Linguistic Gap Analysis — 1 Peter (English → Greek)

Purpose and Method

This analysis identifies where Modern Greek vocabulary for 1 Peter’s core doctrines (a) has no gap at all because the modern word IS the NT’s own Koine word, (b) has drifted secularly into a weaker or unrelated everyday sense, (c) has been captured by a rival technical sense from Greek Orthodox liturgical, patristic, ascetic, or civic vocabulary, or (d) genuinely lacks a ready-made destination term and requires compounding, glossing, or transliteration. It extends — and does not contradict — the baseline Romans/Galatians translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json, and consolidates the term-level work already done in 07_semantic_analysis.md and 08_core_glossary.md into the doctrine-level, strategy-oriented form Phase 1 Step 8 requires.

Governing observation carried over from the baseline: because Modern Greek is a direct linguistic descendant of Koine, 1 Peter presents almost no cross-linguistic translation gaps. Every genuine risk in this document is a within-Greek semantic-drift or semantic-collision risk — either accretion (a word has picked up extra, non-Petrine technical freight from Orthodox theology or monastic/ascetic tradition) or bleaching (a word has been worn down into something secular, bureaucratic, or merely quality-connotative). 1 Peter’s own dominant word, πάσχω/πάθημα, is the sharpest instance of accretion risk in this Language Package to date — sharper even than the baseline’s κλήση or Κύριος — because the rival sense (πάθος, sinful passions) is not merely adjacent but morally inverted relative to Peter’s intended meaning.

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Part 1: Doctrine Vocabulary Matrix

For each of the eight curriculum doctrines: the available Greek term(s), their specific weaknesses for this doctrine, and the recommended translation strategy.

1. The Living Hope of the Resurrection

Available Greek terms	Weaknesses	Recommended strategy
ζωντανή ελπίδα (living hope), ελπίδα (hope), ανάσταση (resurrection), αναγέννηση (born again), κληρονομιά (inheritance), σπόρος άφθαρτος (imperishable seed)	ελπίδα’s everyday register (“ελπίζω να βρέξει,” “hopefully it rains”) is casual and non-committal — nearly the opposite of Peter’s confident, evidentially-grounded certainty (1:3-9). αναγέννηση is captured by the Renaissance/national-revival sense in virtually all modern usage (εθνική αναγέννηση, οικονομική αναγέννηση) and risks being read as civilizational renewal. κληρονομιά is alive and legally precise but defaults to an earthly bequest.	Reuse baseline ανάσταση exactly (zero gap, high cultural resonance via Πάσχα). Pair ζωντανή with ελπίδα at every occurrence rather than using ελπίδα alone, to force the qualifier’s corrective work. Mandatory translator gloss on αναγέννηση at first occurrence in every lesson unit, anchoring it explicitly to “new spiritual birth by the living and abiding word of God” (1:23), never left to stand as a bare theological label. Render κληρονομιά with an obligatory heavenly/imperishable qualifier drawn from the verse itself (άφθαρτη, αμόλυντη, αμάραντη) so the earthly-bequest sense cannot silently substitute.

2. Suffering for Righteousness’ Sake

Available Greek terms	Weaknesses	Recommended strategy
πάσχω / πάθημα (suffer/suffering), δοκίμιο (tested genuineness), πύρωση (fiery trial), ποικίλοι πειρασμοί (various trials)	CRITICAL accretion risk: πάσχω/πάθημα shares its root with πάθος, the technical Orthodox ascetic/monastic term (Philokalia, hesychast tradition) for sinful, disordered passions to be mortified. A reader trained in this tradition may reflexively categorize “suffering” material as sin-language rather than endurance-language, inverting Peter’s moral evaluation at the doctrinal center of the epistle. δοκίμιο/δοκιμή is bleached to “ordinary test/exam/product trial” with zero metallurgical-refining connotation. πειρασμός is lexically identical whether the referent is external hardship or internal temptation to sin (reinforced for the modern reader by the Lord’s Prayer, “μη μας εισφέρεις εις πειρασμόν”), so the two senses cannot be told apart by the word alone.	Retain πάσχω/πάθημα as the required NT term (there is no viable substitute — it is Peter’s own pervasive vocabulary and appears some sixteen times), but attach a standing contextual anchor distinguishing it from πάθος at every occurrence without exception, not merely at first use — this is the single highest-maintenance translation rule in the curriculum. Render δοκίμιο with the gold-refining image made explicit in the same clause (“η δοκιμασμένη γνησιότητα της πίστεώς σας, πιο τίμια από χρυσό που δοκιμάζεται στη φωτιά”) rather than the bare noun alone. Disambiguate ποικίλοι πειρασμοί with a bracketed or footnoted clarification (“εξωτερικές δοκιμασίες, όχι πειρασμοί σε αμαρτία”) at every occurrence in 1:6 and 4:12.

3. The Church as a Holy and Royal Priesthood

Available Greek terms	Weaknesses	Recommended strategy
βασίλειο ιεράτευμα (royal priesthood), άγιο έθνος (holy nation), εκλεκτός (elect/chosen), ιερωσύνη (priesthood, institutional)	CRITICAL collision: ιεράτευμα/ιερωσύνη in living Modern Greek usage denotes the Orthodox Church’s sacramentally ordained clergy (χειροτονημένοι ιερείς), an office requiring apostolic succession and ordination — the near-opposite structural claim from Peter’s universal, unordained priesthood of all believers. έθνος pulls toward modern national identity. εκλεκτός is captured by a quality/social-distinction sense (“εκλεκτό κρασί,” “εκλεκτοί καλεσμένοι” = select wine, distinguished guests) rather than sovereign divine choice.	Retain βασίλειο ιεράτευμα, άγιο έθνος as the necessary direct quotation of Exodus 19:6/LXX (an asset: the Greek reader can access the Septuagint’s own wording), but this is one of the small number of terms in this Language Package where the explanatory note is not optional stylistic guidance but structurally required, parallel in force to the baseline’s “saints” note: every believer’s priestly access and mandate to proclaim, explicitly not a claim about, or against, the church’s ordained sacramental offices. Keep εκλεκτός terminologically separate from baseline εκλογή in any cross-referencing teaching material (see Part 3 below), with its own anchoring gloss distinguishing sovereign choice from mere quality.

4. Submission to Authority and Christlike Endurance

Available Greek terms	Weaknesses	Recommended strategy
υποταγή / υποτάσσομαι (submission/submit)	No lexical gap, but a real historical-reception risk: 20th-century Greek collective memory of the 1967-74 military dictatorship (“η χούντα”) and, more broadly, of foreign occupation, can color a contemporary reader’s reception of “submit to every human authority” (2:13) toward either reflexive resistance or, conversely, uncritical civic deference — neither of which is Peter’s own carefully qualified point. The deeper theological risk is over-application: using this vocabulary to justify enduring or excusing abuse, which the text’s own qualifiers (“for the Lord’s sake,” modeled on Christ’s own unjust suffering, 2:19-23) exist precisely to prevent.	No substitute term is needed or available; υποταγή/υποτάσσομαι is stable and correct. The translation strategy is framing, not lexical substitution: every occurrence of this doctrine in teaching material must carry Peter’s own qualifying clauses in the same breath (submission modeled on Christ’s example, submission “for the Lord’s sake,” never an endorsement of the injustice itself), and must distinguish Christlike endurance under unjust suffering from either fatalistic passivity or doctrinal endorsement of tyranny. Human theologian review required at every occurrence per the escalation rules below.

5. Christ’s Substitutionary Suffering

Available Greek terms	Weaknesses	Recommended strategy
βάσταξε τις αμαρτίες μας … επάνω στο ξύλο (bore our sins … on the tree), με το πλήγωμά του θεραπευτήκατε (by his wounds healed), ο Χριστός έπαθε άπαξ (Christ suffered once for all), αμνός άμωμος (lamb without blemish), λυτρώνω/απολύτρωση (redeem)	ξύλον risks being read as generic “wood” rather than recognized as the cross, unless anchored (the baseline’s Galatians 3:13 “curse” entry already establishes this pattern for consistency). θεραπεύομαι carries a strong modern medical/therapeutic connotation (“θεραπεία” = medical treatment/therapy) that risks a prosperity-gospel misreading of guaranteed physical healing rather than Isaiah 53’s primarily spiritual restoration. ἅπαξ’s unrepeatable-event force must be actively defended against Orthodox eucharistic theology’s own (legitimate, and not to be contested by this curriculum) language of the Eucharist’s sacramental re-presentation of the one sacrifice — a distinction this curriculum should observe but not blur. αμνός is stable but requires the reader to supply Passover/Isaiah 53 background rather than reading it as merely decorative imagery.	Render ξύλο with an explicit cross-referencing gloss (“επάνω στο ξύλο [τον σταυρό]”) at 2:24. Render the healing clause with equal weight given to both the completed-aorist, once-for-all sense and its primarily spiritual referent, with a note guarding against prosperity-reading. Preserve ἅπαξ untouched and unqualified as “άπαξ” — do not paraphrase away its force — paired with a note distinguishing the unrepeatable historical event from its sacramental re-presentation. Add a mandatory cross-reference note to Exodus 12 and Isaiah 53 wherever αμνός άμωμος occurs. Reuse baseline λυτρώνω/απολύτρωση exactly per the FORBIDDEN SUBSTITUTION rule already established for εξαγοράζω.

6. Holiness in Conduct

Available Greek terms	Weaknesses	Recommended strategy
άγιος (holy), αγιασμός (sanctification), φιλοξενία (hospitality), η αγάπη καλύπτει πλήθος αμαρτιών (love covers a multitude of sins), αγαθή συνείδηση (good conscience)	άγιος/αγιασμός carry the baseline’s established Critical-tier risk (name-day sainthood collision, Epiphany water-rite collision) but 1 Peter’s usage (1:15-16’s direct Leviticus quotation; 2:5, 9’s corporate priesthood) is, if anything, a genuine asset here since the LXX citation is directly readable. φιλοξενία and αγαθή συνείδηση are stable, positively-resonant Modern Greek terms requiring no fencing. The one real risk is “love covers a multitude of sins” (4:8) being read as a rival, love-based atonement mechanism competing with Christ’s own substitutionary work (2:24; 3:18), rather than relational forbearance within the community.	Reuse baseline άγιος/αγiasmós exactly with the standing “applies to every believer, not exclusively canonized name-day saints” note already established. Deploy φιλοξενία as a positive cultural asset (comparable to the baseline’s treatment of παράδοση) with only a light touch ensuring the referent (housing traveling/persecuted believers) is not narrowed to etiquette. Add a firm doctrinal note at 4:8 distinguishing love’s relational covering from Christ’s substitutionary atonement — these must never be presented as parallel or competing mechanisms in teaching prose.

7. Elders and Humility

Available Greek terms	Weaknesses	Recommended strategy
πρεσβύτεροι (elders), ποιμάνετε … επισκοπώντας (shepherd … exercising oversight), αρχιποιμένας (chief Shepherd), μη ασκώντας εξουσία σαν κυρίαρχοι (not domineering), ζωστείτε την ταπεινοφροσύνη (clothe with humility)	CRITICAL collision: πρεσβύτερος is the live, formal ordination-rank term for “priest” in the Orthodox three-tier clergy structure (διάκονος / πρεσβύτερος-ιερέας / επίσκοπος), not a generic word for congregational elder. επισκοπώντας is the verbal cognate of Επίσκοπος (Bishop) — applied to ordinary local elders, it risks either over-elevating them to full episcopal authority or being suppressed in translation, losing Peter’s own deliberate vocabulary link to 2:25’s Shepherd-Overseer Christology. κατακυριεύω’s wordplay on κύριος is easily lost without comment.	Retain πρεσβύτεροι and the ἐπισκοπών verb form (they are Peter’s own words and no substitute exists that avoids the collision entirely), but require a standing note at every occurrence clarifying that Peter addresses pastoral leadership by character and function, not primarily sacramental ordination-rank, and require active cross-referencing to 5:4’s αρχιποιμένας as the text’s own built-in disambiguating device (Christ alone supreme; elders are accountable under-shepherds). Preserve the κατακυριεύω/κύριος wordplay explicitly in translator notes even where the rendering itself cannot fully reproduce it. Deploy ζωστείτε την ταπεινοφροσύνη as a genuine asset (ταπεινοφροσύνη is a major positive Orthodox ascetic virtue-term) while ensuring Peter’s communal, relational application is not absorbed only into an individualized ascetic-practice register.

8. Christ’s Proclamation to the Spirits (1 Peter 3:18-22)

Available Greek terms	Weaknesses	Recommended strategy
σαρκί θανατωθείς, πνεύματι ζωοποιηθείς (put to death in flesh, made alive in spirit), πήγε και κήρυξε στα πνεύματα στη φυλακή (proclaimed to spirits in prison), στους νεκρούς κηρύχθηκε το ευαγγέλιο (gospel preached to the dead), το βάπτισμα … σώζει (baptism now saves)	This is the single most exegetically difficult unit in the epistle in the source Koine itself, and Greek uniquely intersects it with a rich, living liturgical tradition: the Anastasis icon and Holy Saturday’s “Κάθοδος στον Άδη” (Descent into Hades), which popularly draws on extra-canonical material (e.g. the Gospel of Nicodemus tradition) assuming a comprehensive proclamation of salvation to all righteous Old Testament dead — a broader claim than this text’s own narrower, Noah-specific referent (3:20). σαρκί/πνεύματι risks a Platonic body/soul dualism reading if not anchored to two dimensions of one death-resurrection event. βάπτισμα … σώζει is, unusually, a genuine asset given the strong alignment with Orthodox baptismal sacramental theology, but risks unbalanced treatment in either direction (over-sacramentalizing by dropping Peter’s qualifying clause, or under-sacramentalizing by softening “saves”).	This is the curriculum’s highest-supervision unit: human theologian review is mandatory on every occurrence of every term in this doctrine, with no automated or native-speaker-only pathway permitted. Present the range of responsible interpretive options for 3:19-20 rather than either flattening the text to the popular liturgical tradition or dismissing that tradition’s legitimate theological core; explicitly scope the text to its own Noah-specific referent. Guard σαρκί/πνεύματι against dualism with a standing note. Translate 3:21 giving equal syntactic and doctrinal weight to both halves of the verse — the positive causal claim and the immediate qualifying clause (“not as removal of dirt… but as an appeal to God for a good conscience”) — neither may be abbreviated relative to the other.

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Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods

2A. Genuinely Missing Vocabulary (no ready-made Greek term; compounding/paraphrase required)

Unlike Romans and Galatians, 1 Peter produces almost no cases of true lexical absence — a further confirmation of the baseline’s core premise. The closest cases are:

1. “Living hope” as a fixed compound. Greek has ζωντανή and ελπίδα separately, but no established fixed liturgical or idiomatic compound equivalent to Peter’s ζῶσα ἐλπίς. Strategy: construct and consistently reuse ζωντανή ελπίδα as the curriculum’s own fixed compound, glossed at first occurrence, rather than leaving translators to render ἐλπίς ζῶσα freshly each time.
2. “Tested genuineness” (δοκίμιον) as a metallurgical-refining concept. No single modern word carries the gold-fire-refining sense without support. Strategy: paraphrase-expansion within the verse itself (“η δοκιμασμένη γνησιότητα… πιο τίμια από χρυσό που δοκιμάζεται στη φωτιά”) rather than a single-word rendering plus a detached footnote.
3. “Chief Shepherd” (ἀρχιποιμήν). αρχιποιμένας is a workable compound but is not established outside biblical/theological usage; treat it as a coined-but-transparent compound (ἀρχι- + ποιμένας, “chief” + “shepherd,” both fully live morphemes) rather than a borrowing, and deploy it deliberately as a disambiguating asset per the doctrine matrix above.

2B. Crowded Semantic Neighborhoods Requiring Active Fencing

These are 1 Peter’s highest-density risk zone: terms where Greek has too much meaning already loaded onto the word, from a rival technical, liturgical, or secular sense, requiring the translation to actively fence out competing readings.

Greek term	Competing occupant of the same word	Fencing strategy
πάσχω / πάθημα	πάθος — Orthodox ascetic “sinful passions” (Philokalia/hesychast tradition)	Standing contextual anchor at every occurrence distinguishing righteous endurance from sin-to-be-mortified; see doctrine #2 above. Highest-maintenance fencing requirement in the whole curriculum.
ιεράτευμα / πρεσβύτεροι / επίσκοπος-family	Orthodox ordained clergy structure (διάκονος-ιερέας-επίσκοπος)	Mandatory notes distinguishing universal-priesthood/character-based-eldership claims from claims about, or against, the sacramentally ordained clerical hierarchy. Neither abolish nor be absorbed by the institutional sense.
αναγέννηση	European Renaissance / national-economic “revival”	Mandatory gloss anchoring to individual spiritual new birth (1:3, 23) at every occurrence; never left as a bare label.
διασπορά / πάροικοι	The modern global Greek Diaspora (ethnic-national category)	Mandatory note at 1:1 and 2:11 redirecting to the NT’s sense of spiritual sojourning/heavenly citizenship, not ethnic emigration.
εκλεκτός	”Select/premium/fine” quality-connotation (εκλεκτό κρασί)	Anchoring gloss distinguishing sovereign divine choice from mere quality/distinction; kept lexically distinct from baseline εκλογή in cross-reference material.
κοινωνία (+ παθήματα at 4:13)	Holy Communion / society (baseline-documented) compounded with the πάθος risk above	Double-fencing note treating this as an elevated-risk compound case, per Section C.5 of the core glossary.
δοκίμιο/δοκιμή	Ordinary test/exam/product trial/draft	In-verse paraphrase expansion rather than bare single-word rendering; see 2A above.
ποικίλοι πειρασμοί	Lord’s Prayer’s “temptation to sin” sense	Contextual bracketed clarification at every occurrence.
θεραπεύομαι (in “by his wounds healed”)	Modern medical/therapeutic treatment	Note guarding against prosperity-gospel physical-healing-guarantee misreading.
ξύλο (in “bore our sins … on the tree”)	Generic “wood”	Explicit cross-reference gloss to the cross at 2:24.
υπερήφανος (in “God opposes the proud”)	Modern mild/positive “proud of” sense (είμαι υπερήφανος για σένα)	Brief note preserving the negative, arrogant/haughty sense intended.

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Part 3: Transliteration vs. Paraphrase Decisions

Following the baseline’s established pattern (Αββά retained as transliteration; παιδαγωγός retained with mandatory gloss rather than paraphrased as δάσκαλος), 1 Peter requires the following decisions:

Retain untouched, no transliteration or paraphrase needed (zero-gap NT vocabulary): Θεός, Κύριος, Πατέρας, Ιησούς Χριστός, Άγιο Πνεύμα, χάρη, πίστη, σωτηρία, άγιος, αγιασμός, δόξα, ανάσταση, αποκάλυψη, έθνη, ελευθερία, κοινωνία, απόστολος, αμαρτία, Χριστιανός, φιλοξενία — all reused exactly from baseline per Section A of the core glossary.

Retain the Greek term but attach a mandatory explanatory note (the παιδαγωγός/άγιοι pattern):

• βασίλειο ιεράτευμα, άγιο έθνος (2:5, 9) — retained as the necessary LXX-echoing phrase; note required distinguishing universal priesthood from ordained clergy.
• πρεσβύτεροι / επισκοπώντας / ποιμένα και επίσκοπον (2:25; 5:1-2) — retained as Peter’s own vocabulary; note required distinguishing functional pastoral character/oversight from the later formal episcopal office, cross-referenced to αρχιποιμήν.
• εκλεκτός (1:1; 2:4, 6, 9) — retained; note required distinguishing sovereign choice from the “premium/select” quality sense.
• διασπορά / πάροικοι / παρεπίδημοι (1:1; 2:11) — retained; note required distinguishing spiritual sojourning from the modern ethnic-national Diaspora.
• αναγέννηση (1:3, 23) — retained; note required anchoring to individual spiritual new birth against the Renaissance/national-revival sense.
• πάσχω/πάθημα (throughout) — retained (no alternative exists); note required at every single occurrence distinguishing righteous suffering from πάθος-family sinful passions.
• σαρκί θανατωθείς, πνεύματι ζωοποιηθείς and πήγε και κήρυξε στα πνεύματα στη φυλακή (3:18-20) — retained; theologian-authored explanatory framing required, not merely a brief gloss, given the doctrine’s exegetical difficulty and liturgical density.

No transliteration is required or recommended anywhere in 1 Peter’s new vocabulary. Unlike Galatians’ Αββά (a genuine Aramaic loanword already transliterated within the NT’s own Greek text), 1 Peter introduces no foreign-language terms requiring this treatment. Every new term identified in this analysis is native Koine vocabulary continuous with Modern Greek; the translation decision is therefore always retain-with-gloss or paraphrase-expand, never transliterate-a-foreign-word.

Paraphrase-expand within the verse itself rather than single-word-plus-footnote (the δοκίμιον pattern):

• δοκίμιο/δοκιμή (1:7) — expand to include the gold-fire imagery explicitly within the clause.
• ποικίλοι πειρασμοί (1:6; 4:12) — expand with a bracketed hardship-not-temptation clarifier.
• με το πλήγωμά του θεραπευτήκατε (2:24) — expand or annotate to foreground the once-for-all, primarily-spiritual referent against the medical-treatment default.

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Part 4: Ranked List of This Letter’s Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × likelihood of misreading × absence of self-correcting context in the passage itself).

1. πάσχω/πάθημα vs. πάθος (suffering vs. sinful passions). The single highest-risk ambiguity in this Language Package’s entire corpus to date (Romans, Galatians, and now 1 Peter): a morally inverting misreading is available in the very word Peter uses some sixteen times as his letter’s central theme. No occurrence may be treated as low-maintenance.
2. βασίλειο ιεράτευμα vs. ιερωσύνη (universal priesthood vs. ordained clergy). Direct structural collision with the Orthodox Church’s own sacramental self-understanding; mishandling risks either provoking needless conflict with legitimate church structure or being silently absorbed and neutralized by it.
3. The 3:18-20/3:21/4:6 proclamation-to-spirits/baptism-saves complex. Compounds the pipeline’s single most exegetically contested NT passage with Greek’s uniquely rich, living liturgical tradition (Anastasis, Holy Saturday) and its uniquely strong sacramental-baptismal alignment — high theological stakes, high doctrinal-tradition entanglement, and genuine exegetical difficulty in the source text itself, all at once.
4. πρεσβύτεροι/ἐπισκοπών vs. the formal Orthodox clergy ranks. A live ordination-rank collision affecting how the entire “Elders and Humility” doctrine unit will be heard, with real potential to either overclaim or underclaim pastoral authority for local congregational leadership.
5. αναγέννηση vs. Renaissance/national-cultural revival. A doctrine-defining term (the letter’s opening theological claim, 1:3) at risk of being heard as civilizational rather than personal — a subtle but foundational misdirection if unglossed.
6. υποτάσσομαι and the historical-political reception of “submission.” Not a lexical ambiguity but a reception-history risk (χούντα-era memory) capable of skewing an entire doctrine unit toward either resistance-reading or uncritical-deference-reading unless framing is deliberately supplied.
7. διασπορά/πάροικοι vs. the modern Greek ethnic Diaspora. A foundational identity-term (1:1, the letter’s addressees) at risk of being absorbed into a real, emotionally resonant, but doctrinally unrelated modern sociological category.
8. εκλεκτός vs. κρασί-style “select/premium.” Lower doctrinal centrality than items above but a genuine everyday-usage trap recurring at four separate points in the letter (1:1; 2:4, 6, 9), compounding across the whole priesthood/election unit if not fenced.
9. δοκίμιο/πύρωσις vs. ordinary “test”/“difficult situation.” Weakens but does not invert the doctrine; still requires active in-verse expansion to preserve the refining-fire force of 1:6-7 and 4:12.
10. κοινωνία + παθήματα compound (4:13) vs. Holy Communion. A narrower-scope compound risk (single verse) but doctrinally consequential where it occurs, stacking two already-flagged risks in one clause.

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Cross-References

• See 08_core_glossary.md Sections A-C for the full term-by-term inventory underlying this analysis.
• See assets/bible_term_registry.json for machine-readable entries corresponding to every term discussed above.
• See the baseline 12_ai_translation_requirements.md for the enforcement mechanics (forbidden substitutions, escalation rules, validation checklist) that this analysis’ recommendations will extend in the forthcoming 1 Peter-specific AI translation requirements document.
• Doctrine risk-tier assignments proposed here are carried forward into doctrine_risk_registry.json (Step 9+); risk tiers in this document should be read as recommendations consistent with, but preparatory to, that formal registry.

This document extends but never contradicts the baseline Romans/Galatians Language Package. All baseline term renderings referenced above are reused exactly as recorded in the governing translation_memory.json.