Judges — Linguistic Gap Analysis (Spanish Destination Language)

0. Purpose and Method

Judges presents a different translation profile than Romans. Romans is theological argument in Koine Greek prose; Judges is Hebrew narrative and poetry dense with a fixed cyclical refrain structure, a covenant-name that occurs over 180 times, transliterated proper nouns for rival deities, and at least one word (nazareo) that collides catastrophically with a beloved Spanish devotional title unrelated to it in origin. This document works through the whole book, chapter by chapter, to ensure no load-bearing term or doctrine is missed, and then ranks the highest-risk ambiguities for translator briefing before Phase 2 begins.

Two distinct failure modes are tracked separately throughout:

• Missing vocabulary — the source concept has no clean one-word Spanish equivalent and requires a compound phrase, footnote, or paraphrase.
• Crowded semantic neighborhoods — Spanish does have a ready word, but that word is already heavily occupied by a rival meaning in mainstream Hispanic religious culture (Catholic devotional practice, Jehovah’s Witness usage, Espiritismo/Santería, or secular usage), such that using it without a “semantic fence” (a clarifying note) will import the wrong meaning into the learner’s mind.

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1. Doctrine Vocabulary Matrix

Doctrine (per curriculum parameters)	Available Spanish terms	Weaknesses	Recommended strategy
The Cycle of Sin, Judgment, and Deliverance	hicieron lo malo ante los ojos de Jehová / se encendió la ira de Jehová / los entregó en mano de / clamaron / levantó / libró	Spanish has clean equivalents for every stage of the cycle, but no single word for “cycle” itself carries the theological weight of a recurring covenant pattern; a generic word like “ciclo” sounds clinical/psychological (e.g., “ciclo de abuso”) rather than covenantal.	Do not rely on a single noun for “cycle.” Render each of the six refrain-stages identically at every occurrence (per Section 7 of the core glossary) so the pattern itself is what teaches the doctrine, and reserve “el ciclo” only as a Spanish-language teaching-notes label, never as Bible text.
The Absence of a Righteous King (“everyone did what was right in his own eyes”)	no había rey en Israel / cada uno hacía lo que bien le parecía / rey / reinar	The refrain translates cleanly, but “rey” is a crowded neighborhood (see §3) carrying Iberian/colonial monarchy and “Cristo Rey” devotional associations that can distract from the book’s specific critique of the absence of a righteous king in Israel.	Fix the refrain word-for-word (see core glossary §7) at every occurrence; in teaching notes accompanying “rey,” explicitly bracket off the devotional and monarchical associations before connecting the doctrine forward to the Davidic-Messianic resolution already Critical in the baseline (Mesías, Señor).
God’s Grace through Flawed Deliverers	gracia (baseline, reused) / levantó / libró / libertador	No missing vocabulary, but a conceptual risk: Spanish readers accustomed to baseline Romans usage may expect “gracia” to appear as a repeated lexical item in Judges; it largely does not — it must be taught as an inference from the pattern (God acting despite unworthy recipients and imperfect agents), not found as a repeated keyword in the Hebrew text itself.	Teaching notes must state explicitly that “gracia” here is a doctrinal conclusion drawn from the narrative pattern (heqim + hoshia despite avad-to-Baal and zanah), not a term appearing verse-by-verse as in Romans 3-5. Do not force “gracia” into the translated text where it is not present in the source.
Apostasy and Covenant Unfaithfulness	sirvieron / abandonaron / se prostituyeron (yendo) tras / pacto / Baal-berit	The marital-infidelity metaphor (zanah) has a natural, forceful Spanish equivalent, but risks being read as merely poetic rather than covenantally serious without a pastoral note; “pacto” itself is baseline-Critical and stable, but Baal-berith’s parody of it (Baal-berit, “lord of the covenant”) is a genuinely new collision not present in Romans.	Reuse baseline “pacto” without alteration; add a Judges-specific teaching note wherever Baal-berith/El-berith appears, framing it as satanic parody/appropriation of covenant language rather than evidence that “pacto” is a generic, transferable religious term.
The Spirit’s Empowering of Judges	el Espíritu de Jehová / vino sobre / se vistió del Espíritu / vino con fuerza sobre	No missing vocabulary — Spanish has vivid verbs for each of the three distinct “coming upon” idioms (labash “clothed,” tsalach “rushed upon,” and the plain “came upon”). The risk is entirely in the crowded neighborhood of possession/mediumship imagery active in Espiritismo and Santería contexts (see baseline “holy_spirit” note, extended here).	Anchor every occurrence explicitly to the baseline’s Trinity doctrine (same Espíritu Santo, temporary OT task-empowerment mode) rather than translating the vivid verbs any less vividly to reduce the risk — softening the verbs would lose the text’s own intensity. Risk is managed by teaching note, not lexical dilution.
Moral Decline and the Need for a Righteous King	se corrompieron más (que sus padres) / caminos obstinados / no había rey… cada uno hacía lo que bien le parecía	Spanish handles the escalating-decline comparative smoothly (“más que sus padres”). The larger risk is structural/pedagogical, not lexical: this doctrine is carried by the accumulation of six narrative cycles plus the closing chapters (17-21), not a single term, so a purely word-level glossary review under-covers it.	Require chapter-by-chapter tracking (Section 6 below) rather than term-by-term tracking alone for this doctrine, to ensure the cumulative narrative arc (ch. 1 incomplete conquest → ch. 2 cycle statement → chs. 3-16 six deteriorating cycles → chs. 17-21 the “appendix” showing Israel without any judge at all) is reflected in lesson sequencing, not just vocabulary choice.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no clean single Spanish equivalent; requires compound phrase or footnote)

Concept	Why Spanish lacks a clean equivalent	Resolution
hoshia (OT military/physical deliverance, as distinct from soteria)	Spanish “salvar/salvación” is a single lexical family already fully claimed by the baseline’s Critical NT soteriological doctrine; Spanish has no separate word for “rescued in battle by a raised-up leader” that isn’t also the word for “saved from sin.”	Use “librar/libertar/libertador” consistently (per core glossary §2) and never “salvar/salvador,” reserving the latter exclusively for the baseline’s Christological/soteriological sense.
nacham (God’s grief-driven compassion, anthropopathic)	Spanish “arrepentirse” (repent) carries a strong connotation of turning from one’s own sin, wrong for God; “compadecerse/tener compasión” is available but doesn’t by itself carry the anthropopathic, grief-adjacent nuance of the Hebrew.	Render “se compadeció / tuvo compasión” and supply a teaching note explaining the anthropopathic idiom without implying divine error, paired with “provocaron a ira” so both emotional registers are taught together.
pesel u-massekah (carved + molten/cast image, a fixed pair)	Spanish has words for “carved” (esculpida) and “cast/molten” (fundida) individually, but no single fixed idiom pairing them the way Hebrew does.	Render as a fixed compound “imagen esculpida / imagen fundida” every time the pair occurs, with a footnote clarifying these are two manufacturing methods for the same category of forbidden cult object.
teraphim	No Spanish common noun; concept (small household/family cult objects, sometimes divinatory) has no lexicalized equivalent in everyday Spanish religious vocabulary.	Transliterate as “terafines” in footnote, gloss in text as “ídolos domésticos,” per core glossary §3.
ephod (idolatrous sense)	Same word denotes the legitimate high-priestly garment (Exodus 28) and an idolatrous cult object (Judges 8:27; 17:5; 18:14-20); Spanish “efod” is already a specialist transliteration with no independent common-noun form to disambiguate the two senses on its own.	Transliterate “efod” in both senses; disambiguate exclusively via footnote each time, not via two different Spanish words (which would falsely suggest two different Hebrew objects).
The book’s title-level structural refrain, “everyone did what was right in his own eyes”	Spanish can express the idea, but there is no pre-existing fixed idiom in RV1960/RVA2015 tradition shorter than the full clause — unlike, e.g., “Amén,” there is no established single-word gloss.	Fix the full clause exactly per core glossary §7 and bible_term_registry.json’s refrain_no_king_right_in_own_eyes entry; never paraphrase or abbreviate it, since its repetition IS the doctrinal argument.
shibboleth-type dialect marker (12:5-6, Ephraimite mispronunciation of “Shibboleth” as a life-or-death tribal test)	Spanish has no directly parallel dialectal-pronunciation shibboleth; this is a untranslatable phonetic plot device, not a theological term, but it is easily lost or flattened in translation.	Transliterate “Shibolet / Sibolet” and add a footnote explaining the narrative device is a pronunciation test, not a theological term — flag as Low doctrinal risk but High comprehension risk if silently dropped.

2.2 Crowded Semantic Neighborhoods Requiring Fencing (Spanish has the word; the word already belongs to something else)

Term	Who/what already occupies this word in Hispanic religious culture	Fencing strategy
Jehová (YHWH)	Testigos de Jehová (Jehovah’s Witnesses), a non-Trinitarian movement with major door-to-door visibility across Spain and Latin America; many learners’ first association with the bare word “Jehová” will be that movement, not the RV1960 covenant name.	Retain “Jehová” per RV precedent (do not switch to “el SEÑOR” small-caps, which would break register consistency with the baseline), but require a proximate teaching note at first occurrence in every lesson affirming continuity with the baseline’s Dios/Padre/Espíritu Santo Trinity doctrine. This is the single highest-frequency fencing requirement in the whole book (180+ occurrences).
nazareo (Nazirite)	“Nazareno” — one of the most beloved Christological devotional titles in Hispanic Catholic piety (El Señor de los Milagros = “el Nazareno” in Peru; “Jesús Nazareno” broadly), referring to Jesus’s hometown, Nazareth — etymologically and referentially unrelated to the Nazirite vow.	Never allow the two words to appear without a disambiguating note at first occurrence in a lesson; consider a standing footnote convention (“nazareo, del voto de Números 6 — no confundir con ‘Nazareno,’ de Nazaret”) reused identically every time.
rey (king)	“Reyes Católicos,” Spanish colonial monarchy, and the Catholic feast/title “Cristo Rey” (Christ the King).	Teaching notes must state the book’s critique targets Israel’s specific historical lack of a righteous covenant king, not kingship as a category, and must defer the “Cristo Rey” devotional connection until the doctrine is explicitly resolved forward into the Davidic-Messianic line (baseline Mesías/Señor), not assumed at first mention.
juez / jueces (judge, the book’s title office)	Modern secular Spanish “juez” = courtroom magistrate; this is a live false-friend risk more severe than in English, since Spanish speakers today have zero everyday exposure to “juez” as a military/political/charismatic deliverer.	First-occurrence teaching note in every lesson clarifying the office is Spirit-empowered crisis leadership (military, political, sometimes judicial arbitration), not a bench-and-gavel judiciary role.
intercesión (already Critical in baseline) — extended risk via cried out (tsa’aq/za’aq) and inquired of God	Popular Catholic piety’s saint/Marian intercessory-mediation model, already flagged in baseline.	Judges’ own vocabulary for the people’s direct cry (clamaron) and direct inquiry of God (consultaron a Dios) should be kept lexically separate from “intercesión” so as not to accidentally reintroduce a mediation model into a book that, in fact, models direct address to God — reinforcing rather than complicating the baseline fence.
vocación / voto (Nazirite vow, and Jephthah’s vow)	The popular Catholic “manda/promesa” votive tradition (a vow made to a saint or the Virgin in exchange for a granted favor) is a live, emotionally resonant cultural practice for many learners.	Do not treat this as a term to avoid — it cannot be avoided, since the resonance is exactly what makes Jephthah’s tragedy legible — but require every occurrence of “voto” in Judges 11 to be taught with an explicit contrast to the baseline’s Critical grace doctrine (unmerited favor, not a transactional bargain), turning the crowded neighborhood into a deliberate teaching bridge rather than a silent risk.
santo/santos, santificación (already Critical/High in baseline) — extended via the Nazirite’s personal consecration	Already-documented Catholic veneration-of-canonized-saints risk.	No new fencing needed beyond baseline; simply note in Judges lessons that the Nazirite vow is a concrete narrative case study of the baseline’s “separation unto God’s service” doctrine, without merging vocabulary.
gracia (already High in baseline)	Baseline’s merit-cooperation risk (Tridentine catechesis) fully applies; Judges adds no new rival meaning but raises the risk that “gracia” may be absent from the literal text where the doctrine is nonetheless present (see Matrix §1 above), which could tempt a translator to insert the word “gracia” where the Hebrew does not use it, creating a false consistency expectation.	Explicitly instruct Phase 2 translators NOT to insert “gracia” into Judges narrative text merely to create parallelism with Romans; the doctrine is taught in curriculum commentary, not injected into the translated Bible text itself.

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3. Transliteration vs. Paraphrase Decisions

Item	Decision	Rationale
YHWH	Established rendering, not transliteration — “Jehová” (RV1960/RVA2015 precedent)	Baseline register anchor; see crowded-neighborhood fencing above. Not a new decision but reaffirmed here as the single highest-stakes choice in the book.
Baal, Ashtoreth, Asherah, Dagon, Baal-berith	Transliterate as proper nouns, never translate as common nouns (“señor,” “diosa,” “poste sagrado”)	Translating these as common nouns would blur specific historical deities into generic categories and risk the “Baal = lord” collision bleeding into the baseline’s Señor/Lordship-of-Christ doctrine if the Spanish common-noun sense were ever used.
Nazir / nazareo	Transliterate, with mandatory disambiguating footnote every occurrence	See crowded-neighborhood analysis above; this is the highest per-occurrence teaching burden of any transliterated term in this book.
Ephod, teraphim	Transliterate (“efod,” “terafines”) with descriptive gloss in running text, footnote for full explanation	No adequate single Spanish common noun exists for either object; transliteration plus gloss avoids inventing a misleading pseudo-equivalent.
Shibboleth (12:6)	Transliterate (“Sibolet”/“Shibolet”) with a footnote explaining the pronunciation-test narrative function	Untranslatable wordplay; paraphrasing the phonetic test into Spanish would require inventing a different (and misleading) Spanish dialect marker not present in the source.
Jehovah-shalom (6:24)	Transliterate the name, then gloss — “Jehová-salom (Jehová es paz)“	Functions as a proper name/altar-title, not a common noun phrase; transliteration preserves its function as a name while the parenthetical gloss supplies meaning, consistent with how “Abba, Padre” is handled in the baseline.
”hicieron lo malo ante los ojos de Jehová” and the other five structural refrains (§7 of core glossary)	Fixed paraphrase, not transliteration — identical Spanish clause at every occurrence	These are not single lexical items but repeated formulaic clauses; the doctrinal payload is the repetition itself, so word-for-word fixed rendering (not free paraphrase varying by local context) is required, matching the baseline’s treatment of Romans 1:16-17, 8:28, and 10:9-10.
”cada uno hacía lo que bien le parecía” (17:6; 21:25, and partial forms in 18:1; 19:1)	Fixed paraphrase, never abbreviated or varied even in partial-refrain verses	The book uses partial repetitions (18:1; 19:1 give only “no había rey en Israel” without the second clause) as a deliberate literary device building toward the full refrain at 21:25; translators must render the partial forms as genuine partial quotations of the same fixed Spanish clause, not as independently-worded sentences, so the escalating structure remains visible.
Belial (19:22)	Do not transliterate as a personified name; use the idiomatic gloss “hombres perversos” (footnote: RV tradition “hijos de Belial”)	At this point in the canon the term is still idiomatic (“worthless/wicked men”), not yet the personified quasi-Satanic title it becomes in 2 Corinthians 6:15 (a later book in this same pipeline’s future scope); transliterating it as a proper name here would prematurely import later demonology.

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4. Ranked List of Highest-Risk Ambiguities (This Book)

Ranked by combined doctrinal severity and likelihood of learner misunderstanding, highest first. All Critical/High items require human theologian review per routing convention; ranking here determines translator-briefing priority order, supplementing (not replacing) the risk tiers already assigned in bible_term_registry.json.

1. Nazareo vs. Nazareno (Nazirite vow vs. “of Nazareth”). Highest risk in the entire book: a phonetic/orthographic near-collision between an obscure OT consecration vow and one of the most beloved Christological devotional titles in the destination culture. Silent, catastrophic misreading is plausible without a note at every single occurrence (13:5,7; 16:17). Critical.

2. Jehová = God’s covenant name vs. Jehová = Jehovah’s Witness self-designation. Second-highest risk by sheer frequency (180+ occurrences across the book) combined with the real, contemporary visibility of the Watchtower movement across the Spanish-speaking world; the fencing note must be genuinely proximate, not a one-time front-matter disclaimer easily forgotten by lesson 3. Critical.

3. “No había rey en Israel… cada uno hacía lo que bien le parecía” — consistency across partial and full forms. If translators vary the wording even slightly across 17:6, 18:1, 19:1, and 21:25, the escalating-refrain structure that carries the book’s central doctrinal argument (Absence of a Righteous King) is invisible to the Spanish reader. High, but uniquely structural — a consistency failure here damages the entire book’s argument, not a single verse.

4. Rey (king) prematurely fused with “Cristo Rey” devotional title. A well-meaning but premature devotional cross-reference could shortcut past the book’s actual argument (Israel’s need for a righteous human, covenant king) straight to Christ, flattening the canonical tension Judges is designed to build. High.

5. Juez/jueces read as courtroom magistrates. Given zero everyday Spanish exposure to any other sense of “juez,” this is a near-certain default misreading absent a first-occurrence note in every lesson touching Deborah, Gideon, Jephthah, or Samson. High.

6. Librar/libertar vs. salvar/salvador (OT physical deliverance vs. NT soteriological salvation). If a Phase 2 translator or reviewer unfamiliar with this Language Package’s baseline defaults to “salvar” for narrative flow (a very natural drift in fluent Spanish), the doctrine “God’s Grace through Flawed Deliverers” collapses into “the judges are saviors,” directly undermining the baseline’s Critical Christological reservation of “Salvador” for Christ alone. High.

7. El ángel de Jehová read as a generic guardian/patron angel. Given the deep devotional warmth around angels in mainstream Hispanic Catholic piety, there is a real risk of under-reading a theophany as an ordinary heavenly messenger, understating the claim that YHWH himself is speaking (2:1; 6:11-24; 13:3-21). High.

8. El Espíritu de Jehová “coming upon / clothing / rushing upon” a judge, read through a possession/mediumship lens. In Caribbean and broader Latin American contexts where Espiritismo and Santería are live folk-religious frameworks, vivid Spirit-empowerment language risks being processed through a spirit-possession schema rather than the baseline’s Trinity doctrine. High, same risk class the baseline already flagged for “holy_spirit” and “resurrection,” now recurring five separate times across the book (3:10; 6:34; 11:29; 14:6,19; 15:14).

9. Voto (Jephthah’s vow) read as a model of pious devotion rather than a cautionary tragedy. The resonance with the popular “manda/promesa” votive tradition is strong enough that, without explicit framing, learners could walk away admiring Jephthah’s zeal rather than grieving his rash transactional bargain with God. High.

10. Se compadeció (nacham) misread as divine change-of-mind/error, or its pairing with “provocaron a ira” dropped, caricaturing God as emotionally unstable. Both directions of anthropopathic language (v.12 anger, v.18 compassion) must be taught together; teaching only one creates an unbalanced picture of God’s character. High.

11. Baal-berit’s parody of “pacto” weakening confidence in the baseline’s Critical covenant term. Lower likelihood than the items above but high doctrinal cost if mishandled — a careless teaching note could leave the impression that “pacto” is a generic, transferable religious word rather than YHWH’s exclusive covenant bond. High.

12. Se prostituyeron (yendo) tras (zanah) read as merely poetic/literary rather than covenantally serious. Without the marriage-covenant background note, the graphic metaphor can be aestheticized rather than felt as the moral indictment it is. High.

13. Concubina read through the modern pejorative “mistress” lens rather than the ancient recognized secondary-wife status, distracting from the true horror of chapter 19 (communal violence) by redirecting moral judgment onto the woman’s social status. Medium, but High comprehension-distortion risk specific to this narrative.

14. Terafines/household idols read through a contemporary household-altar/ancestor-veneration lens without enough distancing note, in regions where such practices remain culturally active. Medium.

15. Shibboleth-style dialect test (12:5-6) silently dropped or flattened in translation for narrative smoothness, losing a vivid (if theologically minor) illustration of intra-Israelite tribal division. Low doctrinal risk, Medium comprehension risk — included to ensure full-book coverage does not silently omit minor chapters.

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5. Chapter-by-Chapter Coverage Ledger (Full-Book Mandate)

Per the pipeline’s full-coverage requirement, every chapter is accounted for below. Chapters contributing no new terms beyond what is already logged are marked “reviewed, no new terms.”

Chapter(s)	Load-bearing content for this analysis	New terms/risks beyond core glossary
1	Incomplete conquest; “did not drive out” (yarash, negated); forced labor/tribute (mas)	Covered in core glossary §6, §8. Sets up causal chain for ch.2.
2 (core passage, 2:6-19)	Anchor chapter: full cycle statement, all six refrain-stage terms, angel of the LORD (2:1-5), generation, servant of the LORD, did not know, whored after, provoked to anger, moved to pity, groaning, distress, land had rest, more corrupt, stubborn ways	Fully covered in core glossary §§1-7; this is the theological center of the whole curriculum.
3	First two cycles (Ehud, Shamgar); Spirit of the LORD (3:10) first occurrence; anger kindled; land had rest	Covered under Spirit-empowerment and cycle-refrain entries; no new terms.
4–5	Deborah/Barak cycle; prophetess title; Song of Deborah (archaic poetic register)	Prophetess covered (core glossary §4). New note: ch.5’s poetic register requires the translator to avoid modernizing idiom while still meeting the reading-level target; flag as Low doctrinal / Medium stylistic risk, no new glossary term required.
6–8	Gideon cycle; angel of the LORD theophany (6:11-24); Jehovah-shalom (6:24); Spirit “clothed” Gideon (6:34); refusal of kingship (8:22-23, mashal/melek contrast); golden ephod as snare (8:27)	Fully covered in core glossary §§1,4,5,8; central to “Absence of a Righteous King” doctrine (Gideon’s explicit refusal is the book’s clearest positive counter-example before the refrain’s negative statement in ch.17-21).
9	Abimelech; Baal-berith/El-berith; Jotham’s fable and curse (qelalah)	Baal-berith covered (§1); curse (maldición) logged in term registry; reviewed, no additional new terms beyond registry.
10	Extended idol list (Baal, Ashtoreth, gods of Syria/Sidon/Moab/Ammon/Philistia); Israel’s verbal confession “we have sinned” (10:10,15) without lasting repentance; God’s anguish over Israel (10:16)	Confession-without-repentance dynamic already logged under “sin” entry note; reviewed, no new terms beyond registry, but flagged as key illustrative passage for “God’s Grace through Flawed Deliverers” doctrine matrix entry.
11	Jephthah’s rash vow (neder) and its fulfillment	Vow fully covered (§5); ranked #9 above as high-priority teaching risk.
12	Minor judges; Ephraim conflict; Shibboleth dialect test	New item this document: Shibboleth transliteration decision (§3) and ranked ambiguity #15; not previously logged in core glossary or term registry — recommend addition at next version increment.
13	Samson’s birth; Nazirite vow announced; second angel-of-the-LORD theophany	Nazirite (§5) and angel of the LORD (§1) both fully covered; this chapter is the origin point of ranked ambiguity #1.
14–15	Samson’s exploits; Spirit “rushed upon” (tsalach) him three times; riddle; Philistine conflict	Spirit-empowerment terms fully covered (§1 Matrix, ranked ambiguity #8); riddle itself is Low risk narrative color, no glossary action needed.
16	Samson and Delilah; Nazirite vow broken; “the LORD had departed from him” (sur, same root as 2:17 reused in reverse); Dagon; Samson’s death	Nazirite collision (§3, ranked #1) at its most acute; sur/departure reuse logged in core glossary §6; reviewed, no additional new terms.
17	Micah’s idols; carved/molten image; ephod (idolatrous sense); hired Levite priest; first partial refrain (“in those days there was no king…”, full form)	Carved/molten image and ephod covered (§2.1, §3); this is the refrain’s first full occurrence — critical for consistency tracking (§3, ranked #3).
18	Danite migration; theft of Micah’s idols and priest; contrast between consulting a stolen idol and legitimately consulting God	Teraphim covered (§2.2, ranked #14); “inquired of God” contrast logged in term registry; reviewed, no new terms beyond registry.
19	Levite and his concubine; Gibeah atrocity; “sons of Belial”	Concubina (ranked #13) and Belial (§3 transliteration decision) both covered; this chapter carries the highest social-comprehension risk in the book, requiring careful cultural-note handling distinct from strictly doctrinal risk.
20	Civil war against Benjamin; assembly/congregation (qahal); inquiring of God for battle guidance	Qahal covered (core glossary §4); reviewed, no new terms beyond registry.
21	Oath at Mizpah (shevu’ah, distinct from ch.11’s neder); final full refrain (21:25)	Oath/vow distinction covered (§2.1, §3); final refrain occurrence is the capstone consistency check for ranked ambiguity #3 — the whole book’s argument culminates on this verse.

Coverage confirmation: All 21 chapters of Judges have been reviewed. No chapter is silently omitted; chapters with lighter theological load (4-5, 9, 12, 20) are explicitly logged above with their specific, if narrower, contribution rather than passed over.

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6. Summary Recommendations for Phase 2 Preparation

1. Treat Jehová, nazareo, and juez/jueces as the three mandatory translator-briefing items before any Phase 2 segment work begins — each requires a standing, reusable footnote template rather than ad hoc per-occurrence drafting.
2. Fix all six cycle-refrain phrases (Section 7 of the core glossary) and the book’s closing refrain as immutable strings, enforced the same way the baseline enforces Romans 1:16-17, 8:28, and 10:9-10. 2a. Extend bible_term_registry.json at the next version increment to add the Shibboleth item (ch.12) identified in this analysis, which was not captured in the prior registry pass.
3. Do not introduce “gracia” into translated narrative text where the Hebrew source does not use a corresponding term; teach the doctrine “God’s Grace through Flawed Deliverers” through commentary, not through lexical insertion.
4. Sequence lessons to track the cumulative, escalating structure of moral decline (ch.1 → ch.2 → chs.3-16 six cycles → chs.17-21) rather than treating each chapter’s vocabulary in isolation, since “Moral Decline and the Need for a Righteous King” is a narrative-arc doctrine, not a single-term doctrine.
5. Carry forward every baseline Critical/High term unchanged (Dios, Espíritu Santo, pacto, gracia, santo/santos, pecado) exactly as recorded; this book adds new doctrinal collisions but never revises baseline lexical choices.