Doctrine Analysis

1 Peter — Doctrine Analysis (Hmong Language Package)

Part A: Doctrine Matrix (full-book, consistent with `doctrine_risk_registry.json`)

ID	Doctrine	Supporting Passages (1 Peter)	Risk Level	Translation Risk Description	Review Routing
1	The Living Hope of the Resurrection	1 Petus 1:3; 1 Petus 1:4-5; 1 Petus 1:13; 1 Petus 1:21; 1 Petus 1:23; 1 Petus 3:21	Critical	The two load-bearing terms — `ua kom yug dua tshiab` (born again, 1:3) and `sawv hauv qhov tuag rov qab los` (resurrection, 1:3, 3:21) — collide with Hmong cosmology’s multi-soul post-mortem framework and ritual soul-calling (hu plig), risking a reincarnation/soul-journey reading instead of Peter’s once-for-all impartation of new spiritual life in the same person, grounded in Christ’s singular historical bodily resurrection. `kev cia siab uas muaj txoj sia nyob` (living hope, N3) must retain confident-expectation force, never mere wishing.	Human theologian
2	Suffering for Righteousness’ Sake	1 Petus 1:6-7; 1 Petus 2:19-20; 1 Petus 3:13-17; 1 Petus 4:1; 1 Petus 4:12-19	Critical	Hmong traditional cosmology reads suffering/misfortune as evidence of ritual error or ancestor/spirit displeasure requiring diagnosis and remedy. Peter’s claim that righteous suffering is honorable, Christ-patterned, and no sign of divine disfavor (4:13-14) directly inverts this default. Terms `raug kev txom nyem tsis raug cai` / `raug kev txom nyem vim qhov ncaj ncees` (N23) and `kev sim siab uas kub npaum li hluav taws` (fiery trial, N33) require sustained contrast-teaching parallel to the Romans baseline’s `orgē theou` management.	Human theologian
3	The Church as a Holy and Royal Priesthood	1 Petus 2:4-5; 1 Petus 2:9	Critical	`pawg povthawj dawb huv` / `pawg povthawj uas muaj meej mom vaj ntxwv` (N18) risks two misreadings: (a) assimilation to the txiv neeb shaman as sole ritual mediator, wrongly restricting priesthood to a specialist class; (b) unqualified identification with the restricted, hereditary Levitical priesthood, obscuring the extension of priestly identity to the whole believing community. The paired `khoom fij ntawm Vaj Ntsuj Plig` (spiritual sacrifices, N19) reuses the Critical `fij` domain shared with shamanic appeasement and Christ’s atonement and must be marked as neither.	Human theologian
4	Submission to Authority and Christlike Endurance	1 Petus 2:13-17; 1 Petus 2:18-25; 1 Petus 3:1-6; 1 Petus 5:5	High	Reuses `cov muaj hwjchim kav teb chaws` (governing authority) applied to civil rulers/masters — must be marked delegated, God-ordained authority, not shamanic power. `qhev` applied to literal household servants (2:18, N22) carries the Romans-baseline chattel-slavery residual connotation and needs the same voluntary-honored-service catechetical note. Christlike endurance under unjust treatment (2:19-23) depends on Doctrine #2’s Critical suffering-collision management.	Human theologian
5	Christ’s Substitutionary Suffering	1 Petus 1:18-19; 1 Petus 2:21-25; 1 Petus 3:18	Critical	Concentrates the book’s three major blood/body-substitution clauses (precious blood/spotless lamb 1:18-19; bearing sins on the tree 2:24; “once, for sins” 3:18), each overlapping the shamanic blood-sacrifice/spirit-appeasement system. The mandatory sufficiency qualifier `ib zaug xwb` (N29, hapax) must appear at every occurrence, with explicit contrast-teaching against repeatable vicarious-affliction ritual, or Christ’s atonement will be assimilated as “one more, bigger sacrifice.”	Human theologian
6	Holiness in Conduct	1 Petus 1:14-16; 1 Petus 1:18; 1 Petus 2:1-2; 1 Petus 2:11-12; 1 Petus 4:2-4	High	`dawb huv` (holy/sanctified) shares its root with ritual purity from spirit-contamination, risking a repeatable-cleansing reading rather than ongoing moral transformation. `tej kev coj ua uas tsis muaj qab hau uas poj koob yawm txwv qhia cia` (futile ancestral ways, N14, 1:18) names ancestral custom directly — a deeply honored structure (poj koob yawm txwv) — and must be carefully scoped to futile, sin-enslaving inherited religious practice (idol/spirit appeasement, echoed at 4:3), never heard as blanket condemnation of honoring ancestors/parents generally.	Human theologian
7	Elders and Humility	1 Petus 5:1-5	High	`cov txwj laus` (elders, N35) bridges positively to the Hmong clan-elder institution, but clan elders also traditionally hold customary/ritual authority including ancestor-rite leadership — an authority-type Peter explicitly excludes (“not domineering… but examples,” 5:3). Requires explicit teaching distinguishing pastoral-spiritual eldership from customary clan-ritual authority.	Human theologian
8	Christ’s Proclamation to the Spirits (1 Peter 3:18-22)	1 Petus 3:18; 1 Petus 3:19-20; 1 Petus 3:21; 1 Petus 3:22	Critical	The single highest collision risk in the book. `nws mus qhia zaj lus rau tej ntsuj plig uas raug kaw cia` (N30) risks assimilation into the txiv neeb shamanic spirit-journey paradigm (negotiation/rescue/battle with spirits) rather than sovereign, victorious, unilateral proclamation to already-defeated powers. 3:21’s baptism clause requires its own disambiguating clause (N32) to avoid collapsing into ritual purification. 3:22’s subjection of angels/authorities/powers is the interpretive key establishing total sovereignty, not negotiation. All three verses must be taught as one integrated unit.	Human theologian

Part B: Chapter-by-Chapter Coverage Log (full-book mandate)

Every chapter of 1 Peter is logged below with the doctrines and terms it contributes. No chapter is silently skipped.

Chapter 1 (1:1-25)

Doctrines touched: #1 (Living Hope of the Resurrection — primary anchor, esp. 1:3-9 core passage), #2 (Suffering, 1:6-7), #5 (Substitutionary Suffering, 1:18-19), #6 (Holiness in Conduct, 1:14-16, 1:18). Key terms: R1-R7, R10-R14, R23-R24, R26, R28-R29, R41, R44-R47 (reused); N1-N15, N41 (new). Translation-risk summary: This chapter carries the single densest concentration of Critical-risk material in the book — the core passage (1:3-9) alone triggers Doctrine #1’s born-again/resurrection collision, and the chapter closes with Doctrine #5’s blood/lamb clause (1:18-19) and Doctrine #6’s ancestral-custom clause (1:18b). All three must be taught with coordinated, non-contradictory contrast-teaching since they occur within eighteen verses of each other. Status: reviewed, high-density chapter.

Chapter 2 (2:1-25)

Doctrines touched: #3 (Holy and Royal Priesthood — primary anchor, 2:4-5, 2:9), #4 (Submission to Authority, 2:13-17, 2:18-25), #5 (Substitutionary Suffering, 2:21-25), #6 (Holiness in Conduct, 2:1-2, 2:11-12). Key terms: R6, R8-R9, R15, R17, R21, R25, R30, R33-R35, R37-R38 (reused); N10, N16-N26 (new). Translation-risk summary: This chapter contains the second-highest density of Critical material — the priesthood/spiritual-sacrifices clause (2:4-5, 2:9, Doctrine #3) sits directly adjacent to the submission-of-servants clause (2:18-25, Doctrine #4) and the “bore our sins on the tree” clause (2:24, Doctrine #5), meaning three Critical/High doctrines must be disambiguated within a single continuous unit of teaching. The “healed by his wounds” clause (2:24-25, N25) additionally risks shamanic-healing assimilation. Status: reviewed, high-density chapter.

Chapter 3 (3:1-22)

Doctrines touched: #2 (Suffering for Righteousness, 3:13-17), #4 (Submission, 3:1-6), #8 (Proclamation to the Spirits — primary anchor, 3:18-22, the single highest-collision-risk passage in the book). Key terms: R6-R7, R11-R12, R17-R18, R25, R31, R34, R42 (reused); N10, N27-N32 (new). Translation-risk summary: Verses 18-22 must be treated as an inseparable integrated teaching unit per Doctrine #8’s registry entry — proclamation to spirits (3:19), the Noahic typological link to baptism (3:20-21), baptism’s own self-disambiguating clause (3:21b, N32), and the subjection of angels/authorities/powers (3:22) all interlock, and none may be translated or taught in isolation without inviting the shamanic spirit-journey misreading. Status: reviewed, single highest-risk chapter in the book.

Chapter 4 (4:1-19)

Doctrines touched: #2 (Suffering for Righteousness — 4:1, 4:12-19, second major anchor alongside 3:13-17), #6 (Holiness in Conduct, 4:2-4). Key terms: R6-R7, R15-R16, R19-R21, R37, R39-R40 (reused); N33-N34, N38-N40 (new). Translation-risk summary: This chapter contains the “fiery trial” clause (4:12, N33) and the sharpest statement that suffering “according to God’s will” (4:19) is not evidence of divine disfavor, reinforcing Doctrine #2’s contrast-teaching. It also contains the disputed “gospel preached to the dead” clause (4:6, N40), flagged in the glossary as interpretively ambiguous rather than lexically difficult — this remains an open [TRANSLATOR REVIEW NEEDED] item requiring theologian resolution before any fixed rendering, and is noted here again for completeness rather than silently dropped. The idol-vice-list (4:3) echoes and reinforces the ancestral-custom caution from Doctrine #6/1:18. Status: reviewed; contains one open interpretive flag (4:6) carried forward from the glossary, not newly introduced here.

Chapter 5 (5:1-14)

Doctrines touched: #7 (Elders and Humility — primary anchor, 5:1-5), #4 (Submission, 5:5, “younger, be subject to elders”). Key terms: R2-R3, R10-R11, R27, R29, R38-R39, R42 (reused); N26, N35-N37, N42 (new). Translation-risk summary: The elders/humility clause (5:1-5) is this chapter’s doctrinal anchor and its only Critical/High-tier content; the chapter closes with the fixed, non-substitutable “dab Ntxwg Nyoog” compound (N37, the devil) which must never be collapsed into bare dab (generic spirit) vocabulary, since doing so would flatten Satan into the broad animistic spirit-category rather than preserving him as a distinct, named cosmic adversary. Remaining vocabulary (angels, sober-mindedness, kiss of love, proper nouns Babylon/Mark) is comprehension-level only. Status: reviewed.

Full-book coverage confirmation: All five chapters of 1 Peter are accounted for above, each mapped to at least one of the eight registry doctrines and cross-referenced to the glossary’s term inventory. No chapter or major section was omitted or silently judged doctrinally thin; Chapter 4’s one remaining interpretive ambiguity (4:6) is explicitly carried forward as an open flag rather than resolved or dropped.

Part C: Escalation Summary for This Package

Per the Romans-baseline escalation convention (inherited and applied here without modification): all eight doctrines in this 1 Peter Language Package are Critical or High tier — there is no Medium/Low-risk doctrine in this curriculum, mirroring the Romans baseline’s own “every doctrine is Critical or High” finding. Doctrines #1, #2, #3, #5, and #8 (Critical) require mandatory human theologian review with no automated-review bypass. Doctrines #4, #6, and #7 (High) likewise require mandatory human theologian review, not merely native-speaker review, because each carries a named, specific collision risk with Hmong traditional religion rather than a generic comprehension gap. The single open interpretive (non-lexical) flag at 4:6 additionally requires theologian input before any permanent rendering is fixed in a future TM-revision cycle.