling | Saul/Paul, Jesus | The Damascus-road confrontation functions as a prophetic call-narrative pattern (divine voice, commissioning, resistance overcome) | Medium — reinforces baseline divine_calling (High) as sovereign, not self-initiated |
| 19 | Acts 10:34-35 | Allusion | Deuteronomy 10:17; 2 Chronicles 19:7 (broadly, “God shows no partiality” idiom) | Universal Human Accountability; Unity of Jews and Gentiles | Peter, Cornelius | God’s impartiality toward all nations, already an OT theme, is now applied decisively to full Gentile inclusion without ritual precondition | High — directly parallels baseline universal_human_accountability and unity_of_jews_and_gentiles (both High in baseline registry) |
| 20 | Acts 13:22 | Allusion | 1 Samuel 13:14; Psalm 89:20 | Davidic Covenant | David, Paul | ”A man after my own heart” — David’s divine election as king, foundational to the Davidic-Messianic promise-line | Medium |
| 21 | Acts 13:33 | Direct quotation | Psalm 2:7 | Sonship of Christ; Resurrection | Jesus, Paul | ”You are my Son, today I have begotten you” — applied by Paul to Christ’s resurrection as the decisive vindication/installation of his Sonship, echoing Acts 2:36’s “God has made him… ” language | Critical — same psalm as Acts 4:25-26 above; must be read as declaration/vindication of eternal Sonship already inherently true, never as Christ’s Sonship beginning at the resurrection (guard against an adoptionist misreading, exactly as flagged for Acts 2:36 in 07_semantic_analysis.md) |
| 22 | Acts 13:34 | Direct quotation | Isaiah 55:3 | Davidic Covenant; Resurrection | David, Jesus | ”I will give you the holy and sure blessings of David” — ties the resurrection to the everlasting Davidic covenant promise | High |
| 23 | Acts 13:35 | Direct quotation | Psalm 16:10 | Resurrection of Christ | David (psalmist), Jesus | Repeats the same Psalm 16:10 text used at Acts 2:27 — the exact bodily-incorruption argument reapplied in Paul’s sermon | Critical — rendering must be identical to Acts 2:27’s Punjabi wording for this quoted line, per the consistency rule in Part 3 |
| 24 | Acts 13:41 | Direct quotation | Habakkuk 1:5 | Warning against scoffing unbelief | Paul, “scoffers” | A warning that God will do a work “that you will never believe” even when told — a rebuke to those who reject the fulfillment just proclaimed | High — see cross-curriculum table: Habakkuk is also quoted in Romans 1:17 (Habakkuk 2:4), a DIFFERENT verse with a different theological function; translators must not confuse or conflate the two Habakkuk citations |
| 25 | Acts 13:47 | Direct quotation | Isaiah 49:6 | Great Commission Fulfilled; Gospel to Jews and Gentiles | Paul, Barnabas, Isaiah’s Servant | ”I have made you a light for the Gentiles” — cited explicitly as the divine mandate for Gentile mission | Medium — see 07_semantic_analysis.md Ch.13 note (ਕੌਮਾਂ ਲਈ ਚਾਨਣ); avoid ਜੋਤ-adjacent vocabulary |
| 26 | Acts 15:16-17 | Direct quotation | Amos 9:11-12 | Gospel to Jews and Gentiles; Davidic Covenant restored | James, Amos | ”I will rebuild the tent of David… that the remnant of mankind may seek the Lord… even all the Gentiles” — James’s decisive Scriptural warrant at the Jerusalem Council for admitting Gentiles without circumcision | Critical — this quotation resolves the central controversy of Justification apart from the Law; must retain full force that Gentile inclusion is itself the Scripture’s own foretold outcome, not a later concession |
| 27 | Acts 17:24-28 | Allusion (with embedded Greek poetic quotation) | Isaiah 42:5; Genesis 1 (creation); also quotes the Greek poets Epimenides/Cleanthes and Aratus, not Scripture, at v.28 (“in him we live and move and have our being”; “we are his offspring”) | Creator God; apologetic bridge to Gentile hearers | Paul, Athenian philosophers | Paul grounds his Areopagus apologetic in the OT Creator-doctrine before using (not endorsing wholesale) a line of pagan poetry as a point of contact | Medium — the embedded pagan quotation must be clearly framed in translator notes as rhetorical common ground, not scriptural authority or syncretistic endorsement |
| 28 | Acts 17:31 | Allusion | Psalm 9:8; Psalm 96:13 (broadly, “God will judge the world in righteousness”) | Universal Human Accountability; Resurrection | Paul, “the man he has appointed” (Jesus) | Future judgment “by a man” whom God raised from the dead — ties judgment to the risen Christ specifically | High — resurrection and judgment doctrines combined; must retain personal divine judgment, not karma-based impersonal consequence |
| 29 | Acts 23:5 | Direct quotation | Exodus 22:28 | Respect for rightful authority | Paul, the high priest Ananias | Paul quotes the law he is accused of violating to correct himself when informed he addressed the high priest disrespectfully | Low |
| 30 | Acts 26:22-23 | Allusion (summary claim, not direct citation) | Moses and the Prophets generally (cf. Isaiah 53; Psalm 16; Deuteronomy 18) | Messianic Promise; Fulfillment of Prophecy | Paul, Agrippa | Paul summarizes his entire defense as consistent with “what the prophets and Moses said would happen” — Christ’s suffering, resurrection, and Gentile light-bearing mission | High — a capstone summary claim; must retain that the whole OT canon converges on this one fulfillment, not a selective proof-texting exercise |
| 31 | Acts 28:26-27 | Direct quotation | Isaiah 6:9-10 | Judicial hardening; rejection of the gospel by some in Israel | Paul, Isaiah, unbelieving Jewish hearers in Rome | The same hardening-prophecy text used by Jesus in the Gospels (Matthew 13:14-15) and by Paul in Romans 11:8 (in substance) to explain partial Jewish unbelief within God’s larger plan | Critical — direct thematic and near-verbatim textual overlap with Romans 11; see cross-curriculum table below; must not be read as ethnic condemnation but as a partial, purposive hardening within the larger salvation-historical plan that still ends in mercy |
PART 2 — Messianic References and Typology Summary
Messianic Psalms Reused Across Acts
| Text | Acts Occurrences | Messianic Content | Rendering Note |
|---|---|---|---|
| Psalm 2:1-2, 7 | Acts 4:25-26; 13:33 | The nations’ rebellion against “the LORD and his Anointed”; the Son’s begetting/installation | Both occurrences must render “his Anointed” consistently, tying to baseline messiah (ਮਸੀਹ, Critical) |
| Psalm 16:8-11, esp. v.10 | Acts 2:25-28; 13:35 | Bodily incorruption of God’s “Holy One” | Identical Punjabi wording required for v.10’s quoted line in both occurrences (see Part 3 rule) |
| Psalm 110:1 | Acts 2:34-35 | Messiah’s enthronement at God’s right hand | ਪ੍ਰਭੂ (Lord) used twice with two distinct referents in one verse — flag for theologian review every occurrence |
| Psalm 118:22 | Acts 4:11 | Rejected stone becomes cornerstone | Rejection/exaltation reversal motif |
Typological Patterns
| Type (OT Figure/Event) | Antitype (NT Fulfillment) | Passage(s) | Theological Point | Translation Note |
|---|---|---|---|---|
| Joseph — rejected by his brothers, exalted, becomes their deliverer | Christ — rejected by his own people, exalted, becomes their Savior | Acts 7:9-16 | Rejection-then-exaltation pattern established early in Israel’s own story and repeated climactically in Christ | Low risk; a positive, teachable typological bridge — no competing South Asian religious concept collides with it |
| Moses — a deliverer sent by God, initially rejected by his own people, later vindicated | Christ — the definitive “prophet like Moses,” rejected, vindicated by resurrection | Acts 3:22-23; 7:17-44 | Deuteronomy 18:15’s promised prophet is fulfilled exclusively and finally in Jesus | High — do not let “prophet” typology imply an open series continuing after Christ; he is the terminus, not one link in an ongoing succession |
| The Passover Lamb / Exodus deliverance | Christ’s death and resurrection as the definitive redemptive act | Implicit throughout (Pentecost falls 50 days after Passover) | Pentecost’s placement itself typologically completes the Passover-to-Sinai pattern: as Passover led to covenant-giving at Sinai, so Christ’s Passover-death and resurrection lead to the Spirit’s covenant-inaugurating outpouring at Pentecost | Medium — requires explicit background teaching; the typological link is not self-evident to a reader without OT festal calendar knowledge |
| Sinai covenant-giving (Feast of Weeks) | Spirit’s outpouring establishing the new covenant community | Acts 2:1 (see 07_semantic_analysis.md) | New covenant counterpart to the old covenant’s giving | Medium — see Part 1, Pentecost gloss requirement |
| Isaiah’s Suffering Servant | Jesus Christ | Acts 8:32-33; 26:22-23 | The Servant’s silent, substitutionary suffering fulfilled uniquely in Christ’s death | Critical — same Servant text-family (Isaiah 53) used in Romans (see below) |
| The tabernacle/temple as God’s dwelling | God’s presence no longer confined to a building; ultimately fulfilled in Christ and the Spirit-indwelt church | Acts 7:48-50; 17:24 | Critiques static, location-bound religion in favor of a living, Spirit-indwelt people | Medium — a genuine point of contact and contrast with any shrine/temple/gurdwara-centered devotional geography; frame comparatively without denigrating the cultural practice itself |
PART 3 — Cross-Curriculum Parallels to Romans and Rendering-Consistency Rules
Because learners will move between the Romans and Acts curricula within the same Language Package, any Scripture quotation, doctrinal formula, or Christological title shared between the two books must receive identical Punjabi rendering wherever the underlying source wording is identical, per the baseline’s own “Theological Consistency Rules Across Documents” (see 12_ai_translation_requirements.md).
3.1 — Identical Quotations (MANDATORY verbatim consistency)
| Shared Text | Acts Occurrence | Romans Occurrence | Rule |
|---|---|---|---|
| Joel 2:32 — “everyone who calls on the name of the Lord will be saved” | Acts 2:21 | Romans 10:13 | MANDATORY VERBATIM MATCH. Punjabi rendering: ਜੋ ਕੋਈ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਲਵੇਗਾ ਸੋ ਬਚਾਇਆ ਜਾਵੇਗਾ (ਮੁਕਤੀ ਪਾਵੇਗਾ). This is the single most consequential shared quotation across the two curricula: both occurrences require the SAME mandatory clarifying gloss distinguishing this decisive, one-time confession from Sikh Naam-simran (per 07_semantic_analysis.md Acts 2:21 entry), worded identically in both curricula’s translator notes, exactly as the baseline requires uniform mukti-gloss wording. Also occurs functionally again at Acts 22:16 (Paul’s own baptism account, “calling on his name”) and should follow the same gloss discipline. |
| Psalm 2:7 — “You are my Son, today I have begotten you” | Acts 13:33 | (Not directly quoted in Romans, but thematically identical to Romans 1:4’s “declared to be the Son of God… by the resurrection”) | Doctrinal consistency rule (not verbatim quotation match): both texts describe the resurrection as the public declaration/installation of a Sonship Christ eternally possesses. Acts 13:33’s ਪੁੱਤਰ (Son) must be understood as the same baseline Critical term son_of_god (ਪਰਮੇਸ਼ੁਰ ਦਾ ਪੁੱਤਰ) and must carry the identical anti-adoptionist caution already established for Romans 1:4 in the baseline doctrine registry (sonship_of_christ). |
| Isaiah 53 (Suffering Servant text-family) | Acts 8:32-33 (quotes 53:7-8) | Romans 10:16 (quotes Isaiah 53:1, “who has believed our report”) | Consistency rule: both curricula draw on the same prophetic Servant figure. The Punjabi rendering of “Servant of the LORD” language and any accompanying translator notes must present a single, coherent Christological identification across both books — the Servant is Christ, uniquely and exclusively, in both contexts. |
| Habakkuk (same prophetic book, different verses — DO NOT CONFLATE) | Acts 13:41 quotes Habakkuk 1:5 (warning to scoffers) | Romans 1:17 quotes Habakkuk 2:4 (“the righteous shall live by faith” — the curriculum’s thesis verse) | Consistency rule: use the identical Punjabi book-name form ਹਬੱਕੂਕ in both curricula, but translators must NOT allow the two distinct verses’ distinct theological functions to blur into one another. Romans 1:17’s citation is foundational to faith/righteousness (Critical); Acts 13:41’s citation is a rebuke against unbelief. Cross-reference notes in Phase 2 segment caches should explicitly flag “different verse, different function” wherever both appear in the same lesson set. |
| Isaiah 6:9-10 (hardening motif) | Acts 28:26-27 (direct quotation) | Romans 11:8 (substantively the same hardening theme, drawing on Isaiah 29:10 and Deuteronomy 29:4 in combination) | Consistency rule: both passages address partial, purposive hardening within Israel as part of God’s unfolding redemptive plan, not final rejection (Romans 11:11-12, 25-32 makes the “not final” point explicit; Acts’s citation should be read within that same larger canonical framework). Translator notes accompanying Acts 28:26-27 should cross-reference Romans 11 explicitly so learners do not read Acts 28 as a standalone verdict of final rejection. |
| Genesis 12:3 / 22:18 (Abrahamic blessing to all nations) | Acts 3:25 (allusion) | Romans 4:13, 16-17 (Abraham as father of all who believe, Jew and Gentile) | Consistency rule: both curricula ground Gentile inclusion in the same Abrahamic covenant promise. Render Abraham’s covenant title consistently (ਅਬਰਾਹਾਮ, per baseline transliteration standard in 12_ai_translation_requirements.md) and ensure the universal (“all the families/nations of the earth”) scope is not narrowed in either curriculum. |
3.2 — Shared Doctrinal Formulas (Non-Quotation Parallels)
| Doctrine | Acts Passage | Romans Passage | Rendering-Consistency Requirement |
|---|---|---|---|
| Justification apart from the Law | Acts 13:38-39 (“by him everyone who believes is justified from everything from which you could not be justified by the law of Moses”) | Romans 3:20, 28; Galatians 2:16 (adjacent curriculum) | Use baseline’s exact compound phrase ਧਰਮੀ ਠਹਿਰਾਇਆ ਜਾਣਾ (Critical) in every occurrence in both curricula; never abbreviate to ਮਾਫ਼ੀ in either |
| ”Jesus is Lord” confession | Acts 2:36 (“God has made him both Lord and Christ”); implicit throughout | Romans 10:9 (“if you confess with your mouth that Jesus is Lord”) | Both curricula’s confession-language must resolve to the identical baseline phrase ਯਿਸੂ ਪ੍ਰਭੂ ਹੈ wherever the confession itself is directly quoted/paraphrased |
| Universal accountability / no distinction Jew-Gentile | Acts 10:34-35; 15:9 | Romans 2:11; 3:22-23; 10:12 | Render “no partiality”/“no distinction” language with equal, unqualified force in both curricula; baseline explicitly forbids softening this for caste/qaum comfort — the same rule applies to Acts |
| Grace versus law/works | Acts 15:1-11 (Jerusalem Council); Acts 13:39 | Romans 3:20-24; 4:4-5; 11:5-6 | ਕਿਰਪਾ (grace, High) must retain the works-contrast in both curricula; the Jerusalem Council’s resolution (Acts 15) should be taught as the narrative enactment of the doctrine Romans states propositionally |
| Resurrection as vindication/declaration of Sonship and Lordship | Acts 2:32-36; 13:32-37 | Romans 1:4; 4:25; 6:4-5 | ਪੁਨਰ-ਉਥਾਨ (Critical) rendering and the “declared/installed, not become” caution must be applied identically |
| Providence amid suffering | Acts 12; 27 | Romans 8:28-30 | ਪਰਮੇਸ਼ੁਰ ਦਾ ਪ੍ਰਬੰਧ (High) reused exactly; never ਕਿਸਮਤ in either curriculum |
3.3 — General Rule for All Future Shared-Quotation Discoveries
Whenever a Phase 2 translator encounters an OT quotation in Acts that also appears (verbatim or in substance) in the Romans curriculum, the following procedure applies:
- Search
translation_memory.jsonfor any prior rendering of that exact verse from Romans-curriculum work. - If found, reuse it verbatim; do not re-translate independently.
- If the Acts context requires a different theological nuance (e.g., Habakkuk case above), record BOTH the shared base rendering and a note explaining the divergent function, rather than silently producing two different Punjabi wordings for the same source verse.
- Escalate to human theologian review any case where reuse vs. divergence is unclear.
Summary of Coverage
Every chapter of Acts (1–28) has been reviewed for OT quotation and allusion content. Chapters with no direct OT citation (e.g., 5–6, 9 [beyond the call-narrative allusion noted], 11, 14, 16, 18–22, 24–25, 27) are covered by their reliance on typological and doctrinal patterns established elsewhere in this matrix (Moses/Christ, Joseph/Christ, Servant/Christ, Davidic covenant, calling narratives) and by the doctrinal continuity tracked in Part 3. No chapter is silently omitted.