Cross-Reference Analysis
Cross-Reference and Theme Analysis — Acts 1–28 (English → Russian)
Methodology and Citation Normalization
This document catalogs every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every direct parallel to the baseline Romans curriculum found across the whole book of Acts, chapter by chapter, first to last. Citations use the normalized “Book Chapter:Verse” format (e.g., “Acts 2:21”, “Joel 2:32”, “Romans 10:13”, “Genesis 15:6”) throughout the analytical tables so the matrix is machine-checkable and portable across language packages. Russian Synodal citation abbreviations (per the baseline’s Cross-Reference Preservation Rules) are given in Part 6 for use in the actual translated curriculum text.
Baseline reuse rule applies identically here: every term appearing in a quoted or alluded-to OT passage that is already fixed in the baseline translation_memory.json (Бог, Господь, завет, избрание, воскресение, слава, Израиль, Давид, праведность, вера, спасение, etc.) must be rendered exactly as recorded there. This document adds no new term renderings; it identifies where those established renderings recur inside quotations and what additional cross-textual consistency obligations those recurrences create.
Part 1: Direct Old Testament Quotation Matrix
| # | Acts Passage | OT Source | Theme/Doctrine | Related Character | Messianic/Typological Connection | Romans Cross-Reference | Translation Sensitivity |
|---|---|---|---|---|---|---|---|
| 1 | Acts 1:20 | Psalm 69:25; Psalm 109:8 | Apostolic Authority (replacement office) | Judas, Matthias | Typological pattern: unfaithful office-holder replaced, prefiguring the church’s ongoing accountability structures | No direct Romans parallel | Low. Straightforward Synodal precedent; no doctrinal collision. |
| 2 | Acts 2:17-21 | Joel 2:28-32 | The Holy Spirit and Pentecost; Universal Scope of the Gospel | Joel; “sons and daughters,” “menservants and maidservants” | Eschatological “last days” outpouring fulfilled at Pentecost; v.21 (“call on the name of the Lord”) is the salvation-confession formula | Romans 10:13 quotes the identical clause (Joel 2:32b). See Part 5, Rule 1 — mandatory verbatim consistency. | Critical. This is the single most important shared-quotation consistency point between the Acts and Romans language packages. Also see baseline High-risk note on “calling on the name” (incantation-risk, post-Soviet occult culture) and Medium-risk note on “all flesh”/universality. |
| 3 | Acts 2:25-28 | Psalm 16:8-11 | Resurrection of Christ | David | David as prophetic type, not ultimate referent; “your Holy One” = Christ, not David himself | No direct Romans quotation of Psalm 16, but shares baseline’s resurrection_of_christ doctrine (Medium) | Medium. Reuse воскресение exactly; см. также preisподняя/ад note (Part 3, Hades). |
| 4 | Acts 2:30-31 | 2 Samuel 7:12-13; Psalm 132:11 (referenced, not quoted verbatim) | Davidic Covenant | David | Davidic covenant’s “seed” promise fulfilled in Christ’s resurrection-enthronement | Romans 1:3 (“от семени Давидова,” reuse baseline seed_of_david exactly) | Medium. Reuse baseline’s established phrase “от семени Давидова” exactly wherever this covenant-lineage idea recurs in Acts exposition. |
| 5 | Acts 2:34-35 | Psalm 110:1 | Lordship of Christ; Deity of Christ | David (author) | David’s own Lord = the Messiah — Christ’s superiority to David | Romans 8:34 alludes to the same enthronement (Christ “at the right hand of God” interceding) without a formal quotation formula | High. Reuse Господь exactly; this is the sermon’s Christological climax (v.36) — preserve full personal, confrontational force per baseline system prompt rule. |
| 6 | Acts 3:13 | Exodus 3:6, 15 | Continuity of the Covenant God | Abraham, Isaac, Jacob | God’s self-identification with the patriarchs, now identified as “the God of our fathers” who glorified Jesus | Romans 9:5 (“God over all,” patriarchal lineage of Christ) | Low-Medium. Standard patriarch names reused per Synodal convention (Авраам, Исаак, Иаков — not previously in baseline; add to registry, Low risk). |
| 7 | Acts 3:22-23 | Deuteronomy 18:15, 18-19 | Prophet like Moses (Christological title) | Moses | Moses as type; Christ as the definitive eschatological Prophet | No direct Romans citation of Deut 18, but shares fulfillment_of_prophecy doctrine (baseline Medium) | Medium. See Part 3 typology table (Moses); ensure “listen to him” retains the force of an authoritative, binding command, not a soft suggestion. |
| 8 | Acts 3:25 | Genesis 22:18; Genesis 26:4 | Abrahamic Covenant; Universal Scope of the Gospel | Abraham | Fulfillment of the “in your offspring” promise, extended to “all the families of the earth” | Romans 4:13, 4:16-18 (Abraham’s promise “to all his offspring,” reuse завет exactly) | High. Directly reinforces baseline’s unity_of_jews_and_gentiles (High) — the Abrahamic promise’s universal reach must not be narrowed to ethnic Israel alone nor read as superseding it. |
| 9 | Acts 4:11 | Psalm 118:22 | Deity/Vindication of Christ (“the stone”) | (none; Christological title) | Rejected-stone-become-cornerstone motif — rejection followed by exaltation | Romans 9:33 quotes a DIFFERENT stone text (Isaiah 28:16 / Isaiah 8:14 combined). See Part 5, Rule 2 — do not merge citations. | High. Keep Psalm 118:22 and the Isaiah “stone” texts cited separately in translator footnotes; both feed the same “rejected stone” Christological image but are textually distinct sources. |
| 10 | Acts 4:24 | Exodus 20:11; Psalm 146:6 (echo, “who made heaven and earth and sea”) | God the Creator | (none) | Doxological creation-confession preceding the apostles’ prayer for boldness | Romans 1:20, 25 (creation theology) | Low. Reuse Бог exactly. |
| 11 | Acts 4:25-26 | Psalm 2:1-2 | Opposition to the Messiah; Sovereignty of God over hostile powers | ”kings,” “rulers” (Herod, Pilate identified in v.27) | Psalm 2’s “Anointed One” (Messiah) explicitly applied to Jesus | Romans does not quote Psalm 2 directly, but shares providence doctrine (baseline High) with the identical “predetermined plan” language of Acts 4:28 | High. Must not be rendered with судьба/рок/карма (explicitly forbidden per baseline); this is personal divine sovereignty intersecting real human moral agency, not impersonal fate. |
| 12 | Acts 7:3 | Genesis 12:1 | Abrahamic Call | Abraham | Foundational covenant-call narrative, retold by Stephen | Romans 4:1-3 (Abraham’s faith) | Low. Standard historical retelling. |
| 13 | Acts 7:6-7 | Genesis 15:13-14 | Egyptian Bondage / Exodus foreshadowing | Abraham | God’s foretold plan of both affliction and deliverance | Romans 4:3 quotes Genesis 15:6 (same chapter, different verse — see Part 5, Rule 3) | Medium. Distinguish Genesis 15:6 (justification proof-text, Romans) from Genesis 15:13-14 (historical-narrative content, Acts) — same chapter, must not be conflated in footnotes. |
| 14 | Acts 7:32-34 | Exodus 3:5-10 | The Burning Bush; Moses’ Call | Moses | Moses’ commissioning as deliverer, a type of Christ’s own commissioning and of apostolic commissioning generally | No direct Romans parallel | Low. Standard narrative retelling. |
| 15 | Acts 7:37 | Deuteronomy 18:15 | Prophet like Moses (repeated) | Moses | See #7 above; repeated within Stephen’s speech for emphasis | See #7 | Medium. Ensure consistent rendering with the 3:22 occurrence — same Russian phrase both times. |
| 16 | Acts 7:40 | Exodus 32:1 | Israel’s Idolatry (golden calf) | Aaron, Israel in the wilderness | Covenant unfaithfulness — sets up Stephen’s indictment (v.51, “stiff-necked”) | Romans 1:23 (idolatry, exchanging God’s glory for images) | Medium. Reuse baseline слава exactly where Romans 1:23 vocabulary overlaps thematically. |
| 17 | Acts 7:42-43 | Amos 5:25-27 | Judgment for Idolatry | Israel in the wilderness | Prophetic indictment quoted in full by Stephen | No direct Romans parallel | Medium. Standard prophetic-judgment register; no cultural collision beyond general idolatry-sensitivity (see Part 3). |
| 18 | Acts 7:49-50 | Isaiah 66:1-2 | God’s Transcendence over Temple | (none) | God is not confined to any single sanctuary — undercuts the charge that Stephen spoke against “this holy place” | Romans 11:34-36 (God’s transcendent sovereignty) | Medium. Should not be read as anti-Temple polemic against Judaism as such, but as the OT’s own prophetic self-critique (Isaiah’s own words); parallel pastoral care to baseline’s antisemitism-sensitivity notes. |
| 19 | Acts 8:32-33 | Isaiah 53:7-8 | Suffering Servant fulfilled in Christ | The Ethiopian eunuch (reader); Philip (interpreter) | Direct, explicit identification of Jesus as Isaiah’s Suffering Servant | Romans does not quote Isaiah 53 directly, but Romans 4:25 (“delivered up for our trespasses”) is conceptually identical atonement language | Critical (by extension of baseline’s atonement/propitiation flag, Romans 3:25). Human theologian review recommended: this is the clearest single Acts text linking Jesus explicitly to Isaiah’s Servant of the LORD; do not let the archaic Отрок term (see 07_semantic_analysis §3) obscure this connection — cross-reference explicitly in exposition. |
| 20 | Acts 13:22 | 1 Samuel 13:14; Psalm 89:20 | Davidic Kingship | David | David as covenant king, forerunner of Christ | Romans 1:3 (seed of David) | Low-Medium. Reuse Давид exactly. |
| 21 | Acts 13:33 | Psalm 2:7 | Sonship of Christ; Resurrection as Enthronement | (Messianic title) | “You are my Son, today I have begotten you” applied to the resurrection as messianic enthronement, not Christ’s origin | Romans 1:4 (“declared to be the Son of God… by his resurrection”) is the direct doctrinal parallel, though Romans does not quote Psalm 2:7 verbatim | High. Must not be read as adoptionist (Christ “becoming” Son at the resurrection); frame as public declaration/enthronement of an eternally existing Sonship, consistent with baseline’s sonship_of_christ (Medium) and deity_of_christ (Medium) notes for Romans 1:4. |
| 22 | Acts 13:34 | Isaiah 55:3 | Davidic Covenant; Resurrection guarantee | David | ”Holy and sure blessings of David” secured permanently through Christ’s resurrection | Romans 15:8-9 (Davidic covenant fulfilled, Gentile inclusion) | Medium. Reuse завет family; connects Davidic and Abrahamic covenant strands. |
| 23 | Acts 13:35 | Psalm 16:10 | Resurrection of Christ (repeated) | David | Same text as Acts 2:27; repeated for Gentile audience at Antioch | See #3 above | Medium. Ensure identical Russian rendering to the Acts 2:27 occurrence — internal Acts consistency requirement. |
| 24 | Acts 13:41 | Habakkuk 1:5 | Warning against Unbelief | ”scoffers” | Prophetic warning repurposed as warning against rejecting the gospel | Romans 1:17 quotes a DIFFERENT verse of the same book (Habakkuk 2:4). See Part 5, Rule 4 — do not conflate. | High. Distinct citation required: Habakkuk 1:5 (Acts 13:41, warning) vs. Habakkuk 2:4 (Romans 1:17, “the righteous shall live by faith” — the curriculum’s thesis verse). These must never be confused in cross-references or footnotes. |
| 25 | Acts 13:47 | Isaiah 49:6 | Universal Scope of the Gospel; Mission to the Nations | The Servant (Christ, and derivatively Paul/Barnabas) | “Light for the Gentiles” — Servant-mission extended through the apostles | Romans 15:9-12 (Gentile-inclusion catena: Isaiah 11:10 and others — thematically parallel, not the same verse) | High. Reinforces baseline’s universal_scope_of_gospel (High) and mission_to_nations (Medium); keep universality unqualified per baseline doctrinal-preservation rule. |
| 26 | Acts 15:16-18 | Amos 9:11-12 | Gentile Inclusion without the Law | James (speaker); “tent of David” | Restoration of David’s fallen tent reinterpreted as the ingathering of the nations — direct scriptural warrant for the Jerusalem Council’s ruling | Directly undergirds Romans-adjacent “Justification apart from the Law” doctrine; compare Galatians 2:16 (outside this curriculum but same controversy) | High. This is the OT proof-text for the entire Jerusalem Council decision (Acts 15) not to impose circumcision/law-keeping — must be presented with full argumentative weight, connecting directly to baseline’s Critical оправдание/благодать entries. |
| 27 | Acts 23:5 | Exodus 22:28 | Respect for Authority | (Paul, self-correcting) | Not messianic; civil-religious authority principle | Romans 13:1-7 (submission to governing authority) — same doctrine family, flagged in baseline for native-speaker review given political sensitivity | Medium. Frame consistently with baseline’s careful, non-inflammatory treatment of Romans 13 given contemporary Russian political sensitivities. |
| 28 | Acts 28:26-27 | Isaiah 6:9-10 | Hardness of Heart; Rejection of the Gospel by Some | Isaiah (originally to Israel); applied to unbelieving Jewish hearers in Rome | Prophetic pattern of partial, not total, national rejection — sets up Paul’s turn to declare the gospel “also to the Gentiles” (28:28) | Romans 11:8 quotes a related hardening motif (Isaiah 29:10 / Deuteronomy 29:4 combined) — thematically parallel, textually distinct source | Critical. Directly touches baseline’s unity_of_jews_and_gentiles (High): must be framed exactly as Paul himself frames it in Romans 9–11 — partial, temporary, purposeful hardening, not final rejection or replacement, given the historical weight of antisemitism in Russian and Soviet history. Human theologian review required. |
Part 2: Old Testament Allusion Matrix (Non-Formula Echoes)
| # | Acts Passage | OT Allusion | Theme/Doctrine | Related Character | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | Acts 1:9-11 | Daniel 7:13-14 (cloud, everlasting kingdom); Zechariah 14:4 (Mount of Olives) | Kingdom Mission; Christ’s Return | (none) | Medium. Reuse baseline Царство Божие exactly; the “cloud” motif should not be flattened into ordinary weather description — it is theophanic. |
| 2 | Acts 2:1 | Leviticus 23:15-21 (Feast of Weeks/Shavuot) | The Holy Spirit and Pentecost | (none) | High. Directly underlies the Пятидесятница risk documented in 08_core_glossary.md #8; the OT feast is the literal historical occasion, not incidental background. |
| 3 | Acts 2:3 | Exodus 19:16-18 (fire and theophany at Sinai) | The Holy Spirit and Pentecost; New Covenant | Moses (implicit) | High. Deliberate Sinai/Pentecost parallel: the Law given at Sinai with fire is answered by the Spirit given at Pentecost with fire — the curriculum should draw this out explicitly as New Covenant fulfillment, not merely a coincidental detail, connecting to baseline’s law (Medium) and holy_spirit (Critical) entries. |
| 4 | Acts 2:19-20 (within Joel quotation) | Joel 2:30-31 itself alludes to Isaiah 13:10, Ezekiel 32:7 (cosmic Day-of-the-LORD imagery) | Fulfillment of Prophecy; the Last Days | (none) | Medium. See baseline note on “last days” (Acts glossary #17 context) — clarify this denotes the whole church age, not imminent apocalyptic panic. |
| 5 | Acts 5:30 | Deuteronomy 21:22-23 (“hanged on a tree” = under a curse) | Atonement; Christ bearing the curse | (none) | High. Directly parallel to the “curse” theology behind Romans 3:25’s atonement/propitiation flag; do not let “tree” (древо/дерево) read as merely incidental — it carries covenant-curse weight. |
| 6 | Acts 7:9-16 | Genesis 37–50 (Joseph narrative) | Typology: the Rejected-and-Exalted Deliverer | Joseph | Medium. See Part 3 typology table; Joseph’s pattern (rejected by his own, exalted by God, becomes savior of many nations including his persecutors) is a deliberate pre-figuration Stephen himself draws out — preserve the parallel structure in exposition. |
| 7 | Acts 7:20-22 | Exodus 2:1-10 (Moses’ birth and preservation) | Typology: the Preserved Deliverer | Moses | Low-Medium. Standard narrative retelling; supports the Moses-typology entry in Part 3. |
| 8 | Acts 9:4-5 | Prophetic call-narrative pattern (cf. Isaiah 6:1-8; Jeremiah 1:4-10; Ezekiel 1–2) | Conversion of Paul; Divine Calling | Saul/Paul | High. Frame Paul’s Damascus-road encounter as a genuine prophetic commissioning-vision in the OT pattern, not merely a psychological experience; reinforces baseline’s divine_calling (Medium) and election (High). |
| 9 | Acts 10:9-16 | Leviticus 11 (dietary purity laws) | Gospel to Jews and Gentiles; Abolition of the Ceremonial Wall | Peter | High. See 08_core_glossary.md #37 (нечистый vs. скверный); this vision is the narrative hinge for Gentile inclusion. |
| 10 | Acts 17:24-25 | Isaiah 42:5; Psalm 50:12 | God’s Self-Sufficiency; Creator Theology | (none) | Low-Medium. Reuse Бог exactly; apologetic bridge-building content, low collision risk for Russian readers. |
| 11 | Acts 17:28 | Non-biblical: quotations from Greek poets (Epimenides and/or Aratus, “In him we live and move and have our being”; “we are his offspring”) | Apologetic Method | (none — pagan poets, not OT) | Medium. NOTE: this is NOT an OT citation and must not be formatted or footnoted as Scripture; flag explicitly as Paul’s rhetorical use of pagan literature for apologetic bridge-building, parallel to but distinct from OT quotation practice elsewhere in Acts. |
| 12 | Acts 21:23-26 | Numbers 6:1-21 (Nazirite vow) | Paul’s Continuing Respect for the Law; Justification apart from the Law (contrast case) | Paul; four men under vow | Critical. Directly triggers the Nazarene/Nazirite lexical collision documented at 08_core_glossary.md #53; requires explicit disambiguating gloss. |
| 13 | Acts 26:18 | Isaiah 42:7 (“open the eyes that are blind,” “bring out from darkness”) | Conversion; Mission to the Gentiles | (Servant imagery applied to Paul’s commissioning) | Medium. Reinforces baseline kingdom_of_god and the light/darkness dualism at Acts 26 (see 08_core_glossary.md #59). |
| 14 | Acts 26:22-23 | Isaiah 53 (Servant’s suffering and vindication); Deuteronomy 18:15 (Prophet like Moses) | Suffering and Resurrection of the Messiah as the Sum of “Moses and the Prophets” | (none) | High. Paul’s defense summary explicitly claims continuity with, not departure from, the OT; must not be rendered so as to suggest a supersessionist replacement of the OT canon rather than its fulfillment. |
Part 3: Typological Figures Table
| Typological Figure | Acts References | OT Source | Typological Pattern | Fulfillment in Christ | Translation Sensitivity |
|---|---|---|---|---|---|
| David | Acts 1:16, 20; 2:25-31, 34; 4:25; 13:22, 33-36; 15:16 | 2 Samuel 7; Psalm 16; Psalm 110; Psalm 2; Amos 9:11-12 | The anointed king whose greater son will reign forever and whose “tent” (dynasty/people) will be permanently restored | Jesus as the resurrected, enthroned Son of David who reigns eternally and gathers the nations into his restored “tent” | Medium. Reuse Давид exactly (baseline Low); the typological weight (David as type, Christ as fulfillment) must be made explicit each time so David is not mistaken for the ultimate referent of these psalms. |
| Moses | Acts 3:22-23; 7:20-44; 26:22 | Exodus 2–4; Deuteronomy 18:15, 18 | The prophet-deliverer who leads God’s people out of bondage and mediates covenant law at a fiery theophany | Jesus as the definitive Prophet (“listen to him”) and as the one whose Spirit-giving at Pentecost answers Moses’ law-giving at Sinai | High. See Part 2 #3 (Sinai/Pentecost fire parallel); reuse baseline закон exactly; do not let Moses-typology imply the Mosaic law itself is now void of any value — Acts 15 and 21 both show apostolic respect for its continuing cultural/covenantal significance even while denying its necessity for justification. |
| Abraham | Acts 3:13, 25; 7:2-8; 13:26 | Genesis 12, 15, 17, 22 | The covenant-recipient through whose offspring all nations would be blessed | Jesus as the ultimate “offspring” through whom the Abrahamic blessing reaches “all the families of the earth,” including Gentiles | High. Directly parallels Romans 4 (Abraham justified by faith, Genesis 15:6) and baseline’s unity_of_jews_and_gentiles (High); reuse завет exactly; frame Gentile inclusion as fulfillment of, not replacement for, God’s promise to Abraham’s physical descendants. |
| Joseph | Acts 7:9-16 | Genesis 37–50 | The beloved son rejected and sold by his own brothers, exalted by God in a foreign land, who becomes the source of salvation/provision for the very people who rejected him, including former enemies | Jesus, rejected and “sold” by his own people, exalted by God, becomes the source of salvation for Jew and Gentile alike, including those complicit in his death | Medium. This is Stephen’s own implicit argument structure (not a formal citation formula) — the curriculum should name the Joseph/Christ parallel explicitly in exposition rather than leaving it merely implicit, since Russian readers’ primary biblical literacy may be liturgical-excerpt-based rather than continuous OT narrative reading (per baseline’s literacy note). |
| Isaiah’s Suffering Servant | Acts 3:13, 26 (“his Servant,” see 08_core_glossary.md #22 “Отрок”); 4:27, 30; 8:32-35; 26:23 | Isaiah 42, 49, 52–53 | The obedient Servant of the LORD who suffers unjustly on behalf of others and is subsequently vindicated/exalted, becoming “a light for the Gentiles” | Jesus explicitly and repeatedly identified as this Servant, most explicitly at Acts 8:32-35 (Isaiah 53:7-8) | Critical. Compounds two independently flagged risks: (1) baseline’s atonement/propitiation Critical flag (parallel to Romans 3:25); (2) the archaic Отрок comprehension risk (see 08_core_glossary.md #22). Human theologian review required; every occurrence needs an explicit gloss connecting Отрок/Служитель language to Isaiah 53. |
Part 4: Direct Parallel Passages to the Baseline Romans Curriculum
| # | Acts Passage | Romans Passage | Shared OT Source or Shared Doctrine | Rendering-Consistency Rule |
|---|---|---|---|---|
| 1 | Acts 2:21 | Romans 10:13 | Joel 2:32b, “everyone who calls on the name of the Lord will be saved” | MANDATORY VERBATIM MATCH. See Part 5, Rule 1. |
| 2 | Acts 2:36 | Romans 1:4; Romans 10:9 | Shared “Lord” (Господь) confession and resurrection-based Lordship declaration | Reuse Господь exactly in both; both must retain the personal, confrontational/confessional force baseline flags for Romans 10:9. |
| 3 | Acts 13:39 | Romans 3:21-28; Romans 4:1-25 | Justification (δικαιόω/δικαιοσύνη) apart from the Law | Reuse оправдание exactly (Critical, baseline); Acts 13:39 is this curriculum’s direct textual anchor for “Justification apart from the Law” and must state the forensic “declared righteous” sense explicitly, exactly as required of Romans 3–5. Human theologian review required for both. |
| 4 | Acts 15:11 | Romans 3:24; Romans 11:5-6 | Salvation “through the grace of the Lord Jesus,” apart from law-works | Reuse благодать exactly (Critical, baseline); the grace/law contrast must be preserved explicitly in both texts per baseline’s system-prompt Rule 4. |
| 5 | Acts 3:25; 7:2-8 | Romans 4:1-3, 13, 16-18 | Abrahamic covenant and promise to “the offspring” | Reuse завет exactly; both must preserve the universal (“all the families of the earth” / “all his offspring”) scope without ethnic narrowing. |
| 6 | Acts 9:15 | Romans 9:11-12 (election vocabulary); Romans 11:13 (Paul as “apostle to the Gentiles”) | Election/calling of a chosen instrument | Reuse избрание root exactly; preserve both the sovereignty and instrumental-purpose senses (see 08_core_glossary.md #36). |
| 7 | Acts 10:34-35 | Romans 2:11 (identical Greek idiom, οὐκ ἔστιν προσωπολήπτης) | “God shows no partiality” | Reuse the identical construction Бог нелицеприятен in both books; this is a verbatim Greek parallel and should receive a verbatim Russian parallel with the same explanatory gloss in both language packages. |
| 8 | Acts 28:26-27 | Romans 11:7-10, 25-32 | Partial, temporary hardening of Israel within God’s larger redemptive plan | Frame identically: partial and purposive, not final or total; both require human theologian review per baseline’s unity_of_jews_and_gentiles (High) and this document’s Part 1 #28. |
| 9 | Acts 4:28; 2:23 | Romans 8:28-30; Romans 9:11 (πρόγνωσις/πρόθεσις vocabulary family) | Divine foreknowledge/predetermined plan encompassing real human moral agency | Reuse промысел Божий / предведение exactly; never судьба/рок/карма (forbidden in both packages). |
| 10 | Acts 13:48 | Romans 8:28-30 (effectual calling); Romans 9:11-12 | Sovereign appointment (“ordained/appointed”) to salvation | Reuse baseline’s caution on предопределение exactly; both require human theologian review per baseline’s routing rule for “any segment containing election/predestination language.” |
| 11 | Acts 1:3, 8; 28:31 | Romans 1:8-15; Romans 15:14-29 | Mission to “the ends of the earth” / Paul’s mission to Rome itself | Reuse миссия / благовестие exactly; note the narrative arc of Acts (culminating in Rome) directly anticipates the audience Paul addresses in the Letter to the Romans — a valuable cross-curricular teaching bridge. |
| 12 | Acts 17:31 | Romans 2:16 (“God judges the secrets of men… by Christ Jesus”); Romans 14:10-12 | Christ as the appointed eschatological Judge | Reuse Бог/Иисус exactly; both texts should be taught together as establishing the same final-judgment doctrine. |
Part 5: Rendering-Consistency Rules for Shared Quotations
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Joel 2:32 / Acts 2:21 / Romans 10:13 — Mandatory Verbatim Match. The clause “everyone who calls on the name of the Lord will be saved” must receive the identical Russian wording in the Acts curriculum as it received in the Romans curriculum (“всякий, кто призовёт имя Господне, спасётся,” per Synodal precedent and baseline usage). This is the single highest-priority cross-curriculum consistency rule in this document: a learner who has studied Romans must recognize the verse instantly when it recurs in Acts 2, and vice versa. Any deviation must be flagged for human theologian review.
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Psalm 118:22 (Acts 4:11) vs. Isaiah 28:16 / Isaiah 8:14 (Romans 9:33) — Do Not Merge. Both are “rejected/stumbling stone” Christological texts but are textually distinct OT sources. Footnotes and cross-references in the Acts curriculum must cite Psalm 118:22 specifically for Acts 4:11 and must not silently substitute or blend it with the Isaiah stone-texts used in Romans 9:33. Present them as two independent, mutually reinforcing lines of OT stone-typology, not one citation.
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Genesis 15:6 (Romans 4:3) vs. Genesis 15:13-14 (Acts 7:6-7) — Same Chapter, Different Verses. Both occur within Genesis 15 but serve entirely different arguments (justification by faith vs. historical prediction of Egyptian bondage). Citations must retain full verse specificity; never abbreviate to “Genesis 15” alone in cross-reference material for either curriculum.
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Habakkuk 1:5 (Acts 13:41) vs. Habakkuk 2:4 (Romans 1:17) — Distinct Verses, Distinct Functions. Habakkuk 2:4 (“the righteous shall live by faith”) is the Romans curriculum’s thesis-statement citation and must never be confused with or substituted for Habakkuk 1:5’s warning against scoffers, used in an entirely different rhetorical function in Acts 13. Maintain separate footnote entries.
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Psalm 2 (Acts 4:25-26; Acts 13:33) — Consistent Internal Rendering. Both Acts occurrences of Psalm 2 material (the “rage of the nations,” 4:25-26, and “You are my Son,” 13:33) must use identical Russian phrasing to each other within the Acts curriculum, even though there is no single verbatim Romans parallel; internal consistency within Acts is still mandatory per the baseline’s general theological-consistency rule (“Same Russian term for the same Greek/English theological term across all documents”).
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Deuteronomy 32:5 (Acts 2:40, allusion) vs. Deuteronomy 32:21 (Romans 10:19, direct quotation) — Same Chapter, Distinct References. Acts 2:40’s “crooked generation” language echoes but does not formally quote Deuteronomy 32:5; Romans 10:19 formally quotes Deuteronomy 32:21. Both may be noted as coming from the “Song of Moses” (Deuteronomy 32) for teaching purposes, but must retain distinct verse citations and must not be treated as the same quotation.
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Psalm 16 (Acts 2:25-28 and Acts 13:35) — Intra-Book Consistency. Both occurrences within Acts itself must use identical Russian wording, since Luke’s own narrative repeats the same OT proof text deliberately (first to a Jerusalem audience, then to a Diaspora/Gentile-adjacent audience at Antioch) to make the same resurrection argument twice.
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Isaiah 53 (Acts 8:32-33 quotation; Acts 26:23 allusion) — Consistent Servant-Terminology. Wherever Isaiah 53’s Servant is invoked, whether by direct quotation or allusion, the curriculum’s exposition must consistently connect it to the same Отрок / Служитель Господень terminology and gloss established in
07_semantic_analysis.mdand08_core_glossary.md#22, so that readers build one continuous mental category rather than several disconnected ones. -
Amos 9:11-12 (Acts 15:16-18) as the Direct Scriptural Warrant for “Justification apart from the Law.” This citation must be taught in explicit connection with Acts 13:39, 15:11, and the Romans justification/grace material (Rule 3 and Rule 4 of Part 4), forming a single coherent doctrinal through-line across the curriculum rather than being treated as an isolated Old Testament proof-text.
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Isaiah 6:9-10 (Acts 28:26-27) and the Romans 9–11 Hardening Motif. Must be taught, framed, and reviewed identically to Romans 11:7-10’s hardening language: partial, purposive, historically situated, and never presented as total or final rejection of the Jewish people, given the shared, named historical sensitivity around antisemitism that both the baseline Romans package and this Acts package independently flag as Critical/High.
Part 6: Russian Citation Abbreviation Conventions (New Book Names Beyond Baseline)
The baseline’s Cross-Reference Preservation Rules already fix: Romans = Рим., Genesis = Быт., Psalms = Пс., Isaiah = Ис., Habakkuk = Авв., Joel = Иоил. This curriculum requires the following additional standard Synodal abbreviations for citations occurring in Acts cross-references:
| Book | Russian Abbreviation |
|---|---|
| Acts | Деян. |
| Exodus | Исх. |
| Leviticus | Лев. |
| Numbers | Чис. |
| Deuteronomy | Втор. |
| 1 Samuel | 1 Цар. |
| 2 Samuel | 2 Цар. |
| Amos | Ам. |
| Zechariah | Зах. |
| Daniel | Дан. |
| Malachi | (unused this book, reserved) |
Verse numbers remain Arabic numerals; chapter:verse format follows the identical convention as the baseline (e.g., “Деян. 2:21”, “Иоил. 2:32”, “Рим. 10:13”).
Part 7: Full-Book Coverage Checklist
Every chapter of Acts (1–28) has been checked for OT quotation, allusion, or typological content above. Chapters with no direct OT quotation or allusion beyond material already covered in earlier chapters are explicitly confirmed as reviewed here: Acts 6, 9 (beyond the call-pattern echo already noted), 11, 12, 14, 16, 18, 19, 20, 22, 24, 25, 27 contain no additional OT quotation or allusion requiring separate matrix treatment; their theological content is fully addressed via the doctrine and term analysis in 07_semantic_analysis.md and 08_core_glossary.md. This is noted explicitly per the full-coverage mandate, not silently omitted.
End of Cross-Reference and Theme Analysis. See 10_biblical_theme_map.md for the thematic architecture built on this cross-reference foundation.