Semantic Analysis: Esther (English → Spanish)

Preliminary Note on Source Text and Language

Methodological note (required before proceeding): Esther, unlike Romans, was not composed in Koine Greek. Its original language is Biblical Hebrew, with a number of Old Persian administrative loanwords embedded in the text (e.g., dat “decree,” pur “lot,” achashdarpan “satrap”), reflecting its Persian-court setting. This analysis therefore treats the Hebrew Masoretic Text (MT) as the primary original-language witness for every lemma below, transliterated per standard Hebrew convention.

A second textual witness cannot be ignored for this curriculum: the Greek Septuagint text of Esther (LXX Esther) circulates in a form significantly longer than the Hebrew MT, containing six extended passages not present in the Hebrew (traditionally labeled Additions A–F), including explicit prayers of Mordecai and Esther that name God directly and repeatedly. This is the single most consequential textual fact for this curriculum’s anchor doctrine, “The Hidden Providence of God.” The Hebrew MT of Esther — the text underlying Reina-Valera and virtually all Protestant/Evangelical Spanish Bibles — never once uses the names “YHWH,” “Elohim,” “Señor,” or “Dios.” Catholic-tradition Spanish Bibles (e.g., Biblia de Jerusalén, Biblia Latinoamericana, Dios Habla Hoy Catholic edition), by contrast, include the Greek Additions as canonical/deuterocanonical text, in which God is named explicitly dozens of times.

Per the baseline Language Package’s precedent of standardizing on the Protestant/Evangelical-leaning Reina-Valera tradition for this curriculum (see baseline covenant/pacto entry for the analogous Trent/Reformation methodology), this analysis and the resulting curriculum follow the 10-chapter Hebrew MT as the base text, treating the Greek Additions as important background/contrast material for teaching notes but not as the text to be translated verse-by-verse. This decision must be stated explicitly to every translator and reviewer, since it is the interpretive key to why God is never named in the passage under study yet the doctrine of his providence is the book’s entire theological point. See 08_core_glossary.md, entry textual_tradition_additions, flagged Critical.

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PART A — Core Passage Verse-by-Verse: Esther 4:10–17

Esther 4:10

Hebrew: וַתֹּ֤אמֶר אֶסְתֵּר֙ לַֽהֲתָ֗ךְ וַתְּצַוֵּ֖הוּ אֶֽל־מָרְדֳּכָֽי

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
commanded/charged צָוָה (וַתְּצַוֵּהוּ) tzavah to give an authoritative order	command, charge, instruct, appoint ”commanded,” “charged,” “instructed”	Esther exercises decisive royal-household authority even while under mortal threat; sets the tone of composed courage rather than panic.	Low. Render “ordenó/encargó,” not a weak “le pidió” that flattens her authority.
Hathach הֲתָךְ Hatakh proper name (court eunuch)	— “Hathach,” “Hatak”	Minor courier figure; models faithful intermediary service.	Low. Use established Spanish Bible form “Hatac.”

Esther 4:11

Hebrew (excerpt): …אֲשֶׁ֨ר לֹֽא־יִקָּרֵ֜א אַחַ֣ת דָּת֗וֹ לְהָמִ֔ית לְבַד֩ מֵֽאֲשֶׁ֨ר יֽוֹשִׁיט־ל֥וֹ הַמֶּ֜לֶךְ אֶת־שַׁרְבִ֥יט הַזָּהָ֛ב וְחָיָ֑ה

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
law/decree דָּת dat a fixed royal decree	statute, edict, decree, custom (Persian loanword) “law,” “decree,” “edict,” “custom”	This is civil Persian law, not Mosaic Torah (Heb. torah/Gk. nomos). Governs the entire book’s tension between human decree and divine purpose.	Medium-High. Baseline reuses “ley” for Mosaic law (High risk, Romans doctrine). Learners must not conflate Esther’s Persian court “ley” (dat) with Torah-law; a glossing note is required at first occurrence.
golden scepter שַׁרְבִיט הַזָּהָב sharvit hazahav golden rod of royal authority	scepter, staff of office ”golden scepter,” “golden rod”	The scepter’s extension is the sole basis of mercy in the throne room — a human echo of unmerited favor extended, foreshadowing grace.	Low. “Cetro de oro” is standard and unambiguous.
to put to death / and he/she shall live לְהָמִית … וְחָיָה lehamit … vechayah to kill … and shall live	death penalty / to be spared, live ”put to death”/“live,” “kill”/“spared”	Life-and-death stakes of approaching an earthly king unbidden set up the far greater risk Esther takes in v.16.	Low, but must preserve the stark contrast (death by default; life only by favor) — do not soften into a generic “problema.”

Esther 4:12

No new load-bearing theological term; reuses “commanded” (v.10) as the report is relayed to Mordecai.

Esther 4:13

Hebrew: וַיֹּ֥אמֶר מָרְדֳּכַ֖י לְהָשִׁ֣יב אֶל־אֶסְתֵּ֑ר…

No new term beyond “commanded/said” already treated; Mordecai’s reply begins the pivotal exchange completed in v.14.

Esther 4:14

Hebrew: כִּ֗י אִם־הַֽחֲרֵ֤שׁ תַּֽחֲרִישִׁי֙ בָּעֵ֣ת הַזֹּ֗את… וְרָ֣וַח וְהַצָּלָה֙ יַֽעֲמֹ֣וד לַיְּהוּדִ֗ים מִמָּק֣וֹם אַחֵ֔ר… וְאַ֠תְּ וּבֵית־אָבִ֥יךְ תֹּאבֵ֑דוּ. וּמִ֣י יוֹדֵ֗עַ אִם־לְעֵ֤ת כָּזֹאת֙ הִגַּ֣עַתְּ לַמַּלְכ֑וּת

This is the theological hinge of the entire book and the anchor verse for two of the five curriculum doctrines simultaneously (Hidden Providence; Courage and Risk).

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
remain silent חָרַשׁ (הַֽחֲרֵשׁ תַּֽחֲרִישִׁי) charash to be silent, deaf, inactive	silence, passivity, inaction ”remain silent,” “hold your peace,” “keep quiet”	Silence here is not neutral piety but a moral failure to act at the appointed hour — the negative pole of the Courage/Risk doctrine.	Medium. Use “callar/guardar silencio,” not a term implying prudent discretion; the passage frames silence as culpable inaction.
relief רָ֣וַח ravach breathing space, respite	relief, ease, respite ”relief,” “respite,” “breathing room”	Paired with deliverance; anticipates the reversal of the Jews’ fortunes accomplished narratively without any stated divine agent — the literary heart of Hidden Providence.	Medium. RV1960 tradition renders “alivio.” Retain pairing with “liberación” (below) rather than collapsing into a single synonym.
deliverance הַצָּלָה hatzalah rescue, being saved from danger	deliverance, rescue, salvation from peril ”deliverance,” “rescue,” “salvation”	This is Esther’s operative “salvation” word — deliverance from a decreed genocide, not eternal salvation, yet the pattern (undeserved rescue secured through appointed means) is deliberately typological of the gospel’s salvación.	High. Baseline reserves “salvación” for the soteriological doctrine (Critical risk in Romans). Recommend “liberación” here (RV1960 precedent) to avoid collapsing Esther’s this-worldly national deliverance into the technical NT soteriological term, while still teaching the typological connection explicitly in doctrine notes.
from another place מִמָּק֣וֹם אַחֵ֔ר mimmaqom acher from another location/source	another place, another source, (possibly) a reverent circumlocution for God ”from another place,” “from elsewhere,” “from another quarter”	Widely read by Jewish and Christian interpreters alike as a deliberate euphemism avoiding God’s name — the textual embodiment of Hidden Providence: God’s rescue is certain even though his name is withheld.	Critical. Must not be flattened to a throwaway phrase (“de algún otro lado”) nor over-resolved into an explicit “de Dios” gloss inside the translated verse itself (that would erase the very literary phenomenon the doctrine teaches). Render literally (“de otra parte”/“de otro lugar”) and carry the theological weight in the teaching note, not the translation.
perish תֹּאבֵ֑דוּ (root אָבַד) avad to perish, be destroyed, be lost	perish, be destroyed, be lost, die ”perish,” “be destroyed,” “die”	Same root used for Haman’s genocidal decree (3:13) — Mordecai warns Esther she and her father’s house share the very fate threatening all Jews if she fails to act.	Medium. Render consistently as “perecer” across the book to preserve the verbal echo with 3:13 and 7:4; do not vary the verb across occurrences.
for such a time as this לְעֵ֤ת כָּזֹאת֙ … הִגַּ֣עַתְּ לַמַּלְכ֑וּת le’et kazot … higga’at lammalkhut for a time like this … have you attained to the kingdom/royal position	appointed time, opportune moment / having arrived at, reached ”for such a time as this,” “for this very purpose,” “have you come to royal position”	The interpretive climax of Hidden Providence: Esther’s rise to the throne (ch. 2) is retroactively framed as purposive, not accidental — without ever naming the purposer.	Critical. This is the most quoted verse of the book in Christian teaching; the Spanish rendering must be fixed and used identically everywhere it is cited (parallel to baseline’s rule for Romans 8:28). Recommend the widely received Spanish rendering “para un tiempo como este” (cf. RV1960 tradition “¿quién sabe si para este tiempo has llegado al reino?”). Do not insert “Dios” as the explicit subject of “llegaste” — the sentence structure itself (an unanswered rhetorical question, “¿quién sabe?”) is the doctrinal point.

Esther 4:15–16

Hebrew (v.16 excerpt): לֵ֣ךְ כְּנוֹס֮ אֶת־כָּל־הַיְּהוּדִ֣ים… וְצ֣וּמוּ עָלַ֗י וְאַל־תֹּֽאכְל֣וּ וְאַל־תֵּשְׁתּ֗וּ שְׁלֹ֤שֶׁת יָמִים֙… וְכֵ֗ן אָב֥וֹא אֶל־הַמֶּ֔לֶךְ אֲשֶׁ֥ר לֹֽא־כַדָּ֑ת… וְכַֽאֲשֶׁ֥ר אֹבֵ֖ד אֹבֵֽד

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
gather כְּנוֹס (root כָּנַס) kenos to assemble, collect	gather, assemble, convene ”gather,” “assemble”	Esther calls the whole Jewish community in Susa to corporate solidarity before her act of risk — communal response, not solo heroism.	Low. “Reunir/congregar.”
fast צ֣וּמוּ (root צוּם) tzum to abstain from food	fasting (with implied but unstated prayer/petition) “fast,” “fasting”	Fasting is the text’s only stated religious response to crisis; notably, prayer is never explicitly mentioned in the Hebrew (contrast the Greek Additions, which supply full prayers). Faithful practice under threat, in a context where open religious language is itself risky.	High. Render “ayuno/ayunar” per standard usage, but the teaching note must flag that the MT nowhere states “and prayed” — treat this restraint as intentional and instructive for “Faithfulness in a Foreign Culture,” not as an oversight to silently correct in translation.
against the law אֲשֶׁ֥ר לֹֽא־כַדָּ֑ת asher lo kadat which is not according to the decree	contrary to decree/custom ”against the law,” “not according to custom”	Reuses דָּת (v.11); Esther knowingly transgresses Persian civil law to fulfill a higher, unstated obligation to her people — the concrete shape of Courage and Risk.	Medium. Keep consistent with the v.11 rendering of דָּת.
if I perish, I perish וְכַֽאֲשֶׁ֥ר אֹבֵ֖ד אֹבֵֽד vecha’asher avad avad and as I perish, I perish	resigned acceptance of possible death ”if I perish, I perish,” “and if I die, I die”	The book’s defining courage formula; deliberate repetition of אָבַד intensifies rather than softens the risk — she does not claim certainty of rescue for herself personally, even while affirming corporate deliverance in v.14.	High. This phrase should become a fixed, memorable Spanish rendering used identically wherever quoted in curriculum materials (parallel to baseline’s fixed-rendering rule for Romans 10:9). Recommend “y si perezco, perezco” — do not soften to a hopeful reading (“de todos modos todo saldrá bien”); the courage is genuine because the outcome is genuinely uncertain to her.

Esther 4:17

Hebrew: וַיַּֽעֲבֹ֣ר מָרְדֳּכָ֑י וַיַּ֕עַשׂ כְּכֹ֛ל אֲשֶׁר־צִוְּתָ֥ה עָלָ֖יו אֶסְתֵּֽר

No new load-bearing term; reuses “commanded” (v.10) — Mordecai’s obedience closes the exchange, modeling submission to Esther’s leadership within the shared risk.

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PART B — Chapter-by-Chapter Study, Esther 1–10

Chapter 1 — The Persian Court and the First Decree

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
law/decree דָּת dat fixed royal decree	statute, edict, custom ”law,” “decree,” “edict”	Introduced here (1:8, 1:13, 1:15, 1:19) as the mechanism of Persian court order; establishes the civil-law register that will later threaten the Jews (ch. 3) and be countered (ch. 8).	Medium (see 4:11 above).
king מֶלֶךְ melekh king, sovereign	earthly monarch ”king,” “sovereign”	Ahasuerus’s absolute but capricious human authority is deliberately contrasted, across the whole book, with an unnamed higher authority that actually governs events.	Low lexically, but flag conceptually: do not let “rey” absorb any of the connotations reserved for God’s kingship (cf. baseline reino de Dios).
queen מַלְכָּה malka queen, king’s consort	royal consort/regent ”queen”	Vashti’s deposition (ch.1) and Esther’s elevation (ch.2) are structurally parallel — the first of the book’s many reversals.	Low.

Proper names introduced: Asuero (Ahasuerus/Xerxes), Vasti (Vashti), Memucán, etc. — standard transliterated forms, Low risk.

Chapter 2 — Esther’s Rise and Concealed Identity

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
favor חֵן (מָצְאָה חֵן) chen grace, favor, charm	favor found in someone’s eyes; charm; goodwill ”favor,” “grace,” “found favor”	Esther “found favor” (2:9, 2:15, 2:17) with court officials and the king — court favor, not the soteriological grace of Romans.	High. Baseline reserves “gracia” for unmerited salvific favor (charis, Critical/High doctrine). Recommend “favor” for chen in Esther’s court contexts to avoid learners theologizing every occurrence as saving grace; reserve “gracia” only where the curriculum draws an explicit typological bridge, with a clarifying note each time.
people/nation (concealed identity) עַם am people, nation, kinship-group	ethnic people, nation ”people,” “nation,” “kindred”	Esther conceals her Jewish “am” and “moledet” (birth-people) at Mordecai’s instruction (2:10, 2:20) — the seed of the “Faithfulness in a Foreign Culture” doctrine: covenant identity maintained privately under real social/political risk.	Medium. “Pueblo/nación/linaje.” Teaching note must distinguish strategic, temporary concealment for survival from denial of faith — the narrative does not present Esther as compromising, but as exercising discretion until the moment God’s purpose requires disclosure (ch. 7–8).
book of records/chronicles סֵפֶר דִּבְרֵי הַיָּמִים sefer divrei hayamim book of the words/events of the days	royal chronicle, annal ”book of records,” “chronicles”	Mordecai’s uncovering of the assassination plot (2:21-23) is recorded and seemingly forgotten — until ch. 6, where its providential recovery becomes the hinge of the whole reversal. A quiet demonstration of Hidden Providence working through mundane bureaucracy.	Low. “Libro de las crónicas/registro.”

Chapter 3 — Haman’s Decree of Annihilation

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
to destroy, kill, and annihilate לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד lehashmid velaharog ule’abbed to destroy / to kill / to cause to perish	genocidal destruction (three synonyms stacked for emphasis) “destroy, kill, and annihilate”	The decree (3:13) targeting “all the Jews, young and old, women and children” is the concrete threat the entire book resolves; this is the direct textual basis for the doctrine “Deliverance of God’s People from Annihilation.”	Critical. All three verbs must be rendered with full force (“destruir, matar y exterminar” or equivalent) — do not compress into a single softer verb. This is the closest the book comes to describing an attempted holocaust of the covenant people; minimizing the language minimizes the doctrine.
the lot / Pur פּוּר pur a lot (small object cast for random selection); Persian loanword	casting of lots for divination/decision ”the lot,” “Pur”	Haman casts “the pur” (3:7) to select the date of destruction by what appears to be chance/pagan divination — the term from which “Purim” (9:26) derives. The book’s entire theological argument is that what looks like the “luck of the draw” is in fact governed by hidden divine purpose.	High. Do not render as “suerte” without qualification (baseline already flags “suerte” as a fatalistic-vernacular risk term to avoid for “election/providence”). Transliterate as “el Pur” / retain “Purim” as a proper noun at 9:26, with an explicit teaching note contrasting pagan lot-casting with God’s sovereign governance — the central irony of the Reversal doctrine.
enmity/adversary צֹרֵר / אֹיֵב tzorer / oyev one who is hostile; enemy	adversary, foe, oppressor ”enemy,” “adversary,” “foe”	Haman is identified as the Jews’ “tzorer” (enemy) — establishing the adversarial pattern resolved in the book’s reversal.	Low-Medium. “Enemigo/adversario.”

Chapter 4 — Core Passage (see Part A above)

Additional term appearing earlier in the chapter (4:1-3), not treated in the verse-by-verse core section because it precedes v.10:

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
sackcloth and ashes שַׂק וָאֵפֶר saq va’efer rough cloth and ash	mourning ritual/lament posture ”sackcloth and ashes”	Mordecai’s public lament (4:1) at the decree of annihilation — grief and public identification with the threatened people precede the courageous action of vv.10-17.	Low-Medium. “Cilicio y ceniza” is the standard Spanish Bible idiom (cf. Jonah 3, Daniel 9); retain rather than substituting a generic “vestidura de luto.”

Chapter 5 — Approach to the King and Haman’s Pride

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
golden scepter (reused) שַׁרְבִיט sharvit scepter	see ch.4 ”scepter”	The king’s extension of the scepter (5:2) is the narrative payoff of the risk taken in 4:16 — favor unexpectedly, undeservedly granted.	Low; keep consistent rendering “cetro.”
gallows/tree עֵץ etz tree, wood, gallows/stake	wooden structure for execution by hanging/impalement ”gallows,” “stake”	Haman builds the “etz” for Mordecai (5:14) — the very structure on which he himself will be hanged (7:9-10), the book’s most vivid instance of poetic reversal.	Medium. “Horca” is the natural Spanish rendering (not literal “árbol,” which would obscure meaning); flag for consistency since the same word must recur in 7:9-10.

Chapter 6 — The Turning Point: Sleeplessness and Unwitting Honor

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
to exalt/honor לְנַשֵּׂא / גְּדֻלָּה lenasse / gedullah to lift up, make great; greatness	exaltation, promotion, honor ”to exalt,” “to honor,” “greatness”	The king’s insomnia (6:1) leading him to read the very chronicle entry that results in Mordecai’s honor — narratively arbitrary, theologically loaded. The chapter is the fulcrum of the whole book’s Reversal pattern: Haman is forced to publicly exalt the man he intends to kill.	Medium. No lexical rival, but the teaching note must draw out that this “coincidence” is the book’s central illustration of Hidden Providence operating through ordinary, unremarked-upon circumstances (a sleepless night, a court record).

Chapter 7 — Haman Exposed and Executed

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
to hang תָּלָה (וַיִּתְלוּ֙) talah to hang, suspend	execution by hanging/impalement ”hang,” “impale”	Haman is hanged on the gallows (etz) he built for Mordecai (7:9-10) — the decisive enactment of reversal: the plotted fate returns upon the plotter.	Medium. “Colgar/ahorcar” on “la horca” (consistent with ch.5 rendering of etz).

Chapter 8 — The Counter-Decree

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
decree (reused, reversed) דָּת dat decree	see ch.1, ch.3 ”decree,” “edict”	A new royal decree (8:8-14) permits the Jews to defend themselves — law itself is reversed by law, not abolished; the pattern models redemption working within, not against, existing structures of a foreign culture.	Medium; consistent with earlier “ley/decreto” rendering. Teaching note: distinguish this legal reversal from a miraculous suspension of Persian law — God’s deliverance here operates through ordinary political process, reinforcing Hidden Providence.
greatness/power תֹּ֥קֶף tokef strength, might, force	authority, potency ”power,” “might,” “authority”	Mordecai’s rise to second-in-the-kingdom (8:15, 10:3) — the completed reversal of Haman’s earlier position.	Low. “Poder/autoridad.”

Chapter 9 — Victory, Institution of Purim

Terms	Variants	Contextual Theological Meaning	Spanish Rendering Risk
the reverse occurred / it was turned about וְנַהְפוֹךְ הוּא (root הָפַךְ) venahafokh hu and it was overturned/reversed	reversal, turning-around, inversion of fortune ”the reverse occurred,” “it was turned around,” “the tables were turned”	Esther 9:1’s explicit narratorial statement — this single verb is the book’s own name for its central theological pattern, making it the direct textual anchor for the doctrine “Reversal (Purim) as a Pattern of Salvation.”	High. This term deserves a fixed, teachable Spanish rendering, e.g., “se les volvieron las tornas” (idiomatic) or more literally “sucedió lo contrario/todo se invirtió.” Recommend the literal, teachable option “sucedió lo contrario” for glossary consistency, reserving idiom for illustrative preaching notes only.
Purim (the feast/the lots) פּוּרִים Purim plural of pur (“lots”)	name of the annual festival ”Purim,” “the Feast of Lots”	9:26 explicitly explains the festival’s name from “pur” (ch.3) — the reversal is memorialized annually, turning a pagan divinatory term into a permanent celebration of God’s rescue.	High. Transliterate as proper noun “Purim” (do not translate as “el sorteo” or similar) — it functions in Spanish Christian and Jewish usage alike as a fixed loanword, parallel to “Pascua”/“Pentecostés.”
feasting and joy מִשְׁתֶּה וְשִׂמְחָה mishteh vesimchah banquet and gladness	celebratory feast, rejoicing ”feasting and gladness,” “banqueting and joy”	The prescribed communal response to deliverance (9:17-19, 22) — joy is not incidental but commanded, modeling worship-through-celebration as a legitimate response to salvation, distinct from liturgical worship per se.	Low-Medium. “Banquete y alegría.”
sending portions מִשְׁלוֹח מָנוֹת mishloach manot sending of portions	exchange of food gifts between people ”sending of portions/gifts”	Mutual gift-giving among the Jewish community (9:19, 22) — echoes the mutual-edification/fellowship pattern the baseline documents for Romans 12/16, applied here to communal celebration of deliverance.	Medium. Render descriptively (“el envío de regalos/porciones de comida entre sí”) since there is no single fixed Spanish Bible-tradition term; a transliterated gloss (“mishloaj manot”) may be offered parenthetically for learners with Jewish cultural-background familiarity.
gifts to the poor מַתָּנוֹת לָאֶבְיוֹנִים matanot la’evyonim gifts to the needy/poor	charitable giving ”gifts to the poor”	Deliverance issues in generosity toward the vulnerable (9:22) — ties Reversal/Purim doctrine concretely to ethical practice, not mere commemoration.	Low. “Dádivas/regalos para los pobres.”

Chapter 10 — Epilogue: Mordecai’s Greatness

No new load-bearing theological vocabulary is introduced. Chapter 10 reuses “greatness/power” (תֹּקֶף, ch. 8), “chronicles/book of records” (ch. 2), and the general royal-court vocabulary established in chapters 1, 6, and 8, summarizing Mordecai’s elevated status and the permanence of the reversal accomplished in chapters 6–9. Reviewed and confirmed: no new terms requiring separate glossary entries beyond those already logged.

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Cross-Cutting Note: The Textual Tradition Question (Additions A–F)

Because the Hebrew MT (the base text for this curriculum, per the Preliminary Note above) never names God, every Critical/High item in this analysis tied to “Hidden Providence” (מִמָּקוֹם אַחֵר, לְעֵת כָּזֹאת, וְנַהְפוֹךְ הוּא, פּוּר/Purim) carries a shared underlying risk: translators and reviewers coming from a Catholic-Bible-tradition background may expect — or unconsciously import — the explicit divine-name language found in their own Bibles’ Greek Additions. Phase 2 review must treat any drift toward inserting “Dios” into the Hebrew-based verses themselves (rather than into the surrounding teaching notes) as a Critical-tier flag requiring human theologian review, on the same footing as the baseline’s forbidden-substitution list for Romans.