Linguistic Gap Analysis — Leviticus (English → Spanish)

Purpose and Scope

This analysis identifies where standard Spanish Bible vocabulary is absent (no lexeme exists at all for the source concept), where it is crowded (a Spanish word exists but is already occupied by a competing, high-frequency referent from Catholic sacramental theology, secular idiom, or modern historical association), and where a decision between transliteration and paraphrase must be made and documented. It extends, and does not contradict, the baseline Romans translation_memory.json and the Leviticus 08_core_glossary.md / assets/bible_term_registry.json already produced for this curriculum. Risk tiers follow the same Critical/High/Medium/Low definitions used throughout this Language Package.

Coverage is full-book: every chapter of Leviticus (1–27) is accounted for below, either as a source of new gap items or as an explicit “reviewed, no new gap” notation.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Spanish Term(s)	Weaknesses	Recommended Strategy
The Sacrificial System and Atonement	holocausto; ofrenda de cereal; ofrenda de paz; ofrenda por el pecado; ofrenda por la culpa; sangre; expiar/expiación	(1) “Holocausto” is semantically hijacked by the Nazi genocide in modern usage — the single highest-frequency collision in the whole curriculum. (2) “Expiación” is available but risks assimilation into the sacrament of Penance, where the penitent’s contrition/works of satisfaction “make amends.” (3) Spanish has only one natural phrase-family for both chattat and asham (“ofrenda por el X”), risking flattening of Leviticus’s own two-category distinction.	Retain “holocausto” (no viable substitute) but mandate a teaching note at every occurrence distinguishing the ancient total-surrender offering from the modern genocide. Retain “expiar/expiación” but pair with explicit grace-not-merit framing (as already required for ⭐gracia/⭐justificación). Keep “ofrenda por el pecado” and “ofrenda por la culpa” lexically distinct and never merge them in a single lesson without flagging which category is active.
The Holiness of God and the Call to Be Holy	santo; santidad; santificar; apartar/separar; profanar	”Santo” is already flagged Critical in the baseline for its collision with canonized/venerated saints; in Leviticus the risk is compounded because holiness here is both ritual (chs. 10–15) and ethical (ch. 19), and popular piety tends to hear “santo” as either ritual-only or reserved for an elite.	Reuse ⭐santo exactly per baseline, but require every occurrence in Leviticus 19–22 to be taught with concrete ethical content (honesty, justice, neighbor-love), not ritual purity alone. Keep “santificar” (consecrate) lexically fenced off from “purificar” (cleanse) to preserve Leviticus’s two-step defilement-removal/re-consecration logic.
The Priesthood and Mediation	sacerdote; sumo sacerdote; consagrar/investir; ungir; mediación	”Sacerdote” in Catholic-majority usage denotes an ongoing ordained clergy administering sacraments understood to mediate grace — a live, functioning category in the learner’s daily religious environment, not a historical curiosity. This is a stronger, more immediate collision than most Romans-era terms because Levitical priests and modern Catholic priests share the same Spanish word and a partially overlapping function (mediating access to God through ritual).	Reuse “sacerdote”/“sumo sacerdote” (no viable substitute exists) but mandate typological teaching in every lesson: the Levitical priesthood is fulfilled and superseded by Christ’s unique high priesthood (Hebrews 4:14–16; 7:23–27), not a warrant for an ongoing human mediatorial class. Extend the baseline’s Critical ⭐intercesión caution explicitly to this doctrine.
Clean and Unclean	puro/impuro (primary); limpio/inmundo (RV1960 legacy)	Modern Spanish “puro/impuro” carries strong competing senses: (a) modern hygiene/sanitation, (b) moral/spiritual condemnation, (c) ethnic/purity-of-blood connotations in some regional usages (a sensitive collision in parts of Latin America with histories of racialized “pureza de sangre” discourse). None of these match Leviticus’s ceremonial-status sense.	Use “puro/impuro” as primary rendering (matches RVA2015/NVI) but require an explicit teaching note distinguishing ceremonial status from hygiene, moral judgment, or any ethnic/social purity framing. Permit “limpio/inmundo” only in direct RV1960 quotation contexts.
The Day of Atonement (Yom Kippur)	el Día de la Expiación; propiciatorio; Lugar Santísimo; una vez al año	English-speaking and increasingly Spanish-speaking Christian audiences encounter the transliterated Hebrew/Jewish festival name “Yom Kipur” in interfaith, historical, and popular-culture contexts (e.g., news coverage of the Israeli holiday). A purely translated title risks under-signaling that this is the same festival referenced elsewhere by its Hebrew name.	Render the formal doctrine/lesson title as “el Día de la Expiación (Yom Kipur)” on first use per lesson, then “el Día de la Expiación” thereafter — paraphrase as primary, transliteration as a parenthetical anchor, never the reverse.
The Scapegoat and Substitution	macho cabrío para Azazel; Azazel; llevar/cargar; enviar/echar/dejar ir	The single most dangerous idiom collision in the curriculum: modern secular Spanish “chivo expiatorio” means someone unfairly blamed for others’ faults — nearly the semantic opposite of a divinely appointed, justly-transferred substitute. This is a crowded neighborhood, not a missing-vocabulary problem: the idiom is extremely high-frequency in everyday Spanish political and social speech.	NEVER use “chivo expiatorio” unaccompanied. Use the fenced compound “macho cabrío para Azazel” as the standing technical term, with “chivo expiatorio” introduced only as a contrast term to be explicitly corrected, never as the default gloss. Flag every occurrence for human theologian review.
Sabbath and Sacred Time	sábado; reposo; día de completo reposo	”Sábado” is not merely a Biblical term in the learner’s environment — it is the ordinary modern word for “Saturday,” AND it is the identity marker of active Sabbatarian movements (Seventh-day Adventism, Messianic congregations) across Latin America, who teach ongoing mandatory Saturday observance for Christians. This is a live, contested pastoral topic, not a settled historical term.	Retain “sábado” (no alternative exists) but mandate New Testament framing (Colossians 2:16–17; Hebrews 4:9–10) in every lesson touching Sabbath doctrine, explicitly addressed to the Sabbatarian-movement context rather than assumed to be a neutral background issue.
Love of Neighbor (Leviticus 19:18)	amarás a tu prójimo como a ti mismo; prójimo; extranjero	No lexical gap — the phrase is completely standard and shared by every Spanish Bible tradition and echoed in Jesus’ own teaching (Matthew 22:39), giving it unusually low translation risk. The real risk is scope-narrowing in application, not vocabulary.	Render exactly as the standard phrase. Require every lesson to carry forward the 19:34 extension to the ger (“extranjero”) so “prójimo” is not silently narrowed to family, nation, or co-religionists.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no adequate single Spanish lexeme exists)

Source Concept	Gap	Fencing Strategy
נֶפֶשׁ nephesh	Spanish has no single word spanning “the whole living being / life / an individual” the way Hebrew nephesh does. “Alma” imports a Greek/Platonic disembodied-soul concept; “vida” alone misses the “a person” sense; “persona” alone misses the “life-force in the blood” sense.	Split into two fenced renderings by context: “vida” for the life-in-the-blood sense (Lev 17:11) and “persona” for the individual/“a soul who sins” sense (chs. 4–5). Never default to “alma.” This is already recorded in the core glossary and must be treated as a permanent split-rendering rule, not a case-by-case judgment call.
חַטָּאת / אָשָׁם distinct sacrifice categories	Spanish lacks two distinct single-word nouns paralleling chattat vs. asham; both naturally gloss as “ofrenda por + [pecado/culpa],” a compound-phrase solution rather than a missing-word problem, but the risk is that translators/teachers collapse the compounds into one generic “sacrificio por el pecado.”	Mandate that “ofrenda por el pecado” (chattat) and “ofrenda por la culpa” (asham) always appear as fixed, distinguishable compounds; never substitute one for the other even when English glosses both loosely as “sin offering.”
כִּפֶּר kipper as a single-word verb	Spanish “expiar” is available and standard, but the Hebrew verb’s semantic range (cover / wipe away / propitiate / make right) is wider than any single Spanish verb captures alone.	Retain “expiar/expiación” as the fixed technical rendering (already Critical-tier in the baseline glossary) but supplement with a recurring teaching gloss (“cubrir, quitar, hacer las paces”) rather than attempting a new coined term.
שְׂעִירִים se’irim (“goat-demons”)	No natural, non-euphemistic Spanish noun for this specific category of wilderness spirit-being distinct from a generic “ídolo” or “demonio.”	Use the descriptive compound “demonios (con figura de cabrío)” already adopted in the core glossary; do not flatten to a generic “ídolos” alone, which would lose the specific spirit-entity referent relevant to modern Espiritismo/Santería parallels.

2.2 Crowded Semantic Neighborhoods (a Spanish word exists but competes with a strong rival referent)

Spanish Term	Competing Referent(s)	Why This Is Dangerous Here	Fencing Strategy
holocausto	The Nazi genocide (el Holocausto) — overwhelmingly dominant modern referent	A learner encountering “holocausto” in a Leviticus lesson will, absent explicit signaling, import the genocide referent before the cultic one; this is not a subtle risk but the single highest-frequency modern association of the word in Spanish media, education, and public memory.	Mandatory teaching note at every occurrence (already flagged Critical in the term registry); never use “holocausto” in a lesson title or heading without an immediate clarifying phrase.
sacerdote / sumo sacerdote	Ongoing Catholic ordained clergy administering sacraments (Confession, Eucharist, Anointing) understood to mediate grace	Unlike most Romans-era Critical terms, this collision is not with a historical or folk-religious framework but with the learner’s own possibly-attended weekly religious practice; the same word names both the ancient office and a present, active one.	Every occurrence in chapters touching priestly function (1–10, 13–17, 21–22) requires typological framing pointing to Christ’s unique high priesthood; never allow “sacerdote” to stand in a lesson without that forward pointer.
confesar	The Catholic sacrament of Confession/Penance (private, individual, to a priest, for personal absolution)	Leviticus 16 and 5:5 describe corporate or representative confession over a substitute, in a completely different direction (worshiper/priest confesses over the animal, not to the priest for the priest’s absolution) — an easy and consequential directional reversal if untaught.	Require explicit directional clarification every time “confesar” appears in a sacrificial context; never let the term stand unglossed near sacrificial material.
expiación / expiar	The Catholic sacrament of Reconciliation’s category of “works of satisfaction” and penitential “hacer expiación por los pecados” folk phrase	Already Critical-tier per the baseline pattern for grace-vs-merit; the specific risk in Leviticus is that the visible, costly, ritual nature of the sacrifices can reinforce (rather than correct) an intuition that atonement is accomplished by the worshiper’s own religious performance.	Pair every occurrence with explicit teaching that the priest and animal are God’s own provision, not the worshiper’s achievement — mirroring baseline language already established for ⭐gracia and ⭐justificación.
puro / impuro	(a) Modern hygiene/sanitation categories; (b) moral/spiritual condemnation; (c) regional “pureza de sangre”/ethnic-purity discourse	A ceremonial status term collapsing into any of these three neighboring senses produces different, all equally wrong, doctrinal outcomes: reducing Leviticus to ancient hygiene law, turning ritual impurity into a verdict on a person’s worth, or (worst) inadvertently echoing racialized purity rhetoric with real regional histories in Latin America.	Explicit disclaimer required at first occurrence per lesson: ceremonial/ritual status only, temporary and restorable, not hygiene, not moral judgment, not ethnicity.
jubileo	Catholic “Año Jubilar” / Holy Year, associated with pilgrimage and indulgences	A learner from a Catholic background will likely have direct experiential familiarity with “Año Jubilar” as a Rome-declared celebration tied to indulgences, a materially different institution from Leviticus 25’s periodic economic release of land, debts, and persons.	Term itself is retained as standard and correct, but every occurrence in ch. 25 material requires a brief contrastive note distinguishing the two referents.
unción / ungir	Catholic “Unción de los Enfermos” (Anointing of the Sick)	In Leviticus, anointing consecrates a person or object to sacred office/use; the dominant contemporary Spanish-Catholic association is end-of-life or serious-illness sacramental care — a completely different life setting and purpose.	Teaching note required wherever anointing of priests/objects appears (chs. 8, 16, 21).
Pascua	The Christian liturgical calendar’s Easter (also called “Pascua” in Spanish)	The same Spanish word names both the Old Testament Passover festival and the New Testament resurrection feast; conflating them (or assuming the learner already distinguishes them) causes calendrical and theological confusion.	Every occurrence in ch. 23 material must specify “la Pascua judía / el Éxodo” vs. “la Pascua cristiana / la resurrección” as needed for clarity.
sábado	(a) Ordinary modern-Spanish word for “Saturday”; (b) identity marker of active Sabbatarian/Adventist movements	Unlike a purely historical or obsolete term, “sábado” is in the learner’s daily vocabulary and simultaneously a contested doctrinal flashpoint in the learner’s likely social environment.	Mandatory NT-fulfillment framing at every occurrence in chs. 16, 19, 23, 25–26.
espiritista / nigromante / encantador	Contemporary, actively practiced Espiritismo (Kardecist spiritism) and Santería vocabulary, sometimes softened in popular usage to “una persona con dones” (a gifted person)	Leviticus 19:31 and 20:6, 27 prohibit exactly the practices some learners’ extended families or communities currently engage in; euphemistic softening would blunt a directly, presently applicable command rather than merely an ancient one.	Render with unmistakable clarity (no euphemism); flag every occurrence for human theologian review, especially in Caribbean-facing lessons, per the baseline’s existing caution on ⭐espíritu_santo and ⭐resurrección syncretism risk.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
עֲזָאזֵל Azazel	Transliterate (“Azazel”)	Proper noun with no adequate descriptive paraphrase; a paraphrase like “el lugar desierto” would erase the vivid, named destination of banished sin and risks either (a) sounding like appeasement of a rival deity if mishandled, or (b) losing the term’s force if flattened to a generic description. Must be paired with an explicit note that Azazel is not a rival deity being placated.
שָׂעִיר לַעֲזָאזֵל sa’ir la-Azazel (“scapegoat”)	Paraphrase, not idiom — “macho cabrío para Azazel,” never bare “chivo expiatorio”	The available Spanish idiom carries the opposite moral valence (unfair blame vs. just, appointed substitution); paraphrase preserves the doctrinal content the idiom would corrupt.
מֹלֶךְ Molech	Transliterate (adapted spelling) — “Moloc”	Historically specific named rival deity; paraphrasing as “un dios pagano” or “un ídolo” loses the specific cultic referent (child sacrifice) the text confronts directly. Established Spanish Bible tradition already uses “Moloc.”
כֹּהֵן הַמָּשִׁיחַ kohen hamashiach	Paraphrase — “el sacerdote ungido,” not a transliterated Hebrew phrase	The existing Spanish compound clearly conveys the office; transliteration would obscure meaning without doctrinal gain. The coincidental mashiach root-echo is a teaching point, not a translation strategy.
כֹּהֵן / כֹּהֵן הַגָּדוֹל kohen / kohen gadol	Paraphrase — “sacerdote” / “sumo sacerdote,” not transliterated	Well-established Spanish Bible vocabulary; transliteration would create an unfamiliar, unusable term and forfeit the (carefully managed) benefit of the existing word’s real-world resonance, which the typological teaching notes exploit rather than avoid.
יוֹם הַכִּפֻּרִים Yom Hakkippurim	Paraphrase primary, transliteration secondary — “el Día de la Expiación (Yom Kipur)“	Paraphrase carries the theological content (expiation); the parenthetical transliteration anchors the term to its widely recognized Hebrew/Jewish festival name for cross-cultural and interfaith legibility, consistent with how the curriculum doctrine name itself is phrased.
כַּפֹּרֶת kapporet (“mercy seat”)	Paraphrase — “propiciatorio,” not transliterated	Already load-bearing as the Septuagint’s ἱλαστήριον / Paul’s Romans 3:25 term; the established Spanish rendering carries this typological bridge intact. Transliterating the Hebrew would sever, not preserve, the NT connection.
אָשָׁם / חַטָּאת asham / chattat	Paraphrase (compound phrases), not transliterated	Standard Bible-translation practice; transliterating technical Hebrew ritual vocabulary here would create unfamiliar jargon without doctrinal benefit, unlike Azazel/Moloc, which are proper nouns naming specific entities.
שְׂעִירִים se’irim	Paraphrase (descriptive) — “demonios (con figura de cabrío),” not transliterated	Not a proper noun naming one specific being (unlike Azazel/Moloc), but a category of spirit-beings; a descriptive compound serves teaching purposes better than an unfamiliar transliteration.

General principle applied: transliterate proper nouns naming a specific named entity where no descriptive paraphrase can carry the same specificity (Azazel, Moloc); paraphrase established ritual/office vocabulary where Spanish Bible tradition already supplies a functional equivalent (sacerdote, propiciatorio, ofrenda por el pecado); use dual paraphrase-plus-parenthetical-transliteration only where a festival’s Hebrew name has independent cross-cultural currency (Yom Kipur).

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × collision frequency in the learner’s lived religious environment):

1. “Chivo expiatorio” idiom collision (Scapegoat/Substitution, ch. 16) — Critical. The ordinary Spanish idiom means the opposite of the doctrine (unfair blame vs. just, divinely appointed substitution); this is a live, extremely high-frequency phrase in everyday political and social Spanish speech, making silent idiom-drift almost inevitable without active fencing.
2. “Holocausto” genocide association (Sacrificial System, chs. 1, 6-9, 16, 17, 22-23) — Critical. No viable lexical alternative exists, and the competing referent is arguably the single most emotionally weighted word-association in the modern Spanish lexicon; every occurrence risks unintended offense or confusion absent a teaching note.
3. “Sacerdote”/“sumo sacerdote” ongoing-clergy mediation (Priesthood and Mediation, chs. 1-10, 13-17, 21-22) — Critical. Unlike most historical-collision terms in this curriculum, the rival referent (practicing Catholic clergy) is not a folk-religious backdrop but an active institution many learners may currently participate in, making the typological “fulfilled and superseded” teaching point unusually urgent and unusually easy to omit.
4. “Santos”/“santo” corporate holiness vs. canonized saints (Holiness doctrine, chs. 19-22) — Critical, inherited from and intensified beyond the baseline. Leviticus 19’s ethical unpacking of holiness raises the stakes: failing to teach holiness as every believer’s calling (not an ascetic elite’s) undercuts the doctrine’s central ethical argument, not just its vocabulary.
5. “Expiación”/“expiar” sacramental-satisfaction assimilation (Atonement and Day of Atonement, chs. 1, 4-10, 12, 14, 16, 17, 23) — Critical. The book’s central verb is exposed to the same Reformation/Trent-era fault line as the baseline’s ⭐justificación, but with added risk because Leviticus’s vivid, costly ritual imagery can reinforce rather than correct a merit-based intuition if the grace-provided nature of the sacrifice is not made explicit every time.
6. “Confesar” directional reversal (Scapegoat, ch. 16; Guilt Offering, ch. 5) — High. The sacrament of Confession’s individual-to-priest, priest-grants-absolution direction is the opposite of Leviticus 16’s priest-confesses-corporately-over-the-substitute pattern; this reversal is subtle and easily missed by both translators and learners.
7. “Puro/impuro” triple-collision flattening (Clean and Unclean, chs. 4-7, 10-15, 17, 20, 22) — High. Three distinct wrong readings are all live simultaneously (hygiene, moral judgment, ethnic purity), and Leviticus’s own ceremonial-status sense shares no vocabulary overlap with any of the three, making silent drift toward any one of them a real risk across fifteen-plus chapters of material.
8. “Sábado” Sabbatarian-movement confusion (Sabbath and Sacred Time, chs. 16, 19, 23, 25-26) — High. The same word is simultaneously the ordinary name of a day of the week, the subject of Leviticus’s most intensive rest command, and the identity marker of a real, present, and in some regions numerically significant Sabbatarian Christian movement — three live registers competing in a single word.
9. “Alma” default-drift for nephesh (Sacrificial System / Day of Atonement, chs. 4, 5, 11, 16, 17, 20, 24) — High. The Greek/Platonic disembodied-soul intuition is deeply embedded in popular Hispanic Christian piety across both Catholic and Protestant traditions, making the correct “vida/persona” split-rendering counter-intuitive and prone to translator override even when documented.
10. “Jubileo” indulgence-year assimilation (Sabbath and Sacred Time, ch. 25) — Medium-High. Catholic-background learners’ most available real-world referent for “jubileo” (the Holy Year, indulgences, pilgrimage) is materially different from Leviticus 25’s economic land/debt/slave-release institution, risking an entirely mistaken mental model of what the text is describing.
11. “Unción”/“ungir” Anointing-of-the-Sick assimilation (Priesthood, chs. 4, 6, 8, 16, 21) — Medium. Consecration-to-office is a different life setting than sacramental care for the seriously ill or dying; the collision is real but less doctrinally load-bearing than items 1–9 above.
12. “Azazel” mistaken-for-rival-deity risk (Scapegoat, ch. 16) — Medium (mitigated by mandatory transliteration-plus-note strategy above). Left untaught, a transliterated proper noun invites the assumption that Azazel is a being being appeased alongside Yahweh; the fencing strategy in Section 3 substantially reduces but does not eliminate this risk, so it remains flagged.
13. “Pascua” dual-referent overlap (Sabbath and Sacred Time, ch. 23) — Medium. Distinct from item 8 in that the confusion is calendrical/referential rather than doctrinal-movement-based; manageable with a specifying phrase at each occurrence.
14. Euphemistic softening of “espiritista”/“nigromante” (Love of Neighbor’s boundary material, chs. 19-20) — Medium-High in Caribbean-facing lessons specifically, Medium elsewhere. The risk is not ambiguity of meaning but temptation toward pastoral softening given the practices’ continued presence in some learners’ families and communities; flagged for differentiated regional review routing rather than uniform risk tier.

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5. Full-Book Chapter Coverage Confirmation

Every chapter of Leviticus has been reviewed for gap-analysis purposes. Chapters not separately itemized above contributed no additional gap items beyond what is already covered in the tables; they are explicitly logged here as reviewed, not silently omitted.

Chapter	Gap-Analysis Status
1	Reviewed. Source of “holocausto” (Item 2) and “altar.” No additional gap items.
2	Reviewed. Grain offering vocabulary; no crowded-neighborhood risk identified.
3	Reviewed. Peace offering and sacrificial fat; contributes to the “ofrenda de paz” vs. baseline ⭐paz fencing note.
4	Reviewed. Source of sin-offering/anointed-priest vocabulary and nephesh (“a person”) usage; contributes to Items 3, 5, 9.
5	Reviewed. Source of guilt-offering and “confesar” vocabulary; contributes to Item 6.
6	Reviewed. Continuing offering regulations; no new gap items beyond chs. 1–5.
7	Reviewed. Wave-offering and blood/fat prohibition vocabulary; no new crowded-neighborhood risk beyond “sangre” (already High-tier per baseline registry).
8	Reviewed. Source of ordination/anointing vocabulary; contributes to Item 11.
9	Reviewed. Source of “gloria” (⭐ reused exactly); no new gap item.
10	Reviewed. Source of the holy/common, unclean/clean distinction (Lev 10:10) and “fuego extraño”; contributes to Item 7’s ceremonial-status fencing.
11	Reviewed. Source of clean/unclean animal vocabulary and “cosa detestable”; contributes to Item 7.
12	Reviewed. Childbirth impurity; reinforces the niddah/ceremonial-status fencing already logged under Item 7 — no new gap item.
13	Reviewed. Skin-disease diagnostic vocabulary; no crowded-neighborhood risk beyond the already-noted “lepra” scope caution (Medium tier, not independently ranked).
14	Reviewed. Cleansing-rite vocabulary (cedar/scarlet/hyssop, live-bird release); the live-bird release explicitly echoes the two-goat pattern of ch. 16 and is cross-referenced under Item 1’s typological material, but introduces no independent new gap.
15	Reviewed. Discharge/niddah vocabulary; reinforces Item 7, no new gap item.
16	Reviewed — core passage. Source of Items 1, 4 (partially), 5, 6, 12; the chapter of highest cumulative risk density in the book.
17	Reviewed. Source of the blood/life-in-the-blood logic (Lev 17:11) underlying Item 9’s nephesh fencing, and of “se’irim” (goat-demons).
18	Reviewed. Abomination and sexual-ethics euphemism vocabulary; contributes to the “abominación” caution (High tier, already logged in the core glossary; not independently ranked above as it is a social/political-sensitivity risk rather than a syncretism or sacramental-collision risk).
19	Reviewed. Source of the holiness-code ethical vocabulary (Item 4) and Item 14’s medium/necromancer material, and of the Love of Neighbor doctrine’s core text (19:18, 19:34).
20	Reviewed. Reinforces Item 14 and the abomination/capital-penalty vocabulary already logged under ch. 18; no independent new gap item.
21	Reviewed. Priestly holiness standards and “blemish” vocabulary; contributes to Item 11’s anointing caution and the typological blemish-note already logged in the core glossary.
22	Reviewed. Blemish-free offering standards; reinforces Item 11, no new independent gap item.
23	Reviewed. Source of Item 8 (sábado) and Item 13 (Pascua), plus the full appointed-feasts calendar.
24	Reviewed. Bread of Presence, blasphemy formula, and “ojo por ojo”; no crowded-neighborhood collision beyond the already-logged caricature risk (Medium tier, not independently ranked above).
25	Reviewed. Source of Item 10 (jubileo) and the sabbatical-year/redemption vocabulary.
26	Reviewed. Covenant blessing-and-curse vocabulary (⭐pacto reused exactly); risk of fatalistic “destino/suerte” framing already addressed via baseline precedent — no new gap item.
27	Reviewed. Vow/devoted-thing/tithe/redemption-value vocabulary; no crowded-neighborhood collision identified beyond the already-logged jubileo-adjacent redemption caution.

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6. Summary of Recommended Actions Feeding Forward to Later Phase 1 Steps

1. Every Critical/High item in Section 4 must receive a mandatory teaching note in 11_doctrine_analysis.md and a corresponding forbidden-substitution entry in the eventual updated 12_ai_translation_requirements.md, following the pattern already established in the baseline for justicia infundida, vocación, and chivo expiatorio-style idiom risks.
2. The nephesh split-rendering rule (“vida” / “persona,” never default “alma”) must be encoded as a context-sensitive translation-memory rule, not left to per-segment discretion, given how counter-intuitive it is relative to popular piety.
3. The “Azazel” and “macho cabrío para Azazel” transliteration/paraphrase decisions in Section 3 must be locked into translation memory before any Phase 2 segment touching Leviticus 16 is processed, given the core-passage status of that chapter.
4. Regional review routing should be differentiated where indicated (Caribbean-facing lessons for Item 14; Sabbatarian-movement-dense regions for Item 8) rather than applying a single uniform routing rule across all Spanish-speaking regions.