Cross-Reference Analysis
Cross-Reference and Theme Analysis: Ruth
Curriculum: Ruth Destination language: Spanish Core passage: Ruth 1:16–17 Generated: Phase 1, Step 3
Methodology and Citation Convention
This document catalogs every Old Testament allusion, legal-background quotation, literary echo, and New Testament connection (messianic, typological, or doctrinal) found in each chapter of Ruth, plus every parallel to material already covered in this language pipeline’s Romans Language Package. Citations use the normalizable “Book Chapter:Verse” format (e.g., Ruth 1:16, Genesis 15:6, Matthew 1:5) for internal cross-reference tracking. This is the internal analysis convention only — Phase 2 output translation must still follow the baseline’s Spanish citation convention (Rut 1:16, Génesis 15:6, Mateo 1:5, per Reina-Valera book-name conventions) as specified in 12_ai_translation_requirements.md.
Risk tiers (Critical / High / Medium / Low) are reused exactly from doctrine_risk_registry.json and analysis/08_core_glossary.md. Where a cross-reference touches a term or doctrine already anchored in the baseline Romans package, that baseline rendering is cited explicitly and must not be altered.
PART 1 — Chapter-by-Chapter Cross-Reference Matrix
Chapter 1
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 1:1 | Setting under covenant discipline | Elimelech, narrator | Judges 3:12–30 (Moab’s historical oppression of Israel); the phrase “in the days when the judges ruled” situates Ruth inside the Judges narrative world of covenant unfaithfulness and cyclical deliverance. | Low. Background/setting note recommended for readers without Judges literacy; no lexical risk. |
| Ruth 1:2 | Genealogy anchor (Bethlehem) | Elimelech, Naomi | Genesis 35:19 (Rachel buried “on the way to Ephrath, that is, Bethlehem”); Micah 5:2 (Bethlehem as the Messiah’s birthplace). | Medium. “Belén” is standard; flag for teaching note tying this geographic anchor forward to Micah 5:2 and Matthew 2:1, since the payoff (David/Christ from Bethlehem) is not visible until ch. 4. |
| Ruth 1:4 | Moabite identity / covenantal tension | Ruth, Orpah | Genesis 19:37 (Moab’s origin from Lot); Numbers 25:1–3 (Moab’s seduction of Israel into idolatry); Deuteronomy 23:3 (Moabites excluded from Israel’s assembly). | High. This cluster of allusions establishes the covenantal exclusion that Ruth’s story will overturn (see Chapter 4 entries below and the Inclusion of Gentiles theme). Must not be flattened to a neutral ethnic detail; the tension is doctrinally load-bearing. |
| Ruth 1:6–7 | Providence in ordinary life | Naomi, the LORD | Anticipates the “hidden hand” pattern seen throughout Genesis (e.g., Genesis 45:5–8, Joseph’s providence speech) and directly parallel to Romans 8:28 (already Medium/High risk in the baseline providence entry). | High. “El SEÑOR había visitado a su pueblo” (or equivalent) must preserve God as the active, personal subject of the sentence — avoid a passive construction that obscures agency. |
| Ruth 1:8 | Hesed (Covenant Loving-kindness) | Naomi, Ruth, Orpah | Genesis 24:27 (chesed shown to Abraham); Exodus 34:6–7 (the LORD’s self-revelation as abounding in chesed); Psalm 136 (chesed refrain, “his mercy endures forever” — RV “para siempre es su misericordia”); Micah 6:8. | Critical. Anchor occurrence of the curriculum’s Hesed doctrine; see analysis/08_core_glossary.md “misericordia” entry. Every cross-referenced chesed passage elsewhere in this and future curricula should use the same Spanish rendering plus the covenant-loyalty gloss. |
| Ruth 1:9 | Providence / rest | Naomi | Echoes Deuteronomy 12:9–10 (“the rest and the inheritance” formula) and Numbers 10:33’s “resting place” language, both tied to covenant land-promise. | Medium. “Descanso” is standard; teaching note may connect to the Promised Land rest theme, but this is supplementary, not required. |
| Ruth 1:14 | Loyalty and Faithfulness | Ruth, Naomi, Orpah | Genesis 2:24 (“a man shall leave his father and mother and cleave to his wife” — same root דָּבַק, davaq). | High. Marital-covenant vocabulary transferred to a mother-in-law relationship; must be preserved as an intentional literary echo, not treated as a coincidental word choice. See analysis/08_core_glossary.md “aferrarse” entry. |
| Ruth 1:16–17 (CORE PASSAGE) | Loyalty and Faithfulness; Hesed; Inclusion of Gentiles; Providence (by narrative anticipation) | Ruth, Naomi | 2 Samuel 15:21 — Ittai the Gittite’s oath to David (“Wherever my lord the king shall be… there also will your servant be”) is the closest verbal-structural parallel in the entire Hebrew Bible to Ruth’s oath; Exodus 6:7 (“I will be your God, and you shall be my people” — the OT covenant-formula pattern Ruth’s confession echoes and personalizes); Joshua 24:15 (“choose this day whom you will serve” — parallel decisive covenant choice); Deuteronomy 6:4–5 (the Shema’s exclusive-allegiance structure). NT: Romans 10:9–10 (the confession “Jesus is Lord” as the salvation confession) is the direct doctrinal-structural counterpart in the baseline package — both are Critical-risk, identity-defining confession formulas. | Critical. This is the theological hinge of the book. Every clause must retain full covenantal force. See Part 3 below for detailed rendering-consistency rules linking this passage to Romans 10:9–10. |
| Ruth 1:17 | Loyalty and Faithfulness; divine covenant name | Ruth | 2 Samuel 15:21 (Ittai’s oath, see above, uses a structurally identical “as the LORD lives… unless” formula); 1 Samuel 20:3 (Jonathan and David’s oath); Romans 8:38–39 (“nothing… shall be able to separate us from the love of God”) — direct thematic echo of Ruth’s “nothing but death shall separate” totalizing vow. | Critical. The oath formula “Jehová” (YHWH) requires the new registry entry lord_yhwh per analysis/08_core_glossary.md; every occurrence must carry the Jehová/Testigos de Jehová disambiguation note. Cross-reference to Romans 8:38–39 should be made explicit in teaching material, though the two passages use different Spanish vocabulary (“separar” in both — verify consistency, see Part 3). |
| Ruth 1:20–21 | Providence in ordinary life (lament) | Naomi | Exodus 15:23 (Marah, “bitter water” — same root מרר as Naomi’s chosen name “Mara”); Job 1:21, Job 6:2–4 (lament pattern, “the LORD has dealt bitterly with me” structurally parallels Job’s complaints); anticipates resolution in Ruth 4:14–17. | High (teaching value). Lexically low risk (“Todopoderoso” is standard), but the wordplay Mara/Naomi is invisible without a footnote; this is essential for the Providence doctrine’s “hidden hand amid apparent loss” arc. |
Chapter 2
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 2:1 | Kinsman-Redeemer (introduced) | Boaz | Genealogically anticipates Matthew 1:5 and Ruth 4:18–22; Boaz’s introduction as “a worthy man” (אִישׁ גִּבּוֹר חַיִל) shares the חַיִל root with Ruth’s later designation “אֵשֶׁת חַיִל” (3:11), pairing the two protagonists lexically. | Medium. Flag the חַיִל root-pairing with 3:11 for a teaching cross-reference note; not required at the lexical level but strengthens narrative unity. |
| Ruth 2:2–3 | Providence / Law | Ruth, Boaz | Leviticus 19:9–10; Leviticus 23:22; Deuteronomy 24:19–21 — direct legal background (not verbal quotation) for the gleaning provision protecting the poor, the widow, and the foreigner (גֵּר). Ruth, a Moabite widow, is the paradigm case this law was written to protect. | High. Requires an explicit OT-law background note per the baseline’s “assume varying degrees of OT literacy” instruction; without it, the legal-social dimension of Ruth’s vulnerability and provision is lost. |
| Ruth 2:3 | Providence in ordinary life | Ruth, Boaz, narrator | Direct doctrinal parallel to Romans 8:28 (“all things work together for good”) — both texts use ordinary, non-miraculous surface language (מִקְרֶה, “chance”; Greek συνεργεῖ) to narrate what the whole book/epistle frames as God’s sovereign orchestration. | High. See analysis/08_core_glossary.md “resultó que / aconteció que” entry. Preserve ordinary surface register; do not resolve the providence/chance tension inside the translated text itself. |
| Ruth 2:4 | Blessing formula | Boaz, reapers | Numbers 6:24–26 (the Aaronic/priestly blessing pattern, “The LORD bless you…”) — standard OT greeting-blessing form. | Low. “El SEÑOR sea con vosotros/ustedes” is standard; minor register note only (avoid archaic vosotros per the baseline’s tone rule, unless directly quoting RV1960). |
| Ruth 2:11–12 | Loyalty; Faith; Inclusion of Gentiles | Boaz, Ruth | Genesis 12:1 — God’s call to Abraham to “leave your country and your kindred and your father’s house” is the direct typological antecedent to Boaz’s commendation of Ruth for leaving “your father and mother and your native land.” Ruth is cast in Abrahamic terms: a Gentile who, like Abraham, leaves everything to follow the God of promise. | High. This is one of the most theologically significant cross-references in the book and is easy to miss without a teaching note. Ruth is not merely admirable; she is functioning narratively as a second Abraham-figure, reinforcing the Inclusion of Gentiles doctrine at its root (Abraham himself being the OT anchor for Gentile inclusion via faith, cf. Romans 4 and Galatians 3:8). |
| Ruth 2:12 | Faith; Providence; Kinsman-Redeemer (anticipatory) | Boaz, Ruth, the LORD | Psalm 91:4; Psalm 17:8; Psalm 36:7; Psalm 57:1; Deuteronomy 32:11 — the “wings” (כָּנָף) refuge-imagery cluster, standard OT metaphor for divine protection, here spoken over Ruth and then re-enacted through Boaz’s literal garment in Ruth 3:9. | High. See analysis/08_core_glossary.md “alas / manto” entry. The 2:12→3:9 literary echo must be preserved via explicit teaching cross-reference since the same Hebrew word (כָּנָף) cannot use the same Spanish word in both places. |
| Ruth 2:12 | Grace vs. merit (reward) | Boaz, Ruth | Hebrews 11:6 (“he is a rewarder of those who seek him”); direct doctrinal boundary-check against Romans 4:4–5 and Romans 11:5–6 (baseline Critical-risk grace-vs-works passages). | Medium/High. “Recompensa” must be taught as God’s gracious response to covenant loyalty, never as a wage that obligates God — see Part 3 rendering-consistency rule below. |
| Ruth 2:20 | Hesed | Naomi, Boaz | Same chesed cluster as Ruth 1:8 (Genesis 24:27; Exodus 34:6–7). Naomi explicitly names Boaz’s gleaning provision as chesed, linking human covenant loyalty to divine covenant loyalty. | Critical. Reuse “misericordia” + covenant-loyalty gloss exactly as established in ch. 1. |
Chapter 3
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 3:9 | Kinsman-Redeemer; marriage covenant | Ruth, Boaz | Ezekiel 16:8 — “I spread my garment over you and covered your nakedness… and you became mine” — God’s own marriage-covenant language toward Israel uses the identical garment-spreading idiom Ruth invokes toward Boaz. Also recalls Ruth 2:12’s “wings” (כָּנָף) — same Hebrew root. | High. This is a direct verbal-idiom parallel to a divine covenant-marriage text (Ezekiel 16), not merely a human marriage custom; flag for theologian review to ensure the typological weight (Boaz enacting the protective-covenant role God claims for himself) is taught, not lost in a purely social/customary reading. |
| Ruth 3:10 | Hesed | Boaz, Ruth | Same chesed cluster; Boaz notes Ruth’s second act of chesed (toward Boaz/the family) exceeds her first (toward Naomi, ch. 1). | Critical. Reuse “misericordia” + gloss exactly. |
| Ruth 3:11 | Loyalty and Faithfulness | Ruth (via Boaz’s speech) | Proverbs 31:10 — “אֵשֶׁת חַיִל” (“a woman of noble character/worth”) is the identical Hebrew phrase opening the Proverbs 31 poem; Boaz’s commendation functions as a direct citation-level echo elevating Ruth to a recognized covenantal-wisdom archetype. | Medium/High. See analysis/08_core_glossary.md “mujer virtuosa” entry; teaching note should explicitly name the Proverbs 31:10 parallel so the reference is not lost. |
| Ruth 3:12–13 | Kinsman-Redeemer; Law | Boaz, unnamed nearer kinsman | Leviticus 25:23–25 (land-redemption law); Deuteronomy 25:5–10 (levirate marriage law, related but not identical legal category — see ch. 4 notes). | High. Legal-background note required; do not present these two OT legal categories as fully identical (see the go'el/levirate distinction flagged in analysis/07_semantic_analysis.md). |
| Ruth 3:13 | Loyalty; divine covenant name | Boaz | 2 Samuel 15:21; 1 Samuel 20:3 (oath formula parallels, see ch. 1); mirrors Ruth’s own oath in 1:17, establishing mutual loyalty between the two protagonists. | Critical. “Vive Jehová” — same lord_yhwh registry considerations as 1:17. |
Chapter 4
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Ruth 4:1–12 | Kinsman-Redeemer; Law | Boaz, nearer kinsman, elders | Leviticus 25:23–25 (land redemption); Deuteronomy 25:5–10 (levirate marriage, background but technically distinct — Boaz is a go’el, not a brother-in-law); Genesis 38 (Judah and Tamar) — the closest OT narrative precedent for a family-line-preservation marriage involving legal irregularity, and Tamar is later named alongside Ruth in Ruth 4:12 and Matthew 1:3. | High. Multiple overlapping legal categories (land redemption, levirate, family-name preservation) must not be collapsed into one undifferentiated “OT marriage law” — the distinctions matter for doctrinal precision in the Kinsman-Redeemer teaching. |
| Ruth 4:7–8 | Law; Kinsman-Redeemer | Nearer kinsman, Boaz | Deuteronomy 25:9–10 — the sandal-removal ritual there is a public shaming rite for a brother-in-law who refuses levirate duty; in Ruth 4:7–8 the same physical act is repurposed as a neutral legal-transfer sign with no shame attached. | Medium. Must be flagged so the shame connotation from Deuteronomy is not imported into Ruth’s scene; see analysis/08_core_glossary.md “se quitó la sandalia” entry. |
| Ruth 4:11 | Genealogy; Loyalty | Rachel, Leah (referenced) | Genesis 29–30 — the blessing “may she be like Rachel and Leah” invokes the matriarchal mothers of Israel’s twelve tribes, placing Ruth, a Moabite, in explicit typological continuity with Israel’s own covenant mothers. | High. Do not let this blessing read as generic wedding well-wishing; it is a formal incorporation of Ruth into Israel’s matriarchal lineage — directly reinforcing the Inclusion of Gentiles doctrine. |
| Ruth 4:12 | Genealogy; typology | Judah, Tamar, Perez | Genesis 38:27–30 (Perez’s birth to Tamar, a woman in an irregular family-redemption situation strikingly parallel to Ruth’s); Perez becomes the ancestral link connecting both Genesis 38 and Ruth 4 to the Davidic line (1 Chronicles 2:4–15) and ultimately Matthew 1:3. | High. Tamar and Ruth are the two women most structurally parallel in Scripture’s genealogical narrative — both Gentile-adjacent or ethnically foreign, both involved in family-redemption irregularities, both ancestors of David and Christ. Recommended explicit teaching cross-reference. |
| Ruth 4:13–17 | Providence; Genealogy | Naomi, Ruth, Obed, women of Bethlehem | Resolves the “full/empty” lament of Ruth 1:21; the community’s declaration that a “redeemer” (Obed, metaphorically) has been born to Naomi anticipates the ultimate Redeemer of the Davidic line. | High (teaching payoff). Ensure the resolution is visibly connected back to 1:20–21 in surrounding teaching material. |
| Ruth 4:17 | Genealogy; naming | Obed, women of Bethlehem | Sets up the genealogy immediately following; “Obed” (עוֹבֵד, “servant/worshiper”) is thematically fitting as the grandfather of David. | Medium. Proper name; standard transliteration “Obed.” |
| Ruth 4:18–22 | Genealogy Pointing to David and Christ | Perez, Boaz, Obed, Jesse, David | 1 Chronicles 2:4–15 (parallel Perez-to-David genealogy); Matthew 1:3–6 — direct NT genealogical citation of this exact line, explicitly naming Rahab and Ruth by name (“Booz fue padre de Obed, cuya madre fue Rut”); Luke 3:31–33 (Davidic line to Christ, without naming Ruth); Romans 1:3 (baseline Critical term “descendencia de David” / “seed of David” — Christ “descended from David according to the flesh”). | Critical. This is the single highest cross-curriculum linkage in the book. The Spanish genealogical verb (“engendró” / “fue padre de”) must match the convention this pipeline uses (or will use) for Matthew 1 and Luke 3, and “descendencia de David” must be reused verbatim from the baseline Romans package wherever this Davidic line is referenced in teaching material. See Part 3 below. |
| Ruth 4:5, 4:10 | Kinsman-Redeemer; Genealogy | Boaz, Ruth, the deceased Elimelech/Mahlon | ”To raise up the name of the dead over his inheritance” — related to but distinct from Deuteronomy 25:5–10’s strict brother-in-law levirate formula; the broader go’el category covers Boaz’s more distant kinship. | High. See analysis/08_core_glossary.md “levantar el nombre del difunto” entry; doctrinal precision required to avoid conflating the two legal categories. |
PART 2 — Messianic References and Typology Summary
| Type/Figure | Antitype/Fulfillment | Passages | Translation Sensitivity |
|---|---|---|---|
| Boaz as kinsman-redeemer (go’el) | Christ as ultimate Redeemer | Ruth 3:9; 4:1–10; cf. Job 19:25 (“I know that my Redeemer lives”); Isaiah 41:14; Galatians 3:13; Ephesians 1:7; Titus 2:14; 1 Peter 1:18–19 | Critical. Teach explicitly as type→fulfillment, never as equivalence. Boaz’s redemption is legal, this-worldly, and marital/economic; Christ’s redemption is once-for-all, cosmic, and soteriological (cf. baseline’s “salvación,” “justificación,” “redención” concepts, all Critical). See baseline forbidden-substitution logic: just as “justicia infundida” must never substitute for “justicia imputada,” Boaz’s human redemption must never be taught as if it were (rather than foreshadowed) Christ’s redemption. |
| The Davidic line through Ruth | Christ, “Son of David” | Ruth 4:18–22; Matthew 1:1, 1:5–6, 1:17; Luke 3:31–33; Romans 1:3; Revelation 5:5 (“the Root of David”) | Critical. Direct genealogical chain; must be rendered with the same Spanish vocabulary the pipeline uses for the NT genealogies and for the baseline’s “descendencia de David.” |
| Ruth the Moabite included in the Messianic line | Gentile inclusion in Christ | Ruth 1:16; 4:13–17; Matthew 1:5; Romans 3:29–30; Romans 9–11; Ephesians 2:11–13; Galatians 3:28–29 | Critical. The same doctrinal payoff as the baseline’s “Unity of Jews and Gentiles” (High risk) and “Universal Scope of the Gospel” (High risk) entries, but narratively enacted centuries earlier — Ruth is a lived, historical instance of the doctrine Romans later articulates theologically. |
| Naomi’s emptiness resolved into fullness | The gospel pattern of loss reversed by grace | Ruth 1:21; 4:14–17; cf. 2 Corinthians 8:9; Philippians 2:6–8 (kenosis-to-exaltation pattern, structurally analogous though not verbally linked) | Medium. Optional teaching connection; not required, but valuable for the Providence doctrine’s homiletical payoff. |
| Ruth’s exclusive confession (“your God my God”) | The salvation confession (“Jesus is Lord”) | Ruth 1:16–17; Romans 10:9–10 | Critical. See Part 3 rendering-consistency rules below. |
PART 3 — Rendering-Consistency Rules for Shared Quotations and Cross-Curriculum Parallels (especially Romans)
The following rules govern any Phase 2 segment in the Ruth curriculum that touches vocabulary, doctrine, or citation already established in the baseline Romans Language Package. These rules are binding and extend, but never contradict, the baseline.
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“Dios” (God). Reuse exactly as in the baseline. Ruth 1:16’s “your God my God” must render “Dios” identically to every Romans occurrence; do not introduce a synonym for variety.
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“Jehová” (YHWH) vs. “Señor” (κύριος). The baseline’s
lordentry (“Señor”) addresses only New Testament κύριος. Ruth introduces the OT tetragrammaton, requiring the newlord_yhwhregistry entry (“Jehová,” peranalysis/08_core_glossary.md). These two Spanish words must remain visually and doctrinally distinct across both curricula:- “Jehová” — the covenant name YHWH (Ruth 1:17; 3:13; 4:11–12).
- “Señor” (capitalized) — NT κύριος confession of Christ’s lordship (Romans 10:9).
- “señor” (lowercase) — human address/courtesy title (Ruth 2:13; 3:9, Ruth addressing Boaz). Every occurrence of “Jehová” requires the Testigos de Jehová disambiguation teaching note established in Step 1.
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“descendencia de David” (Seed of David). Reuse the baseline’s exact rendering for Romans 1:3 whenever Ruth 4:18–22’s genealogy is discussed in relation to Christ. Do not introduce a variant phrase such as “linaje de David” or “estirpe de David” in teaching material that cross-references Romans, even though such phrases are lexically valid — consistency across curricula takes priority per the baseline’s Theological Consistency Rules Across Documents.
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Genealogical verb (“engendró” / “fue padre de”). Must match whatever convention this pipeline establishes for the Matthew 1 and Luke 3 genealogies (not yet produced in this Language Package, but anticipated). Flag Ruth 4:18–22 for a consistency check at the time Matthew’s genealogy is translated; do not finalize Ruth’s genealogy verb choice in isolation.
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“gracia” / “recompensa” boundary (grace vs. merit). Ruth 2:12’s “recompensa” (reward) must never be taught in a way that contradicts the baseline’s Critical-risk grace-vs-works distinction (Romans 4:4–5; 11:5–6). Any teaching note accompanying Ruth 2:12 should explicitly state: “esta recompensa es la respuesta graciosa de Dios a la lealtad de pacto de Rut, no un salario que ella se ganó y que obliga a Dios” (this reward is God’s gracious response to Ruth’s covenant loyalty, not a wage she earned that obligates God).
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“gentiles” / “pueblo” and the Inclusion of Gentiles doctrine. The baseline rates general “gentiles” as Low risk. In the Ruth curriculum, the specific confession “tu pueblo será mi pueblo” (Ruth 1:16) and the designation “la moabita” (throughout) are elevated to Critical/High risk respectively, per
analysis/08_core_glossary.md. When teaching material cross-references Romans 3:29–30, 9–11, or Ephesians 2:11–13 alongside Ruth, use “gentiles” (reused from baseline) for the general category, but retain “la moabita” as Ruth’s specific, narratively loaded ethnic identity — do not replace it with the generic “gentil” in translation, only in teaching commentary. -
“separar” (separate) — Ruth 1:17 and Romans 8:38–39. Both passages use a form of “separar” in their respective baseline/curriculum renderings. When cross-referenced together in teaching material, ensure the same Spanish verb root is visible in both citations so students recognize the intertextual echo (“ni la muerte… nos separará” pattern in both). Do not let one passage use “separar” and the other use a synonym such as “apartar” or “dividir” in contexts designed for side-by-side comparison.
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“providencia” and the miqreh/Romans 8:28 parallel. When Ruth 2:3’s “resultó que” is taught alongside Romans 8:28, reuse the baseline’s exact caution: avoid both fatalistic “destino/suerte” framing and an overstated explicit-causation reading. Teaching material may name both passages together, but the translated text of each must independently preserve its own ordinary surface register.
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Faith (fe) — Ruth 2:12 and Romans 4. Ruth’s “refugiarte” (taking refuge, 2:12) functions as a narrative enactment of the same “fe” doctrine anchored in Romans 4’s discussion of Abraham (Genesis 15:6, quoted in Romans 4:3). Reuse “fe” exactly from the baseline wherever Ruth’s trust in the God of Israel is described doctrinally (distinct from the narrative verb “refugiarte” itself, which remains a scene-specific rendering).
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Citation format. All internal Phase 1 analysis documents use the English-book-name citation style (“Ruth 1:16,” “Romans 8:28,” “Genesis 15:6,” “Matthew 1:5”) for normalizability across the pipeline’s working documents. Phase 2 translated output must convert every citation to the Spanish Reina-Valera convention (“Rut 1:16,” “Romanos 8:28,” “Génesis 15:6,” “Mateo 1:5”) per the baseline’s Cross-Reference Preservation Rules. Ruth itself is abbreviated “Rut” in Spanish Bible tradition — confirm this book-name mapping is added to the pipeline’s citation-format table alongside the baseline’s existing Génesis/Salmos/Isaías/Habacuc entries.
Coverage Confirmation
All four chapters of Ruth have been cross-referenced for Old Testament legal background, literary allusion, and New Testament typological/doctrinal connection, including every occurrence touching the core passage’s confession structure, the go’el kinship-redemption legal category, the chesed cluster, the wings/garment literary echo, the Davidic genealogy, and every point of contact with the baseline Romans Language Package. No chapter was found to contain zero cross-references. This document, together with analysis/07_semantic_analysis.md and analysis/08_core_glossary.md, constitutes full-book cross-reference coverage per the PRD Phase 1 mandate.