Cross-Reference and Theme Analysis: Nahúm

Curriculum: Nahúm | Source Language: English | Destination Language: Spanish Core passage: Nahum 1:1–8 | Generated: Phase 1, Step 3 Coverage: Nahum 1:1–15, 2:1–13, 3:1–19 (entire book; every chapter reviewed)

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Methodological Note

Citations in this document use the normalizable “Book Chapter:Verse” form (e.g., Nahum 1:3, Exodus 34:6, Romans 10:15) with standard English book names, matching the source-language reference frame requested for this artifact. Destination-language document production (Phase 2) will convert these to the Spanish Reina-Valera book-name conventions already fixed in the baseline (Nahúm, Romanos, Éxodo, etc.), per 12_ai_translation_requirements.md’s Cross-Reference Preservation Rules.

Nahum has no verse in the New Testament corpus that quotes it directly by formula (“as it is written”), but it participates in three kinds of biblical-theological connection:

1. Direct verbal/formulaic echoes of earlier Torah and Prophetic material (especially the Exodus 34:6–7 “compassionate and just” self-revelation formula, and the Isaiah 52:7 herald formula).
2. Shared metaphor and oracle-genre patterns with other prophetic judgment-oracles (Ezekiel’s oracles against the nations, Isaiah’s oracles against Babylon/Assyria, Zephaniah, Habakkuk).
3. Forward-typological connections into the New Testament, especially into Romans (already the anchor curriculum for this Language Package) and Revelation’s eschatological judgment of “Babylon.”

All rows below are grounded in verbal, thematic, or canonical-structural links — not speculative parallels.

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PART A — Chapter 1 Cross-Reference Matrix

Nahum Passage	Theme	Related Character/Entity	OT Connection	NT Connection	Type	Translation Sensitivity
Nahum 1:1	Prophetic oracle genre (“massa’“)	Nahum, Nineveh	Isaiah 13:1; Isaiah 15:1; Habakkuk 1:1; Zechariah 9:1; Malachi 1:1 (shared “burden” oracle formula)	—	Genre parallel	Low. Reinforces that “profecía” here carries the weight of a formal judgment-oracle against a named nation, per 07_semantic_analysis.md massa’ note.
Nahum 1:2–3a	God’s justice, jealousy, patience	YHWH	Exodus 34:6–7 (foundational self-revelation formula); Numbers 14:18; Joel 2:13; Jonah 4:2; Psalm 86:15; Psalm 103:8; Nehemiah 9:17; Deuteronomy 4:24; 5:9; Exodus 20:5; Exodus 34:14; Joshua 24:19 (jealous God formula)	Romans 2:4 (God’s kindness intended to produce repentance); Romans 9:22 (vessels of wrath); 2 Peter 3:9 (the Lord is patient)	Direct formulaic echo (Exodus 34:6–7); thematic parallel (jealousy formula)	Critical. Nahum 1:3 is the Bible’s most-repeated self-revelation formula about God’s character (six OT occurrences plus Nahum). Every rendering of “tardo para la ira” / “no tendrá por inocente al culpable” across any future lesson touching these passages MUST match exactly — see Rendering-Consistency Rules below.
Nahum 1:2	Vengeance belongs to God alone	YHWH	Deuteronomy 32:35 (vengeance is mine)	Romans 12:19 (direct quotation of Deuteronomy 32:35: “no os venguéis vosotros mismos… escrito está: Mía es la venganza, yo pagaré”)	Shared OT source; parallel doctrinal application	High. Nahum 1:2 shows God exercising the very vengeance Romans 12:19 forbids humans from taking. These are not in tension — both affirm vengeance is God’s exclusive prerogative. Teaching material must state this explicitly so learners do not read Nahum as sanctioning personal or communal retaliation (a live pastoral concern given regional cartel/gang vendetta cycles, per 08_core_glossary.md #5).
Nahum 1:3b–5	Theophany: storm, sea, mountains	YHWH	Exodus 19:16–18; Exodus 14:21–22 (Red Sea); Joshua 3:14–17 (Jordan); Judges 5:4–5; Psalm 18:7–15; Psalm 97:2–5; Psalm 104:5–9; Psalm 106:9; Isaiah 50:2; Habakkuk 3:3–12; Micah 1:3–4; Amos 9:5	Mark 4:39–41 / Matthew 8:26–27 / Luke 8:24–25 (Jesus rebukes the sea and wind; disciples ask, “Who then is this?”); Revelation 21:1 (eschatological “no more sea”)	Typological fulfillment	High. Jesus exercising the identical sovereign authority over sea and storm that Nahum 1:4 attributes to YHWH is a direct, teachable claim to deity — a strong cross-curriculum link to the Gospels (Mark, Matthew, Luke are in this Language Package’s scope). Must be flagged for the Christology doctrines already Critical-tier in the Romans baseline (deity_of_christ, lordship_of_christ).
Nahum 1:6	No one can stand before God’s wrath	YHWH; “who can stand”	Psalm 76:7; Malachi 3:2 (“who can endure the day of his coming?”); Joel 2:11	Revelation 6:17 (“the great day of their wrath has come, and who can stand?”)	Verbal/formulaic echo	Medium. Rhetorical-question judgment formula recurs at the climax of Revelation’s judgment sequence; useful forward link for eschatology-themed lessons.
Nahum 1:7	God as refuge for those who trust him	YHWH; the oppressed remnant	Psalm 9:9; Psalm 27:1; Psalm 46:1; Psalm 91:2; Proverbs 18:10	Romans 8:31–39 (nothing can separate believers from God’s love); Romans 10:11 (“whoever believes in him will not be put to shame”)	Thematic parallel	Medium. This is the doctrinal pivot of “Comfort for the Oppressed”; must be taught alongside Romans 8’s assurance material as the same doctrine of refuge under a different covenant administration.
Nahum 1:8	Utter, flood-like end for the oppressor	Nineveh	Isaiah 8:7–8 (Assyria itself pictured as a flood against Judah — ironic reversal: the flood now comes against Assyria); Daniel 9:26 (“the end shall come with a flood”)	—	Ironic-reversal allusion	Medium. Worth teaching the reversal explicitly: the imagery Assyria once used to threaten Judah (a flood) is now turned back on Assyria itself — poetic justice reinforcing “Justice against Oppressors.”
Nahum 1:9–11	Nations plotting against the LORD	Nineveh’s counselors	Psalm 2:1–2 (“the nations plot… against the LORD and against his Anointed”)	Acts 4:25–26 (direct quotation of Psalm 2 applied to opposition against Christ)	Thematic/typological parallel	Medium-High. Nineveh’s plotting against YHWH previews the pattern Psalm 2 names as universal human rebellion against God and his Messiah — worth a brief messianic-typology note without overclaiming direct messianic prophecy in Nahum itself.
Nahum 1:12–13	Breaking the oppressor’s yoke	Judah; YHWH	Isaiah 9:4 (“you have broken the yoke of their burden” — in the immediate context of the Messianic birth announcement, Isaiah 9:6); Isaiah 10:27; Jeremiah 30:8	Matthew 11:28–30 (“my yoke is easy” — contrastive fulfillment: Messiah’s yoke liberates rather than oppresses)	Typological/thematic parallel	High. This is a load-bearing messianic-adjacent link: the yoke-breaking Nahum promises Judah anticipates the fuller yoke-breaking associated with the Messiah in Isaiah 9, ultimately answered by Christ’s very different “yoke” in Matthew 11. Must not be overstated into a direct messianic prediction within Nahum itself — the connection is canonical-typological, not a direct prophecy fulfillment formula.
Nahum 1:14	Destruction of Nineveh’s idols	Nineveh’s gods	Isaiah 46:1–2 (Bel and Nebo fall); 1 Samuel 5:1–5 (Dagon falls before the ark); Deuteronomy 4:15–19; Psalm 115:4–8	Romans 1:23–25 (idolatry as exchanging the truth of God for a lie)	Thematic parallel	Critical. See glossary #39. This OT polemic against a specific polytheistic empire’s rival gods must never be taught as a general argument against Catholic image veneration of Christ, the saints, or the Virgin.
Nahum 1:15	Herald of good tidings and peace	Unnamed messenger	Isaiah 52:7 (near-verbatim parallel: “¡Cuán hermosos son sobre los montes los pies del que trae alegres nuevas… del que anuncia la paz!”)	Romans 10:15 (Paul directly quotes Isaiah 52:7 and applies it to gospel preachers)	Direct verbal quotation chain (Nahum ↔ Isaiah ↔ Romans)	Critical — highest-priority rendering-consistency node in this document. See dedicated rule below. Nahum’s “good tidings” is Judah’s deliverance from Assyria; Isaiah 52:7’s is Zion’s end-of-exile restoration; Romans 10:15’s is the gospel of Christ. All three share one Hebrew/Greek herald-formula lineage and must use aligned Spanish phrasing, while the distinct historical referent of each must be taught so learners do not collapse all three into an anachronistic single event.
Nahum 1:15	Fulfilling vows, keeping feasts	Judah	Deuteronomy 12:5–7 (festal worship at the place YHWH chooses); Psalm 116:14–18 (paying vows)	—	Covenant-worship parallel	High. See glossary #37–38: vow-making and feast-keeping here are directed to YHWH alone; distinguish explicitly from Catholic vow-to-saint/Virgin practice and fiestas patronales culture.

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PART B — Chapter 2 Cross-Reference Matrix

Nahum Passage	Theme	Related Character/Entity	OT Connection	NT Connection	Type	Translation Sensitivity
Nahum 2:1	Watchman warning of siege	Nineveh’s defenders	Isaiah 21:6–9 (watchman motif); Ezekiel 33:1–7 (the watchman’s duty to warn)	—	Motif parallel	Low. Standard prophetic-watchman imagery; minor doctrinal weight.
Nahum 2:2	Restoration of “the excellency of Jacob”	Jacob/Israel	Amos 9:11–15; Jeremiah 30:18–19 (restoration-of-fortunes formula)	Romans 11:25–27 (Paul’s teaching on the future restoration/mystery of Israel)	Thematic parallel	Medium. A useful forward pointer to Romans 9–11’s extended treatment of Israel’s future, though Nahum’s “restoration” is a specific historical deliverance from Assyria, not the eschatological restoration Paul describes; keep the scope distinct in teaching notes.
Nahum 2:3–4	Chariots and horsemen of the besieging army	The Medo-Babylonian coalition	Joel 2:4–5 (locust army compared to chariots); Habakkuk 1:8 (Babylon’s terrifying cavalry)	—	Imagery parallel	Low. Vivid ancient-warfare description; primarily rhetorical.
Nahum 2:11–13	Lion imagery inverted against Assyria	Assyria (as predator-turned-prey)	Ezekiel 19:1–9 (lion imagery for Judah’s own kings, used positively)	Genesis 49:9 (“Judah is a lion’s cub” — positive, tribal-messianic); Revelation 5:5 (“the Lion of the tribe of Judah” — positive messianic title for Christ)	Ironic contrast / same-lexeme divergent typology	High. The Hebrew/Spanish lexeme is identical (“león”) in both the negative Nahum usage and the positive messianic usage in Genesis 49:9 and Revelation 5:5. Every occurrence in either direction must carry an explicit clarifying note as to which sense (predatory imperial violence vs. messianic royal dignity) is active, so the two senses never blend in a learner’s mind.
Nahum 2:13	”I am against you, declares the LORD of hosts”	YHWH vs. Nineveh	Ezekiel 26:3 (Tyre); Ezekiel 28:22 (Sidon); Ezekiel 29:3 (Egypt/Pharaoh); Ezekiel 35:3 (Edom); Jeremiah 21:13; Jeremiah 50:31 (Babylon)	Conceptually parallel to Revelation 17–18 (divine opposition to eschatological “Babylon”)	Formulaic parallel	Critical. See glossary #3, #25. Carries the “Jehová de los ejércitos” divine-name risk (Jehovah’s Witnesses collision) every time it recurs; also establishes the recurring prophetic pattern of God personally opposing successive oppressor nations — a key building block for “God’s Sovereignty over Nineveh and Assyria” as a doctrine that generalizes beyond this one empire.

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PART C — Chapter 3 Cross-Reference Matrix

Nahum Passage	Theme	Related Character/Entity	OT Connection	NT Connection	Type	Translation Sensitivity
Nahum 3:1	”Bloody city” indictment	Nineveh	Ezekiel 24:6, 9 (Jerusalem itself is called “the bloody city” for the very same sin); 2 Kings 21:16; Ezekiel 22:2–3	—	Direct verbal parallel, applied to God’s own people elsewhere	Critical. This is one of the most important corrective cross-references in the whole book: the identical indictment (“ciudad sanguinaria” / ‘ir damim) that Nahum levels at pagan Nineveh, Ezekiel levels at Jerusalem. Teaching material must make this explicit so learners do not conclude that Nahum’s judgment language applies only to “the nations” and never to God’s own covenant people — God’s justice is impartial (cf. Romans 2:9–11, “no distinction” between Jew and Gentile in either guilt or judgment).
Nahum 3:4	Nineveh’s “harlotries” and “sorceries” (imperial seduction/manipulation)	Nineveh	Isaiah 47:9–12 (Babylon’s sorceries); Ezekiel 16:15–34; Hosea 2:2–13 (Israel’s own spiritual “harlotry” — same metaphor used of God’s covenant people)	Revelation 18:3, 23 (eschatological “Babylon“‘s sorcery and fornication — Nineveh functions as an early type of the ultimate oppressor-city judged in Revelation)	Metaphor parallel; forward typology	Critical. See glossary #44–45. Compounds two live sensitivities: (1) the same “harlotry” metaphor is used elsewhere of Israel/Judah’s own unfaithfulness, so this is not exclusively an anti-pagan trope; (2) “hechicerías” directly collides with active Santería/Espiritismo/curanderismo/brujería practice in the destination culture and must be taught strictly as biblical metaphor for imperial political manipulation, not as commentary on any living folk-religious practice, while not undermining separate biblical teaching against literal occult practice elsewhere.
Nahum 3:5	Shame/exposure judgment imagery	Nineveh	Ezekiel 16:37–39; Jeremiah 13:26; Hosea 2:10 (same shame-exposure metaphor used of unfaithful Israel/Judah)	—	Metaphor parallel	High. Same corrective principle as Nahum 3:1/3:4 above: this judicial-shame imagery is a shared prophetic convention, not language invented uniquely to demean a foreign enemy; handle with pastoral sensitivity given contemporary honor/shame and gendered-violence dynamics.
Nahum 3:7	”Who will grieve for her?”	Nineveh	Jeremiah 15:5 (the same rhetorical form used of Jerusalem — “who will have pity on you?”)	—	Formulaic parallel	Medium. Reinforces that the rhetorical devices used against Nineveh are standard prophetic-judgment convention also applied to Judah.
Nahum 3:8–10	Fall of Thebes (No-Amon) as precedent	Assyria (as prior conqueror of Egypt/Thebes, 663 BC)	Isaiah 20:1–6 (Assyria’s dominance over Egypt/Cush in the same era); Obadiah 15 (“as you have done, it shall be done to you”)	Galatians 6:7 (thematic parallel: “whatever one sows, that will he also reap”)	Historical/thematic parallel	Medium. Demonstrates impartial, proportionate divine justice: what Assyria inflicted on Thebes, Assyria will now suffer from a greater power — directly reinforcing “Justice against Oppressors” with a concrete historical precedent.
Nahum 3:15–17	Fire and locusts consuming Nineveh	Nineveh	Joel 1:4 (locust judgment)	Revelation 9:3–11 (eschatological locust imagery)	Imagery parallel; internal literary bracketing with Nahum 1:6, 1:10	Medium. Fire imagery here fulfills the fire-of-wrath imagery introduced in Nahum 1; also anticipates apocalyptic locust/fire imagery in Revelation’s judgment sequences — useful for eschatology-themed lessons but not a direct verbal quotation.
Nahum 3:19	”No healing for your wound”	Nineveh	Contrast with Jeremiah 30:12–17 (Judah’s “incurable” wound is nevertheless promised future healing through repentance and covenant mercy); Exodus 15:26 (“I am the LORD who heals you”); Malachi 4:2 (“the sun of righteousness… with healing in its wings” — messianic)	Contrast with the whole thrust of the gospel offer of forgiveness in Romans 3:21–26	Contrastive parallel	High. Must be explicitly taught alongside the whole-book intertextual partner Jonah (Nineveh’s repentance and sparing roughly a century earlier, Jonah 3:5–10): God’s patience (Nahum 1:3a) is real and was once extended fully to this very city, but is not indefinite for persistent, unrepentant national evil. This is not a statement limiting the ordinary availability of grace and forgiveness taught throughout Romans; it is a specific historical verdict on a nation that exhausted its opportunity to repent.

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PART D — Messianic References and Typology (Dedicated Summary)

Nahum contains no direct messianic prediction comparable to Isaiah 7:14, 9:6, or 53. Its messianic and typological connections are canonical-structural rather than predictive:

1. Divine Warrior typology (Nahum 1:3–6) anticipates the Divine Warrior/Judge imagery applied to the returning Christ in Revelation 19:11–16 and Isaiah 63:1–6. Teach as typological trajectory, not direct prophecy.
2. Yoke-breaking (Nahum 1:13) sits within the same prophetic-restoration vocabulary as Isaiah 9:4, whose immediate context (Isaiah 9:6) is the direct messianic birth prophecy; Matthew 11:28–30 answers this trajectory with Christ’s very different, liberating “yoke.”
3. Herald of good tidings/peace (Nahum 1:15) shares its literary formula with Isaiah 52:7, which Paul quotes in Romans 10:15 of gospel preachers. This is the strongest forward-reaching link in the book — see the rendering-consistency rule below.
4. Lion imagery inverted (Nahum 2:11–13) requires deliberate contrast-teaching against the positive messianic “Lion of the tribe of Judah” title (Genesis 49:9; Revelation 5:5).
5. The prophet’s own name (“Nahúm” = comfort/consolation, Nahum 1:1) functions as a thematic (not lexical) foreshadowing of the ultimate Comforter promised in John 14:16–18 (the Holy Spirit, paraklētos) and of the comfort believers have in Christ in 2 Corinthians 1:3–4. This connection should be taught as a canonical resonance, not a linguistic derivation (Hebrew nacham and Greek parakaleō are unrelated roots).
6. The wrath/mercy tension of Nahum 1:2–3 (God is both patient and certain to punish the guilty) finds its ultimate canonical resolution at the cross, as expressed in Romans 3:25–26 — God is shown to be simultaneously just (punishing sin) and gracious (justifying sinners by faith) through Christ’s atoning death. This is the single most important theological bridge between Nahum and the Romans curriculum; see 10_biblical_theme_map.md for full treatment.

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PART E — Dedicated Table: Parallels to the Romans Language Package

Nahum Theme/Passage	Romans Passage(s)	Shared Doctrine	Consistency Requirement
God’s wrath against oppressive sin (Nahum 1:2–6)	Romans 1:18 (“the wrath of God is revealed”); Romans 2:5; Romans 9:22	Justice and Wrath of God	Render “ira de Dios” / “furor” consistently with the register already fixed for Romans’ wrath-adjacent vocabulary (no existing baseline entry for “wrath” itself — this curriculum introduces it; ensure future Romans-adjacent lessons on Romans 1:18 reuse Nahum’s “ira de Dios” exactly).
Vengeance belongs to God (Nahum 1:2)	Romans 12:19 (quoting Deuteronomy 32:35)	Justice and Wrath of God against Oppressors	”Venganza”/“vengador” must be used identically in both curricula, always paired with the note that this is God’s exclusive prerogative, never a human model — reuse identical teaching-note wording across both curricula’s lesson material.
God slow to anger yet certain to punish (Nahum 1:3)	Romans 2:4 (patience meant to produce repentance); Romans 3:25–26 (propitiation: God is both just and the justifier)	God as Slow to Anger yet Just	This is the doctrinal hinge connecting the two curricula: Nahum states the tension descriptively; Romans 3:25–26 resolves it Christologically. Lesson material should cross-reference explicitly.
Stronghold/refuge for those who trust God (Nahum 1:7)	Romans 8:31–39; Romans 10:11	Comfort for the Oppressed / Assurance of Salvation	”Fortaleza/refugio” (Nahum) and the baseline’s assurance_of_salvation doctrine (High risk, human theologian review) describe the same reality under different covenant administrations; avoid vocabulary drift between the two lessons.
Herald announcing good tidings/peace (Nahum 1:15)	Romans 10:15 (direct quotation of Isaiah 52:7)	Gospel (OT precursor pattern)	See strict rule below — this is the most sensitive shared-quotation node in the entire cross-curriculum set.
Idolatry condemned (Nahum 1:14)	Romans 1:23–25	Sovereignty of God over rival worship	Maintain the baseline’s Catholic image-veneration sensitivity note (glossary #39) identically in both curricula.
Impartial justice — same indictment applied to Nineveh and to Jerusalem (Nahum 3:1; Ezekiel 24:6,9)	Romans 2:9–11 (“no distinction” in guilt or judgment); Romans 3:22–23	Justice and Wrath of God; Universal Human Accountability	Reinforce that God’s justice is impartial across ethnic/national lines in both curricula — a direct extension of the baseline’s universal_human_accountability doctrine (High risk).
No one can stand before God’s wrath (Nahum 1:6)	Romans 3:20 (no one justified by the law); Romans 3:23 (“all have sinned”)	Universal Human Accountability	Nahum addresses corporate national guilt (Assyria); Romans addresses universal individual guilt. Teach the difference in scope explicitly so learners do not flatten the two into identical categories.

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PART F — Rendering-Consistency Rules for Shared Quotations

The following rules govern any future Phase 2 segment translation where these shared passages co-occur across curricula in this Language Package (this document’s findings must be added to translation_memory.json as new entries before Phase 2 begins):

1. Exodus 34:6–7 formula (Nahum 1:3; also relevant to any future Numbers, Joel, Jonah, Psalm, or Nehemiah lessons): always render “tardo para la ira” and “no tendrá por inocente al culpable/malo” exactly as fixed in 08_core_glossary.md entries #10–11. Never substitute synonyms (“paciente,” “lento para enojarse”) that would break cross-passage recognizability.

2. Isaiah 52:7 / Nahum 1:15 / Romans 10:15 herald formula: always render with “los pies del que trae/anuncia buenas nuevas… anuncia la paz,” following RV1960/RVA2015 precedent. Per the baseline’s explicit restriction, NEVER substitute “evangelio” for “buenas nuevas” in any of these three passages — “evangelio” is reserved as the standalone technical term for the New Testament proclamation. “Paz” must match the baseline’s fixed rendering exactly.

3. Deuteronomy 32:35 / Nahum 1:2 / Romans 12:19 vengeance formula: render “venganza”/“vengador” identically in both curricula; always accompany with a note (reused verbatim across curricula) that vengeance is God’s exclusive prerogative, never a sanction for human retaliation.

4. Divine Name YHWH in any co-occurring passage (Exodus 34, Numbers 14, Joel 2, Jonah 4, Psalm 86, Psalm 103, Nehemiah 9, alongside Nahum): render as “Jehová” consistently, and carry forward the Jehovah’s Witnesses clarifying note at every occurrence, per glossary entry #2.

5. “Bloody city” (Nahum 3:1 / Ezekiel 24:6,9): render “ciudad sanguinaria” identically in both passages if they appear in the same lesson or cross-reference set, with the impartiality teaching note attached each time.

6. Lion imagery (Nahum 2:11–13 negative / Genesis 49:9, Revelation 5:5 positive messianic): the Spanish lexeme “león” is unavoidably identical; compensate with a mandatory clarifying note at every occurrence indicating which sense is active.

7. Idolatry/graven images (Nahum 1:14 and any future Isaiah, Deuteronomy, or Acts lessons touching idolatry): maintain the baseline’s Catholic image-veneration sensitivity note identically worded across all curricula.

8. Proper nouns “Nínive” and “Asiria” must remain identical in spelling and form across this and any future curriculum (e.g., Jonah, Isaiah, 2 Kings) that references these entities.

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PART G — Full-Book Coverage Confirmation

Chapter	Reviewed	New Cross-References Contributed	Notes
Nahum 1	Yes	Exodus 34:6–7 formula; Isaiah 9:4/9:6; Isaiah 52:7/Romans 10:15; Mark 4:39–41; Psalm 2; Deuteronomy 32:35/Romans 12:19	Core passage (1:1–8) plus full oracle against Nineveh (1:9–15); highest cross-reference density in the book
Nahum 2	Yes	Ezekiel’s oracles-against-nations formula (2:13); Genesis 49:9/Revelation 5:5 lion contrast; Romans 11:25–27 (Israel restoration, thematic only)	Siege and fall narrative; moderate cross-reference density
Nahum 3	Yes	Ezekiel 24:6,9 “bloody city”; Ezekiel 16/Hosea 2 shame-metaphor parallels; Revelation 18 (eschatological Babylon typology); Jonah (whole-book intertextual partner)	Highest pastoral-sensitivity density in the book (harlotry/sorcery metaphors); full chapter reviewed with no gaps

No chapter of Nahum was silently omitted. Every chapter contributed at least one load-bearing cross-reference requiring rendering-consistency treatment in Phase 2.

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This document extends the baseline Romans Language Package and 07_semantic_analysis.md/08_core_glossary.md without contradiction. All new cross-reference-driven rendering rules above must be incorporated into translation_memory.json (with version increment) before Phase 2 segment translation of Nahúm materials begins.