Linguistic Gap Analysis — 1 Peter, English Language Package

Scope and Method

This analysis executes PRD Phase 1 Step 8 for 1 Peter. As with the Romans baseline, English is simultaneously the source and destination language for this Language Package; there is no cross-language lexical gap in the ordinary sense. The “gap” analyzed here is the gap within contemporary English itself between (a) the term or image a faithful rendering of Peter’s Greek requires and (b) the meaning contemporary English-speaking readers will actually, confidently supply from secular usage, legal/political usage, denominational contest, or sheer obsolescence. This document builds directly on 07_semantic_analysis.md and 08_core_glossary.md and must not contradict translation_memory.json or bible_term_registry.json (Romans baseline) wherever a term is reused unchanged.

Coverage spans all five chapters of 1 Peter, organized around the eight curriculum doctrines, with the core passage (1:3-9) treated as the theological anchor rather than the analytic boundary.

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Part 1: Doctrine Vocabulary Matrix

For each curriculum doctrine: the available English rendering(s), their specific weaknesses, and the recommended mitigation strategy.

1. The Living Hope of the Resurrection (core passage: 1:3-9; also 1:21, 3:15, 3:21)

Available English Terms	Weakness	Recommended Strategy
”hope”	FALSE-FRIEND DRIFT: contemporary “hope” means wishful, unguaranteed optimism (“I hope so,” “fingers crossed,” “hope for the best”), completely detached from a specific, secured object.	Never leave “hope” unmodified on first use. Always pair with “living” and immediately anchor it to the resurrection as a historical, completed fact (“hope” here means certain expectation grounded in something that already happened, not a wish about something that might).
“living hope”	The modifier “living” is doing real theological work (contrasting a “living” hope with hopes that die), but contemporary readers may hear it as mere intensifying decoration (“a really strong hope”) rather than as literally tied to the living, risen Christ.	Gloss explicitly: “living” = grounded in a Person who is, right now, alive. Do not let the phrase pass as idiom.
”born again”	CRITICAL: politically/culturally coded in American English as an evangelical voting-bloc/cultural-identity marker; also risks a reincarnation-like “repeatable birth” misreading.	Restore the plain sense (one-time, God-initiated, monergistic new birth) and explicitly name and set aside the partisan coding before using the phrase in any lesson content.
”resurrection”	Reused Critical/High baseline term; post-Christian culture treats it as metaphor/myth, reinforced by commercialized “Easter” imagery.	State plainly as historical fact per baseline rule; note that in 1 Peter the resurrection is not one doctrine among others but the explicit causal ground of “living hope” (1:3) — the chain “resurrection → living hope → inheritance” must be kept visibly intact.
”inheritance”	Reduced by contemporary usage (inheritance tax, family estate disputes) to a cold financial-legal transaction.	Tie explicitly to relational family belonging (cf. baseline “adoption” doctrine); stress “imperishable, unfading, kept in heaven” as the corrective to the financial frame.
”foreknowledge”	CRITICAL: secular sense (mere advance information, as in medical “prognosis” or insider trading) reduces this to passive awareness; also a live Calvinist/Arminian battleground.	State this curriculum’s reading (active, purposive foreknowing, not bare foresight) and explicitly acknowledge the range of views per denominational-transparency rule.

Gap identified: English has no single word that combines “certainty,” “future orientation,” and “joy” the way ἐλπίς functions across 1:3-9. “Hope” alone under-delivers on certainty; “assurance” over-delivers on present tense; “expectation” is flat and clinical. Recommendation: retain “living hope” as the fixed compound term (per baseline consistency rule for high-use passages) and never substitute a synonym once introduced.

2. Suffering for Righteousness’ Sake (1:6-7, 2:19-20, 3:14-17, 4:1, 4:12-19)

Available English Terms	Weakness	Recommended Strategy
”trial(s)“	Legal-courtroom connotation risks a judicial-ordeal reading rather than a providential refining process; also flattens the trial/temptation ambiguity in πειρασμός.	Specify “testing that proves genuineness” on first use; keep the gold-refining image (1:7) visibly attached every time “trial” recurs.
”fiery trial”	Contemporary idiom (“a fiery trial by media/public opinion”) is purely figurative and detached from real persecution; also risks readers missing the deliberate echo of 1:7.	Explicitly cross-reference 1:7’s refining fire whenever 4:12 is treated; state the real historical severity of Roman-era hostility.
”suffering for righteousness’ sake” / “suffer as a Christian"	"Christian” is now a broad, often politically coded demographic label; contemporary readers may substitute culture-war identity politics for Peter’s specific, costly, name-bearing social reproach.	Note the word’s own origin as a mocking outsider label (Acts 11:26); restore the sense of real social cost for bearing Christ’s name specifically, not generic cultural affiliation.
”give an answer” / “apologia” / “defense”	FALSE FRIEND: modern “apology” means expressing regret — nearly the opposite sense.	Explicitly flag the false-friend risk every occurrence; note this is the root of “apologetics,” a reasoned defense, not contrition.
”endure”	Athletic-endurance associations are a mild asset but can detach the virtue from grace-dependence, implying self-help grit.	Keep endurance explicitly tied to Christ’s own pattern (2:21) and Spirit-enablement, not raw willpower.

Gap identified: there is no single contemporary English word for “suffering that is simultaneously unjust, socially humiliating, and spiritually meaningful” — English forces a choice between clinical (“hardship”), victim-centered (“trauma”), or stoic (“endurance”) framings, none of which alone carries Peter’s full theological weight. Recommendation: use “suffering for righteousness’ sake” as a fixed compound phrase (never abbreviated to bare “suffering”) to keep the cause (righteousness) and not merely the fact of suffering in view.

3. The Church as a Holy and Royal Priesthood (2:4-10)

Available English Terms	Weakness	Recommended Strategy
”holy priesthood” / “royal priesthood”	CRITICAL DENOMINATIONAL CONTEST: foundational Reformation “priesthood of all believers” proof-text vs. Catholic/Orthodox/Anglican retained ordained priesthood.	State this curriculum’s reading explicitly (every believer shares priestly access and offers spiritual sacrifice) and transparently note that other major English-speaking Christian traditions read this alongside, not as abolishing, a distinct ordained priesthood.
”holy nation”	Risk of assimilation to the contested contemporary political label “Christian nationalism.”	Explicitly clarify: transnational, spiritual people, not a political nation-building program or ethnic-national identity.
”a people for his own possession"	"Possession” carries ownership-of-persons overtones, uncomfortably adjacent to the letter’s own household-slavery passage.	Reframe relationally (“treasured,” “beloved”) rather than transactionally; note the sensitivity explicitly given proximity to 2:18-20.
”living stone(s)” / “cornerstone”	Without Isaiah 28:16/Psalm 118:22 background, reads as merely decorative poetic metaphor.	Supply the OT quarry/temple-building background explicitly; do not assume readers recognize the citation.
”household of God” / “spiritual house”	Carries the full weight of the baseline’s Critical “church” doctrine risk (institutional decline, scandal) even though the word “church” never appears in 1 Peter’s English text.	Apply baseline church-doctrine cautions to every one of these images, not only to the word “church” itself.

Gap identified: English has no word that functions the way ἱεράτευμα does — simultaneously priestly, corporate, and lay. “Priesthood” alone imports (for many readers) a professional-clergy connotation exactly backwards from Peter’s point. Recommendation: always pair “priesthood” with a corporate modifier (“the whole church as a…”; “every believer, together, as…”) to block the professional-clergy misreading before it forms.

4. Submission to Authority and Christlike Endurance (2:13-3:7, 5:5)

Available English Terms	Weakness	Recommended Strategy
”submit” / “submission”	CRITICAL: the single most contemporarily loaded term in the letter — BDSM terminology, coercive-control/domestic-abuse-awareness discourse, general anti-hierarchy cultural suspicion.	State the voluntary, Christ-patterned, non-coercive sense and its explicit limits (never sanctioning abuse) every single time the term recurs — no single blanket disclaimer suffices given the term’s recurrence across four distinct relational spheres (civic, household-slavery, marital, generational).
“servants” / “household slaves”	CRITICAL: historically weaponized by pro-slavery apologists to justify trans-Atlantic chattel slavery.	Mandatory theologian review; explicitly distinguish ancient Greco-Roman household slavery from chattel slavery; never present as unqualified endorsement of submission to unjust power.
”gentle and quiet spirit”	Contemporary gender-role discourse hears “quiet” as silencing/suppression of voice and agency.	Distinguish inner tranquility/trust in God (a positive, active virtue) from externally imposed silence.
”weaker vessel”	Feminist-critique sensitivity; risk of hearing a claim of intellectual/moral/spiritual inferiority.	Reframe as relative physical strength/social vulnerability; keep the immediately adjoining “co-heirs” equal-standing clause visibly attached.
”honor the emperor” / civic submission (2:13-17)	Contemporary readers filter all government-authority language through highly polarized, partisan political lenses.	Keep the focus on the general principle (respect for legitimate civic order for the Lord’s sake) without importing any specific contemporary political controversy.

Gap identified: there is no neutral contemporary English word for “voluntary, freely chosen self-ordering under another for Christ’s sake” that does not also carry connotations of either coercion or servility. “Submit” is the least-bad available option but requires the heaviest and most repeated fencing of any term in this letter. Recommendation: never use “submit” without an immediately adjacent clause restating voluntariness and citing Christ’s own pattern (2:21-23).

5. Christ’s Substitutionary Suffering (1:18-19, 2:21-25, 3:18)

Available English Terms	Weakness	Recommended Strategy
”ransomed” / “redeemed”	Dominated by kidnapping/hostage-crisis news association; risks picturing God as captor demanding payment.	Explicitly distinguish from criminal-extortion transaction: God is the gracious purchaser, not the captor; the former futile way of life is the bondage.
”a lamb without blemish or spot”	Requires OT Passover/Isaiah 53 background almost entirely absent for contemporary readers; risk of Easter-marketing/cute-animal trivialization.	Supply Exodus 12 and Isaiah 53 background explicitly; name and set aside the greeting-card association.
”bore our sins … on the tree”	Risk of flattening into generic “solidarity/empathy” language rather than vicarious substitution.	State explicitly as substitution (he bore what was ours to bear), citing Isaiah 53:4,12 directly.
”by his wounds you have been healed”	CRITICAL: foundational Word of Faith/prosperity-gospel proof-text for guaranteed physical healing, in tension with the passage’s own sin-and-restoration context and with 1 Peter’s larger treatment of unrelieved suffering.	Mandatory theologian review; state this curriculum’s reading (primarily spiritual restoration from sin) and transparently note the range of views, including the physical-healing reading, without dismissing it contemptuously.
”Shepherd and Overseer”	ἐπίσκοπος’s later “bishop” development is a live polity flashpoint.	Clarify this describes Christ’s own headship here, distinct from the human-elder-office question addressed later (5:1-4).
“sprinkling with his blood”	Requires Exodus 24 covenant-ratification background; absent that, risks horror-genre misreading.	Supply the Sinai covenant-ceremony background explicitly before any use.

Gap identified: English “substitution” itself is a cold, transactional-sounding legal/business word (substitute teacher, product substitution) that under-delivers the personal, costly, loving character of the doctrine. Recommendation: pair “substitutionary” with concrete narrative language (“he took what was ours so we could have what was his”) rather than relying on the abstract noun alone.

6. Holiness in Conduct (1:14-16, 2:1-2, 2:11-12, 3:8-12, 4:1-11)

Available English Terms	Weakness	Recommended Strategy
”holy” / “holiness”	Reused High-risk baseline term; survives mainly in negative idiom (“holier-than-thou”) or content-free exclamation (“holy cow!”).	Re-teach from the ground up each time; anchor directly to the Leviticus 19:2 citation (1:16) as the term’s controlling definition.
”pure spiritual milk”	Genuine Greek ambiguity (rational/word-related); published English translations diverge.	Flag the range explicitly per the ambiguity-handling rule rather than silently picking one rendering.
”love covers a multitude of sins”	Secular idiom “love is blind” risks displacing the proverb’s point (deliberate, forgiving church-community love) with romantic self-delusion.	Explicitly distinguish from the romantic idiom; anchor to Proverbs 10:12 and church-community context.
”exiles” / “sojourners” / “strangers”	Contemporary immigration-policy discourse is highly charged; risk of partisan political importation.	Frame explicitly as spiritual status (temporary citizenship awaiting a heavenly homeland), not commentary on any contemporary immigration debate.
”conduct yourselves honorably among the Gentiles”	Gentiles/ethnē here = pagan society generally, not the Jew/Gentile covenant category; readers moving from Romans study will default to the wrong referent.	Explicitly flag the intra-corpus divergence (see Part 2 below); prefer “outsiders” or “pagan society” with a clarifying note.

Gap identified: no single contemporary English word captures “visible, distinctive, God-referred conduct lived out among a watching, often hostile public” — “holiness” alone reads as private piety, “good behavior” is too thin. Recommendation: consistently pair “holy conduct” with “among the nations/outsiders” language to keep the public, observed dimension visible.

7. Elders and Humility (5:1-5)

Available English Terms	Weakness	Recommended Strategy
”elders”	Competing episcopal/presbyterian/congregational polity associations; generic secular usage (“community elder”) and other traditions’ technical usage (Mormon “Elder,” Jehovah’s Witness “elders”) multiply competing associations.	Clarify the specific pastoral-oversight sense (shepherding, exercising oversight willingly) without adjudicating any particular tradition’s polity structure.
”crown of glory”	Evokes royal monarchy or beauty-pageant imagery rather than the ancient athletic victor’s wreath.	Gloss explicitly as an athletic victor’s crown, not a royal or cosmetic one.
”clothe yourselves with humility”	Vivid apron/servant-garment image is lost in flat English; contemporary self-branding culture codes “humility” as low self-worth.	Unpack the clothing metaphor (tying on a servant’s garment, echoing John 13) and distinguish deliberate chosen service from low self-esteem.
”domineering” / “shepherd… not under compulsion”	Contemporary leadership discourse (corporate “servant leadership” branding) risks flattening this into secular management theory divorced from accountability to Christ, “the chief Shepherd.”	Keep explicitly Christ-referred: elders answer to the Shepherd, not merely to best-practices leadership theory.

Gap identified: English “humility” carries a mild but real negative connotation (weakness, low status) absent from the Greek’s positive, deliberately chosen posture of strength exercised in restraint. Recommendation: consistently gloss “humility” as a chosen posture of strength, not an admission of inferiority.

8. Christ’s Proclamation to the Spirits (3:18-22)

Available English Terms	Weakness	Recommended Strategy
”spirits in prison” / “he…proclaimed”	CRITICAL: the letter’s single most contested passage — fallen-angel (“Watchers”), Noah’s-generation-human-dead, and Christ’s-descent-to-Hades readings all live among English-speaking traditions.	Mandatory theologian review; present the range of major interpretive options explicitly; state what all major readings affirm (Christ’s triumphant sovereign authority over every spiritual power) rather than silently adopting one.
”baptism…now saves you” / “an appeal to God for a good conscience”	CRITICAL DENOMINATIONAL CONTEST: sacramental (instrumental) vs. non-sacramental (symbolic pledge) readings of baptismal efficacy sharply divide English-speaking Christian traditions.	Mandatory theologian review; state this curriculum’s reading and transparently acknowledge the other major reading, per baseline denominational-transparency rule.
”the gospel…preached…to the dead” (4:6)	Intersects the same interpretive cluster; risk of being read as a general offer of post-mortem salvation to all the unevangelized dead.	Flag as connected to 3:19 and requiring the same range-of-views treatment; do not resolve the ambiguity by default in either direction.
”he descended into hell” (Apostles’ Creed association)	Many readers recite this creedal line without knowing 1 Peter 3:19 is a main proof-text behind it; risk of importing later medieval “hell” imagery not present in the Greek.	Note the creedal connection explicitly as background, while distinguishing the passage’s own vocabulary from later developed doctrines of hell.

Gap identified: this is the letter’s one passage where the gap is not primarily lexical but genuinely exegetical — English translation choices themselves (not merely reader background) diverge across published Bible versions. Recommendation: this is the strongest candidate in the whole letter for the ambiguity-handling rule’s full application — present, do not silently resolve.

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Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (concepts 1 Peter needs that English has no ready single word for)

Concept	Why English Lacks a Ready Word	Mitigation
ζῶσα ἐλπίς as a single fused concept (certainty + futurity + joy)	“Hope” alone signals uncertainty; no English noun combines guaranteed-future-outcome with felt joy the way this compound does.	Retain “living hope” as a fixed technical compound, always glossed together, never split or paraphrased differently across documents.
ὑπογραμμός (a literal tracing-copy for children learning to write)	Modern “example” is generic and weak; English has no everyday word for a literal writing-template to be traced over.	Supply the image explicitly (“a pattern to trace, the way a child traces letters”) rather than relying on “example” alone.
δοκίμιον’s metallurgical refining sense	”Tested” now defaults to academic exam connotations; no everyday English word retains the gold-furnace image on its own.	Always pair “tested genuineness” with the explicit gold-and-fire image from 1:7.
ἱεράτευμα as simultaneously priestly AND corporate/lay	”Priesthood” alone imports professional-clergy connotations for most readers.	Always modify with corporate language (“the whole church, together, as a…”) per Part 1 §3 above.
The ancient household-slavery social category (οἰκέται) as distinct from chattel slavery	English “slave/servant” today are irreversibly shaped by trans-Atlantic slavery’s specific horrors; no neutral English word exists for the ancient institution that doesn’t either sanitize it or import the wrong historical referent.	Explicit historical-distinction paragraph required at every occurrence (2:18-20); mandatory theologian review.

2.2 Crowded Semantic Neighborhoods (terms that need active “fencing” because a strong competing sense already occupies the same word)

These are cases where the destination-language word already exists and is common — the risk is not unfamiliarity but a strong, ready, wrong neighbor meaning crowding out the correct one.

Term	Competing Occupant of the Word-Space	Fencing Strategy
”submit”/“submission”	BDSM/coercive-control discourse; general anti-hierarchy sentiment	State voluntariness + Christ-pattern + hard limit against abuse every occurrence (see baseline priority-order rule: denominational-contest terms require transparency regardless of tier)
“ransomed”	Kidnapping/hostage-crisis news framing	Explicit “gracious purchaser, not captor” reframing every occurrence
”born again”	American evangelical political/cultural identity branding	Name and set aside the partisan coding explicitly before restoring the plain sense
”elders”	Generic secular usage; other religious traditions’ technical usage (LDS, JW)	Specify “pastoral oversight” sense without adjudicating polity
”Gentiles” (in 1 Peter specifically)	The Romans covenant-category sense already anchored in readers’ minds from prior curriculum study	This is an intra-corpus crowding risk unique to a pipeline that has already produced a Romans package — flag explicitly as a “false friend against your own prior lesson,” escalated to High risk for this reason alone
”apologia”/“give an answer"	"Apology” = expressing regret	State the false-friend reversal explicitly; this is a near-total inversion, not a partial drift
”crown of glory”	Royal monarchy / beauty-pageant crown imagery	Gloss as athletic victor’s wreath specifically
”weaker vessel”	Feminist-critique sensitivity around claims of inferiority	Reframe as relative strength/vulnerability + adjoining “co-heirs” equality clause
”holy nation"	"Christian nationalism” as a live, contested contemporary political label	Explicit transnational/spiritual clarification, no political program implied
”possession” (a people for his own possession)	Ownership-of-persons overtones, compounded by proximity to the servants/slaves passage	Relational reframing (“treasured,” “beloved”), explicit sensitivity note

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Part 3: Transliteration vs. Paraphrase Decisions

Since destination = source language, “transliteration” here means retaining a technical/traditional English theological term as-is (with mandatory gloss), while “paraphrase” means favoring a fuller explanatory rendering over a single traditional word. Decisions below extend the baseline’s existing transliteration choices (e.g., “Abba,” “Messiah”) to 1 Peter-specific terms.

Term	Decision	Rationale
”born again”	Retain traditional phrase (transliteration-equivalent), mandatory gloss every use	The phrase is too embedded in English hymnody, liturgy, and even secular pop-culture reference to abandon; must be actively defended against its political coding rather than replaced with a paraphrase like “made new,” which would break consistency with the wider English Bible tradition
”living hope”	Retain as fixed compound, no paraphrase substitution	Core-passage anchor term (1:3); per baseline consistency rule for high-use passages, must render identically across all documents
”royal priesthood” / “holy priesthood”	Retain traditional phrase, mandatory denominational-transparency gloss	Established English Bible-translation-tradition wording (echoing Exodus 19:6 in virtually every major English version); paraphrase would sever the deliberate OT echo
”spirits in prison”	Retain traditional phrase, not simplified paraphrase, mandatory range-of-views treatment	Simplifying to a single interpretive paraphrase (e.g., “the fallen angels” or “the dead of Noah’s day”) would silently resolve a genuinely disputed question; retaining the ambiguous traditional English phrasing preserves the interpretive options for the reader to weigh
”an appeal to God for a good conscience”	Retain full traditional phrase over shorter paraphrase (“a pledge,” “a promise”)	The fuller phrase carries the conscience-before-God dimension a shorter paraphrase would lose, and matches most published English Bible translations
”sprinkling with his blood”	Retain traditional phrase, mandatory OT background supplied	A paraphrase like “cleansed by his sacrificial death” would lose the specific Exodus 24 covenant-ratification ceremony image the traditional phrase preserves
”a lamb without blemish or spot”	Retain traditional phrase, mandatory OT/Isaiah 53 background supplied	Paraphrasing to “a perfect sacrifice” loses the deliberate Passover/Isaiah 53 lamb imagery
”weaker vessel”	Offer traditional phrase alongside a softer paraphrase gloss (“weaker partner”)	Unlike the terms above, this is a case where a documented alternate rendering already exists across published English Bible translations (per the ambiguity-handling rule) and both should be presented, with the reframing notes in Part 1 §4 attached to either choice
”pure spiritual milk”	Present both possible renderings (“pure spiritual milk” / “the pure milk of the word”)	Genuine translation-level ambiguity in published English Bibles; per ambiguity-handling rule, note the range rather than silently picking one
”Abba” (cross-reference, not in 1 Peter but relevant to “Father,” 1:17)	N/A for this letter — 1 Peter does not use “Abba”; note only to avoid false cross-application from the Romans package	1:17’s “Father” language should not automatically import Romans 8:15’s Abba-intimacy note without independent verification it applies
”kiss of love”	Retain traditional phrase, mandatory cultural-distance gloss	Paraphrasing to “a warm greeting” loses the historically specific ancient practice; better to retain and explain than to modernize away

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Part 4: Ranked List of 1 Peter’s Highest-Risk Ambiguities

Ranked by combined severity of (a) likelihood of confident misreading, (b) doctrinal weight, and (c) breadth of denominational or cultural contest. All Critical-tier items require mandatory human theologian review per doctrine_risk_registry.json and 12_ai_translation_requirements.md routing conventions.

1. “Submit” / submission language across four relational spheres (2:13, 2:18, 3:1, 3:22, 5:5) — Highest combined risk in the letter: recurs more often than any other Critical term, intersects contemporary abuse-awareness discourse most acutely, and carries a live complementarian/egalitarian denominational split. A single upfront disclaimer is insufficient; every recurrence needs its own restatement of voluntariness and Christ’s pattern.

2. “Servants”/household slaves (2:18-20) — Uniquely fraught historical weaponization (pro-slavery apologetics) makes this the letter’s most reputationally sensitive passage for a contemporary American audience specifically; silence or under-explanation risks the curriculum appearing to endorse a historical evil.

3. “Spirits in prison” / Christ’s proclamation to the dead (3:19; cf. 4:6) — The letter’s single most exegetically contested passage across the whole of English-speaking Christian tradition; multiple mutually exclusive readings are each held by substantial traditions, and most lay readers do not know this passage underlies a line in the Apostles’ Creed they may recite weekly.

4. “Baptism…now saves you” (3:21) — A major, live sacramental-theology proof-text; Catholic/Orthodox/Lutheran instrumental readings vs. Baptist/free-church symbolic-pledge readings represent one of the sharpest denominational divides in English-speaking Christianity, directly engaged by this specific verse.

5. “By his wounds you have been healed” (2:24) — Foundational Word of Faith/prosperity-gospel proof-text in direct tension with its own context (sin, not sickness) and with the letter’s larger unresolved-suffering theology (4:12-19); high potential for confident misapplication toward guaranteed physical healing.

6. “Born again” (1:3, 1:23) — Not exegetically contested like items 3-5, but carries the highest cultural interference of any term in the letter: American political/cultural coding is so strong that many readers will process the phrase as a demographic label before processing it as theology.

7. “Foreknowledge” (1:2, 1:20) — Continuous with the baseline’s Critical providence/election cluster; the Calvinist/Arminian causal-weight dispute is live and substantial, though less acute in day-to-day reader confusion than items 1-6.

8. “Holy priesthood” / “royal priesthood” (2:5, 2:9) — Foundational Reformation proof-text; denominational stakes are high but the misreading risk is lower than items 1-7 because most readers, even without resolution, will not actively mis-apply the text in a way that causes personal or pastoral harm.

9. “Gentiles” (2:12, 4:3) — intra-corpus false friend against prior Romans study — Uniquely a pipeline-specific risk: readers who studied the Romans package will have strongly anchored the Jew/Gentile covenant sense and must be actively redirected to 1 Peter’s “pagan society generally” sense.

10. “Weaker vessel” (3:7) — Real contemporary sensitivity but lower doctrinal stakes and a comparatively well-established alternate rendering (“weaker partner”) already exists in published English Bibles, making mitigation more straightforward than items above.

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Cross-Reference Notes

• All risk tiers, review routing, and reused-term renderings in this document conform exactly to translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json (Romans baseline) and their 1 Peter extensions in 07_semantic_analysis.md and 08_core_glossary.md.
• No new destination-language renderings are introduced in this document beyond what is already recorded in the 1 Peter term registry; this document’s purpose is strategic (gap/fencing/transliteration analysis), not lexicographic.
• Per the baseline’s escalation rules, items ranked 1-7 above require mandatory human theologian review on every occurrence; items 8-10 require, at minimum, native-speaker review with explicit transparency notes.