Linguistic Gap Analysis
Linguistic Gap Analysis: Proverbs (English → Spanish)
0. Purpose and Method
This analysis identifies where standard Spanish theological vocabulary is missing, crowded (overloaded by competing secular, folk-religious, or Catholic-devotional senses), or structurally mismatched to the Hebrew wisdom vocabulary of Proverbs, in advance of building the curriculum’s core glossary (Step 9) and extending the baseline translation_memory.json / bible_term_registry.json.
The baseline Romans Language Package is the controlling authority for every term it has already fixed (Dios, justicia, gracia, paz, pecado, Señor, etc.). This analysis does not revisit those decisions except to flag new collision surfaces created when Proverbs’ Hebrew vocabulary maps onto a Spanish word the baseline has already assigned a fixed theological sense (e.g., “gracia,” “justicia,” “misericordia” as an extension case).
Proverbs presents a different gap profile than Romans: instead of a handful of Greek soteriological termini technici, it has (a) a dense set of near-synonym Hebrew wisdom-vocabulary requiring careful fencing in Spanish (necio/simple/burlador; instrucción/disciplina/reprensión), and (b) live collisions with contemporary Hispanic folk-religious and folk-cultural practice (prosperity theology, marianismo, corporal punishment debates, folk art, spiritism-adjacent fatalism around “suerte”) rather than primarily with institutional Catholic dogma. Both gap types are catalogued below.
Full-book coverage note: every chapter of Proverbs (1–31) was reviewed for gap-analysis purposes. §1 provides the chapter-by-chapter ledger required by curriculum coverage policy; chapters that surface no new lexical gap beyond what is already tabulated in §2–§5 are marked “reviewed, no new gap” rather than omitted.
1. Full-Book Chapter Coverage Ledger
| Ch. | Gap-relevant content surfaced | Status |
|---|---|---|
| 1 | temor de Jehová (thesis statement, 1:7); sabiduría/entendimiento/conocimiento cluster; necio/simple/burlador three-tier taxonomy introduced (1:22); Wisdom’s public call begins (1:20-33); Seol (1:12); padre/madre teaching frame (1:8) | New gaps logged §2, §3 |
| 2 | camino/senda metaphor established; mujer extraña introduced (2:16); integridad (2:21); justo/impío pair introduced (2:20-22); entendimiento as divine gift (2:6) | New gaps logged §3 |
| 3 | Core passage (3:1-12). musar/disciplina, tokhechah/reprensión, chesed/misericordia, emet/verdad, chen/gracia-favor, batach/confiar, da’ehu/reconócelo, temor de Jehová (3:7), reshith/primicias, sova/abundancia, marpe/salud, correction-as-love logic (3:12), padre-metaphor applied to divine correction, árbol de la vida (3:18), envidia/violencia (3:31), maldición/bendición (3:33), humildes (3:34), sabio en tu propia opinión (3:7) | Highest concentration of gaps in the book; anchors §4-§5 rankings |
| 4 | guarda tu corazón (4:23); camino/senda developed further; musar/instrucción repeated (4:1, 4:13) | Reviewed — reinforces existing gaps, no new category |
| 5 | mujer extraña developed at length (5:3-20); fuente/manantial marital fidelity image (5:15-18); Seol (5:5) | Reviewed — extends §3 family-ethics gap |
| 6 | perezoso/hormiga diligence unit begins (6:6-11); mujer extraña continues (6:24-35); “seven abominations” list — testigo falso, discordia, abominación itself (6:16-19); rescate/kofer (6:35) | New gap: to’ebah list requires fencing (§2) |
| 7 | mujer extraña climactic narrative (7:5-27); Seol (7:27) | Reviewed — no new gap category |
| 8 | la Sabiduría personified at length; qanani/8:22 crux; me tuvo/me poseía decision; delight/deleite (8:30-31) | Critical gap, logged §2 and §5 |
| 9 | Wisdom’s banquet invitation (9:1-6) vs. la Necedad/mujer necia invitation (9:13-18); entendimiento (9:10); reprensión/burlador interaction (9:7-8) | Reviewed — completes two-ways structure, no new lexical category beyond §2 |
| 10 | justo/impío contrast formally launched; lengua de los sabios; fuente de vida (10:11); perezoso (10:26) | Reviewed — central-collection contrast pair confirmed, no new gap |
| 11 | balanza falsa/peso justo (11:1); chesed reappears (11:17); árbol de la vida echo (11:30); justo/impío density | Reviewed — reinforces §3 |
| 12 | mujer de virtud (12:4, proto-form of ch. 31 eshet chayil); perezoso (12:24-27); verdad (12:19) | New gap flagged for eshet chayil §2 |
| 13 | musar/disciplina (13:1); perezoso (13:4); rescate (13:8); fuente de vida (13:14); tree-of-life echo (13:12); reprensión (13:18) | Reviewed — no new category |
| 14 | pecado explicit (14:9, 14:34); simple/ingenuo (14:15); fuente de vida (14:27) | Reviewed — no new category |
| 15 | reprensión/musar cluster (15:5, 15:10, 15:31-32); ojos de Jehová (15:3); orgullo/soberbia (15:25); fuente de vida (15:4); abominación (15:8-9, 15:26); burlador/escarnecedor (15:12) | Reviewed — reinforces §2/§3 |
| 16 | las suertes echadas / goral (16:33) — major providence-vs-fatalism gap; corazón del rey en la mano de Jehová (16:1 lead-in to 21:1); chen/favor (implicit); balanza (16:11); verdad (16:13) | New Critical gap logged §2, ranked §5 |
| 17 | crisol/matsref refining metaphor (17:3) | Reviewed — no new gap |
| 18 | nombre de Jehová / “strong tower” (18:10) | Reviewed — reinforces Jehová-name Critical entry |
| 19 | perezoso cluster continues (19:15, 19:24); mujer capaz proto-echo; reprensión (19:20, 19:27) | Reviewed — no new gap |
| 20 | escarnecedor applied to wine (20:1) — alcohol/self-control application; lámpara de Jehová / conscience (20:27); balanza (20:10, 20:23); perezoso (20:4) | New gap: alcohol-culture sensitivity flagged §3 |
| 21 | corazón del rey en la mano de Jehová (21:1) — providence-over-rulers; sacrificio vs. justicia y juicio (21:3) — ritual-vs-ethics gap; rescate (21:18); perezoso (21:25); abominación (21:27) | Two flagged gaps: providence-over-authority, sacrificio/merit collision §2 |
| 22 | linde antigua / property ethics (22:28); buen nombre (22:1); vara/shevet introduced formally (22:15) | New Critical/High gap: vara corporal-discipline collision §2, §5 |
| 23 | vara continues (23:13-14); mujer extraña echo (23:27); verdad (23:23) | Reviewed — reinforces §2 vara entry |
| 24 | pecado (24:9); abominación (24:9); perezoso field parable (24:30-34) | Reviewed — no new gap |
| 25 | brasas de fuego / coals-of-fire (25:21-22) — must match Romans 12:20 rendering | New cross-document consistency gap flagged §5 |
| 26 | necio taxonomy exemplified at length (26:1-12); perezoso proverbs cluster (26:13-16) | Reviewed — reinforces §2 |
| 27 | Seol (27:20) | Reviewed — no new gap |
| 28 | impío/rasha (28:1); vara/discipline echo (29:15, adjacent) | Reviewed — no new gap |
| 29 | visión/chazon — prophecy-vs-esoteric-prediction gap (29:18); burlador (29:1); orgullo (29:23); vara (29:15) | New gap logged §2 (chazon) |
| 30 | Agur (30:1); palabra de Dios / imrat Eloah tested-word gap (30:5-6); Dios/Eloah generic-title vs. YHWH personal-name distinction sharpened (30:9) | New gap: Elohim/Eloah vs. YHWH flattening logged §2 |
| 31 | Lemuel (31:1); eshet chayil / mujer de virtud y fortaleza climactic portrait (31:10-31) — marianismo collision | Major cultural-collision gap logged §2, §5 |
Every chapter 1–31 has been reviewed; no chapter is silently omitted. Chapters not producing a new gap category are explicitly marked “reviewed” and cross-referenced to the relevant existing entry.
2. Doctrine Vocabulary Matrix
| Doctrine | Available Spanish Terms | Weaknesses / Gaps | Recommended Strategy |
|---|---|---|---|
| The Fear of the Lord as the Beginning of Wisdom | temor de Jehová; sabiduría; entendimiento; conocimiento; Jehová | (1) “Temor” alone collapses toward servile fright, reinforcing folk-Catholic images of an arbitrary, wrath-driven God to be placated through ritual, rather than reverential awe-plus-trust. (2) “Jehová” collides with the well-known, doctrinally distinct “Testigos de Jehová” movement (non-Trinitarian). (3) “Sabiduría” in everyday Spanish skews toward worldly cleverness/education, detached from relationship with God. | Fix “el temor de Jehová” as an unbreakable compound phrase (never split, never rendered “miedo a Dios”); attach a standing teaching note at every inclusio occurrence (1:7; 3:7; 9:10; 31:30) both (a) distinguishing this from servile terror and from Watchtower theology, and (b) clarifying “sabiduría” as God-oriented skillfulness, not autonomous cleverness. Treat as a Critical-tier fixed phrase parallel to the baseline’s “Jesús es el Señor.” |
| Wisdom Personified | la Sabiduría (capitalized); me tuvo / me poseía (8:22, avoiding “crear”); la Necedad / la mujer necia (antithesis) | Two converging historical collision points: (1) LXX “ektisen” (created) at 8:22 fed the Arian controversy; a careless Spanish “me creó” reopens this exact problem. (2) Catholic Marian devotional tradition (Sedes Sapientiae, Marian lectionary use of Prov 8/9) applies this figure typologically to Mary rather than Christ, which is live background knowledge for much of the audience. | Never use “crear” for qanani; use a periphrasis that leaves the derived/eternal question open (“me tuvo,” “me poseía”) pending explicit Christological teaching (1 Cor 1:24; Col 1:15-17). State the curriculum’s Christological reading explicitly and respectfully at every occurrence rather than assuming it or silently contradicting learners’ prior catechesis. Route every occurrence to mandatory theologian review, matching the baseline’s treatment of “sainthood” and “intercession.” |
| Practical Righteousness in Daily Life | justicia/justo (baseline reuse); impío/malvado; abominación; primicias; sacrificio; balanza falsa/peso justo; misericordia (chesed); guarda tu corazón | Central structural gap: Proverbs’ tsaddiq/tsedaqah describes observable conduct-fruit of a wise life, while the baseline’s identical Spanish word “justicia/justo” is fixed to the forensic legal standing of Romans 3–5. Using one Spanish word for two distinct (though related) theological referents is a standing risk of works-righteousness drift. Additional local collisions: “primicias” (prosperity-gospel proof-texting), “sacrificio” (Mass/penance associations), “misericordia” (flattens to pity/compassion, losing covenant-loyalty weight of chesed). | Reuse “justicia/justo” exactly per baseline (no lexical substitute exists or should be invented), but require a standing disambiguation note on every Proverbs occurrence: “this describes the fruit of a wisdom-shaped life, not the ground of justification before God.” Fence “primicias” and “sacrificio” against transactional/meritorious readings with explicit anti-formula teaching notes. Teach “misericordia” (chesed) as covenant-faithful loyalty, distinct from — though resonant with — the baseline’s “obras de misericordia” popular usage. |
| The Contrast of the Wise and the Fool | necio (kesil); simple/ingenuo (peti); burlador/escarnecedor (lets); camino/senda | Spanish “necio” is a live, socially loaded insult in ordinary speech, risking either trivialization (used as playground name-calling) or over-literal offense. Three-way Hebrew taxonomy (peti < kesil < lets, increasing hardness) has no equally graded three-word Spanish set; “tonto/estúpido” register is too casual and loses the moral-theological weight entirely. | Fix all three terms as a taught set, always introduced together at first occurrence (1:22) with an explicit gradation note (teachable → obstinate → contemptuous), and maintain rigorous cross-chapter consistency so learners can track the taxonomy across 31 chapters. Never substitute “tonto” or “estúpido.” |
| Speech and Self-Control | lengua de los sabios; boca perversa; escarnecedor (wine, 20:1) | No major lexical gap; primary risk is under-teaching the sheer density of speech-ethics material (ch. 10, 12, 15, 18, 25–26) as scattered proverbs rather than a coherent doctrine. Minor cultural-sensitivity note: 20:1’s “wine is a mocker” intersects with real alcohol-related social issues in many Spanish-speaking contexts. | No new fixed-term decision required beyond baseline “lengua”/“boca” vocabulary already in registry. Teach as a unified doctrine module; apply pastoral (not moralizing/stereotyping) framing to 20:1 and related passages. |
| Diligence versus Sloth | perezoso (atsel); hormiga (nemalah); vara (shevet, secondarily relevant re: child formation) | “Perezoso” risks reinforcing reductive national/regional stereotypes about work ethic if taught without care; this is a live cultural-sensitivity gap rather than a lexical one. | Keep the teaching frame strictly individual/moral-theological (self-discipline, provision, honoring God through labor); explicitly disclaim any cultural-group application in teacher notes. Route for native-speaker cultural review. |
| Trust in the Lord’s Providence | confiar (batach); providencia (baseline reuse); las suertes (echadas) (goral); el corazón del rey está en la mano de Jehová | Direct lexical collision with the baseline’s own flagged fatalism risk: Spanish “suerte” is the everyday word for “luck/chance,” and 16:33 requires using exactly this word to render goral even though the verse’s entire point is anti-fatalist (YHWH governs even the “random” lot). Risk of learners reading 16:33 as endorsing a “todo es cuestión de suerte” worldview — the opposite of the verse’s intent. | Retain “las suertes (echadas)” as the closest natural Spanish idiom (avoiding it would obscure the text’s own image), but attach a mandatory disambiguating teaching note at every occurrence distinguishing the ancient decision-procedure sense from modern “tener suerte” fatalism, consistent with baseline cautions on “destino/suerte” under election/providence. |
3. Missing Vocabulary vs. Crowded Semantic Neighborhoods
3.1 Crowded Semantic Neighborhoods (require explicit fencing)
| Spanish term | Hebrew concept it renders | Competing neighbor senses crowding it | Fencing strategy |
|---|---|---|---|
| Jehová | YHWH | ”Testigos de Jehová” (Jehovah’s Witnesses, non-Trinitarian) | Standing teaching note at every occurrence affirming Trinitarian identity per baseline; never substitute “el Eterno” or bare “Dios” (loses personal-name distinction). |
| gracia / favor | chen (3:4, 3:34, 13:15) | Baseline’s Critical soteriological “gracia” = χάρις (unmerited saving favor) | Fence with a mandatory note every occurrence: chen is descriptive relational/social goodwill resulting from wisdom, not the doctrine of salvific grace apart from works. |
| misericordia | chesed (3:3, 11:17, etc.) | Catholic devotional “obras de misericordia” (corporal works of mercy, pity-for-the-suffering register) | Teach as covenant-faithful loyal love/loyalty, not primarily pity or charitable almsgiving. |
| sabiduría | chokmah | Secular “sabiduría popular”/“sabiduría de la vida” (worldly cleverness, folk proverbs, horoscopic “sabiduría ancestral”) | Anchor every use to 1:7’s fear-of-the-LORD foundation; never present as autonomous or New-Age “ancestral wisdom.” |
| temor de Jehová | yirat YHWH | Folk-Catholic servile fear of divine punishment; also risk of softening to mere “respeto” | Teach as reverential awe + trust + moral submission; forbid both over-reduction extremes. |
| primicias | reshith (3:9) | “Teología de la prosperidad” / “siembra de fe” seed-faith giving formulas | Explicit anti-transactional note every occurrence; teach as worshipful trust and priority, not a give-to-get mechanism. |
| sacrificio | zevach (21:3) | The Mass (“sacrificio del altar”); Lenten/penitential “sacrificios” believed to accrue merit | Teach the ethics-over-ritual contrast without implying corporate worship is devalued or reframing it as penance-for-merit. |
| vara | shevet (13:24; 22:15; 23:13-14; 29:15) | Contemporary corporal-punishment legal/ethical debate across Spain and Latin America | Explicit pastoral framing distinguishing committed parental engagement/correction from a mandate for a specific physical method; route for native-speaker/pastoral review, not lexical translation alone. |
| mujer de virtud y fortaleza / mujer capaz | eshet chayil (12:4; 31:10-31) | Hispanic “marianismo” ideal of the silently self-sacrificing, endlessly capable woman | Foreground chayil’s strength/capability sense over passive “virtue”; explicit caution against using the text to pressure women toward unsustainable self-sacrifice or silence about mistreatment. |
| árbol de la vida | etz chayim (3:18; 11:30; 13:12; 15:4) | Mexican/Latin American folk-art/decorative “árbol de la vida” motif (Metepec ceramics, tourist décor) | Anchor explicitly in Eden/Revelation biblical-theological sense before any folkloric association can surface unaddressed. |
| las suertes (echadas) | goral (16:33) | Everyday fatalistic “tener suerte”/“es cuestión de suerte” | Mandatory anti-fatalism disambiguation note (see §2 Providence row). |
| justicia / justo | tsedaqah / tsaddiq (pervasive) | Baseline’s Critical forensic-justification “justicia” (Romans 3–5) | Standing cross-reference note distinguishing practical/observable righteousness (Proverbs) from forensic declared righteousness (Romans); never let one bleed into a works-righteousness reading of the other. |
| necio | kesil | Everyday insult register (“¡no seas necio!” as casual mockery) | Teach as a defined moral-theological category from first occurrence (1:22); forbid casual insult framing in teaching contexts. |
3.2 Missing Vocabulary (no clean single Spanish equivalent)
| Hebrew concept | Nature of the gap | Resolution strategy |
|---|---|---|
| musar (מוּסָר) | Spans a “teaching” sense (1:2-3) and a “corrective/punitive” sense (3:11) that Spanish splits across two different words | Context-sensitive dual rendering: “instrucción” (teaching contexts) / “disciplina” (corrective contexts); never “castigo” (RV1960’s word, now over-weighted toward pure punishment in modern usage). |
| peti / kesil / lets three-tier taxonomy | Hebrew has three distinct, graded terms for folly-hardness; Spanish has no equally distinct native three-word set at the same register | Fixed assigned triad: simple/ingenuo — necio — burlador/escarnecedor, taught explicitly as a graded set rather than loose synonyms. |
| chayil (in eshet chayil) | No single Spanish word captures “strength/capability/substance” without either sounding militaristic (“mujer de valor” reads oddly) or collapsing into “virtuosa” (loses the strength sense) | Compound rendering “mujer de virtud y fortaleza” / contextual “mujer capaz,” with explicit teaching gloss on chayil’s strength/capability core meaning. |
| qanah/qanani (8:22) | The verb’s ambiguity (acquire/possess vs. create/beget) is the actual theological crux; no single Spanish verb is neutral enough to avoid pre-deciding the Arian question | Periphrasis “me tuvo / me poseía,” explicitly rejecting “crear”; theological resolution deferred to explicit NT-fulfillment teaching note, not to the lexical choice alone. |
| da’ath as distinct from tebunah/binah/chokmah | English “knowledge/understanding/wisdom” already blur in translation from Hebrew; Spanish “conocimiento/entendimiento/sabiduría” preserves three words but not always the same nuance-boundaries verse to verse | Maintain the three-word mapping consistently (chokmah=sabiduría, binah/tebunah=entendimiento/discernimiento, da’ath=conocimiento) across all 31 chapters even where English translations vary their own word choice. |
| torah in the wisdom-instruction sense (3:1) vs. torah as Mosaic Law (Romans’ νόμος = ley) | Same root-concept, two referents; Spanish “ley” is already fixed to the Romans referent | Render 3:1’s torah as “enseñanza” (teaching) rather than “ley,” with a note on the shared root-authority without conflating referents. |
| shalom’s breadth (well-being, wholeness, household flourishing) vs. Romans’ narrower eirēnē-through-justification “paz” | Baseline fixes “paz” for both; the Hebrew referent is broader | No new lexical entry; contextual teaching note distinguishing the two senses of the same Spanish word (see §2 Practical Righteousness row and baseline reuse notes). |
4. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| YHWH (Tetragrammaton) | Established-term substitution, not transliteration: “Jehová” | Follows RV1960/RVA2015 register this Language Package already anchors to; a phonetic transliteration (“Yahvé,” used in some Catholic Bibles) would break register consistency with the baseline’s Reina-Valera-aligned Protestant/Evangelical-leaning standard and would introduce a second, competing form for the same referent across the curriculum. |
| Elohim / Eloah | Paraphrase via existing baseline term: “Dios” | No separate transliteration warranted; risk is managed through teaching notes on the personal-name/generic-title distinction (30:9), not through inventing a new Spanish form. |
| qanani (8:22) | Paraphrase, deliberately non-committal: “me tuvo / me poseía” | A transliteration is impossible for a verb; a direct paraphrase (“me creó”) would prejudge the Arian-controversy question. The chosen paraphrase preserves ambiguity pending explicit doctrinal teaching. |
| Sheol | Transliteration: “el Seol” | No adequate one-word Spanish equivalent exists that doesn’t import either the Greek/NT-derived “Hades/infierno” (over-specifying to the developed doctrine of hell) or a vague “la tumba” (under-specifying the personal/relational dread dimension). Transliteration with a clarifying note is the established strategy across most Spanish Bible traditions. |
| Abba | Retained transliteration (baseline entry, cross-referenced) | Not a Proverbs term but noted for consistency: baseline retains “Abba” paired with “Padre” per Reina-Valera precedent; no Proverbs equivalent exists, so no new decision needed here. |
| chesed | Paraphrase via established RV-tradition term: “misericordia” | A transliteration is not applicable (this is not a proper noun); “misericordia” is retained as the RV-tradition anchor term despite its fencing need (§3.1), because inventing a novel Spanish coinage would break cross-tradition intelligibility with existing Spanish Bibles the audience already owns. |
| Agur, Lemuel | Transliteration (standard proper names) | No translation applicable; follow established Spanish Bible proper-name conventions, consistent with David/Israel/Jesús handling in the baseline. |
| goral | Paraphrase via natural idiom: “las suertes (echadas)“ | Full avoidance of “suerte” would obscure the text’s own image (lot-casting) and require an awkward circumlocution; the natural idiom is retained with mandatory disambiguation rather than replaced. |
| chokmot (Wisdom personified) | Paraphrase via capitalized common noun: “la Sabiduría” | No transliteration applicable (this is a literary personification, not a proper name in the strict sense); capitalization functions as the visual marker of personification, following the convention Spanish Bibles already use for other personified/titled figures. |
5. Ranked List of This Curriculum’s Highest-Risk Ambiguities
Ranked by combined severity of doctrinal distortion risk and likelihood of occurrence/misreading, per the baseline’s Critical/High/Medium/Low framework.
- Wisdom Personified / qanani (8:22) — Critical. Converging Arian-controversy and Marian-typology collision; a single lexical misstep (“me creó”) reopens a fourth-century heresy debate in translation. Mandatory theologian review every occurrence.
- el temor de Jehová (1:7; 3:7; 9:10; 31:30) — Critical. The book’s programmatic thesis; misrendering toward servile “miedo” or watered-down “respeto” corrupts the entire curriculum’s foundation. Must be identical at all four inclusio points.
- Jehová (YHWH), all occurrences — Critical. Direct, unavoidable naming collision with Jehovah’s Witness theology across the entire Spanish-speaking world; requires a standing Trinitarian clarification note at first occurrence and periodic reinforcement.
- justicia/justo (tsaddiq/tsedaqah) vs. the baseline’s forensic justicia — Critical. The single highest cross-document theological risk in the whole curriculum: identical Spanish word serving two related-but-distinct doctrines (practical righteousness vs. forensic justification) across two different books studied by the same learners.
- las suertes (echadas) / goral (16:33) — High-Critical boundary. Lexically forces use of the exact word (“suerte”) the baseline already flags as the primary fatalism-risk term for providence/election; the text’s anti-fatalist point is easily inverted by a careless reading.
- chen (“hallarás gracia,” 3:4) vs. baseline χάρις “gracia” — High. Direct word-collision with the curriculum’s other most theologically loaded term; risk of learners concluding relational favor with people/God is “earned” the same way as salvific grace, contradicting Romans 4:4-5, 11:5-6.
- primicias (3:9-10) and sova/abundancia (3:10) — High. Live, active prosperity-gospel/seed-faith proof-texting in contemporary neo-Pentecostal and independent charismatic Spanish-language teaching; a core-passage verse, so unavoidable in every cohort studying 3:1-12.
- vara / shevet (13:24; 22:15; 23:13-14; 29:15) — High, cultural-legal sensitivity. Intersects live, jurisdictionally variable corporal-punishment law and ethics debates across Spain and Latin America; mishandling risks either promoting harmful practice or alienating learners defensively.
- eshet chayil / mujer de virtud y fortaleza (12:4; 31:10-31) — High, cultural collision. Marianismo-reinforcement risk; a mistranslation here can do real pastoral harm by pressuring women toward silent self-sacrifice contrary to the Hebrew’s strength/capability sense.
- musar/tokhechah (instrucción/disciplina/reprensión), core-passage cluster (3:11-12) — High. RV1960’s “castigo” for 3:11 risks a purely punitive reading that undercuts the very doctrine the verse teaches (correction as evidence of love, quoted approvingly in Hebrews 12:5-6).
- necio/simple/burlador three-tier taxonomy — High. Not a single-verse risk but a book-wide consistency risk; drift in any one term across 31 chapters collapses the moral gradation the book depends on.
- sacrificio vs. justicia y juicio (21:3) — High. Catholic-context Mass/penance association risks either defusing the verse’s ethics-over-ritual force or being read as anti-liturgical polemic.
- chesed/misericordia (3:3 and throughout) — High. Flattens toward devotional “pity/compassion” register unless explicitly taught as covenant-loyal love; recurring across dozens of occurrences.
- árbol de la vida (3:18) — Medium-High. Folk-art/decorative association is widespread but lower doctrinal stakes than items above; primarily a catechetical redirection task rather than a doctrinal-collapse risk.
- torah/enseñanza (3:1) vs. baseline ley — Medium. Lower risk than the above because the referents (fatherly wisdom-instruction vs. Mosaic Law) are contextually distinguishable, but still requires a standing note to prevent learners assuming every Bible “ley” reference is the Sinai code discussed in Romans.
6. Handoff Notes for Step 9 (Core Glossary)
- Items ranked 1–10 above must receive mandatory human theologian review designation in the doctrine risk registry extension, parallel to the baseline’s Critical-tier routing.
- Items ranked 11–13 require native speaker / cultural review routing.
- Item 14–15 may proceed with native speaker review but do not require theologian-level escalation.
- All fencing notes in §3.1 must be carried forward verbatim (or substantively) into the
bible_term_registry.jsontranslation_notesfield for each corresponding entry, to preserve the reasoning trail from gap analysis through to Phase 2 enforcement. - The three-way necio/simple/burlador taxonomy and the dual musar rendering (instrucción/disciplina) must be encoded as context-sensitive rules, not single fixed strings, consistent with how the baseline already handles “called/calling” (llamado) across three senses.
End of linguistic gap analysis. See analysis/07_semantic_analysis.md for the full verse-by-verse treatment and analysis/08_core_glossary.md for the resulting glossary entries built on this analysis.