Genesis 10 presents the nations as branches of one post-Flood human family descending from Noah’s sons. In Acts 17:26, Paul says that God made every nation of humanity from one and determined their times and dwelling places. The passages are not a quotation pair, but they share a strong biblical vision of diverse nations belonging to one human family under God’s sovereignty.

Acts 17 and Titus 1 both incorporate lines from nonbiblical Greek poetic tradition as rhetorical witnesses within a biblical argument. Acts and Titus both incorporate recognizable nonbiblical Greek poetic material within apostolic proclamation or exhortation.

Paul’s declaration that the Creator does not dwell in temples made with hands develops the same theological limit Solomon stated at the temple dedication: no building can contain the God of heaven and earth.

Solomon confesses that even heaven cannot contain God, much less the house he is building; Paul later proclaims the Creator and Lord of heaven and earth who does not dwell in temples made with hands. The New Testament develops a theological limit already stated within Old Testament temple theology rather than overturning it.

Ecclesiastes affirms that God will judge the righteous and the wicked, while Acts 17 announces an appointed day when God will judge the world through the risen man he has designated. Acts gives a Christ-centered and resurrection-grounded development of the same judgment horizon.

In Acts 17 Paul proclaims the one God who made the world, is Lord of heaven and earth, gives life to all, and made the whole human family. His argument stands squarely in Genesis 1’s Creator-and-humanity horizon.

Paul’s proclamation of an appointed day when God will judge the world through the risen appointed man reaches canonical consummation in Revelation’s universal final judgment scene.