Linguistic Gap Analysis
Linguistic Gap Analysis: 1 Kings (Spanish)
Purpose and Scope
This analysis identifies where standard, pan-regional Spanish (per the Romans baseline’s RV1960/RVA2015-anchored register) has adequate vocabulary for the doctrines of 1 Kings, where vocabulary is genuinely missing and must be constructed via compound phrase or transliteration, and where existing vocabulary is dangerously “crowded” — already carrying a strong competing sense from Latin American/Iberian popular religion, folk magic, or Catholic devotional culture — and therefore requires semantic fencing (explicit teaching notes restricting the term to its biblical referent).
This document governs Step 8 (Core Glossary) and all subsequent Phase 2 translation work for the 1 Kings curriculum. It extends, and never contradicts, the Romans baseline Language Package. Where a term already exists in the baseline translation_memory.json, that rendering is treated as fixed and is not re-analyzed here except to note points of contact/collision with new 1 Kings material.
Full-book coverage note: Per the PRD Phase 1 mandate, every chapter of 1 Kings (1–22) has been reviewed. The core passage (8:22-53) is the theological anchor for the curriculum’s doctrine set, not its scope boundary. Section 1 below records the chapter-by-chapter sweep, including chapters that contribute no new terminology, so that no material is silently skipped.
Section 1 — Full-Book Chapter Coverage Sweep
| Ch. | Content Summary | New Terms / Doctrine Touchpoints | Status |
|---|---|---|---|
| 1 | David’s old age; Adonijah’s attempted usurpation; Solomon anointed king | anoint/unción; throne/trono; servant/siervo | Reviewed — terms captured in glossary |
| 2 | David’s charge to Solomon; consolidation of Solomon’s throne | law/statutes/mandamientos; covenant loyalty (walk before, chesed) | Reviewed — terms captured |
| 3 | Solomon’s request for wisdom at Gibeon; judgment of the two women | wisdom (chokmah); discernment; judgment (mishpat); high places (Gibeon, pre-temple) | Reviewed — anchor chapter for Solomon’s Wisdom doctrine |
| 4 | Administrative organization; Solomon’s prosperity and wisdom’s fame | wisdom (extended); no new Critical/High terms | Reviewed — no new terms; reinforces ch. 3 |
| 5 | Preparations with Hiram for temple building materials | house/temple (bayith) introduced; covenant with Hiram (secular treaty sense, not theological berith) | Reviewed — minor term note added below |
| 6 | Temple construction details; the inner sanctuary | Most Holy Place (qodesh haqqodashim); cherubim; consecrate/dedicate | Reviewed — captured |
| 7 | Palace and temple furnishings; bronze pillars, sea, and vessels | technical architectural vocabulary; no new doctrinal terms beyond ch. 6 | Reviewed — no new Critical/High terms; furnishings named descriptively, not glossary entries |
| 8 | Ark brought in; dedication; Solomon’s prayer (8:22-53, core passage); glory fills the house | Core passage — dwell (yashab); name (shem); glory (kabod); ark of the covenant; dwelling place in heaven; prayer/plea; forgive; turn/repent; foreigner; righteous/wicked; plague/famine/pestilence; captivity/exile; heaven/heaven of heavens | Reviewed — fully analyzed; anchor of the entire curriculum |
| 9 | God’s second appearance to Solomon; conditional covenant renewal; warning of exile/byword | cut off (karath); byword (mashal); conditional covenant language | Reviewed — captured |
| 10 | Queen of Sheba; Solomon’s wealth and international fame | riddles (chidoth); wisdom’s international renown | Reviewed — captured (Low risk) |
| 11 | Solomon’s many wives; other gods; Ashtoreth, Milcom, Chemosh, Asherah; kingdom torn | other gods; abomination; Ashtoreth/Milcom/Chemosh; Asherah; turned-away heart; high places (multiplied) | Reviewed — hinge chapter for Idolatry and Wisdom’s Limits doctrines |
| 12 | Kingdom divides; Rehoboam and Jeroboam; rebellion | throne/kingdom; rebellion (pesha) | Reviewed — captured |
| 13 | Man of God confronts Jeroboam’s altar at Bethel; sign; disobedient prophet | man of God (ish ha’elohim); sign (oth); word of the LORD formula introduced | Reviewed — anchor for Prophetic Confrontation doctrine |
| 14 | Jeroboam’s judgment; Ahijah’s prophecy; Rehoboam’s reign; cult prostitution noted | cult prostitution (qadesh); word of the LORD (repeated); regnal evaluation formula begins | Reviewed — captured |
| 15 | Abijam, Asa, Nadab, Baasha — regnal formulas; high places persist | regnal evaluation formula (“hizo lo recto/malo”); high places | Reviewed — establishes recurring refrain |
| 16 | Elah, Zimri, Omri, Ahab; Ahab’s marriage to Jezebel; worst evaluation formula | golden calf background (Jeroboam’s sin recalled); Baal worship formally introduced via Ahab/Jezebel | Reviewed — sets up chs. 17-19 |
| 17 | Elijah announces drought; ravens; widow of Zarephath; son revived | drought (batzoreth); revived/raised to life (chai) — explicitly distinguished from “resurrección” | Reviewed — anchor for Elijah and the Contest with Baal doctrine |
| 18 | Contest on Mount Carmel; “the LORD, he is God”; fire from heaven; limping between two opinions | Baal (Critical); “Jehová es el Dios” confession; fire from heaven; limping/wavering | Reviewed — climactic chapter for Elijah doctrine |
| 19 | Elijah flees Jezebel; still small voice at Horeb; remnant of seven thousand; commissioning of Elisha | still small voice (qol demamah daqqah); remnant (sh’ar); anoint (Elisha, prophetic sense) | Reviewed — captured |
| 20 | Ben-Hadad’s wars against Ahab; cherem (the ban) violated; unnamed prophet confronts Ahab | devoted to destruction (cherem); word of the LORD formula (prophetic confrontation) | Reviewed — captured |
| 21 | Naboth’s vineyard; innocent blood; Elijah confronts Ahab; sackcloth | innocent blood (dam naqi); inheritance/heredad (ancestral land); sackcloth (saq) | Reviewed — anchor for Prophetic Confrontation doctrine, second case study |
| 22 | Micaiah vs. the 400 court prophets; lying spirit; Ahab’s death | true/false prophets; lying spirit (ruach sheqer); word of the LORD formula (final occurrence) | Reviewed — closing anchor for Prophetic Confrontation doctrine |
Coverage conclusion: All 22 chapters have been reviewed. Chapters 4 and 7 are explicitly noted as contributing no new Critical/High-risk terminology beyond what chapters 3 and 6 already establish; they are not silently omitted but are recorded here as reviewed-with-no-new-terms.
Section 2 — Doctrine Vocabulary Matrix
| Doctrine | Available Destination-Language Terms | Weaknesses in Available Vocabulary | Recommended Strategy |
|---|---|---|---|
| Solomon’s Wisdom and Its Limits | sabiduría, discernimiento, entendimiento, juicio | ”Sabiduría” is lexically adequate but semantically occupied by the Claves de Salomón grimoire tradition (folk magic/curanderismo) and by Freemasonry’s Solomonic Temple symbolism, both culturally active in Spain and Latin America. There is no unoccupied synonym; avoiding “sabiduría” entirely is not viable since it is the only natural Spanish equivalent and appears in Scripture’s own text (1 Kings 3:9, 3:28; 10:1-9). | Fence, do not replace. Retain “sabiduría” but require an explicit teaching gloss at first occurrence and at every recurrence in ch. 3, 4, 10, and 11: God-given practical/moral discernment for governance, granted through prayer, never esoteric knowledge or occult power. Pair “sabiduría” consistently with its narrative source (“que Dios le dio”) to keep the divine-origin frame visible in-text, not only in footnotes. Explicitly contrast with ch. 11’s “turned-away heart” to teach the doctrine’s “limits” half. |
| The Temple as God’s Dwelling among His People | casa (de Jehová), templo, habitar, nombre, gloria, Lugar Santísimo, arca del pacto, querubines, lugar de tu morada | ”Habitar” alone cannot carry both halves of the transcendence/immanence tension in 8:27 without support; a flat translation risks either a deistic “God is elsewhere” reading or a magical “God is contained in the building” reading — both misreadings are pastorally live given (a) generic Latin American secular-deist assumptions about a distant God and (b) folk-Catholic/Afro-diasporic frameworks of divine or spiritual presence localized in objects/sites. “Nombre” also risks reduction to a mere verbal label, missing Deuteronomic Name theology. | Render “habitar” but require the paired rhetorical question (8:27) to be translated as a genuine unresolved tension, not resolved toward either pole by translation choice; teaching notes must explicitly hold transcendence and gracious presence together. “Nombre” requires a dedicated teaching note distinguishing God’s self-revealed presence/character from folk-devotional invocation formulas (“en el nombre de san/santa…”). Use “lugar de tu morada” consistently for the refrain (vv. 30, 39, 43, 49) to reinforce that heaven, not the building, is God’s true dwelling. |
| The Divided Kingdom and Covenant Unfaithfulness | pacto, ley/estatutos/mandamientos/juicios, trono/reino, cortar/quitar, cautiverio, rebelión, regnal formula (“hizo lo recto/malo ante los ojos de Jehová”) | Standard vocabulary exists and is largely adequate; the risk is not lexical absence but narrative flattening — 8 chapters (15-22) rely on a repeated evaluative refrain that must be rendered with word-for-word consistency to preserve its function as a structuring literary/theological device. Any translator variation (“hizo lo malo,” “actuó mal,” “pecó ante Jehová” as free variants) would obscure the doctrine’s cumulative rhetorical weight. | Lock the regnal evaluation formula into translation memory as an exact, invariant string (already done in the term registry) and treat any deviation as a validation-rule violation, parallel to the baseline’s treatment of Romans 1:16-17 and 10:9-10. Distinguish “trono/reino” (human, Davidic, conditional) sharply from baseline’s “reino de Dios” (divine, unconditional) at every occurrence to prevent doctrinal blending. |
| Idolatry and Its Consequences | dioses ajenos/otros gods, abominación, becerro(s) de oro, lugares altos, Astarot/Milcom/Quemos, Asera, prostitución cúltica, anatema | Two distinct weaknesses: (1) “lugares altos” collides with legitimate, currently-practiced Latin American Catholic hillside shrine/pilgrimage devotion (“el santuario en el cerro,” “la ermita”), risking a false equivalence between condemned syncretistic worship and contemporary orthodox popular piety; (2) the named foreign deities (Astarot, Milcom, Quemos, Asera) invite loose, unhelpful equivalence-mapping onto contemporary Afro-diasporic devotional figures (orishas, folk saints) that the text itself does not make and that would misdirect the doctrine toward cultural polemics rather than covenant fidelity. | Fence both risk points with explicit teaching notes: “lugares altos” condemns syncretistic worship rivaling exclusive covenant loyalty, not elevation or pilgrimage per se — name the distinguishing criterion (rivalry with exclusive worship of YHWH), not the practice’s form. Named deities are retained as historically specific proper nouns; teaching materials must resist “false gods = X modern practice” mapping and instead draw the general, transferable principle (idolatry replaces exclusive loyalty to the true God with a rival object of worship/trust) without naming contemporary analogues by proper name. |
| Elijah and the Contest with Baal | Baal (proper noun), “¡Jehová es el Dios!,” claudicar entre dos pensamientos, fuego del cielo, un silbo apacible y delicado, remanente, revivió/volvió a vivir, sequía | The single highest-collision term in the whole curriculum: “Baal” literally means “lord/master” and the baseline’s Critical term “Señor” is reserved exclusively for exclusive divine/Christological lordship. Any translator drift toward glossing Baal as “el señor cananeo” or similar would directly undermine both the OT polemic and the NT lordship doctrine this Language Package protects. Separately, “un silbo apacible y delicado” (19:12) is vulnerable to a New Age/inward-mysticism misreading disconnected from Scripture’s authority. | Retain “Baal” as an untranslated proper noun with zero exceptions; this is a non-negotiable fencing rule, flagged for automatic escalation if any draft renders it with a common noun for lordship/mastery. For 19:12, require a teaching note anchoring the “still small voice” to this specific historical theophany to a specific prophet, not a general epistemological principle superseding Scripture’s spoken word. |
| Prophetic Confrontation of Kings | palabra de Jehová, hombre de Dios, señal, profeta verdadero/falsos profetas, espíritu de mentira, sangre inocente, cilicio | ”Espíritu de mentira” (22:19-23) is doctrinally the most delicate term in this set: an unglossed translation risks implying either that God directly lies (impugning divine truthfulness) or that Scripture’s own prophetic word is unreliable. There is no single Spanish lexical fix; the risk is theological framing, not vocabulary availability. | Render literally (“espíritu de mentira”) but mandate a theologian-reviewed teaching note at every occurrence: this is judicial permission/hardening as judgment on a king who has already rejected God’s true word through Micaiah, not divine endorsement of deceit nor license to distrust Scripture generally. Lock “la palabra de Jehová” as an invariant formula across all seven occurrences (chs. 13, 14, 16, 17, 20, 21, 22), matching the regnal-formula consistency rule above. |
Section 3 — Missing Vocabulary vs. Crowded Semantic Neighborhoods
3.1 Genuinely Missing Vocabulary (no natural single Spanish word exists)
| Concept | Gap Description | Resolution |
|---|---|---|
| chesed (covenant-loyal love) | Spanish “misericordia” alone reads as pity/charity in ordinary usage; “amor” is too generic; “fidelidad” loses the kindness dimension. No single word captures the fused loyalty-plus-kindness sense. | Compound teaching strategy: render as “misericordia” (RV precedent) but always pair explicitly with “pacto” in teaching notes — “la misericordia del pacto” — so the covenant-loyalty force is not lost to the word’s everyday charitable connotation. |
| shem / Name theology (Deuteronomic) | “Nombre” in ordinary Spanish is a verbal label; the Hebrew concept (God’s presence/character/renown caused to dwell) has no single-word Spanish equivalent. | Compound/explanatory strategy: render “nombre” literally per RV precedent but require a standing teaching note at every occurrence in ch. 8 distinguishing it from a mere label and from folk-invocation formulas. |
| dam naqi’s forensic-covenantal weight (“innocent blood” as a technical wrong, not merely “murder”) | Spanish “sangre inocente” is a literal, workable calque, but ordinary Spanish “asesinato” or “homicidio” would lose the specific OT legal-covenantal category of blood-guilt requiring divine reckoning. | Retain the literal calque “sangre inocente” (already standard in Spanish Bible tradition); no further construction needed, but flag for teaching emphasis in ch. 21. |
| cherem (the ban) | No Spanish word corresponds to this specific OT holy-war legal category; “anatema” (a loanword via Greek/ecclesiastical Latin) carries mostly a different historical sense in Spanish (formal excommunication) that could mislead. | Use a two-part rendering — “anatema” as the retained technical loanword PLUS the explanatory gloss “destinado a la destrucción total” — every single occurrence, never “anatema” alone, to prevent collapse into the church-discipline sense. |
| qol demamah daqqah (“still small voice”) | No single Spanish idiom captures the paradoxical hush-after-tumult imagery; a flat modern rendering (“una voz suave y baja”) would lose the RV-tradition poetic register this curriculum’s register standard requires. | Retain RV1960’s own established wording, “un silbo apacible y delicado,” rather than generating a new rendering — this both closes the lexical gap and preserves register consistency with the baseline’s RV anchor. |
3.2 Crowded Semantic Neighborhoods Requiring Fencing
These are cases where Spanish vocabulary is not missing but is already heavily occupied by a competing referent in the destination culture’s dominant religious traditions (mainstream Catholic piety, folk Catholicism, Afro-diasporic religion, esotericism/Freemasonry). Each requires an explicit fencing note rather than a lexical substitution, consistent with the baseline’s own treatment of “santos,” “vocación,” and “intercesión.”
| Term | Competing Occupant of the Semantic Space | Fencing Rule |
|---|---|---|
| sabiduría (wisdom) | Claves de Salomón grimoire/folk-magic tradition; Freemasonry’s Solomon’s Temple symbolism | Every occurrence requires explicit “God-given, granted through prayer, for righteous governance” framing; never allow standalone unglossed use in ch. 3-4, 10. |
| Baal | Superficial literal meaning “lord/master,” creating collision risk with the baseline’s Critical “Señor” (Christ’s exclusive lordship) | Absolute rule: retain as untranslated proper noun in 100% of occurrences; never gloss with a common lordship noun. |
| lugares altos (high places) | Legitimate contemporary Catholic hillside shrines and pilgrimage sites | Teaching note required distinguishing condemned syncretistic worship-rivalry from elevation/pilgrimage as such. |
| nombre (Name, Deuteronomic sense) | Folk-Catholic/curanderismo invocational formulas (“en el nombre de san Judas,” etc.) | Teaching note required at every ch. 8 occurrence distinguishing God’s self-revealed presence from quasi-magical invocation. |
| arca del pacto (ark of the covenant) | Latin American folk-Catholic and Afro-diasporic reverence for sacred relics/objects believed to hold independent spiritual power | Teaching note required: the ark testifies to God’s presence: it is not a talisman with independent power. |
| Astarot / Milcom / Quemos / Asera | Afro-diasporic devotional figures (orishas, folk saints) inviting loose equivalence-mapping | Retain strictly as historically specific ancient proper nouns; do not draw named contemporary parallels in teaching materials. |
| un silbo apacible y delicado (still small voice) | New Age / generalized “inner voice” mysticism; some charismatic-folk piety strands | Teaching note anchoring this to a specific historical theophany to Elijah, not a general epistemic principle. |
| revivió / volvió a vivir (Zarephath’s son) | Baseline’s Critical “resurrección” (Christ’s bodily, once-for-all, eschatological resurrection) | Absolute rule: never render with “resurrección”; must use “revivió/volvió a vivir” and flag any drift toward the Critical term as a validation failure. |
| misericordia (chesed) | Ordinary Spanish sense of pity/charity, distinct from covenant-loyalty | Always pair with “pacto” language in teaching contexts; do not let it stand as a bare synonym for general kindness. |
| congregación / asamblea (qahal) | Baseline’s Medium-risk “iglesia,” reserved for the NT covenant community | Never render qahal as “iglesia”; keep the OT-Israel referent lexically and doctrinally distinct. |
Section 4 — Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Baal | Transliterate (retain as proper noun, unchanged) | Translating the literal Canaanite meaning (“señor/amo”) would catastrophically collide with the baseline’s Critical “Señor” (Christ’s lordship). Transliteration is the only safe option. |
| Jehová (YHWH) | Transliterate/RV-form (“Jehová,” not “Yavé/Yahvé”) | Preserves RV1960 anchor register consistent with the whole Language Package; avoids collapsing into “Señor” (reserved for NT kyrios) or blending with Baal. |
| Astarot / Milcom / Quemos / Asera | Transliterate (standard Spanish Bible forms) | These are historically specific ancient deities; paraphrasing (e.g., “un dios pagano”) would erase textual specificity needed for the Idolatry doctrine’s historical grounding. |
| Abba-style intimacy terms — N/A in 1 Kings | — | No equivalent Aramaic retention is required in this book; noted for completeness since the baseline treats “Abba” this way in Romans. |
| chesed | Paraphrase via established word + gloss (“misericordia,” fenced with “pacto”) | No transliteration is possible (it is a common Hebrew noun, not a proper name); paraphrase with mandatory fencing is the only viable route. |
| cherem | Hybrid: retain loanword “anatema” + mandatory paraphrase gloss (“destinado a la destrucción total”) | Pure transliteration (“herem”) would be unintelligible to the audience; pure paraphrase alone would lose the term’s distinct technical-legal identity across recurrences (ch. 20). The hybrid preserves both recognizability and technical precision. |
| qol demamah daqqah | Paraphrase, using RV1960’s own fixed idiom (“un silbo apacible y delicado”) | Not a proper noun; a fresh idiomatic paraphrase in RV’s own established wording preserves register continuity with the baseline better than either a literal calque or a new colloquial gloss. |
| chidoth (riddles) | Paraphrase (“acertijos / preguntas difíciles”) | Low risk, ordinary vocabulary; no transliteration warranted. |
| mashach (anoint) | Paraphrase using existing established Spanish Bible term (“ungir/unción”) | Already lexicalized in Spanish Bible tradition; no transliteration needed, but must be fenced against collapse into the baseline’s Critical “Mesías.” |
| ish ha’elohim (man of God) | Paraphrase, literal calque (“hombre de Dios”) | A literal calque already carries the right register and is distinct enough from “profeta” to preserve the narrative’s emphasis on direct confrontational authority. |
| shem (Name theology) | Paraphrase, literal (“nombre”) with mandatory teaching gloss | Transliteration is impossible for a common noun; the literal calque is retained per RV precedent, with the doctrinal weight carried entirely by teaching notes rather than by an invented compound term. |
General principle applied throughout: Transliteration is reserved for proper nouns whose translation would create doctrinal collision (Baal) or lose irrecoverable historical specificity (Astarot, Milcom, Quemos, Asera, Jehová). Paraphrase is used for common nouns/verbs describing actions, qualities, or theological concepts, always paired with a fencing teaching note when the destination culture has a competing, well-established referent for the same lexical space.
Section 5 — Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of doctrinal consequence if mistranslated and likelihood of collision given the destination culture’s dominant religious landscape (mainstream and folk Catholicism, Afro-diasporic traditions, esotericism).
-
Baal rendered with any common noun for “lord/master.” Would simultaneously destroy the Elijah narrative’s central polemic and contaminate the baseline’s Critical Christological “Señor” confession (Romans 10:9) by association. Absolute, zero-tolerance fencing rule; automatic escalation on any deviation.
-
“Sabiduría” (Solomon’s wisdom) left unglossed. Given the cultural prominence of the Claves de Salomón grimoire tradition and Freemasonry’s Solomonic symbolism across Spain and Latin America, an unglossed occurrence risks the single most consequential doctrine-vocabulary collision in the book, precisely because the word itself is correct and unavoidable — the risk is entirely in the absence of framing.
-
“Espíritu de mentira” (22:19-23) taught without judicial-hardening framing. Risks either impugning God’s truthfulness or undermining confidence in prophetic/scriptural reliability generally — a uniquely delicate doctrinal tightrope with no lexical escape valve, entirely dependent on teaching-note discipline.
-
“Nombre” (Deuteronomic Name theology, ch. 8) read as a mere label or as a magical invocation formula. Given active folk-Catholic and curanderismo invocation practices (“en el nombre de…”), this High/Critical-tier term is exceptionally exposed to a syncretistic misreading precisely at the curriculum’s core passage.
-
“Revivió/volvió a vivir” (17:22) drifting into “resurrección.” A single word-choice slip would directly violate the baseline’s Critical reservation of “resurrección” for Christ’s unique, definitive resurrection — an easy, natural-sounding but doctrinally serious error for any translator working quickly through a miracle narrative.
-
“Lugares altos” collapsing condemned syncretism with legitimate hillside pilgrimage devotion. Because Latin American Catholic devotional geography includes actual hillside shrines viewed as orthodox, this term risks being read as a blanket condemnation of a practice the target audience does not consider idolatrous, muddying the Idolatry doctrine’s actual target (worship-rivalry, not elevation).
-
“Misericordia” (chesed) flattening into generic pity/charity. Because this word is in extremely common everyday and devotional Spanish use outside any covenant context, its specific covenant-loyalty force is the likeliest of all “High risk” terms in this glossary to erode silently over the course of a multi-lesson curriculum without a standing fencing discipline.
-
Regnal evaluation formula (“hizo lo recto/malo ante los ojos de Jehová”) rendered with free variation across chs. 15-22. Not a syncretism risk but a structural-literary risk: inconsistent phrasing across eight chapters would mute the cumulative rhetorical argument the doctrine of Covenant Unfaithfulness depends on; ranked here because it is a near-certain unforced error absent an explicit invariant-string rule.
-
Named foreign deities (Astarot, Milcom, Quemos, Asera) invoked as loose analogues for contemporary Afro-diasporic religious figures in teaching illustrations. Lower likelihood than items above because it requires a teaching-material choice rather than a translation-segment choice, but high severity if it occurs, since it would redirect the Idolatry doctrine from covenant fidelity toward inter-religious polemic against specific living communities.
-
“Anatema”/cherem generalized into a timeless ethical principle for contemporary conflict. Lower immediate translation risk (the hybrid rendering is stable) but a real catechetical risk if teaching materials fail to bound the concept to its specific OT holy-war legal context (ch. 20), potentially normalizing violence-endorsing readings disconnected from the narrative’s actual point about disobedience to a specific divine command.
This analysis must be finalized and merged into the Step 8 Core Glossary and Step 6/7 term-registry updates before any Phase 2 segment translation of 1 Kings material begins. All Ranked Ambiguity items 1-6 above are Critical/High risk and require human theologian review routing per the baseline’s escalation rules; items 7-10 require native speaker review at minimum.