Semantic Analysis
07 Semantic Analysis — 1 Peter (Koine Greek → Burmese)
Purpose and Method
This document analyzes 1 Peter in its original Koine Greek across all five chapters. The core passage (1 Peter 1:3-9) receives full verse-by-verse treatment. Every subsequent chapter is analyzed for load-bearing theological terms not already covered, following the same fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Burmese) rendering risk.
Where a term already exists in the baseline Romans translation_memory.json / bible_term_registry.json, the established Burmese rendering is reused exactly and marked [BASELINE REUSE]. New terms proposed here for 1 Peter are marked [NEW TERM] and are carried forward into 08_core_glossary.md for formal registry treatment in Phase 1 Step 2.
1 Peter presents a distinct translation profile from Romans: its dominant register is pastoral encouragement to a suffering, minority church, its central metaphor field is priestly/sacrificial and household/social, and its most acute collision risk is the vocabulary of suffering (πάσχω/πάθημα), which sits directly atop the Burmese word for the Buddhist First Noble Truth (ဒုက္ခ, dukkha). This collision runs through nearly the entire letter and is treated as the single most important new risk category introduced by this curriculum.
PART 1 — CORE PASSAGE: 1 Peter 1:3-9 (Verse-by-Verse)
1 Peter 1:3
Greek: Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διὰ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν
- εὐλογητός (eulogētos) — literal: “blessed, worthy of praise.” Semantic range: liturgical acclamation opening a doxology (cf. LXX benedictions). English variants: “blessed.” Theological meaning: praise directed to God for his saving initiative, not a wish for good fortune. Burmese: ကျေးဇူးတင်ရေတွက်ရာဖြစ်သော / ချီးမွမ်းခြင်းခံရသော (High risk) — must not be rendered with a term implying auspicious luck (မင်္ဂလာ used loosely); this is doxological praise of a personal God for a specific saving act. [NEW TERM, related to “thanksgiving” baseline root ကျေးဇူးတင်ခြင်း]
- Θεὸς καὶ Πατὴρ (Theos kai Patēr) — God and Father. [BASELINE REUSE] ဘုရားသခင် (Critical) + အဖ (Critical). Both baseline-critical terms recur immediately in the letter’s opening line; ဘုရားသခင် must never contract to ဘုရား alone, and အဖ must never be exchanged for ဗြဟ္မာ.
- ἔλεος (eleos) — mercy. Literal: compassion shown toward one in need/distress, especially the guilty. Semantic range: covenantal loyalty-mercy (LXX ḥesed overtones) as well as pity. English variants: “mercy,” “compassion.” Theological meaning: God’s mercy, not merit, is the ground of the new birth. Burmese: ကရုဏာတော် / သနားညှာတာမှု (High risk) [NEW TERM] — a near-collision term exists in Buddhism (ကရုဏာ, karuṇā, one of the four brahmavihāra), where compassion is a cultivated mental state generated by the practitioner. Biblical ἔλεος is God’s own disposition acted out toward the guilty, not a meditative virtue a person generates in themselves. This distinction must be taught alongside grace (ကျေးဇူးတော်) in every occurrence.
- ἀναγεννήσας (anagennēsas, from ἀναγεννάω) — literal: “having caused to be born again/begotten anew.” Semantic range: a decisive, one-time, God-caused new begetting (cf. John 3’s γεννηθῇ ἄνωθεν; 1 Peter 1:23 ἀναγεγεννημένοι). English variants: “caused us to be born again,” “given us new birth,” “begotten anew.” Theological meaning: a sovereign, Spirit-wrought spiritual birth into a permanent new identity in Christ, secured through Christ’s resurrection. Burmese: တဖန်မွေးဖွားစေခြင်း (tabhan mwaybwar-say-chin) (Critical risk) [NEW TERM]. CRITICAL COLLISION: this concept sits directly beside ပဋိသန္ဓေတည်ခြင်း, the baseline’s forbidden term for rebirth into the next cycle of samsara. “Born again” must be explicitly taught as a single, unrepeatable, once-for-all spiritual birth that ends one’s condemnation permanently — the opposite theological direction from samsaric rebirth, which is a repeating, karma-driven cycle a person seeks to escape entirely. Every occurrence of “born again” language in 1 Peter (1:3, 1:23) requires a translator note distinguishing it from rebirth/reincarnation, parallel to the baseline’s resurrection note.
- ἐλπίδα ζῶσαν (elpida zōsan) — “living hope.” ἐλπίς (elpis): literal “expectation, hope”; semantic range spans confident forward-looking trust (NT) to mere possibility (secular Greek). ζῶσαν (zōsan, present participle of ζάω): “living, alive.” English variants: “living hope,” “hope that is alive.” Theological meaning: hope grounded in and animated by the risen Christ, not wishful thinking or resignation. Burmese: အသက်ရှင်သောမျှော်လင့်ခြင်း (athetshin-thaw hmyawlin-chin) (High risk) [NEW TERM]. Collision note: hope/desire is often framed negatively in Burmese Buddhist thought (as a form of တဏှာ, craving, the cause of dukkha, to be extinguished). “Living hope” must be taught as a positive theological virtue anchored in a person (the risen Christ) and his promise, not a craving to be eliminated through detachment.
- ἀνάστασις…ἐκ νεκρῶν (anastasis…ek nekrōn) — resurrection from the dead. [BASELINE REUSE] ထမြောက်ခြင်း (Critical). Must never render with ပဋိသန္ဓေတည်ခြင်း or ပြန်လည်မွေးဖွားခြင်း. This verse doubly reinforces the resurrection-vs-rebirth distinction, since both “born again” and “resurrection” occur in the same sentence and both face the same collision risk from opposite doctrinal directions (new birth vs. bodily rising).
1 Peter 1:4
Greek: εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς
- κληρονομία (klēronomia) — inheritance. Literal: “portion received by lot/by right of sonship.” Semantic range: legal/familial inheritance; in the OT, the Promised Land as Israel’s inheritance; in the NT, the believer’s future glory secured through adoption as sons. English variants: “inheritance,” “heritage.” Theological meaning: a guaranteed future possession that flows from being God’s child, tying directly to the baseline “adoption” doctrine (သားအဖြစ်လက်ခံခြင်း). Burmese: အမွေ (a-mway) (Medium risk) [NEW TERM]. Burmese customary inheritance (like Romans’ adoption note) is well understood culturally; the translation task is stressing that this inheritance is secured by God himself, not partible among heirs nor forfeitable through family dispute.
- ἄφθαρτον (aphtharton) — imperishable, incorruptible. Related root to baseline’s rejected term for “imperishable seed” discussions later in the letter. English variants: “imperishable,” “unfading,” “that will never perish.” Burmese: မပျက်စီးနိုင်သော (Medium risk) [NEW TERM].
- ἀμίαντον (amianton) — undefiled, unstained. English variants: “unstained,” “undefiled,” “pure.” Burmese: အညစ်အကြေးမရှိသော (Medium risk) [NEW TERM].
- ἀμάραντον (amaranton) — unfading (root shared with 5:4’s ἀμαράντινον στέφανον, “unfading crown”). English variants: “unfading,” “that will not fade away.” Burmese: မညှိုးနွမ်းနိုင်သော (Medium risk) [NEW TERM]. These three adjectives form a triad contrasting the believer’s inheritance with all perishable, defilable, fading things — a rhetorical structure worth preserving as a matched triad in Burmese.
- τετηρημένην ἐν οὐρανοῖς (tetērēmenēn en ouranois) — “kept/reserved in heaven.” τηρέω (tēreō): “to guard, keep watch over, preserve.” English variants: “kept,” “reserved,” “guarded.” Theological meaning: the inheritance’s security rests on God’s active preservation, not the believer’s effort. Burmese: ကောင်းကင်ဘုံ၌ သိမ်းဆည်းထားတော်မူသော (Medium risk) [NEW TERM].
1 Peter 1:5
Greek: τοὺς ἐν δυνάμει Θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ
- δυνάμει Θεοῦ (dynamei Theou) — “by/in the power of God.” [BASELINE REUSE, related root] cf. baseline “power_of_god” ဘုရားသခင်၏တန်ခိုးတော် (High risk), established for Romans 1:16. The same rendering applies here: God’s own personal power to guard his people, never အနုဘော်တန်ခိုး (amulet/relic potency).
- φρουρουμένους (phrouroumenous, from φρουρέω) — “being guarded, garrisoned.” Literal: military term for a garrison standing guard over a city. Semantic range: protective custody, standing guard against a threat. English variants: “guarded,” “protected,” “kept under guard.” Theological meaning: God himself, like a military garrison, actively protects believers’ salvation against loss. Burmese: ကွယ်ကာစောင့်ရှောက်ခြင်း (Medium risk) [NEW TERM]. Cultural caution: must not collapse into the register of protective amulets, tattoos, or paritta-chanting protection common in Burmese folk practice; the guard here is God’s personal power, not an impersonal protective charm.
- πίστεως (pisteōs) — faith. [BASELINE REUSE] ယုံကြည်ခြင်း (Medium). Faith here is the instrumental means by which God’s guarding power operates — object of faith remains Christ, per baseline notes.
- σωτηρίαν (sōtērian) — salvation. [BASELINE REUSE] ကယ်တင်ခြင်း (Critical). Never နိဗ္ဗာန်ရောက်ခြင်း.
- ἀποκαλυφθῆναι (apokalyphthēnai, from ἀποκαλύπτω) — “to be revealed/unveiled.” Related noun ἀποκάλυψις recurs at 1:7, 1:13, 4:13. English variants: “revealed,” “made known,” “unveiled.” Theological meaning: salvation is already secured but awaits open, public disclosure at Christ’s return. Burmese: ဖော်ပြထင်ရှားစေခြင်း (Medium risk) [NEW TERM].
- καιρῷ ἐσχάτῳ (kairō eschatō) — “the last time.” καιρός (kairos): appointed/opportune time (distinct from χρόνος, mere duration). ἔσχατος (eschatos): last, final. English variants: “the last time,” “the end time,” “the last days.” Theological meaning: the climactic moment of history at Christ’s second coming, not a repeating cosmic cycle. Burmese: နောက်ဆုံးကာလ (Medium risk) [NEW TERM]. Cultural caution: must not be assimilated into a cyclical cosmology of repeating world-ages; this is the single, final consummation.
1 Peter 1:6
Greek: ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον [ἐστὶν] λυπηθέντες ἐν ποικίλοις πειρασμοῖς
- ἀγαλλιᾶσθε (agalliasthe, from ἀγαλλιάω) — “you rejoice greatly/exult.” Literal: intense, exuberant joy, often with a public/vocal dimension. English variants: “rejoice,” “greatly rejoice,” “exult.” Theological meaning: joy that coexists with present grief because it is anchored in the certain future, not present circumstances. Burmese: ရွှင်လန်းဝေင်းဝါစွာ ရောင်ရွှင်ခြင်း (Medium risk) [NEW TERM].
- λυπηθέντες (lypēthentes, from λυπέω) — “having been grieved.” English variants: “grieved,” “distressed,” “made sorrowful.” Burmese: စိတ်ဆင်းရဲခြင်း / ဝမ်းနည်းခြင်း (Low risk) [NEW TERM].
- ποικίλοις πειρασμοῖς (poikilois peirasmois) — “various/manifold trials.” ποικίλος (poikilos): “various, of many kinds” (recurs 4:10 for God’s “varied” grace). πειρασμός (peirasmos): “trial, testing,” can also mean “temptation” depending on context; here it denotes external testing circumstances (persecution, hardship), not internal temptation to sin. English variants: “various trials,” “manifold trials,” “trials of many kinds.” Theological meaning: the trials in view throughout 1 Peter are chiefly social/religious hostility and hardship endured for Christ’s name. Burmese: အမျိုးမျိုးသောစုံစမ်းခြင်း (High risk) [NEW TERM]. This term must be carefully distinguished from ordinary Burmese testing/hardship vocabulary that could imply karmic retribution for past wrongdoing (a common folk-Buddhist explanation for suffering); the trials here are not karmic consequence but purposive testing permitted by God that refines genuine faith (see v. 7).
1 Peter 1:7
Greek: ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ
- δοκίμιον (dokimion) — “tested genuineness, proven character.” Literal: a metallurgical term for the process/result of refining precious metal by fire to prove its genuineness. English variants: “the tested genuineness,” “the proven character,” “the genuine quality.” Theological meaning: trials function like a refiner’s fire, proving (not producing) authentic faith. Burmese: စစ်ဆေးအတည်ပြုပြီးသောစစ်မှန်မှု (Low-Medium risk) [NEW TERM].
- δοκιμαζομένου (dokimazomenou, from δοκιμάζω) — “being tested/proved.” English variants: “tested,” “tried,” “proved.” Burmese: စစ်ဆေးခြင်းခံရသော (Low risk) [NEW TERM].
- πολυτιμότερον (polytimoteron) — “more precious/valuable.” Burmese: ပို၍အဖိုးထိုက်တန်သော (Low risk).
- ἔπαινον καὶ δόξαν καὶ τιμήν (epainon kai doxan kai timēn) — “praise and glory and honor.” δόξα (doxa): [BASELINE REUSE] ဘုန်းတော် (High). Notably here δόξα is used of the believer’s own commendation at Christ’s revelation, not God’s own inherent glory as in the Romans baseline notes — a nuance requiring a translator note that the same Burmese term ဘုန်းတော် covers both God’s own radiant honor and the honor God bestows on tested faith, without implying the believer generates or earns this glory (a risk of collapsing into ဘုန်းကံ, merit-power, which the baseline already forbids). τιμή (timē): “honor, value.” Burmese for τιμή: ဂုဏ်သိက္ခာ / အသရေ (Medium risk) [NEW TERM].
- ἀποκαλύψει Ἰησοῦ Χριστοῦ (apokalypsei Iēsou Christou) — “at the revelation of Jesus Christ.” See v.5 note on ἀποκάλυψις; here specifically Christ’s second coming. Burmese: ယေရှုခရစ်တော် ဖော်ပြထင်ရှားတော်မူသောအခါ (Medium risk).
1 Peter 1:8
Greek: ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶτε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ
- ἀγαπᾶτε (agapate, from ἀγαπάω) — “you love.” Noun form ἀγάπη recurs 4:8, 5:14. Literal: to love with deliberate, valuing commitment (distinct from φιλέω’s affection or ἔρως’s desire). English variants: “love,” “you love him.” Theological meaning: believers’ love for the unseen Christ, a response to his prior love shown at the cross. Burmese: ချစ်ခြင်းမေတ္တာ (chit-chin metta) (High risk) [NEW TERM]. COLLISION NOTE: မေတ္တာ (metta) is the specific technical term for one of the four Buddhist brahmavihāra (loving-kindness cultivated through meditation, directed impartially and non-relationally toward all beings). Biblical ἀγάπη/ἀγαπάω is relational, covenantal, self-giving love directed at a specific divine Person in response to his self-giving love, not an impartial meditative disposition cultivated by technique. This term needs explicit theological teaching every time it appears and should be flagged for human theologian review given its frequency and centrality.
- πιστεύοντες (pisteuontes, from πιστεύω) — “believing.” [BASELINE REUSE, related root] ties to ယုံကြည်ခြင်း (faith, Medium). Object is Christ himself, unseen but trusted.
- χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ (chara aneklalētō kai dedoxasmenē) — “joy inexpressible and glorified/glorious.” ἀνεκλάλητος (aneklalētos): “unutterable, inexpressible.” δεδοξασμένη (dedoxasmenē, perfect passive participle of δοξάζω): “glorified” — joy already touched by future glory. Burmese: ပြောပြမရသော၊ ဘုန်းတော်နှင့်ပြည့်စုံသော ဝမ်းမြောက်ခြင်း (Medium risk) [NEW TERM], reusing ဘုန်းတော် root.
1 Peter 1:9
Greek: κομιζόμενοι τὸ τέλος τῆς πίστεως, σωτηρίαν ψυχῶν
- κομιζόμενοι (komizomenoi, from κομίζω) — “obtaining, receiving, carrying off [as a reward].” English variants: “obtaining,” “receiving,” “as you receive.” Burmese: ရရှိသည့် (Low risk) [NEW TERM].
- τέλος (telos) — “end, goal, outcome” (recurs 4:7 “the end of all things”). Not “termination” but “intended culmination.” English variants: “outcome,” “goal,” “end result.” Burmese: အကျိုးအင်္ဂါ / အဆုံးစီးရာ (Low risk) [NEW TERM].
- τῆς πίστεως (tēs pisteōs) — “of your faith.” [BASELINE REUSE] ယုံကြည်ခြင်း.
- σωτηρίαν ψυχῶν (sōtērian psychōn) — “salvation of souls.” σωτηρία: [BASELINE REUSE] ကယ်တင်ခြင်း (Critical). ψυχή (psychē): “soul, life, self” — the whole person, not merely a disembodied spirit-part. English variants: “souls,” “lives,” “selves.” Burmese for ψυχή: ဝိညာဉ် in some contexts, but preferably အသက်/ကိုယ်ခံစိတ် to avoid over-narrowing into a purely spiritual component when the whole person is meant; recommend ဝိညာဉ်/စိတ်ဝိညာဉ် (Medium risk) [NEW TERM] with a note that ψυχή in 1 Peter denotes the whole person being saved, not merely an inner spirit-essence as sometimes implied in traditional Burmese soul-concepts (leikpya, “butterfly-spirit”) which can detach from the body in folk belief.
PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK
Chapter 1 (remaining verses: 1-2, 10-25)
Beyond the core passage, chapter 1 introduces the following load-bearing terms:
| Term | Greek / Transliteration | Literal meaning | Semantic range | English variants | Theological meaning | Burmese rendering & risk |
|---|---|---|---|---|---|---|
| Apostle | ἀπόστολος / apostolos (1:1) | one sent | delegated authoritative envoy | ”apostle” | Peter’s commissioned authority to write | [BASELINE REUSE] တမန်တော် (Medium) |
| Elect exiles / sojourners | ἐκλεκτοῖς παρεπιδήμοις / eklektois parepidēmois (1:1) | chosen temporary residents | scattered diaspora status + divine election | ”elect exiles,” “chosen strangers,” “elect pilgrims” | Identity as God’s chosen people who are also social outsiders in their host society | ἐκλεκτός [BASELINE REUSE, root] ties to ရွေးကောက်ခြင်း (election, High); παρεπίδημος [NEW TERM] ဧည့်သည်အာဂန္တု / ပြည်နှင်ဒဏ်ခံသူများ (Medium) — must convey heaven as true home, not merely refugee status |
| Foreknowledge | πρόγνωσις / prognōsis (1:2) | prior knowledge | God’s sovereign foreordaining knowledge | ”foreknowledge” | Grounds election in God’s eternal purpose, not chance | [NEW TERM] ဘုရားသခင်၏ ကြိုတင်သိမှတ်တော်မူခြင်း (High) — must not be confused with astrological prediction (ဗေဒင်), which baseline already excludes for “prophecy” |
| Sanctification of the Spirit | ἁγιασμῷ Πνεύματος / hagiasmō Pneumatos (1:2) | Spirit’s set-apart-making work | the Spirit’s agency in believers’ holiness | ”sanctification of the Spirit,” “the Spirit’s sanctifying work” | The Spirit, not self-effort, sets believers apart | [BASELINE REUSE] သန့်ရှင်းခြင်း (High) |
| Sprinkling of the blood of Jesus Christ | ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ / rhantismon haimatos (1:2) | ritual blood-sprinkling | OT covenant-ratification and cleansing imagery (Exodus 24; Leviticus) | “sprinkling with his blood,” “sprinkled by the blood” | Believers are brought into covenant relationship and cleansed by Christ’s atoning blood | [NEW TERM] အသွေးဖြန်းခြင်း (High) — requires OT sacrificial background teaching; must not be assimilated to blood offerings made to nats/spirits in animistic propitiation ritual |
| Obedience | ὑπακοήν / hypakoēn (1:2, 1:14, 1:22) | hearing-under, compliant response | responsive submission to God’s word | ”obedience” | Obedience flowing from new birth and truth, the fruit of faith | related to [BASELINE REUSE root] ယုံကြည်ခြင်း၏နာခံမှု (“obedience of faith,” High); standalone ὑπακοή Burmese: နာခံမှု (Medium) |
| Prophets / Spirit of Christ | προφῆται / prophētai; Πνεῦμα Χριστοῦ / Pneuma Christou (1:10-11) | God’s spokesmen; Christ’s own Spirit | OT prophetic inspiration pointing forward to Christ’s sufferings and glories | ”the prophets,” “the Spirit of Christ” | Confirms the unity and inspiration of Scripture across covenants | προφήτης [BASELINE REUSE] ပရောဖက် (Low); Πνεῦμα Χριστοῦ [NEW TERM] ခရစ်တော်၏ ဝိညာဉ်တော် (High) — reinforces the Spirit’s identity as belonging fully to the pre-incarnate Christ, guarding against a merely impersonal “spirit of the age” reading |
| Sufferings [of Christ] | παθήματα / pathēmata (1:11) | things suffered | Christ’s foretold passion, and later believers’ shared sufferings (4:13, 5:1, 5:9) | “sufferings,” “the sufferings of Christ” | Christ’s sufferings were prophesied and are the pattern for believers’ own | [NEW TERM, CRITICAL — see cross-chapter note below] ဒုက္ခဝေဒနာများ / ဒုက္ခခံစားမှုများ (Critical) |
| Angels | ἄγγελοι / angeloi (1:12) | messengers | heavenly beings who long to understand redemption | ”angels” | Even angels marvel at the gospel; redemption is uniquely for humanity | [NEW TERM] ကောင်းကင်တမန်များ (Low) — standard, low-risk established Myanmar Christian term |
| Girding up the loins of your mind / sober-minded | ἀναζωσάμενοι..διανοίας, νήφοντες / anazōsamenoi…dianoias, nēphontes (1:13) | preparing for active service; mental alertness | readiness metaphor from garment-hitching for work or travel | ”prepare your minds for action,” “be sober-minded” | Active mental readiness for holy living in light of Christ’s return | [NEW TERM] စိတ်နှလုံးကို အသင့်အနေအထားထားခြင်း၊ သတိရှိစွာနေခြင်း (Low) |
| Conformed to former desires | συσχηματιζόμενοι..ἐπιθυμίαις / syschēmatizomenoi…epithymiais (1:14) | shaping oneself according to a pattern; cravings | pre-conversion behavioral patterns driven by desire | ”conformed to the passions,” “former lusts” | Believers must not be reshaped by pre-conversion desires | ἐπιθυμία [NEW TERM] တပ်မက်မှု/ကာမဆွဲဆောင်မှု (Medium) — distinguish from the Buddhist technical term တဏှာ (taṇhā) which functions within a metaphysical causal chain of dukkha; here it denotes morally disordered human desire opposed by holy conduct, not one link in dependent origination |
| Holy [conduct] | ἅγιοι..ἅγιος / hagioi…hagios (1:15-16) | set apart, morally pure | quoting Leviticus 11/19/20 “Be holy, for I am holy" | "be holy,” “holy in all your conduct” | Direct quotation of Torah holiness command applied to the church | [BASELINE REUSE] သန့်ရှင်းသော (High) |
| Conduct / manner of life | ἀναστροφή / anastrophē (1:15, 1:18; recurs 2:12, 3:1-2, 3:16) | turning-about, way of life, behavior | the observable pattern of one’s daily life | ”conduct,” “way of life,” “behavior” | A recurring keyword throughout 1 Peter: visible Christian conduct as gospel witness to outsiders | [NEW TERM] ကျင့်ကြံပြုမူချက် (Medium) — must be distinguished from merit-generating moral practice (သီလ/ကုသိုလ်) aimed at self-purification and better rebirth; here conduct is the fruit of new birth and a witness, not a means of self-attained purification |
| Redeemed | ἐλυτρώθητε / elytrōthēte (1:18, from λυτρόω) | ransomed, bought back at a price | release from bondage through payment | ”redeemed,” “ransomed,” “bought back” | Believers are freed from a futile, inherited way of life by the costly price of Christ’s blood, not silver or gold | [NEW TERM — CRITICAL] ရွေးနှင်းခြင်း (Critical) — distinct from baseline “salvation” (ကယ်တင်ခြင်း, broad deliverance); redemption specifically names the ransom price paid. Must not collapse into a generic rescue devoid of the paid-price concept |
| Precious blood, as of a lamb without blemish and without spot | τιμίῳ αἵματι..ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ (1:19) | valuable blood; unblemished, spotless lamb | Passover lamb / OT sacrificial-animal qualification imagery | ”precious blood,” “lamb without blemish or spot” | Christ as the perfect, sinless sacrificial substitute; directly feeds the Substitutionary Suffering doctrine | [NEW TERM — CRITICAL] အပြစ်အနာအဆာကင်းသော သိုးငယ်တော်၏ အဖိုးထိုက်တန်သောအသွေးတော် (Critical) — requires explicit Passover/OT sacrificial-system teaching; must not be flattened into a merely moral-exemplar reading nor confused with animal-sacrifice or blood-offering rites performed to nats |
| Foreknown before the foundation of the world | προεγνωσμένου πρὸ καταβολῆς κόσμου (1:20) | known beforehand before the world’s laying-down | eternal divine plan predating creation | ”foreknown before the foundation of the world” | Christ’s redemptive role was not an afterthought but eternally purposed | [NEW TERM] ကမ္ဘာဦးမတည်မီကပင် ကြိုတင်သိမှတ်တော်မူသော (High) |
| Purified souls / obedience to the truth | ψυχὰς..ἡγνικότες..ὑπακοῇ τῆς ἀληθείας (1:22) | souls made pure through obeying truth | inward moral purification tied to embracing gospel truth | ”purified souls,” “obedience to the truth” | Purity results from responding to gospel truth, not ritual ablution | [NEW TERM] ဝိညာဉ်စိတ်ကို စင်ကြယ်စေခြင်း (Medium) — distinguish from ritual water-purification practices at pagodas |
| Unfeigned brotherly love | φιλαδελφίαν ἀνυπόκριτον (1:22) | sincere, unhypocritical love-of-brothers | genuine mutual affection within the church family | ”sincere brotherly love,” “genuine love for the brothers” | Regenerate believers are to love one another sincerely, from a purified heart | φιλαδελφία [NEW TERM] ညီအစ်ကိုချစ်ခြင်း (Medium); ἀνυπόκριτος [NEW TERM] လျှို့ဝှက်လိမ်ညာမှုမရှိသော (Low) |
| Imperishable seed / living and abiding word of God | σπορᾶς..ἀφθάρτου..λόγου ζῶντος Θεοῦ καὶ μένοντος (1:23) | incorruptible seed; God’s living, remaining word | agricultural metaphor for the generative agent of new birth | ”imperishable seed,” “the living and enduring word of God” | God’s own living word, not human effort, is the generative cause of the new birth described in v.3 | σπορά [NEW TERM] မျိုးစေ့ (မပျက်စီးနိုင်သော) (Medium); λόγος ζῶν [NEW TERM] အသက်ရှင်၍ အမြဲတည်ရှိသော ဘုရားသခင့်နှုတ်ကပါဌ်တော် (Medium), reusing ဂိုသ်s”gospel” root implicitly since v.25 identifies this word with what was preached (εὐαγγελίζω) |
Cross-chapter note on παθήματα/πάσχω (suffering): This term-family (πάθημα noun, πάσχω verb) is the single most theologically load-bearing and culturally hazardous vocabulary item in the entire book, recurring at 1:11; 2:19-23; 3:14, 17-18; 4:1, 13, 15-16, 19; 5:1, 9-10. It is treated once here in full and referenced by cross-reference in every later chapter rather than repeated at full length.
- πάσχω / πάθημα (paschō / pathēma) — literal: “to undergo, experience [something, often unpleasant]” / “a thing suffered, an experience undergone.” Semantic range: physical pain, social hostility, persecution, unjust treatment, and — uniquely in this letter — Christ’s own atoning Passion. English variants: “suffer,” “suffering,” “sufferings,” “affliction,” “hardship.” Contextual theological meaning: suffering in 1 Peter is (a) Christ’s own once-for-all atoning suffering (2:21-24; 3:18; 4:1), (b) the pattern believers are called to follow when suffering unjustly for righteousness’ or Christ’s name’s sake (2:19-20; 3:14, 17; 4:1, 13-16, 19), and (c) temporary, purposeful, and productive of future glory (1:6-7; 4:13; 5:10) — never random, meaningless, or self-generated through moral failure in a past existence.
- Proposed Burmese rendering: ဒုက္ခခံစားခြင်း (dukkha khan-sar-chin, “to experience/undergo dukkha”) for the verb; ဒုက္ခဝေဒနာ / ဒုက္ခခံစားမှု for the noun.
- Risk: CRITICAL. ဒုက္ခ (dukkha) is the Burmese Buddhist technical term for the First Noble Truth: the inherent, universal unsatisfactoriness of conditioned existence, which right practice (the Eightfold Path, detachment, meditation) is aimed at extinguishing entirely, ultimately through the attainment of nirvana (already forbidden in baseline for “salvation”). If 1 Peter’s suffering vocabulary is heard through this frame, it risks three serious distortions: (1) that suffering is metaphysically inherent to existence rather than the specific, temporary experience of hostility for righteousness’ sake; (2) that the goal is to escape/extinguish suffering through detachment rather than to endure it in hope while trusting God’s future vindication; (3) that suffering signals bad karma from a past life rather than participation in Christ’s own sufferings, productive of future glory. Every occurrence of this term-family requires a translator note distinguishing 1 Peter’s purposeful, hope-filled, temporary, Christ-patterned suffering from the Buddhist doctrine of dukkha as an existential condition to be transcended. This term is escalated for mandatory human theologian review at every occurrence, on par with the baseline’s Critical-tier terms.
Chapter 2
| Term | Greek / Transliteration | Literal meaning | Semantic range | English variants | Theological meaning | Burmese rendering & risk |
|---|---|---|---|---|---|---|
| Malice, deceit, hypocrisy, envy, slander | κακίαν, δόλον, ὑποκρίσεις, φθόνους, καταλαλιάς (2:1) | vice list | sins of speech and disposition to be put off | ”malice,” “deceit,” “hypocrisy,” “envy,” “slander” | Vices incompatible with new birth, to be actively discarded | [NEW TERM] each rendered with standard Burmese moral vocabulary: မနာလိုမှု၊ လိမ်လည်လှည့်ဖြားမှု၊ အယောင်ဆောင်မှု၊ မနာလိုမှု၊ ကုန်းချောစကားပြောမှု (Low) |
| Pure spiritual milk | τὸ λογικὸν ἄδολον γάλα (2:2) | rational/spiritual, unadulterated milk | metaphor of infant nourishment, applied to God’s word | ”pure spiritual milk,” “the pure milk of the word” | Scripture as the essential, unadulterated nourishment for spiritual growth | [NEW TERM] စစ်မှန်သော ဝိညာဉ်ရေးဆိုင်ရာနို့ (Medium) |
| Living stone / spiritual house / holy priesthood / spiritual sacrifices | λίθον ζῶντα, οἶκος πνευματικός, ἱεράτευμα ἅγιον, πνευματικὰς θυσίας (2:4-5) | living building stone; spirit-built house; holy priestly office; spirit-offered sacrifices | temple/priesthood imagery reapplied corporately to the church | ”living stone,” “spiritual house,” “holy priesthood,” “spiritual sacrifices” | CORE TEXT for the “Church as a Holy and Royal Priesthood” doctrine: every believer, corporately, is built into God’s dwelling and given priestly access to offer acceptable worship through Christ | See detailed treatment below — Critical |
| Cornerstone | λίθον ἀκρογωνιαῖον (2:6) | corner-foundation stone | architectural term for the stone determining a building’s alignment | ”cornerstone,” “chosen and precious stone” | Christ as the foundation on which the whole structure (the church) is aligned and built | [NEW TERM] အထောင့်ချုပ်ကျောက် (Medium) |
| Chosen race, royal priesthood, holy nation, people for God’s possession | γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν (2:9) | elect kind/race; royal priestly office; holy people-group; people of special possession | four OT titles (Exodus 19:5-6; Isaiah 43:20-21) reapplied to the church | ”a chosen race, a royal priesthood, a holy nation, a people for his own possession” | THE key summary verse for corporate identity: Israel’s covenant titles are now given to the church, Jew and Gentile united in Christ | See detailed treatment below — Critical |
| Sojourners and exiles / conduct among the Gentiles | παροίκους καὶ παρεπιδήμους..ἀναστροφὴν..ἐν τοῖς ἔθνεσιν (2:11-12) | resident aliens; conduct among the nations | reprises 1:1, 1:17-18 sojourner and conduct themes | ”sojourners and exiles,” “conduct among the Gentiles” | Believers’ visible good conduct among unbelieving neighbors as gospel witness | παρεπίδημος [reuse of 1:1 NEW TERM]; ἔθνεσιν [BASELINE REUSE] တစ်ပါးအမျိုးသား (Medium); ἀναστροφή [reuse from ch1 NEW TERM] |
| Submit to every human institution / king / governors | ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει..βασιλεῖ..ἡγεμόσιν (2:13-14) | be subordinated to every human ordering; king; governors | political/social submission language, echoed at 2:18 (servants), 3:1 (wives), 5:5 (younger to elder) | “submit yourselves,” “be subject to,” “the king,” “governors” | CORE TEXT for “Submission to Authority” doctrine: voluntary, gospel-motivated submission to civil authority as an expression of freedom under God, not coerced compliance | See detailed treatment below — High |
| As free / not using freedom as a cover for evil / servants of God | ὡς ἐλεύθεροι..ἐπικάλυμμα..δοῦλοι Θεοῦ (2:16) | as free ones; a covering; slaves of God | paradox of freedom exercised through willing service to God | ”as free,” “not using your freedom as a cover-up for evil,” “servants of God” | True Christian freedom is expressed through willing submission and service to God, not license | [NEW TERM] ἐλευθερία လွတ်လပ်ခြင်း (Medium); δοῦλος Θεοῦ ဘုရားသခင်၏အစေခံ (Medium) |
| Household servants submitting to masters, even the unjust | οἰκέται ὑποτασσόμενοι τοῖς δεσπόταις..τοῖς σκολιοῖς (2:18) | household slaves being subordinated to masters, even the crooked ones | household-code submission extended to the harshest case | ”servants, be subject to your masters,” “even to the unjust” | Sets up the paradigm case for suffering unjustly while doing good, immediately grounded in Christ’s own example (2:21-25) | οἰκέτης [NEW TERM] အစေခံ (Medium); δεσπότης [NEW TERM] အရှင် (Medium) — cultural note: must not be read as endorsing the institution of slavery as an ideal; parallels Romans 13’s careful handling of government |
| Enduring suffering unjustly is grace / credit | τοῦτο χάρις..εἰ..πάσχει..ἀδίκως (2:19-20) | this is grace/favor/credit | χάρις here denotes “commendable favor/credit,” a distinct nuance from salvific grace | ”this is a gracious thing,” “this finds favor,” “what credit is that?” | Christ-centered reframing of unjust suffering as something commendable before God, when patiently borne | χάρις [BASELINE REUSE, distinct sense] ကျေးဇူးတော် (Critical) — translator note required: here χάρις denotes commendable favor/credit rather than saving grace; the same Burmese word is retained but the surrounding context must make the distinct nuance clear |
| Christ’s example: suffered for you, leaving an example / committed to sins, bore our sins in his body on the tree / by his wounds you were healed | Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν..ὑπογραμμόν..ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον..τῷ μώλωπι ἰάθητε (2:21-24) | Christ suffered on your behalf; leaving a tracing-pattern to copy; himself carried up our sins in his body onto the tree/wood; by the bruise you were healed | direct echo of Isaiah 53; substitutionary atonement language | ”Christ suffered for you, leaving you an example,” “he himself bore our sins in his body on the tree,” “by his wounds you have been healed” | THE key text for “Christ’s Substitutionary Suffering”: Christ’s suffering is both the pattern believers imitate (ethical) and the unique, unrepeatable atoning act by which sin is borne away and healing secured (redemptive) — both dimensions must be preserved together | See detailed treatment below — Critical |
| Straying sheep returned to the Shepherd and Overseer of your souls | ἦτε..ὡς πρόβατα πλανώμενοι..ἐπεστράφητε..ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν (2:25) | you were like wandering sheep; you have returned to the shepherd and overseer of your souls | pastoral shepherd metaphor (Isaiah 53:6; Ezekiel 34; Psalm 23) | “you were straying like sheep,” “the Shepherd and Overseer of your souls” | Christ as the true Shepherd who both cares for and exercises oversight over believers’ souls — foundational for chapter 5’s elder/shepherd imagery | ποιμήν [NEW TERM] သိုးထိန်း (Medium); ἐπίσκοπος [NEW TERM] ကြီးကြပ်ကွပ်ကဲသူ (Medium) |
Detailed treatment — Holy and Royal Priesthood (2:4-10): This is the letter’s central ecclesiological text and one of its highest-stakes translation zones for a Burmese audience, because Myanmar religious culture has a deeply entrenched two-tier structure of ordained monastics (ရဟန်းသံဃာ) who alone perform certain religious functions, versus lay supporters (ဒါယကာ/ဒါယိကာမ) who gain merit chiefly by supporting the sangha rather than performing religious acts of their own standing. 1 Peter 2:9’s declaration that all believers — without ordination, monastic vow, or gender distinction — are a “royal priesthood” directly overturns this structure.
- ἱεράτευμα (hierateuma) — “priesthood, priestly office/body.” Burmese: ယဇ်ပုရောဟိတ်အရာ, built on the established OT priestly term ယဇ်ပုရောဟိတ် (yaza-poyawhit, already used in Myanmar Bible for the Aaronic priesthood). Risk: Critical. Must never be rendered with any word built on ရဟန်း (monk) — the pattern established by baseline’s “apostle” entry, which already excludes ဆရာတော်/ဆရာကြီး for the same reason.
- βασίλειον ἱεράτευμα (basileion hierateuma) — “royal priesthood.” Burmese: ဘုရင့်ယဇ်ပုရောဟိတ်အုပ်စု. Risk: Critical. Must be taught explicitly: every believer — man or woman, lay or ordained-equivalent — has direct priestly access to God through Christ and offers acceptable spiritual worship, with no religious middle class of specially-ordained mediators standing between the ordinary believer and God (contrast the monk/lay divide, and also contrast folk-religious mediums, nat-kadaw, who mediate between ordinary people and the spirit world).
- γένος ἐκλεκτόν / ἔθνος ἅγιον / λαὸς εἰς περιποίησιν — “chosen race / holy nation / people for possession.” Given Myanmar’s own ethnic-majority/minority tensions around Buddhist-Burman national identity (already flagged in the baseline for “universal scope of the gospel” and “unity of Jews and Gentiles”), ἔθνος ἅγιον (သန့်ရှင်းသောလူမျိုး) requires explicit clarification that this “holy nation” is the transnational, multiethnic people of God united in Christ — Karen, Kachin, Chin, Burman, and every people group equally — not a claim of religious priority for any single ethnic group. Risk: High.
- λίθος ζῶν / οἶκος πνευματικός — “living stone / spiritual house.” Burmese: အသက်ရှင်သောကျောက် / ဝိညာဉ်ရေးဆိုင်ရာအိမ်တော်. Risk: Medium. The church, not a building or a monastery compound (baseline already forbids ဘုရားကျောင်း/ဘုရားရိပ်သာ for “church”), is God’s living dwelling.
- θυσία πνευματική — “spiritual sacrifice.” Burmese: ဝိညာဉ်ဆိုင်ရာယဇ်ပူဇော်ခြင်း. Risk: High. Must be distinguished from Buddhist merit-generating offerings (ကုသိုလ်ပူဇော်ခြင်း, dana to monks or images) — these are New Covenant acts of worship (praise, obedience, good deeds, material generosity to fellow believers, cf. 4:9-10) offered through Christ’s mediation, not merit deposited toward a future rebirth.
Detailed treatment — Submission to Authority (2:13-17):
- ὑποτάσσω (hypotassō) — “to submit, subordinate oneself, place under.” Burmese: ကျိုးနွံခြင်း (kyonwan-chin). Risk: High. This verb governs the entire household/social code of 1 Peter (civil authority 2:13; servants to masters 2:18; wives to husbands 3:1; younger to elders 5:5) and must be rendered consistently across all these contexts. It must be taught as voluntary submission flowing from trust in God’s sovereign ordering of society and confidence in his future vindication (2:12 “day of visitation”; 3:14 “even if you should suffer”), never coerced silence, nor an erasure of moral agency, nor (given Myanmar’s own historical experience of authoritarian rule) an endorsement of unqualified obedience to unjust regimes irrespective of conscience — 1 Peter’s own qualifier “for the Lord’s sake” (2:13) and the household code’s grounding in Christ’s own example of righteous suffering (2:21-23) must both be retained in any teaching note.
Chapter 3
| Term | Greek / Transliteration | Literal meaning | Semantic range | English variants | Theological meaning | Burmese rendering & risk |
|---|---|---|---|---|---|---|
| Wives submitting / won without a word by conduct | γυναῖκες ὑποτασσόμεναι..ἄνευ λόγου κερδηθήσονται..ἀναστροφῆς (3:1-2) | wives being subordinated; won without word through conduct | continuation of household code; evangelistic potential of conduct | ”wives, be subject,” “won without a word by their conduct” | Godly conduct, not argument, as a witness within a mixed-faith household | ὑποτάσσω [reuse of 2:13 NEW TERM]; ἀναστροφή [reuse ch1 NEW TERM] |
| Hidden person of the heart / gentle and quiet spirit | ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος..πραέος καὶ ἡσυχίου πνεύματος (3:4) | the hidden heart-person; a gentle, quiet spirit | inner character contrasted with external adornment | ”the hidden person of the heart,” “a gentle and quiet spirit” | True beauty/worth before God is inward character, not external ornamentation | [NEW TERM] နှလုံးသားတွင် ဖုံးကွယ်ထားသော လူပုဂ္ဂိုလ်၊ နူးညံ့တည်ငြိမ်သောစိတ်ဝိညာဉ် (Medium) |
| Fellow-heirs of the grace of life | συγκληρονόμοι χάριτος ζωῆς (3:7) | joint-inheritors of life’s grace | marriage partnership grounded in shared spiritual inheritance | ”fellow heirs of the grace of life” | Husband and wife share equal standing as recipients of God’s grace, informing how husbands must treat wives with honor | χάρις [BASELINE REUSE] ကျေးဇူးတော် (Critical); κληρονομία root [reuse 1:4 NEW TERM] အမွေ |
| Of one mind, sympathetic, brotherly, tenderhearted, humble-minded | ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες (3:8) | virtue list for church-wide unity | community ethics catalogue | ”of one mind,” “sympathetic,” “brotherly,” “tenderhearted,” “humble-minded” | Corporate call to unity and humility preceding the suffering-for-righteousness passage | ταπεινόφρων [NEW TERM — links to ch5 doctrine] စိတ်နှိမ့်ချသော (Medium); others [NEW TERM] Low risk standard vocabulary |
| Blessed if you suffer for righteousness’ sake | εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι (3:14) | blessed, even if you should suffer because of righteousness | direct echo of the Beatitudes (Matthew 5:10-12) | “even if you should suffer for righteousness’ sake, you will be blessed” | CORE TEXT for “Suffering for Righteousness’ Sake”: God’s favor/blessing rests on those who suffer specifically because they do right, not suffering in general | πάσχω [reuse ch1 CRITICAL note]; δικαιοσύνη [BASELINE REUSE] ဖြောင့်မတ်ခြင်း (Critical); μακάριος [NEW TERM] မင်္ဂလာရှိသော (Medium) — note: မင်္ဂလာ carries auspicious-fortune connotations in Burmese folk-astrological usage and echoes the Buddhist Mangala Sutta’s list of blessings gained through right practice; must be taught as God’s own approval and favor resting on the sufferer, not ritually or astrologically secured good fortune |
| Sanctify Christ as Lord in your hearts / ready to give a defense (apologia) for your hope | Κύριον..τὸν Χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις..ἀπολογίαν..τῆς ἐν ὑμῖν ἐλπίδος (3:15) | set apart Christ as Lord in your hearts; a reasoned defense/answer for the hope in you | apologetic responsiveness grounded in inward reverence for Christ’s lordship | ”honor Christ the Lord as holy,” “always be prepared to make a defense… for the hope” | Believers’ readiness to explain their hope publicly flows from inward reverence for Christ’s supreme lordship | Κύριον..Χριστόν [BASELINE REUSE] သခင်/ခရစ်တော် (Critical); ἁγιάζω [reuse root] သန့်ရှင်းစေခြင်း (High); ἀπολογία [NEW TERM] ချေပချက်/ဖြေရှင်းချက် (Medium); ἐλπίς [reuse core passage NEW TERM] မျှော်လင့်ခြင်း |
| Christ suffered once for sins, righteous for the unrighteous, to bring us to God | Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ Θεῷ (3:18) | Christ, once, suffered concerning sins — the righteous one on behalf of the unrighteous ones — so that he might lead you to God | ἅπαξ = “once for all,” finality of the atoning act; ὑπέρ = substitutionary “on behalf of/in place of" | "Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God” | Restates the Substitutionary Suffering doctrine with two intensifiers: the once-for-all finality (ἅπαξ) and the righteous-for-unrighteous substitution (δίκαιος ὑπὲρ ἀδίκων) | See detailed treatment below — Critical |
| Put to death in the flesh, made alive in the spirit / went and proclaimed to the spirits in prison | θανατωθεὶς..σαρκί, ζωοποιηθεὶς..πνεύματι..τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν (3:18-19) | put to death by/in flesh; made alive by/in spirit; having gone, proclaimed to the spirits in prison | one of the most debated texts in the NT; view options include Christ’s post-resurrection/ascension proclamation of triumph to fallen angelic beings, or the pre-incarnate Christ preaching through Noah to his generation | ”made alive in the spirit, in which he went and proclaimed to the spirits in prison” | CORE TEXT for “Christ’s Proclamation to the Spirits” — see detailed treatment below | See detailed treatment below — Critical |
| Noah’s ark, eight souls saved through water, baptism as the corresponding antitype | ἡμέραις Νῶε..κιβωτοῦ..ὀκτὼ ψυχαί, διεσώθησαν δι’ ὕδατος..ἀντίτυπον..βάπτισμα (3:20-21) | days of Noah, ark; eight souls brought safely through water; corresponding-type baptism | typological correspondence between the flood-waters and Christian baptism | ”eight persons were brought safely through the water,” “baptism, which corresponds to this” | The flood water that judged the wicked and carried Noah’s family safely through prefigures baptism, which itself is not a literal washing but an appeal of a good conscience secured through Christ’s resurrection | See detailed treatment below — Critical |
Detailed treatment — Christ’s Substitutionary Suffering, intensified form (3:18):
- ἅπαξ (hapax) — “once, once for all.” Burmese: တစ်ကြိမ်တည်း/တစ်ခါတည်း (Medium risk) [NEW TERM]. Must be preserved rhetorically alongside 2:24’s bore-our-sins language and Romans’s established resurrection “once for all” logic; Christ’s atoning suffering is unrepeatable and fully sufficient, contra any framework (including Buddhist notions of an ongoing cycle of cause and effect) in which spiritual resolution requires repetition across time.
- δίκαιος ὑπὲρ ἀδίκων (dikaios hyper adikōn) — “the righteous [one] on behalf of/in place of the unrighteous [ones].” δίκαιος [BASELINE REUSE root] ties to ဖြောင့်မတ်ခြင်း (righteousness, Critical). ὑπέρ (hyper) is the key substitutionary preposition — “on behalf of, in the place of.” Burmese: ဖြောင့်မတ်တော်မူသောသူသည် မဖြောင့်မတ်သောသူများအတွက် (Critical risk) [NEW TERM]. The substitutionary “for/in place of” sense of ὑπέρ must be preserved clearly in Burmese grammar (using အတွက်/ကိုယ်စား, “for the sake of / in the place of”) and not softened into a vague “because of” or purely exemplary reading.
Detailed treatment — Christ’s Proclamation to the Spirits (3:19-20) — the single hardest passage in the letter for Burmese translation, requiring mandatory human theologian review:
- πνεύματα ἐν φυλακῇ (pneumata en phylakē) — “spirits in prison.” Burmese: အကျဉ်းချထားသောဝိညာဉ်များ (Critical risk) [NEW TERM]. COLLISION RISK: Burmese folk-Buddhist cosmology includes classes of unhappy, wandering, or bound spirits — most notably ပြိတ္တာ (peikda, “hungry ghosts,” a distinct unfortunate rebirth-realm) and various nat categories understood as bound to places or objects. There is a serious risk that “spirits in prison” will be assimilated to these categories, especially the idea that such spirits might be released, appeased, or given religious benefit through ritual/proclamation directed at them. The text must be taught with explicit reference to the leading evangelical interpretive options — (a) fallen angelic beings associated with Genesis 6, now imprisoned awaiting final judgment, to whom the risen/ascended Christ proclaimed his triumph; or (b) the disobedient humans of Noah’s generation, to whom the preexistent Christ preached through Noah’s own preaching, now “in prison” awaiting final judgment — and must explicitly foreclose any reading that offers hope of post-mortem repentance or the possibility of merit transferred to or received by the dead. This second exclusion is especially urgent because dedicating merit to deceased relatives (ကုသိုလ်မျှဝေခြင်း, merit-transfer) is one of the most common and emotionally significant devotional practices in Burmese Buddhist family life; this passage must not be read as validating a Christian equivalent of that practice.
- κηρύσσω (kēryssō) — “to proclaim, herald, announce” (a formal, official proclamation verb, distinct from εὐαγγελίζω’s specifically evangelistic “preach good news”). Burmese: ကြေညာဟောပြောခြင်း (High risk) [NEW TERM]. Must be distinguished from εὐαγγέλιον/εὐαγγελίζω [BASELINE REUSE] သတင်းကောင်း — the proclamation in view here is most plausibly a declaration of Christ’s finished victory to defeated spiritual powers, not a fresh evangelistic offer of salvation to the dead.
- ἀπεκδέχομαι / μακροθυμία (God’s patience awaiting Noah’s generation) — Burmese: ရေရှည်တောင့်ခံခြင်း/ရှည်ကြာစွာသည်းခံခြင်း (Medium) [NEW TERM].
Detailed treatment — Baptism and the ark typology (3:20-21):
- ἀντίτυπος (antitypos) — “corresponding type, antitype, counterpart.” Burmese: ပုံဆောင်ချက် (Medium risk) [NEW TERM], reusing the established Myanmar Christian typological-studies term ပုံဆောင် (pon-htaung, “type/symbol”).
- βάπτισμα (baptisma) — “baptism.” Burmese: [established Myanmar Bible term] နှစ်ခြင်းဗတ္တိဇံ (Critical risk) [NEW TERM]. This is the single most doctrinally delicate clause in the passage: “baptism…now saves you” (ὃ…ὑμᾶς…σῴζει βάπτισμα). Peter himself immediately qualifies this — “not as a removal of dirt from the body, but as an appeal (ἐπερώτημα) to God for a good conscience” — and grounds it “through the resurrection of Jesus Christ.” The Burmese rendering and any accompanying teaching note must make unmistakably clear that: (1) this is not the physical water-washing itself that saves (guarding against confusion with ritual water-purification, such as Buddhist merit-bathing of images, or the blessed-water sprinkling associated with some folk-religious healing and protection practices, or the culturally prominent Thingyan water festival’s religious overtones of washing away the old year’s misdeeds); (2) salvation’s efficacy rests entirely on Christ’s resurrection, in which baptism participates symbolically as the believer’s outward pledge/appeal of a good conscience, not as an independently saving ritual act.
- ἐπερώτημα (eperōtēma) — “appeal, pledge, formal request/response” (a term with disputed precise nuance — possibly “pledge” as in a legal undertaking, or “the response/answer” given at baptism). Burmese: ကတိပြုချက်/အသနားခံချက် (Medium risk) [NEW TERM], with a translator note flagging the genuine lexical ambiguity here for native speaker review.
- δι’ ἀναστάσεως Ἰησοῦ Χριστοῦ (through the resurrection of Jesus Christ) — [BASELINE REUSE] ထမြောက်ခြင်း (Critical). Grounding baptism’s meaning in the resurrection reinforces (again) the resurrection-vs-rebirth distinction already flagged in the core passage.
- ὑποταγέντων…ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων (3:22, angels, authorities, and powers subjected to him) — Burmese: ကောင်းကင်တမန်များ၊ အာဏာစက်များ၊ တန်ခိုးများ (Medium risk) [NEW TERM]. Confirms Christ’s supreme, cosmic lordship over every spiritual power — reinforcing baseline’s “lordship_of_christ” doctrine ([BASELINE REUSE] သခင်, Critical) at the letter’s most cosmologically dense point.
Chapter 4
| Term | Greek / Transliteration | Literal meaning | Semantic range | English variants | Theological meaning | Burmese rendering & risk |
|---|---|---|---|---|---|---|
| Since Christ suffered in the flesh, arm yourselves with the same way of thinking | Χριστοῦ..παθόντος σαρκὶ..τὴν αὐτὴν ἔννοιαν ὁπλίσασθε (4:1) | Christ having suffered in flesh; arm yourselves with the same mindset | military-metaphor call to adopt Christ’s suffering-oriented mindset | ”since Christ suffered in the flesh, arm yourselves with the same way of thinking” | Christ’s suffering pattern becomes believers’ own defensive equipment against sin | πάσχω [reuse ch1 CRITICAL note]; [NEW TERM] ἔννοιαν ὁπλίσασθε တူညီသောစိတ်သဘောထားနှင့် လက်နက်စွဲကိုင်ခြင်း (Medium) |
| Former life of sensuality, lusts, drunkenness, orgies, carousing, lawless idolatry | ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, ἀθεμίτοις εἰδωλολατρίαις (4:3) | vice catalogue of pre-conversion Gentile life | catalog of pagan social/religious practice | ”sensuality, lust, drunkenness, orgies, drinking parties, lawless idolatry” | Contrasts believers’ new holy conduct with their (and their neighbors’) former idolatrous lifestyle — ties directly to “Holiness in Conduct” doctrine | εἰδωλολατρία [NEW TERM] ရုပ်တုကိုးကွယ်ခြင်း (High risk) — requires care given Burmese religious life’s extensive use of images/statues in devotional practice; must be taught as worship directed to false gods/created things instead of the true God, not a blanket condemnation of all visual religious art, while still requiring honest engagement with image veneration practices |
| The gospel was preached even to the dead, that they might be judged in the flesh but live in the spirit by God’s standard | νεκροῖς εὐηγγελίσθη..κριθῶσι..σαρκί, ζῶσι..πνεύματι (4:6) | it was proclaimed as good news even to the dead…that they might be judged in flesh but live in spirit | disputed text, closely related to 3:19’s spirits in prison | ”the gospel was preached even to those who are dead” | Likely refers to those now dead who heard the gospel while alive and are now judged by human standards but live eternally by God’s — requires the same cautions as 3:19 regarding post-mortem evangelism/merit-transfer misunderstanding | εὐαγγελίζω [BASELINE REUSE] သတင်းကောင်း-root (High) — flagged again for the same ancestor-merit-transfer collision risk as 3:19; Critical, human theologian review required |
| The end of all things is at hand; be self-controlled and sober-minded for prayers | πάντων τὸ τέλος ἤγγικεν..σωφρονήσατε..νήψατε εἰς προσευχάς (4:7) | the end has drawn near; be of sound mind, be sober, for prayers | eschatological urgency motivating disciplined prayer life | ”the end of all things is at hand,” “be self-controlled and sober-minded for the sake of your prayers” | Believers’ present conduct and prayer life are shaped by imminent final accountability | τέλος [reuse 1:9 NEW TERM]; προσευχή [NEW TERM] ဆုတောင်းခြင်း (Low) — cf. baseline “intercession” အသနားခံခြင်း (Medium), a related but distinct term (intercession = prayer for others specifically; προσευχή here = prayer generally) |
| Love covers a multitude of sins / hospitable without grumbling | ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν..φιλόξενοι..ἄνευ γογγυσμοῦ (4:8-9) | love covers a multitude of sins; hospitable, without grumbling | practical community ethics flowing from urgency of v.7 | ”love covers a multitude of sins,” “show hospitality without grumbling” | Love and hospitality as the practical shape of holy community life awaiting Christ’s return | ἀγάπη [reuse core passage NEW TERM — CRITICAL] ချစ်ခြင်းမေတ္တာ; φιλόξενος [NEW TERM] ဧည့်ဝတ်ကျေပွန်စွာဆက်ဆံခြင်း (Low) |
| Each has received a gift; good stewards of God’s varied grace | ἕκαστος..ἔλαβεν χάρισμα..οἰκονόμοι ποικίλης χάριτος Θεοῦ (4:10) | each one received a grace-gift; stewards of God’s varied grace | spiritual gifts as expressions of grace for mutual service | ”each has received a gift,” “good stewards of God’s varied grace” | Gifts (χάρισμα) flow from grace (χάρις) and are to be stewarded for others’ benefit, not personal advantage | [BASELINE REUSE] ဝိညာဉ်ဆုကျေးဇူး (Medium, “spiritual gifts”); χάρις [BASELINE REUSE] ကျေးဇူးတော် (Critical); οἰκονόμος [NEW TERM] ဘဏ္ဍာစိုး/အုပ်ထိန်းသူ (Low-Medium) |
| Do not be surprised at the fiery trial; share Christ’s sufferings and rejoice; suffer as a Christian, not ashamed | ξενίζεσθε τῇ..πυρώσει..κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν..εἰ..ὡς Χριστιανός, μὴ αἰσχυνέσθω (4:12-16) | do not be made to feel a stranger by the fiery ordeal; you share/participate in Christ’s sufferings; if as a Christian, let him not be ashamed | central passage on suffering-with-Christ as participation, not anomaly | ”do not be surprised at the fiery trial,” “you share Christ’s sufferings,” “if anyone suffers as a Christian, let him not be ashamed” | Restates and deepens “Suffering for Righteousness’ Sake”: suffering for Christ’s name is genuine participation (κοινωνία) in Christ’s own sufferings, cause for rejoicing rather than shame | πάθημα [reuse ch1 CRITICAL note]; κοινωνέω [BASELINE REUSE root] မိတ်သဟာယ (“fellowship,” Low, here intensified to active participation — Medium risk given the higher stakes of this specific usage); Χριστιανός [NEW TERM] ခရစ်ယာန် (Low, established term) |
| Judgment begins at the household of God; entrust souls to a faithful Creator | ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ..πιστῷ κτίστῃ παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν (4:17, 4:19) | the time for judgment to begin from God’s household; let them entrust their souls to a faithful Creator | judgment imagery and pastoral counsel to sufferers | ”judgment begins with the household of God,” “entrust their souls to a faithful Creator” | Present suffering within the church anticipates final judgment; sufferers are to actively entrust themselves to God as reliable Creator, not fatalistically resign themselves to impersonal cosmic process | κρίμα [NEW TERM] စစ်ကြောစီရင်ခြင်း (Medium) — cf. baseline “providence” caution against impersonal ကံ; κτίστης [NEW TERM] ဖန်ဆင်းရှင် (Medium) — must convey a personal, faithful, purposeful Creator, reinforcing baseline’s providence doctrine notes |
Chapter 5
| Term | Greek / Transliteration | Literal meaning | Semantic range | English variants | Theological meaning | Burmese rendering & risk |
|---|---|---|---|---|---|---|
| Elders…fellow elder, witness of Christ’s sufferings, partaker of the glory to be revealed | Πρεσβυτέρους..συμπρεσβύτερος..μάρτυς τῶν τοῦ Χριστοῦ παθημάτων..κοινωνός (5:1) | elders; fellow-elder; witness of Christ’s sufferings; partaker | church office terminology, Peter identifying with the eldership he addresses | ”elders,” “fellow elder,” “witness of the sufferings of Christ,” “partaker of the glory” | CORE TEXT for the “Elders and Humility” doctrine, establishing the office and its qualification (a witness of Christ’s suffering and sharer in future glory, not primarily an age-based or ordination-rank status) | πρεσβύτερος [NEW TERM] အသင်းတော်လူကြီး (Medium risk); πάθημα [reuse ch1 CRITICAL note]; δόξα [BASELINE REUSE] ဘုန်းတော် (High); κοινωνός [NEW TERM] ပါဝင်ဆက်ဆံသူ/ဝေစုခံသူ (Medium) |
| Shepherd the flock of God; oversight, not by compulsion but willingly; not for shameful gain but eagerly; not domineering but examples | ποιμάνατε τὸ..ποίμνιον τοῦ Θεοῦ, ἐπισκοποῦντες..μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως..μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως..μηδὲ..κατακυριεύοντες..ἀλλὰ τύποι γινόμενοι (5:2-3) | shepherd God’s flock; overseeing, not by compulsion but willingly; not for shameful gain but eagerly; not lording over, but becoming examples | detailed positive/negative qualification list for eldership | ”shepherd the flock of God…willingly…eagerly…not domineering, but being examples” | Defines godly eldership by contrast: willing (not compelled), selfless (not greedy), servant-hearted (not domineering), exemplary (not merely directive) — directly grounds the “Elders and Humility” doctrine | ποιμαίνω/ποίμνιον [reuse 2:25 NEW TERM] သိုးထိန်း-root; ἐπισκοπέω [reuse 2:25 NEW TERM] ကြီးကြပ်ကွပ်ကဲ-root; κατακυριεύω [NEW TERM] အုပ်စိုးဩဇာပြသခြင်း/နှိပ်ကွပ်ခြင်း (High) — must not be softened; this is the precise vice the passage forbids elders from committing |
| Chief Shepherd; unfading crown of glory | ἀρχιποίμενος..ἀμαράντινον τῆς δόξης στέφανον (5:4) | the chief/head shepherd; unfading crown of glory | Christ as the ultimate Shepherd over under-shepherds; eschatological reward imagery | ”the chief Shepherd,” “the unfading crown of glory” | Elders serve accountable to Christ, the Chief Shepherd, and are promised a lasting reward, not earthly gain | ἀρχιποίμην [NEW TERM] အကြီးအကဲသိုးထိန်း (Medium); ἀμαράντινος [reuse 1:4 NEW TERM root] မညှိုးနွမ်းနိုင်သော; δόξα [BASELINE REUSE] ဘုန်းတော် (High); στέφανος [NEW TERM] သရဖူ (Low, established term) |
| Younger, submit to elders; clothe yourselves with humility; God opposes the proud, gives grace to the humble | νεώτεροι, ὑποτάγητε πρεσβυτέροις..τὴν ταπεινοφροσύνην ἐγκομβώσασθε..ὁ Θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν (5:5) | younger ones, be subordinated to elders; tie on humility [as a garment]; God is arrayed against the proud, but gives grace to the humble | quoting Proverbs 3:34; vivid garment metaphor (ἐγκομβόομαι, to tie on an apron/cloak) | “be subject to the elders,” “clothe yourselves with humility,” “God opposes the proud but gives grace to the humble” | CORE TEXT for “Elders and Humility”: humility is a garment all believers, and especially those in authority, must deliberately put on; pride invites divine opposition, humility invites grace | ὑποτάσσω [reuse 2:13 NEW TERM] ကျိုးနွံခြင်း; ταπεινοφροσύνη [NEW TERM] စိတ်နှိမ့်ချမှု (High risk) — must be distinguished from Buddhist practices of ritualized self-effacement before monks (bowing, prostration performed as a merit-generating act toward the ordained); biblical humility here is a relational disposition toward fellow believers flowing from and inviting God’s grace (ကျေးဇူးတော် [BASELINE REUSE], Critical), not a merit-earning ritual gesture; ὑπερήφανος [NEW TERM] ဂုဏ်ယူဝါကြွားသော (Medium) |
| Humble yourselves under God’s mighty hand, casting your anxiety on him | ταπεινώθητε..ὑπὸ τὴν κραταιὰν χεῖρα τοῦ Θεοῦ..τὴν μέριμναν..ἐπιρίψαντες (5:6-7) | be humbled under God’s strong hand; having cast your anxiety [upon him] | reprises humility theme; adds pastoral care-casting imagery | ”humble yourselves…under God’s mighty hand,” “casting all your anxieties on him” | God’s sovereign hand both humbles and, in due time, exalts; anxiety is to be actively transferred to God, who personally cares | ταπεινόω [reuse root] နှိမ့်ချ- (High); μέριμνα [NEW TERM] စိုးရိမ်ပူပန်မှု (Low) |
| Adversary the devil, like a roaring lion, seeking to devour; resist, firm in faith | ἀντίδικος..διάβολος..λέων ὠρυόμενος..καταπιεῖν..ἀντίστητε στερεοὶ τῇ πίστει (5:8-9) | opponent, the devil; a roaring lion; seeking to swallow down; resist, being firm in the faith | vivid predator metaphor for spiritual warfare against a personal enemy | ”your adversary the devil prowls like a roaring lion,” “resist him, firm in your faith” | CRITICAL doctrinal term: the devil is a real, personal, malicious spiritual enemy actively opposing believers, to be resisted through firm faith, not appeased or ignored | See detailed treatment below — Critical; πίστις [BASELINE REUSE] ယုံကြည်ခြင်း (Medium) |
| Same sufferings experienced by the brotherhood worldwide; God of all grace, who called you to eternal glory, will restore, confirm, strengthen, establish after brief suffering | τὰ αὐτὰ τῶν παθημάτων..ἀδελφότητι..ὁ..Θεὸς πάσης χάριτος, ὁ καλέσας..εἰς τὴν αἰώνιον..δόξαν..ὀλίγον παθόντας..καταρτίσει, στηρίξει, σθενώσει, θεμελιώσει (5:9-10) | the same sufferings…brotherhood; the God of all grace, who called…to eternal glory…after suffering a little while, will himself restore, establish, strengthen, ground you | closing theological summary of the whole letter’s suffering theme | ”the same kind of suffering,” “the God of all grace…will restore…strengthen…establish” | Suffering is universal among believers, temporary, and purposeful — God himself personally restores and strengthens sufferers, grounding assurance in his character, not karmic fortune | πάθημα [reuse ch1 CRITICAL note]; χάρις [BASELINE REUSE] ကျေးဇူးတော် (Critical); καλέω [BASELINE REUSE] ခေါ်တော်မူသော (High); δόξα [BASELINE REUSE] ဘုန်းတော် (High); [NEW TERM] καταρτίζω/στηρίζω/σθενόω/θεμελιόω rendered as a four-verb cluster: ပြန်လည်ပြင်ဆင်ပေးခြင်း၊ တည်ကြည်စေခြင်း၊ ခွန်အားပေးခြင်း၊ အခြေခိုင်စေခြင်း (Low-Medium) |
| To him be the dominion forever and ever, amen | αὐτῷ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν (5:11) | to him [belongs] the might/dominion into the ages of the ages, amen | closing doxology | ”to him be the dominion forever and ever, amen” | Final ascription of sovereign rule to God, closing the letter’s theological argument | κράτος [NEW TERM] အာဏာစက်/ဩဇာအာဏာ (Low); αἰών [NEW TERM] ကမ္ဘာအဆက်ဆက် (Low); ἀμήν [established, per baseline 12_ai transliteration standards] အာမင် |
| Peace to all of you who are in Christ | εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν Χριστῷ (5:14) | peace to you all, the ones in Christ | closing benediction | ”peace to all of you who are in Christ” | Closing benediction, echoing 1:2’s grace-and-peace greeting | εἰρήνη [BASELINE REUSE] ငြိမ်သက်ခြင်း (Medium); ἐν Χριστῷ [related to baseline “christian_identity_in_christ” doctrine framework from Romans] |
Detailed treatment — the Devil (5:8):
- διάβολος (diabolos) — literal “slanderer, accuser.” Standard Myanmar Christian rendering: မာရ်နတ် (Mara-nat). Risk: Critical. This established rendering itself embeds a double collision: မာရ် (Mara) is the named tempter-antagonist figure in the Buddha’s enlightenment narrative (a personification of death, craving, and obstruction to liberation), and နတ် (nat) names the animistic spirit-beings of the indigenous Burmese pantheon, appeasable through ritual offering. If retained (as established Myanmar Christian usage does retain it), every occurrence must carry a translator note that the biblical devil is a real, personal, malevolent fallen angelic being who actively seeks to destroy believers’ faith (the “roaring lion” of 5:8) and is to be resisted through firm faith in Christ — not a psychologized symbol of inner passion (as in the Mara narrative) to be transcended through detachment, nor a nat-spirit to be placated, avoided, or ritually managed through offering and taboo observance.
Summary Observations for Phase 1 Step 2 (Glossary Construction)
- The book’s single highest-priority new risk category is the πάσχω/πάθημα (“suffering”) term-family, occurring in every chapter and directly colliding with the Buddhist doctrine of dukkha. This deserves the most extensive footnoting infrastructure in Phase 2.
- ἀναγεννάω (“born again”) and ἀνάστασις (“resurrection”), appearing together in 1:3, create a paired collision risk (new birth vs. samsaric rebirth; bodily resurrection vs. reincarnation) that should be taught as a matched pair.
- ἱεράτευμα/βασίλειον ἱεράτευμα (“priesthood”/“royal priesthood”) in 2:5-9 is the letter’s central ecclesiological term and must avoid all ρဟန်း (monk) vocabulary, following the baseline’s “apostle” precedent.
- ὑποτάσσω (“submit”) governs the entire household code (2:13-3:7, 5:5) and must be rendered with one consistent Burmese term across all four applications (civil authority, servants/masters, wives/husbands, younger/elders).
- 3:18-22 (Christ’s Proclamation to the Spirits) and 4:6 (gospel preached to the dead) are the hardest passages in the book, carrying acute collision risk with Burmese ancestor-merit-transfer practice; both require mandatory human theologian review and explicit safeguards against a “second chance for the dead” misreading.
- ἀγάπη (“love”), rendered with the established compound ချစ်ခြင်းမေတ္တာ, borrows the Buddhist technical term မေတ္တာ and needs the same category of distinguishing note the baseline gives to ကျေးဇူးတော် (grace) versus ကုသိုလ် (merit).
- διάβολος (“devil”), rendered with the established မာရ်နတ်, embeds a double collision (Mara + nat) requiring consistent theological notes wherever it appears.
- Terms already secured by the Romans baseline (ဘုရားသခင်, ယေရှု, သခင်, ဘုန်းတော်, ကျေးဇူးတော်, ဖြောင့်မတ်ခြင်း, ကယ်တင်ခြင်း, ထမြောက်ခြင်း, ယုံကြည်ခြင်း, သန့်ရှင်းသော, သန့်ရှင်းခြင်း, ခေါ်တော်မူသော/ခေါ်တော်မူခြင်း, ရွေးကောက်ခြင်း, ငြိမ်သက်ခြင်း, ဝိညာဉ်ဆုကျေးဇူး, တမန်တော်, အသန့်ရှင်းသောဝိညာဉ်တော်, အဖ, ပရောဖက်, တစ်ပါးအမျိုးသား, အပြစ်, တိုက်တွန်းနှိုးဆော်ခြင်း, မိတ်သဟာယ, ဘုရားသခင်၏တန်ခိုးတော်) recur throughout 1 Peter and must be reused exactly with no deviation.
End of 07_semantic_analysis.md