Cross-Reference Analysis — Acts (Full Book)

Methodology

Per PRD Phase 1 Step 3, this document surveys every chapter of Acts, 1–28, for: (a) every direct Old Testament quotation, (b) every clear OT allusion, (c) messianic references and typology, and (d) parallels to the baseline Romans Language Package, with particular attention to passages that quote or echo the same OT text Paul later cites in Romans — these require verbatim-consistent Somali rendering across both curricula per the existing Theological Consistency Rules in 12_ai_translation_requirements.md.

Citation format in this working document follows normalizable English convention (Book Chapter:Verse, e.g. Acts 2:21, Joel 2:32, Romans 10:13) for cross-reference tooling. Somali-facing lesson content will render these per the baseline’s Somali Bible citation convention (Rooma 3:23-style; for Acts, Falimaha Rasuulladii 2:21 — see Section 5).

A chapter contributing no new OT quotation, allusion, or typological material is explicitly marked “Reviewed — no new cross-reference content” rather than omitted, per the full-coverage mandate.

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Part 1 — Cross-Reference Matrix

Passage (Acts)	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Acts 1:6	Kingdom restoration expectation	Disciples, Jesus	Echoes OT restoration hope (Amos 9:11; Isaiah 49:6)	Medium — disciples’ nationalist-political framing is corrected, not affirmed, by Jesus in 1:7-8; teach the redirection, not the premise. Reinforces Kingdom Mission doctrine (Boqortooyada Ilaah, Medium, baseline).
Acts 1:8	Programmatic mission outline	Jesus, apostles	Alludes to Isaiah 49:6 (“light to the nations,” “salvation to the end of the earth”)	High — structural thesis verse for the whole book and for the Great Commission Fulfilled doctrine; must render Markhaatiyaal (witnesses) consistently from this first occurrence forward.
Acts 1:20	Judas’s replacement	Judas, Peter	Direct quotation: Psalm 69:25 + Psalm 109:8	Medium — a conflated double-citation; ensure both source psalms are identifiable in teaching notes even though Luke presents them as a single argument.
Acts 2:17-21	Spirit poured out on all flesh	Peter (preaching)	Direct quotation: Joel 2:28-32 (LXX numbering may vary: Joel 3:1-5)	Critical — anchor quotation for Holy Spirit and Pentecost doctrine; v.21 (“everyone who calls on the name of the Lord shall be saved”) is quoted again by Paul in Romans 10:13 — verbatim Somali consistency required across both curricula (see Part 4, Rule 1).
Acts 2:25-28	David’s psalm anticipating the resurrection	David, Christ	Direct quotation: Psalm 16:8-11	Critical — foundational OT proof-text for Resurrection of Christ; also quoted again by Paul in Acts 13:35 (same book) — internal consistency required.
Acts 2:29-31	David as prophet of Christ’s resurrection	David, Christ	Allusion: 2 Samuel 7:12-16 (Davidic covenant); Psalm 132:11	High — anchors Davidic Covenant and Messianic Promise doctrines; David is presented as a Spirit-inspired witness, not merely a historical king.
Acts 2:34-35	Christ’s exaltation	David, Christ	Direct quotation: Psalm 110:1	Critical — same psalm Jesus himself applies to his own identity in the Gospels (Matthew 22:44 par.) and directly relevant to Lordship of Christ; must not be confused with the separate ascension-event vocabulary (Acts 1:9-11).
Acts 2:39	Promise extended to all, far and near	Peter	Allusion: Isaiah 57:19 (“peace to him who is far and to him who is near”); continuation of Joel 2:32	High — early textual signal of the book’s Jew-to-Gentile trajectory, parallel to Gospel to Jews and Gentiles doctrine.
Acts 3:13	God of the patriarchs glorifies his Servant	Abraham, Isaac, Jacob, Christ	Allusion: Exodus 3:6, 15	Medium — establishes covenantal continuity; “his Servant” (v.13, 26) echoes the Isaiah Servant Songs (see next row).
Acts 3:13, 3:18, 3:26	The suffering, glorified Servant	Christ	Allusion: Isaiah 52:13-53:12 (Servant Songs)	High — must be held together with the explicit quotation in Acts 8:32-33 (below); do not let “Servant” (Somali: Midiidinka/“his Servant”) drift toward a demoted, non-divine reading — pair consistently with Masiixa and Wiilka Ilaah.
Acts 3:22-23	Prophet like Moses	Moses, Christ	Direct quotation: Deuteronomy 18:15, 18-19	Critical — repeated at Acts 7:37; directly engages the baseline’s existing caution (under prophet/Nabi, High) that Christ must be taught as exceeding, not merely matching, Moses’ prophetic office.
Acts 3:25	Covenant promise to Abraham’s offspring	Abraham	Direct quotation/paraphrase: Genesis 22:18 (cf. Genesis 12:3)	High — parallels Paul’s Abrahamic argument in Romans 4 and Galatians 3 (not in this curriculum, but the same OT text); must render “offspring/seed” (farcanka) consistently with the existing seed_of_david-family conventions in the baseline.
Acts 4:11	The rejected stone become the cornerstone	Christ, Jewish leaders	Direct quotation: Psalm 118:22	Critical — a distinct “stone” testimonium from the one Paul quotes in Romans 9:33 (Isaiah 8:14; 28:16); do not conflate the two OT stone texts — Psalm 118:22 is about rejection-then-vindication (resurrection theme), Isaiah’s stone is about stumbling over the gospel (unbelief theme). See Part 4, Rule 2.
Acts 4:24	God as sovereign Creator	Apostles (prayer)	Allusion: Exodus 20:11; Nehemiah 9:6; Psalm 146:6	Medium — reinforces Providence doctrine (Daryeelka Ilaah, High, baseline) as the ground of bold prayer under threat.
Acts 4:25-26	Rulers conspire against the Lord’s Anointed	Herod, Pilate, Jewish/Gentile authorities	Direct quotation: Psalm 2:1-2	Critical — the “Anointed One” (Christ/Masiixa) of Psalm 2 is quoted again in relation to Sonship in Acts 13:33 (Psalm 2:7); both halves of Psalm 2 are messianically applied across the book — keep the two citations (2:1-2 here; 2:7 at 13:33) distinguished but theologically linked in teaching notes.
Acts 5:30	Christ “hanged on a tree”	Christ	Allusion: Deuteronomy 21:22-23	Critical — reinforces the real, historical, physical death (Critical cross/crucify term from 08_core_glossary.md); “hanged on a tree” must not be softened into vague suffering language.
Acts 7:2-4	Abraham’s call	Abraham	Allusion: Genesis 12:1; 15:7	Medium — opens Stephen’s extended historical recital; reinforces Covenant (Axdiga, Medium, baseline).
Acts 7:5-7	Land and descendants promise; 400 years foretold	Abraham	Allusion: Genesis 12:7; 13:15; 17:8; 15:13-14; Exodus 3:12	Medium — historical-covenantal background; low doctrinal collision risk, but essential OT-literacy scaffolding per the baseline’s existing inspiration_of_scripture note on low OT narrative literacy among Somali readers.
Acts 7:9-16	Joseph narrative	Joseph, Jacob	Allusion: Genesis 37-50	Medium — see Part 2 (Typology): Joseph as a type of the rejected-then-exalted deliverer.
Acts 7:17-43	Moses and the Exodus	Moses	Allusion: Exodus 1-32 (extended)	High — foundational deliverance narrative underlying Salvation/Badbaado imagery throughout Acts; the golden calf episode (7:40-41, alluding to Exodus 32:1) also reinforces the idols/Sanamyo caution from 08_core_glossary.md.
Acts 7:37	Prophet like Moses (repeated)	Moses, Christ	Direct quotation: Deuteronomy 18:15	Critical — see Acts 3:22-23 above; render identically both places.
Acts 7:42-43	Idolatry in the wilderness	Israel	Direct quotation: Amos 5:25-27	Medium — reinforces the shared Somali/Islamic condemnation of idolatry already flagged under Sanamyo (Medium/High, 08_core_glossary.md).
Acts 7:49-50	God’s transcendence over any temple	—	Direct quotation: Isaiah 66:1-2	Medium — parallels Paul’s Areopagus argument at Acts 17:24-25 (below); useful internal cross-reference within Acts itself.
Acts 7:51	Stiff-necked resistance to the Spirit	Israel, Stephen’s accusers	Allusion: Exodus 33:3; Isaiah 63:10	High — connects to Romans 9-11’s remnant/hardening theme (Romans 9:27; 11:7-10); a recurring OT motif of resisting God’s messengers that Luke applies to Stephen’s audience.
Acts 8:32-33	The Suffering Servant fulfilled in Christ	Christ, Ethiopian eunuch, Philip	Direct quotation: Isaiah 53:7-8	Critical — the single clearest messianic-suffering OT quotation in Acts; must be taught with its full atoning-death content (see Isaiah 53:4-6, assumed by the immediate context) and connected explicitly to Justification and Righteousness (Xaqnimo/Xaq lagu caddeeyay, both Critical). Route to human theologian review alongside other Isaiah 53-dependent material.
Acts 9:1-9	Paul’s Damascus road encounter	Saul/Paul, Christ	Typological parallel to OT prophetic call narratives (Isaiah 6:1-8; Jeremiah 1:4-10; Ezekiel 1-3)	High — not a direct quotation, but a recognizable call-narrative pattern; anchors Conversion of Paul doctrine; the light/voice-from-heaven motif should be taught as a genuine theophany, not a vision-genre equivalent to dream-guidance categories already discussed under Acts 2:17 in 07_semantic_analysis.md.
Acts 9:15	Paul as chosen instrument	Paul	Connects to Election (Doorashada Ilaah, High, baseline); no direct OT quotation, but echoes prophetic “set apart from birth” language (cf. Jeremiah 1:5; Isaiah 49:1, 5)	High — see Part 3 (Romans Parallels).
Acts 10:34-35	God shows no partiality	Peter, Cornelius	Allusion: Deuteronomy 10:17-19	Critical — nearly verbatim conceptual parallel to Romans 2:11 (same Greek phrase, prosōpolēptēs); verbatim Somali consistency required (see Part 4, Rule 3).
Acts 13:17-22	Historical recital: Exodus to David	Moses, Judges, Saul, David	Allusion: Exodus 1-15; Judges; 1 Samuel 8-16	Medium — Paul’s synagogue-sermon structure parallels Stephen’s speech (Acts 7) and Peter’s Pentecost sermon (Acts 2) in using cumulative OT historical narrative to build toward Christ; reinforces Fulfillment of Prophecy doctrine (baseline, High).
Acts 13:22	David, a man after God’s heart	David	Allusion: 1 Samuel 13:14; Psalm 89:20	Low — biographical, prepares for the Davidic-Messianic argument that follows.
Acts 13:33	Sonship declared	Christ	Direct quotation: Psalm 2:7 (“You are my Son, today I have begotten you”)	Critical — parallels Romans 1:4’s declaration-of-Sonship-through-resurrection theme; both texts must be taught together as public vindication of eternal Sonship, never as adoptionist origination (see Part 3, Rule below and the existing [TRANSLATOR NOTE] requirement on Acts 2:36 in 07_semantic_analysis.md).
Acts 13:34	Holy and sure blessings of David	David, Christ	Direct quotation: Isaiah 55:3	High — ties resurrection to the certainty of the Davidic covenant’s fulfillment.
Acts 13:35	Holy One will not see corruption	Christ	Direct quotation: Psalm 16:10 (repeats Acts 2:27)	Critical — internal-book consistency required with Acts 2:27; both must use identical Somali rendering for Kan Quduuska ah / qudhun.
Acts 13:41	Scoffers warned	—	Direct quotation: Habakkuk 1:5	Medium — warning tone; low doctrinal collision, standard prophetic-warning register.
Acts 13:47	Light to the Gentiles	Paul, Barnabas	Direct quotation: Isaiah 49:6	Critical — same OT text alluded to at Acts 1:8; also echoed (different specific verses) in the Isaiah catena Paul quotes at Romans 15:9-12 (Isaiah 11:10) — related but textually distinct; do not conflate Isaiah 49:6 with Isaiah 11:10 (see Part 4, Rule 4). Anchors Great Commission Fulfilled and Gospel to Jews and Gentiles.
Acts 14:15	Living God, Creator	Paul, Barnabas	Allusion: Exodus 20:11; Psalm 146:6	Medium — repeats the creation-theology argument used against idolatry (cf. Acts 4:24, 17:24).
Acts 15:16-18	Rebuilding David’s tent — Gentile inclusion authorized	James (citing)	Direct quotation: Amos 9:11-12	Critical — the decisive OT proof-text for the Jerusalem Council’s ruling that Gentiles need not be circumcised; central to Justification apart from the Law and Gospel to Jews and Gentiles; must be rendered with care to avoid a political “restored Israelite kingdom” misreading (cf. Acts 1:6 above) — this is Davidic-messianic fulfillment in the church, not a territorial-political restoration.
Acts 17:24-25	God who needs nothing, dwells not in temples	Paul (Areopagus)	Allusion: Isaiah 42:5; Psalm 50:9-12; cf. Acts 7:49-50	Medium — reinforces God’s transcendence; useful contrast with idol-temple worship familiar to the Athenian audience and, differently, with mosque-centered practice familiar to Somali readers — must not imply a critique of any physical building per se, but of the idea that God’s being is contained by one.
Acts 17:26	One origin of all nations	—	Allusion: Genesis 1:27-28; Deuteronomy 32:8	High — direct scriptural ground for Unity of Jews and Gentiles/qabiil-transcending unity already flagged High in the baseline; all humanity’s common origin undercuts any hierarchy of peoples, directly relevant to Somali clan (qabiil) dynamics.
Acts 17:28	”In him we live and move” / “we are his offspring”	—	Quotation of pagan poets (not OT) — commonly identified with Epimenides and/or Aratus/Cleanthes	Medium — non-biblical source citation; flag clearly in teaching notes as Paul’s contextualized use of a pagan source to build a bridge, not as inspired Scripture in the same sense as the OT quotations above; do not present it with the same citation weight as a “Nabi” quotation.
Acts 17:31	Coming judgment through the appointed man	Christ	Allusion: Psalm 9:8; Psalm 96:13	High — parallels Romans 2:16 and Romans 14:10-12 (judgment through/before Christ); reinforces Resurrection of Christ as the guarantee of future judgment.
Acts 20:35	”More blessed to give than receive”	Jesus (quoted by Paul)	Dominical saying not recorded in the canonical Gospels	Medium — not an OT citation; flag as an extra-canonical-but-authoritative saying of Jesus preserved only here; teaching notes should note its unique status rather than search for a Gospel parallel that does not exist.
Acts 23:5	Do not speak evil of a ruler	Paul	Direct quotation: Exodus 22:28	Low — minor civic-ethical citation; no significant doctrinal weight.
Acts 26:14	”Hard for you to kick against the goads”	Christ (to Saul)	Greek proverbial expression, not an OT quotation	Low — cultural idiom; render with a natural Somali equivalent for futile resistance rather than a literal goad/plow image unfamiliar to most readers (see baseline idiom-handling rule).
Acts 26:23	Christ’s suffering and rising as “first to rise,” light to Jews and Gentiles	Christ	Allusion: Isaiah 53 (Suffering Servant, cf. Acts 8:32-33); Isaiah 49:6 (light, cf. Acts 13:47)	Critical — draws together the book’s two central Isaiah threads (Suffering Servant + Light to the Nations) at the climax of Paul’s defense speeches.
Acts 28:26-27	Hearing but not understanding — hardened hearts	Isaiah (quoted), unbelieving Jewish hearers	Direct quotation: Isaiah 6:9-10	Critical — closing OT quotation of the book; parallel theological point to Romans 11:8 (which quotes different texts: Deuteronomy 29:4 and Isaiah 29:10) — same doctrine of partial hardening, different specific OT source; keep the two source texts distinguished in teaching notes even while presenting the same theological conclusion (see Part 4, Rule 5).

Chapters with no new OT quotation/allusion content

The following chapters are reviewed in full and contain no additional direct OT quotations or theologically load-bearing allusions beyond what is already carried forward from earlier chapters (they consist primarily of narrative, travel, legal-procedural, or repeated material): Acts 6 (reuses covenant/Law vocabulary only), Acts 11 (narrative expansion of Ch. 10’s Cornelius episode), Acts 12 (narrative), Acts 16 (narrative; reuses Joel/salvation formula concept at 16:31 without new citation), Acts 18 (narrative), Acts 19 (narrative; reuses “the Way,” baptism vocabulary), Acts 21 (narrative; Agabus’s prophecy is a sign-act typologically resembling OT prophetic sign-acts such as Isaiah 20 and Ezekiel 4, noted here for completeness though not a citation), Acts 22 (retelling of Ch. 9, no new citation), Acts 24 (narrative/legal), Acts 25 (narrative/legal), Acts 27 (narrative). Reviewed — no new cross-reference content for each, per the full-coverage mandate.

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Part 2 — Messianic Typology Summary

Type (OT figure/event)	Antitype (Christ/Gospel reality)	Key Acts Passage(s)	OT Source	Translation Sensitivity
Joseph — rejected by his own brothers, exalted, becomes their deliverer and preserver of life	Christ — rejected by his own people, exalted by God, becomes Savior of Jew and Gentile	Acts 7:9-16	Genesis 37-50	Medium — a genuine narrative parallel drawn out in Stephen’s speech itself (implicitly); teaching notes may highlight the parallel but must not overstate it as an explicit typological claim Luke himself makes in so many words.
Moses — the prophet-deliverer who leads Israel out of bondage	Christ — “the Prophet” who delivers from the greater bondage of sin	Acts 3:22-23; 7:17-43; 7:37	Deuteronomy 18:15, 18-19; Exodus 1-15	High — must be taught as fulfillment-and-surpassing, not mere repetition of the prophetic office (reinforces existing baseline prophet caution).
David — anointed king, whose throne God promised would endure forever	Christ — the greater Son of David, whose resurrection secures an eternal, unshakeable reign	Acts 2:25-36; 13:22-23, 33-37; 15:16	2 Samuel 7:12-16; Psalm 16; Psalm 110; Psalm 2; Amos 9:11-12	Critical — this is the single most developed typological/fulfillment thread in Acts; must connect consistently with the baseline’s existing Davidic Covenant (High) and seed_of_david entries.
The Passover deliverance from Egypt (implicit background to Acts’ repeated “salvation/deliverance” language)	Salvation/deliverance through Christ’s death and resurrection	Acts 7:17-43 (background); 2:21, 40, 47; 4:12; 13:26	Exodus 12; 14-15	Medium — largely implicit in Acts itself (more explicit in other NT books, e.g. 1 Corinthians 5:7, not in this curriculum); safe to note as background resonance without asserting Luke draws the connection explicitly himself.
The Suffering Servant of Isaiah	Christ, whose suffering, death, and vindication fulfill Isaiah’s Servant Songs	Acts 3:13, 18, 26; 8:32-33; 26:23	Isaiah 52:13-53:12	Critical — the clearest and most direct typological/fulfillment identification in the entire book; must always retain full atoning content, never reduced to “a righteous man who suffered unjustly” alone.
Stephen’s death, narratively patterned after Christ’s own passion (prayer for the persecutors, commending his spirit)	Not typology in the strict OT-to-NT sense, but a literary/discipleship parallel: the pattern of Christ’s own suffering reproduced in his witnesses	Acts 7:59-60 (cf. Luke 23:34, 46)	— (NT-internal parallel, not an OT type)	Medium — useful for the Persecution and Bold Witness doctrine as an example of Christlike suffering, but should be clearly distinguished in teaching notes from a formal OT type/antitype claim, since the parallel is with the Gospel passion narrative, not an OT figure.

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Part 3 — Parallels to the Baseline Romans Language Package

Because Acts is the narrative-historical counterpart to Paul’s letter to the Romans — indeed, several Acts passages are widely regarded as previews of arguments Paul later develops at length in Romans — the following parallels require particular rendering-consistency discipline, since the same Somali reader community may encounter both curricula.

Acts Passage	Romans Passage	Shared Content	Consistency Requirement
Acts 2:21	Romans 10:13	Both quote Joel 2:32 verbatim: “everyone who calls on the name of the Lord will be saved”	Verbatim identical Somali sentence required. Use the Acts 2:21 fixed rendering (“ku alla kii u dhawaaqa magaca Rabbiga wuu badbaadi doonaa”) as canonical for both curricula.
Acts 10:34	Romans 2:11	Both state, using the same underlying Greek term (prosōpolēptēs), that “God shows no partiality”	Verbatim identical Somali sentence required: “Ilaah ma kala eexdo.” Cross-reference both passages in teaching notes for the qabiil-sensitive unity_of_jews_and_gentiles doctrine.
Acts 13:33	Romans 1:4	Both connect Christ’s Sonship to a public, resurrection-grounded declaration/vindication (Psalm 2:7 in Acts; “declared to be the Son of God… by his resurrection” in Romans)	Terms must align: Wiilka Ilaah (Son of God, Critical) and the declaration must be framed identically as public vindication of eternal Sonship, never adoptionist origination, in both curricula’s teaching notes.
Acts 2:36	Romans 1:4	Both describe a public installation/declaration of Christ’s Lordship and Sonship following the resurrection	The existing [TRANSLATOR NOTE] requirement fixed for Acts 2:36 in 07_semantic_analysis.md (declarative enthronement, not originationist adoptionism) applies equally to any parallel Romans 1:4 teaching material.
Acts 4:12	Romans 10:9-13	Both assert the singular, exclusive sufficiency of the name/confession of Christ for salvation	Reuse Badbaado (Critical) and the established magaca Ciise Masiixa naming convention identically; both are Critical-tier, mandatory-theologian-review passages.
Acts 13:38-39	Romans 3:20-28; 4:1-25	Both argue that righteousness/justification comes through Christ, not through the Law of Moses	Must use identical fixed terms: Xaqnimo, Xaq lagu caddeeyay, Qaanuunka Muuse (all per baseline). This is the central textual bridge for the Justification apart from the Law doctrine.
Acts 15:1-29 (esp. 15:10-11)	Romans 4:9-12; 11:5-6	Both argue circumcision/law-works cannot be the ground of covenant membership or salvation; grace, not merit, is the basis	Reuse Nimco (Grace, High) and the baseline’s Grace ≠ merit forbidden-substitution rule; Gudniinka (circumcision, High, new Acts term) must be taught as a ground-of-salvation question, paralleling Romans’ circumcision discussion (Romans 4:9-12, not itself in this curriculum’s core text but the same doctrinal category).
Acts 3:25; 7:5	Romans 4:13-18; 9:6-8	Both develop the Abrahamic promise to “offspring/seed” as fulfilled beyond ethnic Israel	Render “seed/offspring” consistently using the baseline’s seed_of_david-family conventions and Somali abtirsiimo (genealogical) resonance already noted for lineage language.
Acts 17:31	Romans 2:16; 14:10-12	Both affirm a future, certain judgment executed through Christ, grounded in the resurrection	Reuse Sarakicidda (Critical) as the guarantee of the judgment claim in both curricula.
Acts 28:26-27	Romans 11:7-10	Both address Israel’s partial hardening toward the gospel, though quoting different specific OT texts (Isaiah 6:9-10 in Acts; Deuteronomy 29:4 and Isaiah 29:10 in Romans)	Do not render as if quoting the same OT verse — keep the distinct source texts clear in teaching notes while presenting the shared theological conclusion (a remnant believes; the rest are temporarily hardened, not permanently rejected) consistently with Romans 11’s fuller argument.
Acts 9:15 (“chosen instrument”)	Romans 9:11-13; 11:5	Both use election/calling language for God’s sovereign, purposive choosing	Reuse Doorashada Ilaah (Election, High) identically; both are subject to the baseline’s existing forbidden-substitution rule against fatalistic qaddar/nasiib vocabulary.

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Part 4 — Rendering-Consistency Rules for Shared OT Quotations

1. Joel 2:32 (Acts 2:21 / Acts 2:39 continuation / Romans 10:13). Fix one canonical Somali sentence for “everyone who calls on the name of the Lord will be saved” at the Phase 1 Step 2 translation-memory update stage, and apply it without variation in both the Acts and Romans curricula. Any future curriculum quoting Joel 2:32 (directly or via NT citation) must load and reuse this same sentence.

2. Distinct “stone” testimonia must not be merged. Acts 4:11 quotes Psalm 118:22 (the rejected-then-honored stone — a resurrection/vindication theme). Romans 9:33 quotes Isaiah 8:14 and Isaiah 28:16 (a stumbling stone — an unbelief theme). Both are legitimately messianic and both may be rendered with a Somali term for “stone/cornerstone” (dhagax/dhagaxa rugta ah), but the surrounding teaching text must clearly attribute each citation to its own OT source and its own distinct theological point; a translator must never substitute one citation’s teaching note for the other’s.

3. “God shows no partiality” (Acts 10:34 / Romans 2:11). Fix the identical Somali sentence “Ilaah ma kala eexdo” for both occurrences at the translation-memory stage. Given the qabiil-sensitivity already flagged for this doctrine in the baseline, this sentence should be treated with the same rigor as the Romans 10:9-10 confession formula already protected by the Theological Consistency Rules.

4. Distinct “light/salvation to the nations” Isaiah texts must not be merged. Acts 1:8 and Acts 13:47 draw on Isaiah 49:6; Romans 15:9-12’s catena draws on a different specific verse, Isaiah 11:10 (the “root of Jesse”), among others (Psalm 18:49; Deuteronomy 32:43; Psalm 117:1). Both threads support the same Great Commission Fulfilled / Gospel to Jews and Gentiles doctrines, but they are textually distinct citations and must be sourced correctly in any teaching material that quotes chapter and verse.

5. Distinct “hardening” OT texts must not be merged. Acts 28:26-27 quotes Isaiah 6:9-10; Romans 11:8 quotes Deuteronomy 29:4 and Isaiah 29:10. Both support the same theological conclusion regarding Israel’s partial, temporary hardening, but translators and teaching-note writers must cite the correct source text for each occurrence.

6. Psalm 16:10 internal consistency (Acts 2:27 / Acts 13:35). Both occurrences, within Acts itself, must use the identical Somali rendering already fixed for Kan Quduuska ah (Holy One) and qudhun/kharribaad (corruption/decay), since both quotations serve the identical bodily-resurrection argument.

7. Psalm 2 must not be treated as a single undifferentiated citation. Acts 4:25-26 quotes Psalm 2:1-2 (rulers conspiring against the Lord’s Anointed); Acts 13:33 quotes Psalm 2:7 (“You are my Son, today I have begotten you”). Both are messianically significant but make different points (opposition to the Messiah, versus the Messiah’s divine Sonship) and must be distinguished in any teaching material, with 13:33 receiving the Critical-tier theologian-review treatment already required for Sonship-of-Christ content.

8. Somali Bible book-name and citation conventions for Acts. Following the baseline’s established citation-format rule (Rooma 3:23, not Romans 3:23), the Somali-facing book name for Acts is Falimaha Rasuulladii (lit. “The Acts/Deeds of the Apostles”), abbreviated in citation as Fal. in Somali Bible convention where space-constrained (e.g., Fal. 2:21). English-facing analysis documents in this Language Package continue to use Acts Chapter:Verse for tooling normalization. OT book names follow the same established Somali forms already fixed in the baseline (Bilowgii for Genesis, Sabuurradii for Psalms, Isha'yaah for Isaiah); this document additionally fixes: Joel = Yoo’eel (already in baseline’s cross-reference book-name list), Amos = Caamos [NEW], Habakkuk = Xabaquuq (already in baseline), Exodus = Baxniintii [NEW], Deuteronomy = Sharciga Kunoqoshadiisa [NEW — note: distinct from Qaanuunka Muuse, the doctrinal-content term for “the Law,” to avoid confusion between the book title and the doctrinal term], 2 Samuel = Samuu’eel Labaad [NEW].

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Part 5 — Summary Notes for Phase 1 Step 4

• Every Critical-tier row in Part 1 (Joel 2:28-32; Psalm 16:8-11/16:10; Psalm 110:1; Deuteronomy 18:15/18-19; Psalm 2:1-2/2:7; Deuteronomy 21:22-23; Isaiah 53:7-8; Amos 9:11-12; Isaiah 6:9-10) must be flagged in the extended doctrine_risk_registry.json for Acts as mandatory human-theologian-review passages, consistent with the existing baseline escalation rules.
• All Romans-parallel rows in Part 3 must be cross-linked in Phase 2 segment metadata so that a change to either curriculum’s rendering of a shared quotation triggers a consistency-check flag in the other.
• This document must be loaded alongside 10_biblical_theme_map.md, 07_semantic_analysis.md, and 08_core_glossary.md before Phase 1 Step 4 (extending the doctrine risk registry) begins.

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See 10_biblical_theme_map.md for the thematic structure these cross-references support.