Doctrine Analysis

Proverbs | English → Spanish | Full-Book Doctrine Matrix and Chapter Coverage

Curriculum: Proverbs Core passage (theological anchor, not scope boundary): Proverbs 3:1-12 Consistency notice: This document is fully consistent with assets/doctrine_risk_registry.json (Proverbs) — identical doctrine set, identical risk tiers, identical review routing. It extends that registry with full chapter-by-chapter coverage of Proverbs 1-31, per the FULL-BOOK COVERAGE mandate. It does not contradict or duplicate the baseline Romans doctrine_risk_registry.json; where a term or doctrine is shared with the baseline (e.g., “righteousness,” “grace,” “sin”), this document cross-references the baseline entry rather than restating it.

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Part A — Doctrine Matrix (Full Book)

#	Doctrine	Risk	Key Terms	Primary Passages (Proverbs)	Translation Risk Notes	Review Routing
1	The Fear of the Lord as the Beginning of Wisdom	Critical	temor de Jehová, Jehová, sabiduría	1:7, 1:29, 2:5, 3:7, 9:10, 14:26-27, 15:16, 15:33, 19:23, 23:17, 31:30	Programmatic thesis forming the book’s inclusio (1:7 / 31:30). “Jehová” collides with “Testigos de Jehová” (a large non-Trinitarian movement in the Spanish-speaking world); “temor” risks collapsing into servile dread (reinforcing folk-Catholic images of a wrathful God to placate) or into an over-softened “respeto” that loses holy awe. Must render identically at every inclusio occurrence.	Human theologian
2	Wisdom Personified	Critical	la Sabiduría, qanah/qanani, chokmot	1:20-33, 3:19-20, 8:1-36 (esp. 8:22-31), 9:1-6	Converging risks: (a) Arian-controversy exploitation of “created me” (8:22) — must not use “crear,” must teach the eternal uncreated Son as fulfillment (John 1:1-3); (b) Catholic Marian liturgical tradition (“Sedes Sapientiae”) applies this text typologically to Mary — curriculum must state the Christological reading explicitly without disparaging learners’ prior catechesis.	Human theologian
3	Practical Righteousness in Daily Life	Critical	justicia/justo, impío, abominación, sacrificio, primicias	2:9, 2:20, 10:2-7, 11:4-19, 12:28, 13:6, 16:8, 21:3, 29:2	Identical Spanish spelling to Romans’ Critical forensic-justification term. Proverbs’ “justo” describes the observable fruit of a wisdom-shaped life, not the ground of standing before God. Every lesson touching this term must clarify it cannot be read as qualifying or contradicting justification-by-faith-alone already fixed for Romans.	Human theologian
4	The Contrast of the Wise and the Fool	High	necio, simple/ingenuo, burlador/escarnecedor, la Necedad	1:22, 1:32, 9:1-18, 10:1, 10:23, 12:15, 13:19-20, 14:16, 15:5, 26:1-12	Everyday “necio” is a strong social insult in colloquial Spanish; risks flattening a moral-theological category (rejection of God’s wisdom) into an intelligence slur. Maintain the three-tier distinction (simple/necio/burlador) consistently across all 31 chapters.	Human theologian
5	Speech and Self-Control	Medium	lengua, boca, palabras, lengua de los sabios	4:24, 10:19-21, 12:18, 15:1-4, 15:28, 18:21, 20:1, 25:11, 26:20-28	Lexically straightforward, no rival religious-vocabulary collision; risk is idiomatic literalism with body-part figurative speech, not syncretism. Teach as fruit of the heart’s condition, not isolated etiquette.	Native speaker review
6	Diligence versus Sloth	High	perezoso, hormiga, vara	6:6-11, 10:4-5, 10:26, 12:24-27, 13:4, 19:15-24, 20:4, 21:25, 22:13, 24:30-34, 26:13-16	Risk of reinforcing reductive regional/national work-ethic stereotypes; keep focus on individual moral-theological pattern. Overlaps with formative-discipline “rod” imagery in child-rearing contexts — corporal-punishment sensitivity.	Human theologian
7	Trust in the Lord’s Providence	High	confiar, Jehová, suerte(s echadas), corazón del rey	3:5-6, 16:1-3, 16:9, 16:33, 19:21, 20:24, 21:1, 21:30-31, 29:25, 31:11	The book’s own lot-casting vocabulary (16:33) collides directly with the baseline’s flagged fatalistic-vernacular risk (“suerte/destino”). Without a mandatory disambiguating note, the text’s own anti-fatalistic point (God sovereign even over apparently random procedures) is undermined by modern “tener suerte” (luck) readings.	Human theologian
8	Formative Discipline and Correction	High	instrucción/disciplina (musar), reprensión (tokhechah), vara (shevet)	1:2-3, 3:11-12, 6:23, 13:24, 15:5, 15:10, 15:32, 19:18, 22:15, 23:13-14, 29:15, 29:17	RV1960’s “castigo” for musar reads in modern Spanish primarily as punishment, harsher than the Hebrew’s formative sense — risks a punitive earning-model echoing the baseline’s sanctification caution. “Vara” (rod) intersects active corporal-punishment legal/cultural debates across Spain and Latin America.	Human theologian
9	Marital Fidelity and Family Ethics	High	mujer extraña/ajena, mujer de virtud y fortaleza (eshet chayil)	2:16-19, 5:1-23, 6:20-35, 7:1-27, 31:10-31	Converging risks: (a) “strange woman” warnings risk honor/shame, machismo-inflected misreading as stigmatizing women generally rather than addressing the (male) hearer’s responsibility; (b) ch. 31 “eshet chayil” risks absorption into Hispanic “marianismo” self-sacrificing-womanhood ideals if “chayil” (strength/capability) is flattened to passive “virtuosa.”	Human theologian
10	Honest Commerce and Social Justice	Medium	balanza falsa, linde antigua, pobre y necesitado	11:1, 14:31, 16:11, 17:5, 19:17, 20:10, 20:23, 22:22-23, 22:28, 29:7, 31:8-9	Lexically clear, no rival-vocabulary collision; catechetical risk is ensuring learners ground concrete commercial/social-justice ethics in the fear of the LORD rather than treating them as generic secular business ethics.	Native speaker review
11	Reliability and Inspiration of God’s Word	Medium	palabra de Dios, visión (chazon)	29:18, 30:5-6	Reuses baseline’s inspiration-of-Scripture caution: Scripture’s self-attested purity/reliability (30:5) taught on its own terms, distinguished from the broader Catholic framework holding Sacred Tradition and Magisterial teaching as co-authoritative. “Visión” must avoid esoteric/fortune-telling “vidente” associations.	Native speaker review
12	Right Use of Wealth and Worship Priorities	High	primicias, abundancia, sacrificio, buen nombre	3:9-10, 10:22, 11:24-25, 13:11, 21:3, 22:1, 22:9, 23:4-5, 28:20, 28:27, 30:8-9	Proverbs 3:9-10 is a leading proof-text of “teología de la prosperidad”/“siembra de fe” movements with substantial documented reach across Latin American and Hispanic neo-Pentecostal contexts. Must be taught against a transactional guaranteed-return reading; worshipful trust and right priority instead, qualified elsewhere in Scripture (Job, Ecclesiastes).	Human theologian
13	Providence over Rulers and Political Authority	Medium	el corazón del rey, echar suertes (rulers)	8:15-16, 16:10, 16:12-15, 21:1, 24:21-22, 25:2-5, 29:2, 29:4, 29:14, 31:1-7	Complements Romans 13:1-7 (already in baseline). Chief risk is cross-canon consistency of the providence framing (sovereign governance, not fatalistic destino/suerte), not a distinct new syncretism risk.	Native speaker review
14	The Two Ways: Life and Death, Wisdom and Folly	High	árbol de la vida, el Seol, camino/senda, la Necedad	1:32-33, 3:18, 4:18-19, 8:35-36, 9:1-18, 11:19, 14:12, 16:25	Structural doctrine framing ch. 1-9 and echoed throughout. “Árbol de la vida” collides with widely recognized Mexican/Latin American folk-art décor (e.g., Metepec ceramics) blending Catholic and indigenous symbolism; must anchor learners in the specific biblical-theological sense (Eden echo, Revelation 22 anticipation). Distinguish Sheol from the developed NT doctrine of hell.	Human theologian

Risk summary (matches doctrine_risk_registry.json): Critical: 3 · High: 7 · Medium: 4 · Low: 0 · Total requiring theologian review: 10 · Total requiring native speaker review: 4 · Total automated-only: 0

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Part B — Full-Book Chapter-by-Chapter Coverage

Every chapter of Proverbs (1-31) is reviewed below. The core passage (3:1-12) anchors the curriculum theologically but does not bound this analysis; chapters contributing no new Critical/High terms are explicitly marked “reviewed — no new terms” rather than silently omitted.

Chapter 1

Prologue (1:1-7) states the book’s purpose and programmatic thesis: “el temor de Jehová es el principio de la sabiduría/el conocimiento” (1:7). Warning against violent companions (1:8-19). Wisdom’s first public call and rebuke of scoffers (1:20-33).

• Doctrines present: Fear of the Lord (Critical, 1:7 — first inclusio occurrence); Wisdom Personified (Critical, 1:20-33 — Wisdom’s voice); Contrast of Wise and Fool (High — simple, scoffers, fools introduced); Two Ways (High — “will eat the fruit of their own way,” 1:31-33).
• Review routing: Human theologian (1:7, 1:20-33).

Chapter 2

Benefits of seeking wisdom; protection from evil men (2:1-15) and from the “strange woman” (2:16-19); the way of the righteous versus the wicked (2:20-22).

• Doctrines present: Fear of the Lord (2:5); Practical Righteousness (2:9, 2:20); Marital Fidelity and Family Ethics (High, 2:16-19 — first “strange woman” occurrence); Two Ways (2:8, 2:12-13, 2:20).
• Review routing: Human theologian (2:16-19); native speaker (remainder).

Chapter 3

Core passage (3:1-12): trust in the LORD with all one’s heart (3:5-6); do not lean on your own understanding; honor the LORD with firstfruits (3:9-10); do not despise the LORD’s discipline/reproof (3:11-12). Continuing (3:13-35): blessings of wisdom, wisdom as “tree of life” (3:18), wisdom present at creation (3:19-20), practical neighbor-ethics (3:27-35).

• Doctrines present: Trust in the Lord’s Providence (Critical anchor, 3:5-6); Right Use of Wealth and Worship Priorities (High, 3:9-10 — prosperity-gospel disambiguation mandatory); Formative Discipline and Correction (High, 3:11-12); Two Ways (3:18 — tree of life, first occurrence); Wisdom Personified (3:19-20 — creation role, connects to ch. 8); Practical Righteousness (3:27-35); Honest Commerce (3:27-30, implicit).
• Review routing: Human theologian for all core-passage terms — this chapter carries the highest concentration of Critical/High risk in the book and anchors cross-document consistency requirements.

Chapter 4

Father’s instruction to a son; the path of the righteous versus the wicked (4:14-19); “guard your heart” (4:23), the wellspring of life.

• Doctrines present: Contrast of Wise and Fool; Two Ways (4:18-19); Practical Righteousness (4:23, guard the heart — one of the book’s most quoted verses).
• Review routing: Native speaker review.

Chapter 5

Extended warning against adultery and the “strange woman”; celebration of marital faithfulness (“the wife of your youth,” “drink water from your own cistern”).

• Doctrines present: Marital Fidelity and Family Ethics (High).
• Review routing: Human theologian.

Chapter 6

The sluggard and the ant (6:6-11); the seven things the LORD calls “abomination” (6:16-19); renewed warning against adultery (6:20-35).

• Doctrines present: Diligence versus Sloth (High, first extended treatment); Practical Righteousness (6:16-19, “abominación” list); Marital Fidelity and Family Ethics (6:20-35).
• Review routing: Human theologian.

Chapter 7

Extended narrative warning against the seductive “strange woman,” ending with “her house is the way to Sheol” (7:27).

• Doctrines present: Marital Fidelity and Family Ethics (High); Two Ways (7:27, Sheol reference).
• Review routing: Human theologian.

Chapter 8

Wisdom’s extended self-description, including her role in creation (“the LORD possessed/brought me forth,” 8:22-31) and her governance role among rulers (8:15-16).

• Doctrines present: Wisdom Personified (Critical — this is the chapter’s central Christological/Marian-typology flashpoint, 8:22); Fear of the Lord (8:13); Providence over Rulers (8:15-16).
• Review routing: Human theologian — mandatory for every verse of 8:22-31.

Chapter 9

The climactic “two invitations”: Wisdom’s house and banquet (9:1-12) versus Folly’s house and false invitation (9:13-18).

• Doctrines present: Wisdom Personified; Folly Personified / Contrast of Wise and Fool (High); Two Ways (structural climax of ch. 1-9); Fear of the Lord (9:10, second inclusio occurrence).
• Review routing: Human theologian.

Chapter 10

Opening of the main proverb collection: righteous/wicked, wise/fool, diligent/slothful, and speech contrasts begin their sustained treatment (10:1-32).

• Doctrines present: Contrast of Wise and Fool; Practical Righteousness; Diligence versus Sloth; Speech and Self-Control.
• Review routing: Human theologian (righteous/wicked, fool); native speaker (speech, diligence).

Chapter 11

Honest commerce (“false balance,” 11:1); righteousness delivers from death; generosity and its paradoxical reward (11:24-25); the righteous as a “tree of life” (11:30).

• Doctrines present: Practical Righteousness; Honest Commerce and Social Justice (11:1); Right Use of Wealth (11:24-25); Two Ways (11:19, 11:30).
• Review routing: Human theologian (11:19, 11:30 — tree of life recurrence); native speaker (11:1, 11:24-25).

Chapter 12

Family and household contrasts; the “excellent wife” introduced (12:4, first occurrence of the eshet chayil root that culminates in ch. 31); diligence versus laziness (12:24-27); truthful versus deceitful speech (12:18-22).

• Doctrines present: Practical Righteousness; Marital Fidelity and Family Ethics (12:4); Diligence versus Sloth; Speech and Self-Control.
• Review routing: Human theologian (12:4); native speaker (remainder).

Chapter 13

Discipline of a son, including first explicit “rod” reference (13:24); diligence and wealth (13:4, 13:11); speech and its consequences.

• Doctrines present: Formative Discipline and Correction (High, 13:24 — first “vara” occurrence); Diligence versus Sloth (13:4); Speech and Self-Control.
• Review routing: Human theologian (13:24); native speaker (remainder).

Chapter 14

Household wisdom and folly; righteousness exalts a nation, sin is a disgrace to any people (14:34); the fear of the LORD as a fountain of life and strong confidence (14:26-27).

• Doctrines present: Fear of the Lord (14:26-27); Practical Righteousness (14:34); Contrast of Wise and Fool.
• Review routing: Human theologian (14:26-27, 14:34); native speaker (remainder).

Chapter 15

Gentle versus harsh speech (15:1); the sacrifice of the wicked versus the prayer of the upright (15:8-9); reproof and discipline valued by the wise (15:5, 15:10, 15:32-33); the fear of the LORD as instruction in wisdom (15:33).

• Doctrines present: Speech and Self-Control (15:1); Right Use of Wealth and Worship Priorities (15:8-9, “sacrificio” — cross-reference to Romans-era ritual/merit caution); Formative Discipline and Correction (15:5, 15:10, 15:32-33); Fear of the Lord (15:16, 15:33).
• Review routing: Human theologian (15:8-9, 15:16, 15:33); native speaker (15:1, 15:5).

Chapter 16

The king’s heart / human plans in the LORD’s hand (16:1, 16:9); the casting of lots as fully under the LORD’s disposal (16:33) — the book’s single most acute providence/fatalism collision point.

• Doctrines present: Trust in the Lord’s Providence (Critical-adjacent High, 16:1, 16:9, 16:33); Providence over Rulers (16:10, 16:12-15); Practical Righteousness (16:8).
• Review routing: Human theologian (16:33 mandatory; 16:1, 16:9); native speaker (16:10-15).

Chapter 17

Family strife and peace; mocking the poor as reproaching their Maker (17:5); friendship and adversity.

• Doctrines present: Honest Commerce and Social Justice (17:5); Practical Righteousness.
• Review routing: Native speaker review.

Chapter 18

Power of the tongue, life and death (18:21); wealth as a “strong city” in one’s own imagination (18:11); the contentious person.

• Doctrines present: Speech and Self-Control (18:21); Right Use of Wealth (18:11, cautionary).
• Review routing: Native speaker review.

Chapter 19

The sluggard and poverty (19:15, 19:24); discipline of a son while there is hope (19:18); kindness to the poor as lending to the LORD (19:17); the LORD’s purpose standing despite human plans (19:21); the scoffer’s punishment (19:25, 19:29); trust described positively (19:23, fear of the LORD leads to life).

• Doctrines present: Diligence versus Sloth (19:15, 19:24); Formative Discipline and Correction (19:18); Honest Commerce and Social Justice (19:17); Trust in the Lord’s Providence (19:21); Contrast of Wise and Fool (19:25, 19:29); Fear of the Lord (19:23).
• Review routing: Human theologian (19:18, 19:21, 19:23); native speaker (19:15, 19:17, 19:24-29).

Chapter 20

Wine and the scoffer (20:1); the sluggard who will not plow (20:4); false weights and balances (20:10, 20:23); the “lamp of the LORD” searching the human spirit (20:27); steadfast love and faithfulness preserving a king’s throne (20:28, chesed/emet).

• Doctrines present: Contrast of Wise and Fool (20:1); Diligence versus Sloth (20:4); Honest Commerce and Social Justice (20:10, 20:23); Practical Righteousness (20:27-28).
• Review routing: Native speaker review; human theologian if paired with 20:27’s heart-searching language in a lesson emphasizing divine omniscience.

Chapter 21

Sacrifice versus righteousness and justice (21:3); the king’s heart as a channel of water in the LORD’s hand (21:1); diligence and haste (21:5); false witness.

• Doctrines present: Right Use of Wealth and Worship Priorities (21:3, “sacrificio” — direct parallel to 15:8 and to the baseline’s ritual/merit caution); Trust in the Lord’s Providence (21:1); Practical Righteousness; Diligence versus Sloth (21:5).
• Review routing: Human theologian (21:1, 21:3); native speaker (21:5).

Chapter 22

A good name better than great riches (22:1); training a child and the rod of discipline (22:15); oppressing the poor and moving the ancient boundary stone (22:9, 22:22-23, 22:28).

• Doctrines present: Right Use of Wealth (22:1, 22:9); Formative Discipline and Correction (High, 22:15 — key “vara” verse for child-rearing pastoral sensitivity); Honest Commerce and Social Justice (22:22-23, 22:28).
• Review routing: Human theologian (22:15); native speaker (remainder).

Chapter 23

Warning against envying the wicked; do not withhold discipline from a child, “if you strike him with the rod he will not die” (23:13-14); warning against the harlot/strange woman (23:27); warnings against wine (23:29-35); the father’s joy in a wise son.

• Doctrines present: Formative Discipline and Correction (High, 23:13-14 — the most pastorally sensitive rod passage in the book, requiring explicit distinction between committed parental formation and any mandate for specific physical methods irrespective of context, law, or child welfare); Marital Fidelity and Family Ethics (23:27).
• Review routing: Human theologian (23:13-14, 23:27).

Chapter 24

Wisdom in building a household; do not envy evildoers; rescue those unjustly condemned; the sluggard’s neglected field as an extended parable (24:30-34, echoing 6:6-11).

• Doctrines present: Diligence versus Sloth (24:30-34); Contrast of Wise and Fool; Honest Commerce and Social Justice (24:21-22, fear the king in due proportion to fearing the LORD).
• Review routing: Native speaker review; human theologian if 24:21-22 is taught alongside Romans 13’s authority doctrine for cross-canon consistency.

Chapter 25

Honor of kings likened to the glory of God concealing a matter (25:2-5); “if your enemy is hungry, give him bread… you will heap coals of fire on his head” (25:21-22, directly quoted at Romans 12:20 — mandatory cross-document consistency check); self-control likened to a city without walls (25:28).

• Doctrines present: Providence over Rulers (25:2-5); Practical Righteousness / kindness to enemies (25:21-22 — must match the Romans-corpus rendering of this exact quotation); Speech and Self-Control (25:28, implicit via imagery).
• Review routing: Human theologian (25:21-22, for cross-document verification against the Romans translation memory); native speaker (remainder).

Chapter 26

Sayings about fools (26:1-12); the sluggard extended (26:13-16); the contentious, gossiping, and deceptive tongue (26:20-28).

• Doctrines present: Contrast of Wise and Fool (High, 26:1-12 — dense concentration of “necio” material); Diligence versus Sloth (26:13-16); Speech and Self-Control (26:20-28).
• Review routing: Human theologian (26:1-12); native speaker (26:13-28).

Chapter 27

“Iron sharpens iron”; do not boast about tomorrow; open rebuke better than hidden love; a faithful friend’s wounds.

• Doctrines present: Speech and Self-Control; Practical Righteousness (implicit, friendship ethics).
• Review routing: Native speaker review — reviewed, no new Critical/High terms beyond those already established in prior chapters.

Chapter 28

Contrast of righteous and wicked rule; keeping versus forsaking the law (28:4, 28:7, 28:9); wealth gained by injustice versus generosity to the poor (28:8, 28:27); the prayer of one who ignores the law called an “abomination” (28:9).

• Doctrines present: Practical Righteousness; Honest Commerce and Social Justice; Right Use of Wealth (28:8, 28:27).
• Review routing: Native speaker review; human theologian if 28:9’s “abominación” (prayer of the lawless) is taught alongside the sacrifice/ritual caution from 15:8 and 21:3.

Chapter 29

The rod and reproof giving wisdom, versus a child left unrestrained (29:15, 29:17); a people without vision/prophecy cast off restraint (29:18); a king who judges the poor with justice (29:14); trust in the LORD as safety (29:25).

• Doctrines present: Formative Discipline and Correction (29:15, 29:17); Reliability and Inspiration of God’s Word (Medium, 29:18 — “visión”); Providence over Rulers (29:2, 29:4, 29:14); Trust in the Lord’s Providence (29:25); Contrast of Wise and Fool (29:8, scoffer).
• Review routing: Human theologian (29:15, 29:25); native speaker (29:18, 29:14).

Chapter 30

The words of Agur: humility before God’s incomprehensibility; every word of God proven true, do not add to it (30:5-6); the prayer for neither poverty nor riches (30:7-9); numerical wisdom-sayings on small-but-wise creatures (ants, etc.).

• Doctrines present: Reliability and Inspiration of God’s Word (Medium, 30:5-6 — the book’s clearest statement on Scripture’s own purity, paired with the baseline’s inspiration-of-Scripture caution); Right Use of Wealth (30:8-9, directly complicating any prosperity-gospel reading of 3:9-10); Fear of the Lord (implicit, humility theme).
• Review routing: Native speaker review (30:5-6); human theologian if taught alongside 3:9-10 as the book’s own internal corrective to a transactional prosperity reading.

Chapter 31

The words of King Lemuel’s mother: warnings about wine and women for rulers, and the charge to defend the rights of the poor and needy (31:1-9); the climactic acrostic poem of the “eshet chayil,” the capable/excellent wife (31:10-31).

• Doctrines present: Providence over Rulers (31:1-7); Honest Commerce and Social Justice (31:8-9); Marital Fidelity and Family Ethics (Critical-adjacent High, 31:10-31 — the book’s climactic and most culturally sensitive passage on womanhood).
• Review routing: Human theologian (31:10-31 mandatory, per the “marianismo” cultural-collision risk documented in the core glossary); native speaker (31:1-9).

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Part C — Coverage Confirmation

All 31 chapters of Proverbs have been reviewed above. No chapter was silently omitted. Chapters 17, 18, 20, 27, and 28 introduce no new Critical-tier doctrinal material beyond terms already established in earlier chapters and are routed to native speaker review unless taught alongside a Critical-tier passage from another chapter (as noted per chapter). This matrix and chapter coverage are fully consistent with assets/doctrine_risk_registry.json: identical 14 doctrines, identical risk tiers (Critical: 3, High: 7, Medium: 4, Low: 0), identical review routing rules.

See analysis/08_core_glossary.md for term-level detail underlying each doctrine. See assets/doctrine_risk_registry.json for the machine-readable registry this document extends into full chapter coverage.

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Critical Risk Doctrines

The Fear of the Lord as the Beginning of Wisdom

Spanish name: el temor de Jehová como principio de la sabiduría
Key terms: fear of the LORD, yirat YHWH, Jehová
Review routing: Human theologian

CRITICAL: this is the book’s programmatic thesis, forming an inclusio from 1:7 to 31:30. The compound phrase ‘el temor de Jehová’ collides with two live risks in the destination culture: (1) ‘Jehová’ is strongly associated with ‘Testigos de Jehová,’ a large non-Trinitarian movement across the Spanish-speaking world, requiring explicit clarification that this is the same triune God of the baseline package; (2) colloquial ‘temor’/‘miedo’ collapse toward ordinary fright, risking either a servile-terror misreading (reinforcing folk-Catholic images of a wrathful God to be placated) or an over-softened ‘respeto’ reading that loses holy awe. Must be rendered identically at all four inclusio occurrences.

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Wisdom Personified

Spanish name: la Sabiduría personificada
Key terms: wisdom personified, chokmot, la Sabiduría, qanah/qanani
Review routing: Human theologian

CRITICAL, two converging grounded risks. First, the historic Arian controversy exploited the Greek Septuagint’s ‘the LORD created me’ language at 8:22 to argue the Son was a created being; the Spanish rendering must avoid ‘crear’ and must teach the eternal, uncreated Son as the fulfillment of this figure (John 1:1-3), consistent with the baseline’s Critical ‘son_of_god’ and ‘incarnation’ entries. Second, Catholic liturgical and Marian devotional tradition (e.g., ‘Sedes Sapientiae,’ Marian feast lectionary readings) applies Proverbs 8:22-31/9:1-6 typologically to the Virgin Mary rather than to Christ; given this curriculum’s mixed Catholic-background and Evangelical/Protestant audience, every occurrence requires an explicit teaching note stating the Christological reading this curriculum teaches (1 Corinthians 1:24; Colossians 1:15-17) without disparaging learners’ prior catechesis.

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Practical Righteousness in Daily Life

Spanish name: la justicia práctica en la vida diaria
Key terms: righteous, tsaddiq, justo, abomination, sacrifice, firstfruits
Review routing: Human theologian

CRITICAL: Proverbs’ ‘justo/justicia’ is identical in Spanish spelling to Romans’ Critical forensic-justification term already fixed in the baseline. Proverbs’ tsaddiq describes the practical, observable fruit and pattern of a wisdom-shaped life, not the means of earning right standing before God. Because both curricula use the same Spanish word, every Proverbs lesson touching this term must explicitly clarify that Proverbs teaches what a life submitted to God’s wisdom looks like and must never be read as contradicting or qualifying the forensic justification-by-faith doctrine already established for Romans.

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High Risk Doctrines

The Contrast of the Wise and the Fool

Spanish name: el contraste entre el sabio y el necio
Key terms: fool, kesil, necio, simple, peti, scoffer, lets, folly personified
Review routing: Human theologian

HIGH: Spanish ‘necio’ is a strong, socially insulting term in everyday speech, and colloquial use risks reducing this moral-theological category (rejection of God’s wisdom, hardened resistance to correction) to a mere intelligence deficit or a license for casual insult. The three-tier distinction between ‘simple/ingenuo’ (teachable), ‘necio’ (hardened), and ‘burlador’ (defiantly contemptuous) must be taught and maintained consistently across all chapters.

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Diligence versus Sloth

Spanish name: la diligencia frente a la pereza
Key terms: sluggard, atsel, perezoso, ant, rod of discipline
Review routing: Human theologian

HIGH: two converging risks. First, teaching on the ‘perezoso’ risks reinforcing reductive stereotypes about work ethic tied to regional or national character common in popular discourse across Spanish-speaking cultures; teaching must keep the focus on the individual moral-theological pattern (self-discipline, provision, honoring God through labor), not cultural generalization. Second, this doctrine’s associated correction imagery (the ‘rod,’ shevet, in child-rearing contexts) intersects live corporal-punishment debates across Spain and Latin America, requiring explicit pastoral framing distinguishing loving formative correction from a mandate for specific physical methods.

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Trust in the Lord’s Providence

Spanish name: la confianza en la providencia de Jehová
Key terms: trust, batach, confiar, goral/lot casting, king’s heart in the LORD’s hand, eyes of the LORD
Review routing: Human theologian

HIGH: the book’s own lot-casting imagery (16:33) uses vocabulary (‘suerte,’ ‘echar suertes’) that directly collides with the baseline’s explicit warning against the fatalistic vernacular use of ‘suerte/destino’ for providence and election. The text’s own point is anti-fatalistic — even a seemingly random procedure’s outcome is under God’s sovereign control — but without a mandatory disambiguating note, Spanish-speaking learners are likely to read ‘suerte’ through the modern sense of luck/chance, undermining the very doctrine the passage teaches.

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Formative Discipline and Correction

Spanish name: la disciplina formativa y la corrección
Key terms: musar, instrucción/disciplina, tokhechah, reprensión, shevet, vara
Review routing: Human theologian

HIGH: RV1960’s ‘castigo’ for musar in 3:11 reads in modern Spanish primarily as ‘punishment,’ far harsher than the Hebrew’s formative sense, risking a punitive, merit-penalty framing that echoes the baseline’s separately flagged caution on ‘sanctification’ not collapsing into a penitential/purgatorial earning-model. The ‘rod’ (shevet) imagery further intersects active cultural and legal debates in Spain and Latin America over corporal punishment of children, requiring explicit pastoral framing distinguishing loving paternal formation from punitive or abusive discipline.

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Marital Fidelity and Family Ethics

Spanish name: la fidelidad matrimonial y la ética familiar
Key terms: strange woman, mujer extraña, marital fountain, excellent wife, eshet chayil
Review routing: Human theologian

HIGH: two converging cultural risks. First, the ‘strange/foreign woman’ warnings (ch. 2, 5-7) risk being misread through honor/shame and machismo-inflected cultural assumptions as broadly stigmatizing women rather than addressing the moral responsibility of the hearer; teaching must keep the focus on covenant faithfulness. Second, the climactic ‘eshet chayil’ portrait (ch. 31) risks being absorbed into Hispanic ‘marianismo’ gender-role ideals of self-sacrificing, uncomplaining womanhood if ‘chayil’ (strength/capability) is flattened to a passive ‘virtuous’ translation; pastoral teaching must guard against this text pressuring women toward unsustainable self-sacrifice.

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Right Use of Wealth and Worship Priorities

Spanish name: el uso correcto de las riquezas y las prioridades de adoración
Key terms: firstfruits, primicias, abundance, abundancia, sacrifice, sacrificio, good name
Review routing: Human theologian

HIGH: Proverbs 3:9-10 is one of the most frequently cited proof-texts for ‘teología de la prosperidad’ and ‘siembra de fe’ (prosperity gospel / seed-faith giving) teaching, with substantial documented influence across neo-Pentecostal and independent charismatic movements throughout Latin America and Hispanic communities elsewhere. Must be taught explicitly against a transactional, guaranteed-return reading and as worshipful trust and right priority instead, consistent with wisdom literature’s general (not contractual) pattern of blessing, itself qualified elsewhere in Scripture (Job, Ecclesiastes, Psalm 73).

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The Two Ways: Life and Death, Wisdom and Folly

Spanish name: los dos caminos: vida y muerte, sabiduría y necedad
Key terms: tree of life, árbol de la vida, Sheol, el Seol, folly personified, la Necedad, way/path
Review routing: Human theologian

HIGH: this structural doctrine, framing chapters 1-9 and echoed throughout, faces a grounded cultural collision at its central image: in Mexican and broader Latin American folk-art tradition (e.g., Metepec ceramic ‘árboles de la vida’), ‘árbol de la vida’ is a widely recognized decorative/folkloric motif blending Catholic and indigenous nature symbolism. Teaching materials must anchor learners in the specific biblical-theological sense (wisdom as source of covenant life, the Eden echo, and the Revelation 22 anticipation) rather than generic folkloric or decorative associations, while also distinguishing Sheol from the fully developed New Testament doctrine of hell.

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Medium Risk Doctrines

Speech and Self-Control

Spanish name: el habla y el dominio propio
Key terms: tongue, boca perversa, lengua de los sabios, mocker/wine
Review routing: Native speaker review

MEDIUM: the vocabulary itself (boca, lengua, palabras) is lexically straightforward in Spanish with no rival religious-vocabulary collision; the primary translation risk is idiomatic literalism with body-part figurative speech (‘ojos,’ ‘pies,’ ‘boca’) rather than doctrinal syncretism. Teach consistently as the outworking of an inner moral condition (the heart), not isolated etiquette advice.

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Honest Commerce and Social Justice

Spanish name: el comercio honesto y la justicia social
Key terms: false balance, balanza falsa, ancient landmark, linde antigua, poor and needy
Review routing: Native speaker review

MEDIUM: vocabulary itself is lexically clear with no rival religious-vocabulary collision; the risk is catechetical rather than lexical — ensuring learners connect concrete commercial/social-justice ethics to the fear of the LORD as their ground, rather than treating them as generic secular business ethics disconnected from wisdom theology.

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Reliability and Inspiration of God’s Word

Spanish name: la fiabilidad e inspiración de la palabra de Dios
Key terms: word of God, palabra de Dios, imrat Eloah, vision, chazon
Review routing: Native speaker review

MEDIUM: reuses the baseline’s existing doctrinal caution from ‘inspiration_of_scripture’ (Romans): Scripture’s self-attested purity and reliability (30:5) must be taught on its own terms, distinguished from the broader Catholic framework in which Sacred Tradition and Magisterial teaching are held alongside Scripture as co-authoritative. ‘Vision’ (chazon, 29:18) must also be distinguished from esoteric or fortune-telling ‘vidente’ associations common in Hispanic folk culture.

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Providence over Rulers and Political Authority

Spanish name: la providencia de Dios sobre los gobernantes
Key terms: king’s heart in the LORD’s hand, el corazón del rey, lot casting
Review routing: Native speaker review

MEDIUM: complements Romans 13:1-7’s teaching on governing authorities already covered in the baseline package; the translation risk is chiefly ensuring cross-canon consistency of the providence framing (God’s sovereign governance, not fatalistic destino/suerte) rather than a distinct new syncretism risk.