Cross-Reference Analysis
09 — Cross-Reference and Theme Analysis: 1 Peter
Method and Scope
This matrix covers every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every direct parallel to the Romans Language Package curriculum found across all five chapters of 1 Peter, first to last. Citations are normalized to the “Book Chapter:Verse” format used throughout this pipeline (e.g., “Isaiah 28:16,” “Genesis 15:6,” “1 Peter 2:6,” “Romans 9:33”) so that Phase 2 processing can programmatically match cross-references. Chapters or sections with no new cross-reference load are explicitly noted as reviewed rather than omitted.
Translation-sensitivity ratings reuse the risk tiers established in the baseline doctrine_risk_registry.json (Critical / High / Medium / Low) and the Filipino renderings already fixed in 07_semantic_analysis.md / 08_core_glossary.md. This document does not propose new renderings; it flags where existing renderings must be held consistent across quotation boundaries, and — most importantly — across the Romans curriculum, since several OT texts are quoted or echoed in both letters.
Part A — Chapter-by-Chapter Cross-Reference Matrix
Chapter 1
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Peter 1:1-2 | Elect exiles, Trinitarian ground of calling, covenant sprinkling | Peter (author); scattered believers of Asia Minor | Allusion: Deuteronomy 7:6 (God’s chosen people); direct sacrificial-covenant background: Exodus 24:3-8 (Moses sprinkles covenant blood on the people) | High — “pagwisik ng dugo ni Jesu-Kristo” (sprinkling of the blood) requires the Exodus covenant-ratification background to be taught explicitly, not read as a vague metaphor; “pagkahirang” (election) must match Romans 9-11’s election vocabulary exactly (baseline reuse) |
| 1 Peter 1:3 | Living hope grounded in the resurrection | Jesus Christ (risen); God the Father | NT parallel: Romans 6:4-5, Romans 8:11 (resurrection as ground of new life); OT background: Psalm 16:9-11 (hope beyond death, later applied to Christ’s resurrection in Acts 2:25-28, outside this pipeline but doctrinally cognate) | High — “buhay na pag-asa” is new and core-doctrine-bearing; “pagkabuhay na mag-uli” (resurrection) MUST match the baseline Romans rendering exactly, since this is the same Greek term (ἀνάστασις) underlying both curricula’s central hope-doctrine |
| 1 Peter 1:11 | Spirit of Christ predicting sufferings and glories | Jesus Christ (pre-incarnate, by the Spirit); OT prophets | OT background pattern fulfilled: Psalm 22 (suffering), Isaiah 53 (suffering and subsequent exaltation) | High — must retain full Trinitarian/Christological precision (“Espiritu ni Kristo”); do not render as a generic “prophetic spirit” |
| 1 Peter 1:15-16 | Command to be holy | God (Yahweh); believers | Direct OT quotation: Leviticus 11:44-45; Leviticus 19:2; Leviticus 20:7 (“Be holy, for I am holy”) | Medium — mark clearly as a direct quotation in Phase 2 formatting; “banal” (baseline reuse) applies to every believer, reinforcing the non-elite reading needed elsewhere in this letter (2:5, 2:9) |
| 1 Peter 1:17 | Reverent fear of the impartial Judge-Father | God the Father | Allusion: Deuteronomy 10:17 (God shows no partiality); Psalm 89:26 (God as Father) | Medium — “banal na takot” must be distinguished from superstitious fear of spirits/ancestors, per 07/08 notes |
| 1 Peter 1:18-19 | Redemption by precious blood; unblemished Lamb | Jesus Christ (the Lamb) | Typology: Exodus 12:5, Exodus 12:21 (Passover lamb, without blemish); Isaiah 53:7 (silent lamb led to slaughter); Leviticus 22:19-25 (unblemished sacrificial requirement) | High — “tubos/tinubos” (redeemed) must retain “payment made on the believer’s behalf,” parallel to the baseline’s grace/utang na loob caution — this ransom creates no repayable debt; the lamb imagery requires explicit OT Passover/sacrificial teaching |
| 1 Peter 1:20 | Christ foreknown before creation | Jesus Christ; God the Father | NT parallel: Romans 8:29 (foreknowledge); Ephesians 1:4 (outside this pipeline) | Medium |
| 1 Peter 1:23-25 | Imperishable seed of the living word, contrasted with perishable flesh | — | Direct OT quotation: Isaiah 40:6-8 (“All flesh is like grass, and all its glory like the flower of grass…”) | Low — standard citation; must be formatted as a marked quotation, not paraphrase, in Phase 2 output |
Chapter 2
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Peter 2:3 | Tasting the Lord’s goodness | God/the Lord | Allusion: Psalm 34:8 (“Oh, taste and see that the LORD is good”) | Low — note this Psalm recurs at 1 Peter 3:10-12; “Panginoon” must render consistently across both occurrences |
| 1 Peter 2:4-5 | Living Stone; spiritual house; holy priesthood | Jesus Christ | Sets up the stone catena completed in 2:6-8; priesthood background: Exodus 19:6 | Critical — see priesthood note below (2:5, 2:9) |
| 1 Peter 2:6 | Cornerstone quotation | Jesus Christ | Direct OT quotation: Isaiah 28:16 (“Behold, I am laying in Zion a stone…”) | High — SHARED QUOTATION WITH ROMANS. Romans 9:33 and Romans 10:11 both quote Isaiah 28:16. Rendering-consistency rule: the Filipino wording of this verse must be identical (or minimally variant only for grammatical necessity) across the Romans and 1 Peter translation memories. See Part B, Rule 1. |
| 1 Peter 2:7 | Rejected stone becomes cornerstone | Jesus Christ; “the builders” | Direct OT quotation: Psalm 118:22 (“The stone that the builders rejected has become the cornerstone”) | Medium — same quotation is echoed in Romans 9:33’s combined citation; consistency rule applies (Part B, Rule 1) |
| 1 Peter 2:8 | Stone of stumbling | Jesus Christ; the disobedient | Direct OT quotation: Isaiah 8:14 (“a stone of stumbling, and a rock of offense”) | High — SHARED QUOTATION WITH ROMANS. Romans 9:32-33 quotes the same combined Isaiah 8:14 / Isaiah 28:16 text. Consistency rule required (Part B, Rule 1). |
| 1 Peter 2:9-10 | Chosen race, royal priesthood, holy nation, God’s own possession; former non-people now shown mercy | Church/believers | Direct OT quotation/allusion: Exodus 19:6 (kingdom of priests, holy nation); Isaiah 43:20-21 (a people formed for myself); Hosea 2:23 and Hosea 1:9-10 (once not my people, now God’s people; once no mercy, now mercy) | Critical — “banal/harianong pagkapari” (holy/royal priesthood) collides directly with the Filipino term for the ordained Catholic priesthood; mandatory teaching note required every occurrence (see 08_core_glossary.md Critical summary). ADDITIONALLY: Hosea 2:23/1:9-10 is the same OT text Romans 9:25-26 quotes for the Gentile-inclusion argument. Rendering-consistency rule required (Part B, Rule 2). |
| 1 Peter 2:11 | Sojourners and exiles | Believers; Abraham (typological forebear) | Allusion: Genesis 23:4 (Abraham, “a sojourner and foreigner”); Psalm 39:12; Leviticus 25:23 | Medium — reuse of 1:1 motif; affirm the Filipino OFW/diaspora cultural resonance per 07/08 notes |
| 1 Peter 2:12 | Day of visitation | — | Allusion: Isaiah 10:3 (“the day of punishment/visitation”) | Low |
| 1 Peter 2:13-17 | Submission to civil authority | Emperor/governors | NT parallel: Romans 13:1-7 (submission to governing authorities) — near-identical theme and structure, independent composition | High — DIRECT DOCTRINAL PARALLEL WITH ROMANS. Consistency rule required for ὑποτάσσω / “pasakop” and surrounding authority-submission vocabulary (Part B, Rule 3). |
| 1 Peter 2:18-20 | Submission of household servants; unjust suffering commended | Household servants | Anticipates Christ’s own pattern in 2:21-23 | High |
| 1 Peter 2:21-23 | Christ’s silent, righteous suffering as pattern | Jesus Christ | Direct OT quotation: Isaiah 53:9 (“He committed no sin, neither was deceit found in his mouth” — 2:22); allusion: Isaiah 53:7 (“when he was reviled, he did not revile in return” — 2:23) | Critical/High — this is the letter’s primary Suffering Servant citation; must be taught with full Isaiah 53 background |
| 1 Peter 2:24 | Substitutionary bearing of sin; healing by his wounds | Jesus Christ | Direct OT quotation: Isaiah 53:4-5, 12 (“he himself bore our sins,” “by his wounds you have been healed”); typology: Deuteronomy 21:23 (“cursed is everyone who is hanged on a tree”) | Critical — doctrinal center of Christ’s Substitutionary Suffering; must retain the sacrificial, forensic sin-bearing sense in full (per 08_core_glossary.md #62) |
| 1 Peter 2:25 | Straying sheep returned to the Shepherd | Jesus Christ (Shepherd) | Direct OT quotation/allusion: Isaiah 53:6 (“All we like sheep have gone astray”); Ezekiel 34:11-16 (God himself seeking his scattered sheep); Psalm 23 | High — “tagapangasiwa” (overseer) must avoid “obispo” per 08 note; anticipates the Elders and Humility shepherd imagery of chapter 5 |
Chapter 3
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Peter 3:1-6 | Wives’ submission; Sarah’s example | Sarah; Abraham | Allusion/typology: Genesis 18:12 (Sarah calling Abraham “lord”); the broader Genesis narrative of Sarah’s household conduct | High — same authority/gender sensitivity flagged in 07/08; must not be used to justify enduring abuse |
| 1 Peter 3:7 | Husbands honoring wives as co-heirs of grace | — | NT parallel: Romans’ “adoption”/joint-heir theology (Romans 8:17, “heirs with Christ”) — conceptual, not direct quotation | Medium |
| 1 Peter 3:10-12 | Direct quotation on seeking peace and righteous living | — | Direct OT quotation: Psalm 34:12-16 | Medium — same Psalm as 2:3’s allusion; “Panginoon” rendering must remain consistent across both citations from Psalm 34 |
| 1 Peter 3:14 | Do not fear what they fear | — | Allusion: Isaiah 8:12 (“Do not fear what they fear, nor be in dread”) | Medium |
| 1 Peter 3:15 | Honor Christ the Lord as holy | Jesus Christ | Allusion: Isaiah 8:13 (LXX: “sanctify the LORD himself”) — an OT text addressed to YHWH applied directly to Christ | High — CHRISTOLOGICAL PARALLEL WITH ROMANS. This is the same interpretive move Romans 10:9-13 makes in applying Joel 2:32 (“everyone who calls on the name of the Lord”) to Jesus. Consistency rule required: “Panginoon” must retain the same exclusive, supreme force in both applications (Part B, Rule 4). |
| 1 Peter 3:18-21 | Christ’s substitutionary death; Noah typology; baptism as antitype | Jesus Christ; Noah; “spirits in prison” | Direct historical background: Genesis 6-8 (the flood, the ark, eight persons saved) | Critical (multiple sub-entries — see 3:18, 3:19, 3:20-21 in 08_core_glossary.md Critical summary); extreme Filipino syncretism risk given Undas/purgatory-prayer practices |
| 1 Peter 3:22 | Christ at God’s right hand; angels and authorities subjected | Jesus Christ | Direct OT quotation/allusion: Psalm 110:1 (“Sit at my right hand, until I make your enemies your footstool”) | High — SHARED ALLUSION WITH ROMANS. Romans 8:34 makes the identical affirmation (“Christ Jesus… who is at the right hand of God”). Consistency rule required (Part B, Rule 5). |
Chapter 4
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Peter 4:1 | Christ suffered in the flesh — pattern for believers | Jesus Christ | NT parallel: Romans 6:1-11 (union with Christ in his death) — conceptual, not verbal quotation | High |
| 1 Peter 4:3 | Vice list including idolatry | — | NT structural parallel: Romans 1:18-32 (vice list pattern) | High for “εἰδωλολατρία” — must be taught as literal pagan idol/feast-worship, not a coded critique of Marian/saints devotion, per 08 note |
| 1 Peter 4:5 | Christ as judge of the living and the dead | Jesus Christ | NT parallel: Romans 14:9-12 (“we will all stand before the judgment seat of God”) — direct thematic parallel | Medium |
| 1 Peter 4:6 | Gospel preached to those now dead | — | Disputed passage; contrasts with 3:19; conceptually touches Romans 10:14-17 (universal reach of gospel proclamation) | Critical — must clarify preached while alive, not post-mortem evangelism |
| 1 Peter 4:7 | The end of all things is at hand | — | NT parallel: Romans 13:11-12 (“salvation is nearer to us now… the day is at hand”) | Medium |
| 1 Peter 4:8 | Love covers a multitude of sins | — | Allusion: Proverbs 10:12 (“love covers all offenses”) | Medium — must not be read as love earning forgiveness (merit-based misreading) |
| 1 Peter 4:10-11 | Spiritual gifts as stewardship | — | NT parallel: Romans 12:6-8 (list of spiritual gifts, stewardship framing) — direct structural parallel | Medium — “kaloob na espirituwal” is already baseline-reuse; must remain identical across both curricula (Part B, Rule 6) |
| 1 Peter 4:12-13 | Fiery trial; sharing Christ’s sufferings | Jesus Christ | NT parallel: Romans 8:17-18 (suffering with Christ in view of coming glory) | High |
| 1 Peter 4:17-18 | Judgment beginning at God’s household; the righteous scarcely saved | — | Allusion: Ezekiel 9:6 (judgment beginning at the sanctuary); Malachi 3:1-3; Direct OT quotation: Proverbs 11:31 (“If the righteous is scarcely saved, what will become of the ungodly and the sinner?”) | High — conceptually parallels Romans 2:9-11 (impartial judgment); “kaligtasan” (Critical, baseline) appears here and requires the standard teaching note |
| 1 Peter 4:19 | Trust in the faithful Creator | God | Allusion: Genesis 1 (God as Creator); Isaiah 40:28 | Medium |
Chapter 5
| Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 Peter 5:1-4 | Elders shepherding under the Chief Shepherd | Peter; church elders; Jesus Christ | OT background: Ezekiel 34 (false shepherds condemned; God himself as true shepherd); Psalm 23 | High — “tagapangasiwa”/pastol vocabulary must avoid “obispo,” reusing the ch. 2 caution |
| 1 Peter 5:5 | Humility; grace given to the humble | — | Direct OT quotation: Proverbs 3:34 (“God opposes the proud but gives grace to the humble”) | Medium — reuses baseline “biyaya”; note this same Proverbs text is also quoted in James 4:6 (a future curriculum in this pipeline) — flag for cross-curriculum consistency when James is processed |
| 1 Peter 5:7 | Casting anxiety on God who cares | God | Allusion: Psalm 55:22 (“Cast your burden on the LORD, and he will sustain you”) | Low |
| 1 Peter 5:8 | The adversary the devil, a roaring lion | Devil/Satan | Allusion: Psalm 22:13 (roaring-lion imagery); Job 1-2 (Satan’s activity); Genesis 3 (the serpent, protological adversary) | High — “diyablo” must be distinguished from folk-superstition figures (aswang, multo, engkanto); resisted by faith, never anting-anting (per baseline forbidden list) |
| 1 Peter 5:12-13 | Silvanus, Mark, coded “Babylon” | Silvanus (Silas); Mark; Peter | Typological/coded reference: Babylon as symbol of worldly power in exile, echoing 2 Kings 24-25, Jeremiah 29, Daniel 1; anticipates the same symbolic use in Revelation 17-18 (a future curriculum) | Low-Medium — historical/epistolary; note the typological continuity for future cross-curriculum consistency |
| 1 Peter 5:14 | Kiss of love; peace to those in Christ | — | NT parallel: Romans 16:16 (“Greet one another with a holy kiss”) — direct formulaic parallel | Low — see Part B, Rule 7 for rendering consistency; explain as a first-century greeting custom (cf. Filipino “beso”), not a literal ongoing command |
Chapters reviewed with no additional cross-reference load beyond the entries above: All five chapters have been reviewed in full; no chapter or section of 1 Peter contains OT quotations, allusions, or Romans parallels beyond those catalogued above. Sections not appearing in the matrix (e.g., 1 Peter 4:2, 4:4, 4:9, 4:14-16; 5:9-11) were reviewed and contain no independent OT citation, messianic reference, typological pattern, or Romans-curriculum parallel beyond what is already captured in their surrounding matrix entries.
Part B — Rendering-Consistency Rules for Shared Quotations and Parallels
These rules govern Phase 2 translation memory enforcement wherever a 1 Peter passage shares a direct OT quotation, a direct OT allusion, or a structural doctrinal parallel with the Romans curriculum already encoded in the baseline translation_memory.json / bible_term_registry.json.
Rule 1 — Stone Catena (Isaiah 28:16 / Psalm 118:22 / Isaiah 8:14). Romans 9:33 and Romans 10:11 quote Isaiah 28:16; Romans 9:32-33 quotes Isaiah 8:14; 1 Peter 2:6-8 quotes all three texts in sequence (Isaiah 28:16, Psalm 118:22, Isaiah 8:14). The Filipino rendering of each individual OT clause (“stone in Zion,” “the stone the builders rejected… has become the cornerstone,” “a stone of stumbling and a rock of offense”) must be identical wherever it recurs in either curriculum’s translation memory, regardless of which epistle is being processed. If Phase 2 processing of Romans has already fixed a rendering for these three OT clauses, that exact rendering must be loaded and reused for 1 Peter 2:6-8; if 1 Peter is processed first, its rendering becomes authoritative for a later Romans pass. Do not produce two independent translations of the same OT verse.
Rule 2 — Hosea Gentile-Inclusion Text (Hosea 2:23 / Hosea 1:9-10). Romans 9:25-26 and 1 Peter 2:10 quote the same Hosea material (“once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy”). The Filipino rendering of this quotation must match across both curricula’s translation memories. Note the doctrinal continuity: in Romans this quotation supports the Unity of Jews and Gentiles doctrine; in 1 Peter it supports the Church as a Holy and Royal Priesthood doctrine. The rendering must be theologically flexible enough to serve both contexts without alteration to its wording.
Rule 3 — Submission to Governing Authority (Romans 13:1-7 / 1 Peter 2:13-17). Both passages independently command submission to civil government using the same root verb, ὑποτάσσω (“pasakop,” per 08_core_glossary.md #58, already flagged High risk). Key vocabulary — “authority” (kapangyarihan/kapamahalaan), “submit” (pasakop), “government official” (mga may kapangyarihan) — must be rendered consistently across both curricula so that a learner moving between Romans and 1 Peter studies recognizes the same doctrinal teaching. The dual-risk caution already documented for 1 Peter’s ὑποτάσσω occurrences (authoritarian misuse vs. abuse-justification) applies equally when teaching Romans 13:1-7 alongside this passage.
Rule 4 — Application of OT YHWH-Texts to Christ (Isaiah 8:13 / Joel 2:32). 1 Peter 3:15 (“honor Christ the Lord as holy,” echoing Isaiah 8:13’s “sanctify the LORD himself”) and Romans 10:9-13 (applying Joel 2:32’s “everyone who calls on the name of the LORD” to “Jesus is Lord”) make the identical interpretive move: an Old Testament text about YHWH is applied directly to Jesus Christ. Panginoon must carry the same exclusive, supreme force in both passages — this is a load-bearing high Christological doctrine (Deity of Christ / Lordship of Christ) and must never be diluted by devotional language shared with Mary or the saints in either curriculum.
Rule 5 — Right Hand of God (Psalm 110:1). Romans 8:34 (“Christ Jesus… who is at the right hand of God”) and 1 Peter 3:22 (“who is at the right hand of God, angels, authorities, and powers having been subjected to him”) both invoke Psalm 110:1. The Filipino rendering “sa kanang kamay ng Diyos” must be used identically in both curricula. This exaltation image is foundational to the Assurance of Salvation doctrine in Romans and to the Lordship of Christ doctrine in 1 Peter; consistent rendering reinforces the single, unified Christology underlying both letters.
Rule 6 — Spiritual Gifts Framework (Romans 12:6-8 / 1 Peter 4:10-11). Both passages list spiritual gifts and frame believers as stewards. “Kaloob na espirituwal” (baseline reuse, Medium risk) must be rendered identically in both curricula’s segments, and the surrounding stewardship vocabulary (“tagapamahala,” steward) introduced in 1 Peter should also be treated as available for future Romans-curriculum revision if not already present there.
Rule 7 — Holy/Loving Greeting Formula (Romans 16:16 / 1 Peter 5:14). Romans 16:16 (“Greet one another with a holy kiss”) and 1 Peter 5:14 (“Greet one another with the kiss of love”) are formulaic parallels using near-synonymous qualifiers (“holy” vs. “of love”). Render each qualifier distinctly (“banal na halik” for Romans’ holy kiss if that is the established Romans-curriculum rendering; “halik ng pag-ibig” for 1 Peter’s kiss of love, per 08_core_glossary.md #104) while keeping the base phrase “greet one another with a kiss” (bumatian ang isa’t isa ng halik) structurally consistent across both. Both should carry the same cultural-custom explanatory note (a first-century greeting practice, comparable to the Filipino “beso,” not a literal binding instruction for today).
Rule 8 — Resurrection Terminology (ἀνάστασις). Every occurrence of “resurrection” in 1 Peter (1:3, 3:21) must use the baseline Romans rendering pagkabuhay na mag-uli exactly, with no variation, since this is the identical Greek term underlying the Living Hope of the Resurrection doctrine in 1 Peter and the Resurrection of Christ doctrine in Romans.
Rule 9 — Election Terminology (ἐκλεκτός / ἐκλογή). Every occurrence of “chosen/elect” language in 1 Peter (1:1, 2:9) must build on the baseline Romans rendering pagkahirang/hinirang exactly, per 08_core_glossary.md #2 and #54, preserving the same sovereign-choice sense (never swerte/kapalaran) established for Romans 9-11.
Rule 10 — Grace and Redemption Framing (χάρις; λυτρόω). 1 Peter 1:18-19 (“ransomed… not with perishable things such as silver or gold… but with the precious blood of Christ”) and 1 Peter 5:10 (“the God of all grace”) must reinforce, not merely coexist with, the baseline Romans caution against framing grace (biyaya) as utang na loob. The ransom/redemption language in 1 Peter is textually distinct from Romans’ grace vocabulary but doctrinally identical in function: a gift/payment made by God/Christ that creates no repayable debt owed by the believer. Teaching notes for 1 Peter 1:18-19 should explicitly cross-reference the Romans grace teaching note.
Part C — Messianic References Summary
| Messianic Theme | 1 Peter Passage(s) | OT Root Text(s) | Contextual Note |
|---|---|---|---|
| Suffering Servant | 1 Peter 1:11, 1:19, 2:21-25, 3:18 | Isaiah 53 (entire chapter, quoted/echoed repeatedly) | 1 Peter’s dominant Christological portrait is the Suffering Servant, complementing (not competing with) Romans’ Davidic-descent Christology (Romans 1:3) |
| Passover Lamb | 1 Peter 1:19 | Exodus 12:5, 12:21 | Christ as the true, unblemished Passover sacrifice |
| Rejected-yet-Exalted Stone | 1 Peter 2:4-8 | Isaiah 28:16; Psalm 118:22; Isaiah 8:14 | Shared quotation set with Romans 9:32-33, 10:11 — see Part B, Rule 1 |
| Exalted, Enthroned Lord | 1 Peter 3:22 | Psalm 110:1 | Shared allusion with Romans 8:34 — see Part B, Rule 5 |
| Shepherd of Israel | 1 Peter 2:25, 5:4 | Ezekiel 34:11-16; Psalm 23 | Christ as both the Shepherd believers return to (2:25) and the Chief Shepherd over church elders (5:4) |
| Foreordained before creation | 1 Peter 1:20 | (no single OT text; theological pattern echoed in Romans 8:29) | Christ’s redemptive role as eternal plan, not improvised response |
Part D — Typological Patterns Summary
| Type (OT) | Antitype/Fulfillment (1 Peter) | Passage | Teaching Note |
|---|---|---|---|
| Passover lamb (Exodus 12) | Christ’s precious blood | 1 Peter 1:19 | Requires explicit OT sacrificial background |
| Israel as a kingdom of priests, holy nation (Exodus 19:6) | The church as royal priesthood, holy nation | 1 Peter 2:9 | Critical-risk; see priesthood note |
| Rejected stone (Psalm 118:22) | Christ, the cornerstone | 1 Peter 2:6-7 | Shared with Romans; Rule 1 |
| Suffering Servant (Isaiah 53) | Christ’s substitutionary suffering | 1 Peter 2:21-25, 3:18 | Critical-risk; doctrinal center of Christ’s Substitutionary Suffering |
| Noah’s flood, the ark, eight persons saved (Genesis 6-8) | Baptism as an “antitype” (ἀντίτυπον) appealing to God for a good conscience | 1 Peter 3:20-21 | Critical-risk; explicit anti-mechanical-sacrament teaching note required (see 08_core_glossary.md #80) |
| Sarah’s submission to Abraham (Genesis narrative) | Godly wives’ conduct | 1 Peter 3:5-6 | High-risk; pastoral care against abuse-justification required |
| Babylon as symbol of exilic worldly power (2 Kings 24-25; Jeremiah 29; Daniel 1) | Rome, coded as “Babylon” | 1 Peter 5:13 | Anticipates the same symbolic use in Revelation (future curriculum) |
This document extends 07_semantic_analysis.md and 08_core_glossary.md and must be loaded alongside the baseline Romans translation_memory.json / bible_term_registry.json before any Phase 2 segment translation of a passage listed above. All rendering-consistency rules in Part B are binding on both the 1 Peter and Romans translation memories going forward.