Semantic Analysis

Semantic Analysis: Joel (Original Languages → Spanish)

Preface: Original Language and Versification Notes

Original language of Joel. Unlike the Romans baseline (Koine Greek New Testament), Joel is a Hebrew Bible (Tanakh) prophetic book. Its original language is Biblical Hebrew, not Koine Greek. Because Joel 2:28-32 is directly quoted in Koine Greek in Acts 2:17-21 and echoed in Romans 10:13 — a book this Language Package already governs — this analysis gives, for every load-bearing term, both the Masoretic Hebrew original and the Septuagint (LXX) Koine Greek rendering, since the LXX form is frequently the actual bridge-text the New Testament authors quote. This dual citation is essential for doctrinal consistency between this Joel package and the existing Romans package (e.g., κύριος/Señor, σωθήσεται/salvación, πνεῦμα/Espíritu).

CRITICAL VERSIFICATION RISK — flag for all Phase 2 work and citation formatting. English Bibles (and this curriculum’s stated core passage, “Joel 2:28-32”) follow a 3-chapter English versification. The Hebrew Masoretic Text — which the Reina-Valera tradition and virtually all Spanish Bibles follow — splits Joel into 4 chapters. The two systems align through Joel 2:27, then diverge:

English versification (this curriculum)	Hebrew/Reina-Valera versification (Spanish Bibles)
Joel 1:1–20	Joel 1:1–20 (same)
Joel 2:1–27	Joel 2:1–27 (same)
Joel 2:28–32 (core passage)	Joel 3:1–5
Joel 3:1–21	Joel 4:1–21

This is a Critical-tier citation risk specific to this curriculum. Any Spanish-facing material, footnote, or cross-reference that cites “Joel 2:28-32” without the RVR-equivalent “Joel 3:1-5” will send a Spanish-Bible-using learner to the wrong text. Every Phase 2 deliverable MUST render the core passage citation as “Joel 2:28-32 (RVR: Joel 3:1-5)” at first occurrence in any lesson, and the requirements document (12) must add an explicit versification rule alongside the existing book-name citation conventions. This risk has no analogue in the Romans baseline, which involves no chapter-numbering divergence.

All Hebrew load-bearing terms below are followed by their LXX Greek equivalents. Spanish renderings follow Reina-Valera precedent per the baseline’s established register.

CORE PASSAGE: Joel 2:28-32 (RVR: Joel 3:1-5) — Verse-by-Verse Analysis

Joel 2:28 (RVR 3:1)

“And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.”

pour out — Hebrew: אֶשְׁפּוֹךְ (eshpokh, from שָׁפַךְ shaphak); LXX: ἐκχεῶ (ekcheō)

Literal meaning: to pour out liquid, spill.
Semantic range: physical pouring (blood, water) → metaphorical outpouring of divine wrath or divine blessing/presence.
English variants: “pour out,” “pour forth.”
Contextual theological meaning: God’s own Spirit given abundantly and publicly, not rationed to a priestly/prophetic elite as under the old order — a decisive, epoch-marking act of God quoted verbatim at Pentecost (Acts 2:17).
Spanish rendering: derramar. Risk: High. Must be paired with explicit teaching that this “outpouring” is a definitive redemptive-historical act (fulfilled at Pentecost), not a repeatable personal experience to be sought through ritual or ecstatic technique — a live risk in charismatic-folk overlap contexts.

my spirit — Hebrew: רוּחִי (ruchi, from רוּחַ ruach); LXX: τὸ πνεῦμά μου (to pneuma mou)

Literal meaning: breath, wind, spirit.
Semantic range: wind/breath (physical) → life-force → the personal Spirit of God.
English variants: “my spirit,” “my Spirit.”
Contextual theological meaning: God’s own personal Spirit — the same person later revealed in fullness as the Holy Spirit at Pentecost (Acts 2). [REUSE FROM BASELINE: “Espíritu Santo,” Critical risk.]
Spanish rendering: mi Espíritu, with a translator note tying it forward to “Espíritu Santo.” Risk: Critical. Reuse the baseline’s exact caution: this is the personal third Person of the Trinity, not an impersonal force, ancestral spirit, or “guide spirit” — a live syncretism risk in Espiritismo- and Santería-influenced regions, now doubly relevant because Joel’s imagery of dreams and visions overlaps with folk-spiritist dream-interpretation practice (see below).

all flesh — Hebrew: כָּל־בָּשָׂר (kol-basar); LXX: πᾶσαν σάρκα (pasan sarka)

Literal meaning: all flesh/all bodies.
Semantic range: humanity in its creaturely, mortal totality — every person without ethnic, social, or gender restriction.
English variants: “all flesh,” “all people,” “everyone.”
Contextual theological meaning: universal scope — the Spirit’s outpouring crosses every social boundary the following clauses enumerate (age, sex, class). [REUSE FROM BASELINE: “universal_scope_of_gospel,” High risk — same doctrinal pattern as Romans 10:12-13’s “no distinction.”]
Spanish rendering: toda carne. Risk: Medium. Preserve the unqualified universality; do not soften to a narrower “todo su pueblo” gloss that would blunt the boundary-crossing force of the promise.

prophesy — Hebrew: יִנָּבְאוּ (yinnave’u, niphal of נבא naba); LXX: προφητεύσουσιν (prophēteusousin)

Literal meaning: to speak as one moved by God; to declare a divine message.
Semantic range: formal prophetic office → any Spirit-enabled declaration of God’s word by ordinary people.
English variants: “prophesy,” “speak God’s word.”
Contextual theological meaning: the prophetic gift, formerly restricted to a few called individuals, is democratized across the whole believing community. [REUSE FROM BASELINE: “prophet”/“profeta,” Low risk term — but elevate risk in this specific cluster, see notes below.]
Spanish rendering: profetizar. Risk: Medium (elevated from baseline’s Low, because it appears here in a cluster with “dreams” and “visions” — see next two entries — which carry substantially higher folk-religious collision risk than the isolated term “profecía”).

dream dreams / see visions — Hebrew: חֲלוֹמוֹת יֶחֱלֹמוּ (chalomot yechelomu) / חֶזְיֹנוֹת יִרְאוּ (chezyonot yir’u); LXX: ἐνυπνίοις ἐνυπνιασθήσονται / ὁράσεις ὄψονται

Literal meaning: to dream dreams / to see visual revelations.
Semantic range: ordinary sleep-dreams → divinely sent revelatory dreams and waking visionary experience.
English variants: “dream dreams,” “have visions,” “see visions.”
Contextual theological meaning: God-given, Spirit-mediated revelation across generations (old and young alike), not human-generated insight.
Spanish rendering: soñará sueños / verán visiones. Risk: High (new risk tier for this curriculum, not previously flagged in the Romans baseline). In much of Latin America and the Caribbean, “interpretación de sueños” and “tener visiones” are live vocabulary of folk spiritism, curanderismo, and Santería divination practice. Every occurrence needs an explicit teaching note: these are God-given, Christ-centered revelatory dreams/visions tied to the Spirit’s redemptive work, not omens, ancestral messages, or divinatory technique.

Joel 2:29 (RVR 3:2)

“And also upon the servants and upon the handmaids in those days will I pour out my spirit.”

servants / handmaids — Hebrew: הָעֲבָדִים… וְעַל־הַשְּׁפָחוֹת (ha’avadim… vehashephachot); LXX: τοὺς δούλους… τὰς δούλας (tous doulous… tas doulas)

Literal meaning: male slaves/servants and female slaves/servants.
Semantic range: the lowest social class in the ancient household economy — those with no independent legal standing.
English variants: “servants and handmaids,” “male and female slaves,” “bondservants.”
Contextual theological meaning: the outpouring crosses class lines as radically as it crosses age and sex lines in v.28 — the Spirit is given without regard to social rank. This is Joel’s own version of the “no distinction” principle Romans later develops ethnically. [Cross-reference to baseline “unity_of_jews_and_gentiles” / “universal_scope_of_gospel.”]
Spanish rendering: siervos y siervas. Risk: Medium. Ensure the sentence is not read as a merely historical curiosity; teach it as a deliberate statement that the Spirit’s gift is not mediated by social status.

Joel 2:30 (RVR 3:3)

“And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.”

wonders — Hebrew: מוֹפְתִים (mophtim); LXX: τέρατα (terata)

Literal meaning: signs, portents, extraordinary acts.
Semantic range: any act that exceeds ordinary natural expectation, given as a sign pointing to God’s action.
English variants: “wonders,” “signs,” “portents.”
Contextual theological meaning: cosmic and terrestrial signs accompanying the eschatological Day of the LORD — divine, not occult or astrological, phenomena.
Spanish rendering: maravillas / prodigios. Risk: Low. Standard apocalyptic-register vocabulary; minor risk only if confused with entertainment-register “maravillas” (marvels/wonders as spectacle).

blood, and fire, and pillars of smoke — Hebrew: דָּם וָאֵשׁ וְתִימְרוֹת עָשָׁן (dam va’esh vetimrot ashan); LXX: αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ

Contextual theological meaning: stock apocalyptic imagery of judgment (war, destruction) preceding the Day of the LORD; quoted in Acts 2:19.
Spanish rendering: sangre, fuego y columnas de humo. Risk: Low. Standard imagery; teach as symbolic of impending judgment, not to be read as a literal weather forecast.

Joel 2:31 (RVR 3:4)

“The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the LORD come.”

the great and terrible day of the LORD — Hebrew: יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא (yom YHWH ha-gadol vehanora’); LXX: ἡμέρα κυρίου ἡ μεγάλη καὶ ἐπιφανής (hēmera kyriou hē megalē kai epiphanēs)

Literal meaning: “the day of YHWH, the great and the fearsome/awesome.”
Semantic range: any decisive day of divine intervention (historical, near-term judgment on a nation) → the ultimate, final eschatological Day of Judgment.
English variants: “the day of the LORD,” “the Lord’s day,” “the great and terrible/awesome day of the LORD.”
Contextual theological meaning: THE central organizing doctrine of Joel — God’s decisive intervention in judgment and salvation, first as the locust-plague-as-judgment (ch.1), then as final eschatological judgment/salvation (ch.2-3). [NEW CRITICAL TERM — see Critical Risk Note below.]
Spanish rendering: el día grande y terrible de Jehová (Reina-Valera register: “Jehová” retained in direct OT quotation contexts; “del Señor” acceptable in paraphrase/teaching prose consistent with baseline’s “Señor” usage). Risk: Critical. This is a newly identified Critical risk not present in the Romans baseline: in mainstream Catholic and folk-Catholic Spanish usage, “el día del Señor” overwhelmingly means Sunday, the day of Christian worship (cf. Catechism references to “el Domingo, día del Señor”). Joel’s “día del Señor/Jehová” is the eschatological Day of Judgment, not the weekly day of worship. Every occurrence requires an explicit disambiguating teaching note; never allow the phrase to stand unglossed where the audience could default to the Sunday-observance sense.

sun…darkness / moon…blood — Hebrew: הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם; LXX: ὁ ἥλιος μεταστραφήσεται εἰς σκότος καὶ ἡ σελήνη εἰς αἷμα

Contextual theological meaning: cosmic upheaval signaling the Day of the LORD; quoted in Acts 2:20 and echoed in Revelation’s judgment imagery (future curriculum book — flag for consistency).
Spanish rendering: el sol se convertirá en tinieblas, y la luna en sangre. Risk: Medium. Guard against a purely astrological/horoscope reading; connects to baseline’s rejection of “horóscopo/predicción esotérica” for “prophecy.”

Joel 2:32 (RVR 3:5)

“And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.”

whosoever shall call on the name of the LORD — Hebrew: כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה (kol asher-yiqra beshem YHWH); LXX: πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου (pas hos an epikalesētai to onoma kyriou)

Literal meaning: “everyone who calls in/by the name of YHWH.”
Semantic range: to call out a name → to invoke, appeal to, worship, and trust in the one named.
English variants: “calls on the name of the Lord,” “invokes the name of the Lord.”
Contextual theological meaning: This exact Greek clause is quoted verbatim in Acts 2:21 and Romans 10:13 (“todo aquel que invocare el nombre del Señor, será salvo”). [MANDATORY CONSISTENCY RULE: this Spanish clause MUST be rendered identically to however the existing/future Romans 10:13 rendering stands in this Language Package, per the baseline’s own “Theological Consistency Rules Across Documents.” Reuse baseline “Señor” (Critical) and “llamado/calling” family terms.]
Spanish rendering: todo aquel que invoque el nombre de Jehová/del Señor será salvo. Risk: Critical. This is the single highest-value cross-reference in the entire book: it is the Old Testament source text for Paul’s own salvation doctrine in Romans. Any deviation from the established Romans 10:13 Spanish wording here breaks curriculum-wide doctrinal consistency.

shall be delivered — Hebrew: יִמָּלֵט (yimmalet, niphal of מלט malat); LXX: σωθήσεται (sōthēsetai, future passive of σῴζω sōzō)

Literal meaning: to escape, slip away safely, be rescued.
Semantic range: physical escape from danger → full spiritual salvation/deliverance.
English variants: “shall be delivered,” “shall be saved,” “shall escape.”
Contextual theological meaning: the LXX’s σωθήσεται is the very verb-form Paul uses for salvation by faith. [REUSE FROM BASELINE: “salvación”/σωτηρία family, Critical risk.]
Spanish rendering: será salvo. Risk: Critical. Must carry the full baseline force of “salvación”: decisive reconciliation with God received by calling on him in faith — not a lifelong uncertain outcome secured by sacrament, penance, or saintly/Marian intercession.

remnant whom the LORD shall call — Hebrew: וּבַשְּׁרִידִים אֲשֶׁר יְהוָה קֹרֵא (uvasseridim asher YHWH qore); LXX: καὶ εὐαγγελιζόμενοι, οὕς κύριος προσκεκληται

Literal meaning: “survivors,” those left over after judgment.
Semantic range: physical survivors of a disaster → the theologically significant preserved covenant remnant.
English variants: “remnant,” “survivors,” “those who remain.”
Contextual theological meaning: God sovereignly preserves and calls out a faithful remnant even through judgment — directly anticipates Paul’s remnant theology in Romans 9-11 (11:5, “remanente según la elección de gracia”). [Cross-reference: baseline “election”/“elección,” High risk, and “called”/“llamado,” High risk.]
Spanish rendering: remanente. Risk: High (new term for this curriculum; escalated because of its direct doctrinal load-bearing link to Romans 9-11’s remnant-and-election argument, which this Language Package already treats as High/Critical). Must not be flattened to a merely demographic “los que sobrevivieron” without the covenantal-election weight Paul later builds on this very verse’s LXX vocabulary.

Chapter-by-Chapter Study of the Whole Book

Joel 1 — The Locust Plague as Present Judgment and Call to Lament

locust terms (four-word set) — Hebrew: גָּזָם / אַרְבֶּה / יֶלֶק / חָסִיל (gazam / arbeh / yeleq / chasil); LXX: κάμπη / ἀκρίς / βροῦχος / ἐρυσίβη

Literal meaning: four distinct Hebrew terms describing locust swarms and/or successive locust life-stages (cutting locust, swarming locust, hopping/young locust, destroying locust); the LXX even shifts the fourth term toward “blight/mildew” (ἐρυσίβη), showing translation uncertainty already present in antiquity.
Semantic range: possibly four successive locust generations, or four literary-intensifying near-synonyms for total devastation — scholars are divided; the RVR tradition renders them as four distinct terms: oruga, langosta, pulgón, revoltón (following the KJV’s palmerworm/locust/cankerworm/caterpillar pattern).
English variants: “palmerworm, locust, cankerworm, caterpillar” (KJV); “cutting locust, swarming locust, hopping locust, destroying locust” (ESV).
Contextual theological meaning: total, relentless devastation as an act of divine judgment — the doctrinal point is completeness of judgment, not entomological classification.
Spanish rendering: oruga, langosta, pulgón, revoltón (RVR precedent). Risk: Medium. Learners may wrongly infer four unrelated pests rather than grasp the rhetorical point of total, wave-upon-wave devastation; add a teaching note rather than altering the RVR wording.

day of the LORD (first occurrence) — Joel 1:15. See full Critical-risk treatment under 2:31 above; this is its first appearance in the book, tied here to the locust plague as a foretaste/type of the ultimate Day.

Spanish rendering: el día de Jehová. Risk: Critical (same term, same caution as above).

fast / sackcloth / lament — Hebrew: צוֹם / שַׂק / סְפֹד וְיֵילִילוּ (tsom / saq / sephod veyelilu); LXX: νηστεία / σάκκος / κόπτεσθε

Contextual theological meaning: outward covenantal mourning rites expressing corporate grief and appeal to God in the face of judgment.
Spanish rendering: ayuno / cilicio (saco) / lamento. Risk: Medium. As with baseline’s caution on “santificación” against a penitential-merit framework, these outward acts must be taught as expressions of genuine heart-repentance, not meritorious religious performance that earns God’s favor — a live risk given regional Lenten/penitential fasting traditions.

elders, priests, ministers of the altar — Hebrew: זְקֵנִים / הַכֹּהֲנִים / מְשָׁרְתֵי מִזְבֵּחַ; LXX: πρεσβύτεροι / ἱερεῖς / λειτουργοῦντες θυσιαστηρίῳ

Spanish rendering: ancianos / sacerdotes / ministros del altar. Risk: Low. Standard, unambiguous OT cultic vocabulary; requires only basic OT temple-worship background, not lexical caution.

grain offering, drink offering — Hebrew: מִנְחָה / נֵסֶךְ (minchah / nesek); LXX: θυσία / σπονδή

Contextual theological meaning: the locust plague has stripped Judah of the material means of temple worship itself — judgment reaching into the cultic life of the nation.
Spanish rendering: ofrenda / libación. Risk: Low. Requires OT sacrificial-system background (as with baseline’s “seed_of_david” note on needing OT covenant background), but the terms themselves are lexically stable.

holy convocation / solemn assembly — Hebrew: מִקְרָא־קֹדֶשׁ / עֲצָרָה (miqra-qodesh / atsarah); LXX: κλῆσιν ἁγίαν / πανήγυριν

Spanish rendering: congregación santa / asamblea solemne. Risk: Medium. Ensure the gravity of a sacred, God-summoned gathering is preserved and not flattened into an ordinary “reunión.”

Joel 2:1-27 — The Day of the LORD Announced, Repentance Called For, Restoration Promised

(Joel 2:28-32 already treated above as the core passage.)

rend your heart, not your garments — Hebrew: קִרְעוּ לְבַבְכֶם וְאַל־בִּגְדֵיכֶם (qir’u levavkhem ve’al-bigdeikhem); LXX: διαρρήξατε τὰς καρδίας ὑμῶν καὶ μὴ τὰ ἱμάτια ὑμῶν

Contextual theological meaning: the book’s central repentance doctrine, contrasting authentic internal transformation with mere external ritual mourning (torn clothing was the conventional outward grief-gesture).
Spanish rendering: rasgad vuestro corazón, y no vuestros vestidos. Risk: High. This verse is the interpretive key that must govern every other outward-mourning term in the book (sackcloth, fasting, lament) — teach explicitly that God requires heart-repentance, not performed religious grief, echoing the baseline’s caution against a penitential-merit framework for “sanctification.”

return / turn — Hebrew: שׁוּבוּ עָדַי (shuvu adai); LXX: ἐπιστράφητε πρός με

Literal meaning: to turn back, return.
Semantic range: physical turning back on a path → covenantal turning back to a relationship with God.
English variants: “return to me,” “turn to me.”
Contextual theological meaning: repentance as the covenant people’s decisive turning back to a God they have departed from — not becoming a believer for the first time, but a summons to Judah, God’s own covenant nation, to return.
Spanish rendering: RVR tradition uses convertíos a mí here (Joel 2:12), though volved a mí is an equally faithful alternative. Risk: High — newly identified risk not present in the Romans baseline. In everyday Catholic-majority Spanish usage, “convertirse” strongly connotes converting to a religion or having a definitive one-time conversion experience (frequently discussed in the context of “conversión” catechesis or evangelical outreach), which risks obscuring Joel’s actual sense: an already-covenant people turning back from unfaithfulness. Recommend pairing “convertíos” with a clarifying gloss (“volved, regresad a él”) in teaching contexts to prevent learners from hearing this as a call to change religious affiliation.

gracious and merciful, slow to anger, abounding in steadfast love — Hebrew: חַנּוּן וְרַחוּם… אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד (channun verachum… erek appayim verav-chesed); LXX: ἐλεήμων καὶ οἰκτίρμων… μακρόθυμος καὶ πολυέλεος

Contextual theological meaning: the classic Exodus 34:6 covenant-character formula, grounding the call to repent in God’s own revealed mercy.
Spanish rendering: clemente y misericordioso… tardo para la ira y grande en misericordia. Risk: Medium. Related to, but distinct from, the baseline’s “gracia” (χάρις) term; avoid letting this covenant-mercy language drift toward the same merit-cooperation framing the baseline already flags for “gracia.”

the LORD’s jealousy for his land — Hebrew: וַיְקַנֵּא יְהוָה לְאַרְצוֹ (vayeqanne YHWH le’artso); LXX: ἐζήλωσεν κύριος τὴν γῆν αὐτοῦ

Contextual theological meaning: righteous covenant zeal, not petty possessiveness.
Spanish rendering: Jehová tuvo celo de su tierra. Risk: High. In everyday Spanish, “celos” (jealousy) overwhelmingly connotes negative romantic possessiveness (“tener celos” = to be jealous of a partner). This is a genuine collision risk: learners may hear God’s righteous covenant zeal as petty emotional insecurity unless explicitly taught as covenantal faithfulness-zeal, parallel to (though distinct from) the marital-covenant imagery used elsewhere in the prophets.

restore the years the locust has eaten / threshing floor full / vats overflow — Hebrew: וְשִׁלַּמְתִּי לָכֶם אֶת־הַשָּׁנִים (veshillamti lakhem et-hashanim); LXX: ἀνταποδώσω ὑμῖν τὰ ἔτη

Contextual theological meaning: material, covenantal restoration following genuine repentance — the doctrinal center of “Restoration and Blessing after Repentance.”
Spanish rendering: restituiré / restauraré los años que comió la langosta. Risk: Medium. Teach as God’s gracious response to repentance, not an automatic prosperity guarantee detached from the relational restoration it flows from.

you shall know that I am the LORD — Hebrew: וִידַעְתֶּם כִּי־אֲנִי יְהוָה (vidatem ki-ani YHWH); LXX: καὶ ἐπιγνώσεσθε ὅτι ἐγώ εἰμι κύριος

Contextual theological meaning: the recognition formula common across the prophets — relational, experiential knowledge of God’s covenant faithfulness, not mere intellectual assent.
Spanish rendering: sabréis que yo soy Jehová. Risk: Medium.

never again be ashamed — Hebrew: וְלֹא־יֵבֹשׁוּ עַמִּי לְעוֹלָם (velo-yevoshu ammi le’olam); LXX: καὶ οὐ μὴ καταισχυνθῇ ὁ λαός μου εἰς τὸν αἰῶνα

Contextual theological meaning: covenantal security following restoration; resonates with the baseline’s “assurance_of_salvation” doctrine (Romans 8:1, 8:28-39) — flag for cross-curriculum consistency.
Spanish rendering: mi pueblo nunca más será avergonzado. Risk: Medium.

Joel 3 (RVR 4) — Judgment on the Nations and Final Restoration of Zion

Valley of Jehoshaphat / Valley of Decision — Hebrew: עֵמֶק יְהוֹשָׁפָט / עֵמֶק הֶחָרוּץ (Emeq Yehoshaphat / Emeq HeCharutz); LXX: τὴν κοιλάδα Ιωσαφατ / τὴν κοιλάδα τῆς δίκης

Literal meaning: “Jehoshaphat” = “YHWH judges/has judged”; “Valley of Decision/Judgment.”
Contextual theological meaning: a symbolic, wordplay-driven site of final divine judgment on the nations, not a claim about one identifiable geographic valley alone.
Spanish rendering: el valle de Josafat / el valle de la Decisión. Risk: Medium. Teach the Hebrew wordplay explicitly (“Josafat” = “Jehová juzga”) so the symbolic force is not lost.

beat plowshares into swords / put in the sickle, the harvest is ripe — Hebrew: קִצְרוּ כִּי בָשַׁל קָצִיר (qitsru ki vashal qatsir); LXX: ἐξαποστείλατε δρέπανα, ὅτι παρέστηκεν ὁ τρύγητος

Contextual theological meaning: harvest/vintage imagery for the ripeness of divine judgment — a common apocalyptic image later echoed in Revelation’s judgment scenes (flag for future cross-curriculum consistency).
Spanish rendering: meted la hoz, porque la mies está madura. Risk: Medium.

the LORD roars from Zion / the LORD is a refuge — Hebrew: יְהוָה מִצִּיּוֹן יִשְׁאָג… וּמַחֲסֶה לְעַמּוֹ (YHWH mitsiyyon yish’ag… umachaseh le’ammo); LXX: κύριος ἐκ Σιὼν ἀνακεκράξεται… καὶ καταφυγὴ τῷ λαῷ αὐτοῦ

Spanish rendering: Jehová rugirá desde Sion… y refugio para su pueblo. Risk: Low.

no stranger shall pass through her anymore — Hebrew: וְלֹא־יַעְבְרוּ־בָהּ עוֹד זָרִים (velo-ya’avru-vah od zarim); LXX: καὶ οὐ μὴ διέλθωσιν ἐν αὐτῇ ἔτι ἀλλογενεῖς

Contextual theological meaning: a statement about Jerusalem’s future holiness and inviolability under God’s protection, using “stranger/foreigner” in the sense of hostile invader/defiler, not an ethnic-exclusion principle.
Spanish rendering: nunca más pasará por ella extraño. Risk: High. In the present-day Spanish-speaking world, “extraño/extranjero” language intersects with live, sensitive contemporary debates about immigration and national belonging. Must be taught with an explicit note that this is theological language about covenantal holiness and protection from hostile defilement, not a template for a modern ethnic or immigration policy — parallel to the baseline’s caution about “gentiles” carrying a sensitive regional charge if mishandled.

mountains will drip new wine / a fountain will flow from the house of the LORD — Hebrew: יִטְּפוּ הֶהָרִים עָסִיס… וּמַעְיָן מִבֵּית יְהוָה יֵצֵא (yittefu heharim asis… uma’yan mibeit YHWH yetse); LXX: ἀποσταλάξει τὰ ὄρη γλυκασμόν… καὶ πηγὴ ἐξ οἴκου κυρίου ἐξελεύσεται

Contextual theological meaning: Edenic/millennial abundance imagery; the “fountain from the house of the LORD” anticipates Ezekiel 47’s temple river and Revelation 22’s river of life (flag for cross-curriculum consistency in any future Ezekiel/Revelation package).
Spanish rendering: los montes destilarán mosto… y saldrá una fuente de la casa de Jehová. Risk: Low.

the LORD dwells in Zion — Hebrew: וַיהוָה שֹׁכֵן בְּצִיּוֹן (va-YHWH shokhen betsiyyon); LXX: καὶ κύριος κατασκηνώσει ἐν Σιὼν

Contextual theological meaning: God’s abiding presence with his people — anticipates the baseline’s Holy Spirit indwelling and incarnation doctrines (God dwelling with/in his people), a useful forward-looking cross-reference.
Spanish rendering: Jehová morará en Sion. Risk: Medium.

Summary of New Critical/High Risk Findings Not Present in the Romans Baseline

Versification divergence (English 2:28-32 = RVR 3:1-5) — Critical citation-format risk, book-specific.
“El día del Señor” / “el día de Jehová” — Critical collision with the common Catholic/folk usage of “el día del Señor” meaning Sunday.
Dreams and visions vocabulary (“sueños,” “visiones”) — High collision risk with folk-spiritist divination practice, elevated beyond the baseline’s Low-risk “prophecy” term.
“Convertíos” for shuv (return/repent) — High risk of being heard as “convert to a religion” rather than the covenant people’s return to God.
“Celos” for divine jealousy (qana) — High risk of being heard as petty romantic possessiveness.
“Extraño/extranjero” (no stranger shall pass through) — High risk of collision with contemporary immigration-sensitivity discourse.
“Remanente” — High risk term newly introduced, but doctrinally load-bearing as the direct LXX source of Paul’s Romans 9-11 remnant argument.

This document must be read alongside 08_core_glossary.md for the consolidated, per-term risk table, and cross-checked against the baseline translation_memory.json and bible_term_registry.json before any Phase 2 translation work begins.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.