Semantic Analysis — 1 Peter (1 Petrus) 1–5

Original Koine Greek → Indonesian | Full-Book Coverage

Method note: Every term already established in the baseline Romans translation_memory.json / bible_term_registry.json is REUSED EXACTLY and is marked [REUSED] below with only a brief contextual note — it is not re-litigated. Every term new to the 1 Peter curriculum is given full treatment: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language rendering risk. New terms are added to analysis/08_core_glossary.md for Phase 2 translation-memory ingestion.

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PART 1 — CORE PASSAGE VERSE-BY-VERSE: 1 Peter 1:3–9

1 Peter 1:3

Greek: Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διὰ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν

εὐλογητός (eulogētos) — “blessed” (verbal adjective from εὐλογέω, “to speak well of”).

• Literal meaning: “well-spoken-of,” praised.
• Semantic range: doxological formula opening a benediction; distinct from μακάριος (beatitude “blessed/happy,” used in 3:14, 4:14).
• English variants: “Blessed,” “Praise be to.”
• Contextual theological meaning: liturgical opening exalting God for the specific saving act about to be named (new birth via resurrection).
• Rendering: “Terpujilah” (standard TB opening formula). Risk: Low — well-established liturgical Indonesian Christian usage, no syncretism collision.

Θεός / Πατήρ / Κύριος / Ἰησοῦς Χριστός — [REUSED] Allah, Bapa (Critical), Tuhan (Critical), Yesus Kristus (Critical). No new analysis; baseline notes on parent-child language (Bapa) and exclusive Lordship (Tuhan) apply in full here — this is the letter’s opening confession and must carry the same weight as Romans 1:7.

ἔλεος (eleos) — “mercy.”

• Literal meaning: compassionate response to another’s distress/need.
• Semantic range: distinct from χάρις (charis, “grace” — unmerited favor toward the guilty) though overlapping; eleos emphasizes compassion toward suffering/need, charis emphasizes favor toward the undeserving. Both converge in salvation contexts.
• English variants: “mercy,” “compassion.”
• Contextual theological meaning: God’s compassionate initiative causing the new birth — not human merit, not fate.
• Rendering risk: HIGH. The established Alkitab TB rendering for ἔλεος in this verse is “rahmat.” This is a direct collision point: rahmat is the exact Indonesian/Arabic-loan term for two of Allah’s most central attributes in Islam — Ar-Rahman (the Most Merciful) and Ar-Rahim (the Most Compassionate), invoked at the opening of nearly every sura of the Quran. The baseline Romans package explicitly rejected rahmat as an alternative for χάρις/grace precisely because of this collision. Here, however, ἔλεος is a genuinely distinct Greek term from χάρις, and the established Indonesian Bible tradition (TB) already renders it rahmat at 1 Peter 1:3. Decision: retain rahmat (breaking from it would create inconsistency with the wider TB tradition believers already know), but every occurrence requires a mandatory translator/teaching note anchoring it to this specific, historical, once-for-all redemptive act (causing new birth through Christ’s resurrection) — not Allah’s general, ever-available attribute of mercy weighed against deeds at judgment. Flagged for human theologian review wherever it recurs (2:10; cf. also the distinct-but-related “grace” occurrences).

ἀναγεννήσας (anagennēsas) — aorist active participle of ἀναγεννάω, “having caused to be born again.”

• Literal meaning: ἀνά (“again”) + γεννάω (“beget/give birth to”) = “regenerate,” “cause new birth.”
• Semantic range: metaphorical spiritual begetting, distinct from φύσις (natural birth); NT hapax-adjacent term (cf. 1:23; John 3:3–7 γεννηθῇ ἄνωθεν uses different verb but same concept).
• English variants: “caused us to be born again,” “given us new birth,” “regenerated.”
• Contextual theological meaning: the foundational doctrine underlying “Living Hope” — believers do not achieve a new status by effort; God sovereignly causes a new spiritual birth, and this new birth is specifically grounded in Christ’s resurrection (not a religious conversion decision in the abstract).
• Rendering risk: HIGH. Render “melahirkan kita kembali” (TB) / concept term “kelahiran baru” (“new birth,” noun form used in later teaching material). Islamic theology has no analogous concept of spiritual rebirth/regeneration — a believer’s standing changes through shahada (declaration) and lifelong submission/deeds, not a divinely wrought new birth. Requires teaching note distinguishing regeneration (God’s monergistic act) from a human declaration of faith or ritual conversion event.

ἐλπίδα ζῶσαν (elpida zōsan) — “living hope.”

• ἐλπίς (elpis): literal meaning “expectation, hope”; semantic range spans mere wishful expectation (secular Greek) to confident, certain expectation grounded in a trustworthy promise (NT usage). ζῶσαν (zōsan), present active participle of ζάω (“to live”), literal “living.”
• English variants: “living hope,” “a hope that is alive.”
• Contextual theological meaning: THE thematic center of 1 Peter and of this curriculum’s core doctrine. This hope is “living” because it is grounded in and shares the vitality of Christ’s own resurrection life — not a wish about an uncertain future outcome. It stands in explicit theological contrast to hope grounded in the outcome of a future deeds-weighing.
• Rendering risk: HIGH — core doctrine term. TB renders the clause “kepada suatu hidup yang penuh pengharapan” (into a life full of hope), which diffuses the adjective “living” into the noun “life.” For curriculum use where “Living Hope” is a named doctrine title, prefer the more literal and pedagogically clearer “pengharapan yang hidup.” Must be taught with an explicit note: in Islamic eschatology, hope for paradise remains provisional and outcome-uncertain until Allah’s mercy is weighed against one’s deeds at judgment (cf. baseline’s salvation and assurance_of_salvation Critical-risk framing); “living hope” in 1 Peter is hope with the certainty of a present, resurrection-grounded reality, not a wish about an unknown future verdict. This term should be added to translation memory as living_hope, Critical/High risk, and cross-referenced with baseline resurrection (kebangkitan) and assurance_of_salvation.

ἀνάστασις … ἐκ νεκρῶν (anastasis … ek nekrōn) — [REUSED] “resurrection … from the dead” = kebangkitan (baseline, High risk, Christ’s specific historical resurrection distinguished from generic end-times resurrection expectation shared with Islam). Directly grounds “living hope” — the two terms must always be taught together in this passage.

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1 Peter 1:4

Greek: εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς

κληρονομία (klēronomia) — “inheritance.”

• Literal meaning: portion received by a κληρονόμος (heir), often by lot or family right.
• Semantic range: legal/family inheritance; OT covenant land-inheritance (LXX); NT eschatological inheritance in Christ.
• English variants: “inheritance,” “heritage.”
• Contextual theological meaning: believers, though presently παρεπίδημοι (exiles, v.1), possess a secure future inheritance — connects directly to baseline’s adoption doctrine (Romans 8, High risk: legal son-status with inheritance rights). Confirms that the “living hope” has a concrete future content.
• Rendering risk: MEDIUM. Render “warisan.” Must be taught alongside baseline adoption (pengangkatan sebagai anak) so the inheritance is understood as belonging to adopted children, not earned wages or merit accumulated toward judgment (contrast with pahala, already rejected in baseline for grace).

ἄφθαρτος (aphthartos) “imperishable,” ἀμίαντος (amiantos) “undefiled,” ἀμάραντος (amarantos) “unfading.”

• Semantic range: all three are alpha-privative adjectives negating decay/corruption/wilting — stock vocabulary for describing what is incorruptibly heavenly versus what is corruptibly earthly.
• English variants: “imperishable/incorruptible,” “unstained/undefiled,” “unfading.”
• Contextual theological meaning: triple emphasis that the inheritance cannot be lost, corrupted, or diminished by time — grounding assurance.
• Rendering: “yang tidak dapat binasa, tidak dapat cemar, dan tidak dapat layu.” Risk: Low-Medium — descriptive vocabulary, no direct doctrinal collision, but should be kept together as a triad in teaching material since it reinforces assurance of salvation (baseline High risk doctrine).

τετηρημένην ἐν οὐρανοῖς (tetērēmenēn en ouranois) — “kept/reserved in the heavens.”

• τηρέω (tēreō): literal “guard, keep watch over, preserve.” οὐρανός (ouranos): “heaven/sky,” standard.
• Contextual theological meaning: the inheritance is not merely future but already secured/reserved — pairs with v.5’s φρουρουμένους (guarded).
• Rendering: “tersimpan di surga.” Risk: Low.

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1 Peter 1:5

Greek: τοὺς ἐν δυνάμει Θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ

δυνάμει Θεοῦ / πίστεως / σωτηρίαν — [REUSED] baseline power_of_god (kuasa Allah, Medium), faith (iman, High — must anchor to personal trust in Christ, not generic religious assent), salvation (keselamatan, Critical — must be explicitly distinguished from Islamic soteriology’s deeds-and-mercy framework).

φρουρουμένους (phrouroumenous) — present passive participle of φρουρέω, “being guarded.”

• Literal meaning: military term for a garrison standing guard; to keep watch over so as to protect from attack.
• Semantic range: protective custody, not confinement; used elsewhere of a city under military guard (2 Cor 11:32; Gal 3:23 uses the same verb of the Law’s custodial guarding).
• English variants: “guarded,” “kept,” “protected.”
• Contextual theological meaning: believers are presently, actively, and continuously protected by God’s own power (not their own vigilance) until the salvation already secured is finally revealed. Directly supports the “Living Hope” and assurance doctrines.
• Rendering risk: MEDIUM. Render “dijaga” or, to retain the garrison/military nuance for teaching purposes, “dijaga seperti oleh penjaga”. Should be distinguished in teaching notes from a fatalistic security (as if outcome were fixed impersonally like takdir) — this is God’s personal, purposive protective power, consistent with baseline’s rejection of takdir for providence/election.

ἀποκαλυφθῆναι (apokalyphthēnai) — aorist passive infinitive of ἀποκαλύπτω, “to be revealed/unveiled.”

• Semantic range: to remove a covering, disclose what was hidden; root of “apocalypse.”
• Contextual theological meaning: salvation is already accomplished/secured but its full unveiling is future (at Christ’s return) — an “already/not yet” pattern basic to NT eschatology.
• Rendering: “dinyatakan.” Risk: Low-Medium; distinguish from generic prophecy/prediction language (baseline prophecy = nubuat, Low risk).

καιρῷ ἐσχάτῳ (kairō eschatō) — “last time/season.”

• καιρός (kairos): appointed/opportune time (distinct from χρόνος, mere chronological duration). ἔσχατος (eschatos): “last, final.”
• Rendering: “zaman akhir.” Risk: Low — standard eschatological vocabulary shared broadly (Islam also anticipates a final “Hari Akhir” / Last Day); note this shared vocabulary is not itself doctrinally dangerous, but the content of what is revealed (a salvation already accomplished through Christ’s finished work, not an outcome still pending a deeds-verdict) must be taught explicitly alongside it.

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1 Peter 1:6

Greek: ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον ἐστὶν λυπηθέντες ἐν ποικίλοις πειρασμοῖς

ἀγαλλιᾶσθε (agalliasthe) — present middle/passive of ἀγαλλιάω, “you exult/rejoice greatly.”

• Semantic range: intense, often audible, joy — stronger than χαίρω (ordinary “rejoice,” v.8); frequently used of eschatological/worship joy in LXX and NT.
• English variants: “rejoice greatly,” “exult,” “are filled with joy.”
• Contextual theological meaning: the joy is grounded in the living hope just described (vv.3–5), not in present circumstances — establishes the joy/suffering paradox central to the whole letter.
• Rendering: “bersukacita” (with intensifier where possible, e.g., “sangat bersukacita”). Risk: Low.

λυπηθέντες (lypēthentes) — aorist passive participle of λυπέω, “having been grieved.”

• Semantic range: emotional grief/distress, milder than πάσχω (suffer, see below) but overlapping.
• Rendering: “berdukacita” / “bersedih.” Risk: Low.

πειρασμοῖς (peirasmois) — dative plural of πειρασμός, “trials/testings.”

• Literal meaning: from πειράζω, “to test, try, put to the proof”; can mean either “trial” (external testing circumstance) or “temptation” (enticement to sin), context-dependent (cf. James 1:2 vs 1:13–14 for the same ambiguity).
• Semantic range: here, external, varied (ποικίλοις, “manifold/of many kinds”) circumstantial hardships/persecutions, not primarily internal enticement to sin.
• English variants: “trials,” “testings,” “various trials.”
• Contextual theological meaning: foundational vocabulary for “Suffering for Righteousness’ Sake.” These trials are permitted “if necessary” (εἰ δέον ἐστίν) — divinely purposive, not random or fatalistic.
• Rendering risk: MEDIUM-HIGH. Render “cobaan.” Must be distinguished in teaching notes from: (a) a fatalistic reading resembling impersonal takdir (already forbidden in baseline for providence/election — trials here are personally purposive, allowed by a personal God for refining faith, v.7); and (b) an Islamic bala (test/affliction) framework where the outcome of endurance contributes to a deeds-tally — 1 Peter’s trials refine an already-secured salvation, they do not earn it. Flag for native speaker review at minimum; theologian review recommended given cross-reference to Suffering doctrine.

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1 Peter 1:7

Greek: ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου, διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ

δοκίμιον (dokimion) — “genuineness,” “proven/tested character,” “the result of testing.”

• Literal meaning: a noun from the δοκιμ- root (“test, prove, approve”); the tested/proven quality that survives assaying, as with refined metal.
• Semantic range: could denote either “the means of testing” or “the result/proof of testing” — here the latter, the proven genuineness of faith itself.
• English variants: “genuineness,” “proof,” “the tested character.”
• Contextual theological meaning: trials function like a refiner’s fire (echoing gold assaying) to demonstrate/produce authentic, tested faith — more precious than gold precisely because faith, unlike gold, is imperishable and will be vindicated at Christ’s return.
• Rendering risk: MEDIUM. Render “kemurnian imanmu yang telah teruji” or “keaslian imanmu.” Must not be taught as if the trial itself creates merit toward salvation (contrast with a deeds-weighing framework) — the trial proves an already-given faith (baseline faith, iman), it does not earn standing.

χρυσίου τοῦ ἀπολλυμένου (chrysiou tou apollymenou) — “gold that perishes.” Standard refining metaphor; low risk.

ἀποκαλύψει Ἰησοῦ Χριστοῦ (apokalypsei Iēsou Christou) — “at the revelation/appearing of Jesus Christ.”

• Same root as v.5’s ἀποκαλυφθῆναι, here a noun denoting the event of Christ’s return/unveiling.
• Rendering: “pada waktu Yesus Kristus menyatakan diri-Nya” (TB) or “pada kedatangan Yesus Kristus.” Risk: Low-Medium; standard eschatological term, must be kept distinct from ambiguous “second coming” language that could be misread through Islamic Yaum al-Qiyamah expectations of Isa al-Masih’s return (which Islamic tradition also affirms, but frames very differently — Isa returning as a Muslim leader who dies a natural death, not as the divine Judge and Bridegroom of the church). A brief distinguishing note is warranted given the Critical-risk messiah doctrine in the baseline.

ἔπαινον καὶ δόξαν καὶ τιμήν (epainon kai doxan kai timēn) — “praise and glory and honor.”

• ἔπαινος (epainos): “praise, commendation.” δόξα: [REUSED] baseline kemuliaan (High risk). τιμή (timē): “honor, value, price” — new but low-risk standard term, render “kehormatan.”
• Contextual theological meaning: the outcome of tested faith is commendation from God at Christ’s return, not self-congratulation — consistent with grace-not-merit framing.

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1 Peter 1:8

Greek: ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες, πιστεύοντες δὲ ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ

ἀγαπᾶτε (agapate) — present indicative of ἀγαπάω, “you love.”

• Semantic range: NT’s characteristic term for self-giving, covenantal love, as distinct from ἔρος (romantic desire) or mere φιλία (affection/friendship, though the latter overlaps in some NT usage).
• Contextual theological meaning: love for the unseen Christ, grounded in and inseparable from faith — a foundational relational (not merely doctrinal) response.
• Rendering: “mengasihi.” Risk: Low as a word, but High as a doctrine insofar as it presumes a personal relationship with Christ analogous to (but exceeding) baseline faith’s object-specificity requirement — the object must remain recoverable as the specific person of Christ, not generic piety.

πιστεύοντες (pisteuontes) — [REUSED] verbal form of iman root (baseline faith). “believing.”

χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ (chara aneklalētō kai dedoxasmenē) — “joy inexpressible and glorified.”

• χαρά (chara): ordinary NT term for “joy,” distinct from the more intense ἀγαλλιάω (v.6). ἀνεκλάλητος (aneklalētos): NT hapax, “unable to be spoken/expressed.” δεδοξασμένη (dedoxasmenē): perfect passive participle of δοξάζω (“glorify”), same root as δόξα — “already glorified/filled with glory.”
• Contextual theological meaning: joy that anticipates and already participates in future glory, even now, sight unseen.
• Rendering: “sukacita yang tidak terkatakan dan mulia.” Risk: Low-Medium.

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1 Peter 1:9

Greek: κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν, σωτηρίαν ψυχῶν

κομιζόμενοι (komizomenoi) — present middle participle of κομίζω, “obtaining, receiving (for oneself).”

• Rendering: “karena kamu telah beroleh” / “sedang beroleh.” Risk: Low.

τέλος (telos) — “end, goal, outcome, culmination.”

• Semantic range: not mere cessation but the intended goal/culmination toward which something moves (cf. Romans-adjacent usage of τέλος for “fulfillment,” though not previously glossed in the baseline).
• Contextual theological meaning: the “outcome”/goal of faith is nothing less than the salvation of the soul — faith’s trajectory has a certain terminus, reinforcing assurance.
• Rendering: “kesudahan” (TB) or “hasil akhir.” Risk: Low-Medium; must not be read as “the end of faith” in the sense of faith ceasing, but faith’s fulfilled goal.

σωτηρίαν ψυχῶν (sōtērian psychōn) — “salvation of souls.”

• σωτηρία: [REUSED] baseline keselamatan (Critical). ψυχή (psychē): “soul, life, self” — the whole inner person, not merely a detachable “spirit-part” as opposed to the body; in Hebraic thought ψυχή often denotes the whole living person.
• Contextual theological meaning: salvation’s object is the whole person, not a partial religious benefit.
• Rendering: “jiwa” for ψυχή. Risk: Low-Medium as a word, but must be taught alongside salvation (Critical) so as not to suggest a body/soul dualism where only an immaterial “soul” is saved while resurrection of the body (baseline High risk) is diminished.

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PART 2 — WHOLE-BOOK CHAPTER-BY-CHAPTER STUDY

Chapter 1 (verses 1–2, 10–25 — beyond the core passage)

ἀπόστολος (apostolos) — [REUSED] rasul (Critical). 1 Peter opens exactly as Romans does; the same Critical-risk translator note (distinguishing the NT founding office from Islam’s closed line of scripture-bearing messenger-prophets ending with Muhammad) applies at 1:1.

ἐκλεκτοῖς (eklektois) — “elect, chosen (ones).”

• [REUSED root] connects to baseline election (pemilihan, Medium/High — never takdir). Here used as a substantive address, “to the elect who are exiles…” Reinforce that election is God’s personal, relational choosing, not impersonal decree.

παρεπίδημος (parepidēmos) — “sojourner, resident alien, exile.”

• Literal meaning: παρά (“alongside”) + ἐπιδημέω (“to live/reside temporarily among a people not one’s own”) — one residing temporarily in a foreign land, without citizenship rights.
• Semantic range: legal/social status term for a resident foreigner (cf. Abraham as paroikos in Hebrews 11); metaphorically applied to believers’ relationship to the present world.
• English variants: “sojourners,” “exiles,” “strangers,” “pilgrims.”
• Contextual theological meaning: identity marker for the whole letter — believers’ true citizenship and inheritance (1:4) lie elsewhere; present social marginalization/suffering is to be expected, not a sign of divine rejection.
• Rendering risk: HIGH. Render “pendatang” or “orang-orang yang tersebar sebagai pendatang.” Requires careful framing: this is spiritual alienation from the present fallen order, not a claim about literal immigration/citizenship status, nor a devaluation of legitimate national identity or the officially registered agama status Indonesian believers hold. A teaching note should clarify the metaphorical, not literal-legal, sense. New glossary term sojourner_exile; cross-reference with separation_unto_gods_service (baseline Romans doctrine) and the curriculum’s Suffering doctrine.

διασπορά (diaspora) — “dispersion.” Originally the technical term for Jews scattered outside Israel; here reapplied to the (largely Gentile) church scattered through Asia Minor. Rendering: “perantauan” / retain as geographic-address term. Risk: Medium — must be taught as a reapplied term (the church inherits Israel’s identity-language) rather than a claim of ethnic continuity with historic Israel that could confuse baseline israel/unity_of_jews_and_gentiles doctrines.

πρόγνωσις Θεοῦ Πατρός (prognōsis Theou Patros) — “foreknowledge of God the Father.”

• Literal meaning: πρό (“before”) + γνῶσις (“knowledge”) — knowing beforehand.
• Semantic range: in Reformed/NT theological usage, not mere prescience (passive awareness of future facts) but personal, purposive foreknowing that grounds election (cf. Romans 8:29, though “foreknew” there was not separately glossed in the baseline registry).
• Contextual theological meaning: believers’ election is rooted in the Father’s eternal, personal plan, executed through the Spirit’s sanctifying work and Christ’s blood (the full verse names all three Persons and their respective roles — a strong implicit Trinitarian formula).
• Rendering risk: HIGH. Render “menurut rencana Allah, Bapa” (TB) or more literally “menurut pengetahuan Allah Bapa yang sudah ada sebelumnya.” Must be explicitly distinguished from Islamic qadar/takdir (impersonal, fixed divine decree) — this is the Father’s personal foreknowing love, not an impersonal script. New glossary term foreknowledge, cross-referenced with baseline election/providence forbidden-substitution rules.

ἁγιασμὸς Πνεύματος / ῥαντισμὸς αἵματος (hagiasmos Pneumatos / rhantismos haimatos) — “sanctification of the Spirit” / “sprinkling of blood.”

• ἁγιασμός: [REUSED] pengudusan (High). αἷμα (haima), “blood”: new but Critical-risk term — see 1:18–19 below for full treatment; connects directly to Christ’s Substitutionary Suffering doctrine.
• ῥαντισμός (rhantismos) — “sprinkling.”
  • Literal meaning: the act of sprinkling (liquid, especially blood) — technical term from Exodus 24:8 (Mosaic covenant ratification) and Ezekiel 36:25 (cleansing).
  • Semantic range: covenant-ratification and purification ritual vocabulary.
  • Contextual theological meaning: believers are brought into a new covenant relationship through Christ’s blood, echoing Sinai’s covenant-sealing sprinkling — not a merely ceremonial cleansing ritual.
  • Rendering risk: MEDIUM-HIGH. Render “percikan darah.” Requires a teaching note connecting this to OT covenant-ratification sacrifice (not a stand-alone purification rite), reinforcing Critical-risk substitutionary atonement doctrine.

προφῆται / ἄγγελοι (prophētai / angeloi) — [REUSED] nabi (Low risk per baseline registry — note registry lists Low, doctrine registry’s inspiration_of_scripture lists High; apply doctrine-registry’s High-risk routing here since 1:10–12 directly concerns OT prophetic inspiration). ἄγγελος (“angel”): new term but standard, low risk — render “malaikat.” Note: malaikat is shared vocabulary with Islamic angelology (which assigns angels specific named roles, e.g., Jibril/Gabriel); 1 Peter’s angels are simply depicted as longing to understand the gospel, a minor point requiring only a brief clarifying note, not a Critical flag.

ἐπιθυμία (epithymia) — “desire, craving, lust.”

• Semantic range: neutral “desire” in secular Greek, almost always negative (“sinful desire/lust”) in NT ethical usage, especially in vice contexts (1:14; 2:11; 4:2–3).
• English variants: “desires,” “lusts,” “cravings.”
• Contextual theological meaning: foundational vocabulary for the Holiness in Conduct doctrine — believers are called to reject the “former desires” that characterized pre-conversion “ignorance” (ἀγνοίᾳ).
• Rendering: “hawa nafsu” (established Indonesian Christian usage) or “keinginan yang jahat” contextually. Risk: Medium — hawa nafsu is also standard Islamic ethical vocabulary for base desire (a shared, not competing, concept); low syncretism risk, but ensure context always specifies “former/sinful” desires, not desire as such.

ἅγιος (hagios) — [REUSED] kudus (High). 1:15–16 directly quotes Leviticus 11:44/19:2 (“Be holy, for I am holy”) — foundational OT-citation anchor for the Holiness in Conduct doctrine; teach alongside baseline’s separation_unto_gods_service.

φόβος (phobos) — “fear.”

• Semantic range: ranges from servile terror to reverential awe; here (1:17, also 2:18; 3:2, 6, 14, 16) reverential awe before a righteous Judge, not anxious dread nor a fear that contradicts assurance/living hope.
• Rendering: “hormat dan takut” / “rasa takut yang penuh hormat.” Risk: Medium — must be distinguished from the servile fear/dread that the “Living Hope” and “Assurance” doctrines rule out, and from a legalistic fear of failing a deeds-weighing (contrast with Islamic khauf of judgment, which is compatible in tone but differs in its object of ultimate confidence).

λυτρόω (lytroō) — “to redeem, ransom.”

• Literal meaning: to release by paying a λύτρον (ransom price), commonly of slaves or captives.
• Semantic range: commercial/legal manumission vocabulary applied metaphorically to deliverance from sin’s bondage and the futile inherited way of life (“handed down from your fathers,” πατροπαραδότου).
• English variants: “redeemed,” “ransomed,” “bought back.”
• Contextual theological meaning: this is the price-paying dimension of Christ’s Substitutionary Suffering — redemption cost “not perishable things like silver or gold, but the precious blood of Christ.” A term the baseline Romans package did not separately gloss (though implicit in Romans 3:24’s ἀπολύτρωσις) and which is now load-bearing for the 1 Peter curriculum’s Substitutionary Suffering doctrine.
• Rendering risk: CRITICAL. Render “ditebus” (verb) / “penebusan” (noun) — the established Indonesian Christian term. Requires theologian-reviewed teaching note: Islamic soteriology has no concept of a price paid by a substitute to release sinners from bondage to sin’s guilt; deliverance in Islam depends on submission and deeds weighed against Allah’s mercy, not a ransom-payment already completed by another. New glossary term redemption.

ἀμνὸς ἄμωμος καὶ ἄσπιλος (amnos amōmos kai aspilos) — “lamb without blemish or spot.”

• ἀμνός (amnos): “lamb” — sacrificial-animal term, deliberately echoing both the Passover lamb (Exodus 12) and the Suffering Servant of Isaiah 53:7 (“led like a lamb to slaughter”), as well as John the Baptist’s “Lamb of God” (John 1:29, itself echoing 1 Peter’s likely source tradition). ἄμωμος (“without blemish”), ἄσπιλος (“without spot”): cultic-sacrificial qualifiers required of an acceptable sacrifice under Torah.
• Contextual theological meaning: Christ is the perfect, once-for-all sacrificial substitute; ties redemption (λυτρόω, above) to the specific sacrificial-lamb typology fulfilled in his blood.
• Rendering risk: CRITICAL. Render “anak domba yang tak bercela dan tak bercacat.” Requires theologian review: Islam retains an animal-sacrifice practice (qurban at Eid al-Adha, commemorating Ibrahim/Ishmael) but has no doctrine of a sinless human/divine substitute whose sacrificial death atones for sin — the qurban is a commemorative and charitable act, not a doctrine of vicarious atonement. This must be taught as a sharp, not a soft, distinction. New glossary term sacrificial_lamb.

φανερωθέντος (phanerōthentos) — aorist passive participle of φανερόω, “having been manifested/made visible.”

• Semantic range: to make openly known/visible what was hidden — used here of Christ’s incarnate appearing “in these last times,” parallel to baseline’s Critical-risk incarnation doctrine (Firman yang menjadi manusia).
• Rendering risk: HIGH. Render “telah dinyatakan.” Cross-reference explicitly with baseline incarnation — this is the same theological event (the eternal Son’s appearing in human history), now viewed from the angle of God’s eternal foreordaining plan (v.20, “foreknown before the foundation of the world”) rather than the “Word became flesh” language itself. Requires the same tanzih-related teaching note as the baseline incarnation entry.

ἁγνίζω (hagnizō) — “to purify.”

• Literal meaning: to make ἁγνός (hagnos, “pure, chaste”) — moral/ritual purification, related to but distinct from ἁγιάζω (hagiazō, “to sanctify/set apart,” root of kudus/pengudusan).
• Semantic range: often ritual purification in LXX (e.g., before temple worship) but here explicitly moral purification “through obedience to the truth” — an inward, not ceremonial, purity.
• Rendering risk: MEDIUM. Render “menyucikan.” Teaching note should distinguish this inward, truth-obedience-driven purification from Islamic ritual purification practices (wudhu, ghusl) which precede formal worship acts — 1 Peter’s purification is a settled moral-spiritual state resulting from conversion, not a repeated ritual precondition for valid worship. New glossary term purify_moral.

φιλαδελφία (philadelphia) — “brotherly love.”

• Literal meaning: φίλος (“beloved/friend”) + ἀδελφός (“brother”) — love characteristic of blood-siblings, applied to the church family.
• Contextual theological meaning: church-family ethic flowing from the shared new birth (1:22–23) — connects to the Royal Priesthood/church-as-family doctrine developed further in chapters 2–5.
• Rendering: “kasih persaudaraan.” Risk: Low-Medium.

σπόρος / λόγος ζῶν Θεοῦ (sporos / logos zōn Theou) — “seed” / “the living word of God.”

• λόγος (logos): [cross-reference] the same root underlying baseline’s incarnation rendering (“Firman yang menjadi manusia”); here used of the generative, living, abiding word by which believers are born again — reinforcing 1:3’s anagennaō.
• Rendering: “firman Allah yang hidup dan yang tetap ada.” Risk: Medium — must be distinguished from a generic “message” or “teaching” (the word is itself living and generative, the means of the new birth already introduced in v.3).

ῥῆμα Κυρίου (rhēma Kyriou) — “the word/utterance of the Lord” (Isaiah 40 quotation, 1:25).

• ῥῆμα (rhēma): a spoken utterance/statement, distinct in nuance from λόγος (which can denote the larger message/reason); here in the OT quotation, near-synonymous with λόγος but worth noting the distinct lexical choice.
• Rendering: “firman Tuhan” contextually. Risk: Low.

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Chapter 2

λίθος ζῶν (lithos zōn) — “living stone.”

• Literal meaning: λίθος (“stone,” inert building material) + ζῶν (“living”) — a striking oxymoron.
• Semantic range: architectural/building metaphor combined with the “living” vocabulary already established for hope (1:3) and the word (1:23); draws on Psalm 118:22 and Isaiah 28:16 (cited explicitly in 2:6–8).
• English variants: “living stone(s).”
• Contextual theological meaning: Christ is the living, once-rejected-now-vindicated foundation stone; believers, joined to him, become “living stones” themselves built into a spiritual house (temple) — foundational imagery for the Royal Priesthood doctrine.
• Rendering risk: MEDIUM-HIGH. Render “batu yang hidup.” Cultural sensitivity note: various Indonesian folk-religious and syncretistic traditions attach spiritual potency to particular stones/sites; the metaphor must be clearly taught as Christological (Christ himself, and believers united to him), never suggesting any literal stone-veneration or object of spiritual power. New glossary term living_stone.

οἶκος πνευματικός (oikos pneumatikos) — “spiritual house.” Temple/household imagery; new term, Medium risk, render “rumah rohani.”

ἱεράτευμα ἅγιον (hierateuma hagion) — “holy priesthood.”

• Literal meaning: ἱεράτευμα, an abstract collective noun (“priestly body/priesthood,” distinct from ἱερεύς, an individual “priest”) + ἅγιος (“holy”).
• Semantic range: covenant-community term drawn from Exodus 19:6 LXX (“a kingdom of priests, a holy nation”), now applied corporately to the whole church, not a specialized clerical class within it.
• English variants: “holy priesthood,” “priestly people.”
• Contextual theological meaning: THE foundational term for the “Church as a Holy and Royal Priesthood” doctrine (paired with 2:9’s basileion hierateuma, below). Every believer, not a set-apart clergy, has priestly access to God and offers spiritual sacrifices (2:5).
• Rendering risk: CRITICAL. The standard Indonesian Bible term is “imamat” (abstract, “priesthood”) with “imam” for an individual priest. This creates an acute and unavoidable collision: “imam” is also the standard Indonesian/Arabic-loan term for the Muslim prayer leader who leads congregational salat — an office most Indonesian readers encounter constantly in daily life. Render as “imamat yang kudus”, but this MUST carry a mandatory theologian-reviewed teaching note in every occurrence clarifying: (a) this is a corporate, collective identity belonging to every believer, not a specialized office comparable to a mosque’s imam or a single mediating clergyman; (b) it denotes priestly access to God through Christ (the one mediator), not a human intermediary leading others in ritual. This is the single highest-risk new term introduced by this curriculum and requires the same review tier as baseline’s apostle/son_of_god. New glossary term holy_priesthood.

θυσία πνευματική (thysia pneumatikē) — “spiritual sacrifice(s).”

• θυσία (thysia): standard sacrificial-offering term (animal/temple sacrifice in LXX/Jewish usage).
• Contextual theological meaning: believers, as this priesthood, offer non-animal, Spirit-enabled sacrifices (praise, obedient living, cf. Romans 12:1’s “living sacrifice,” a term the Romans baseline curriculum did not separately gloss) “acceptable to God through Jesus Christ” — access is always mediated through Christ, never direct/self-sufficient.
• Rendering risk: HIGH. Render “korban rohani.” Teaching note: distinguish from Islamic qurban (ritual animal sacrifice at Eid al-Adha, a meritorious act of obedience) — here, the “sacrifice” is the offering of one’s whole transformed life, made acceptable only through Christ’s mediation, not an independently meritorious ritual act. New glossary term spiritual_sacrifice.

ἀκρογωνιαῖος (akrogōniaios) — “cornerstone.” Christological title (Isaiah 28:16/Psalm 118:22); render “batu penjuru.” Risk: Medium.

γένος ἐκλεκτόν / ἔθνος ἅγιον / λαὸς εἰς περιποίησιν (genos eklekton / ethnos hagion / laos eis peripoiēsin) — “chosen race / holy nation / a people for God’s own possession” (2:9, echoing Exodus 19:5–6 and Isaiah 43:20–21).

• γένος (genos): “race, kind, offspring.” ἔθνος (ethnos): “nation, people-group” — note the same root underlying baseline’s gentiles (bangsa-bangsa lain); here applied to the church itself as “a holy nation,” a distinct sense that must not be confused with the Jew/Gentile ethnic category. λαός (laos): “people,” the standard LXX term for Israel as covenant people. περιποίησις (peripoiēsis): “possession, acquisition” — a people specially acquired/owned by God.
• English variants: “chosen race/people,” “holy nation,” “God’s own possession/special people.”
• Contextual theological meaning: together with 2:5’s ἱεράτευμα, this verse’s βασίλειον ἱεράτευμα (basileion hierateuma, “royal priesthood”) is the doctrinal capstone term of the whole curriculum’s ecclesiology.
• βασίλειον (basileion) — “royal.” From βασιλεύς (“king”); an adjective meaning “kingly, royal, belonging to a king/kingdom.” Cross-reference with baseline kingdom_of_god (Kerajaan Allah, Medium).
• Rendering risk: CRITICAL for basileion hierateuma as a set phrase. Render “imamat yang rajani” or, more naturally in Indonesian, “bangsa, imamat yang rajani” — TB renders the whole verse’s phrase as “imamat yang rajani, bangsa yang kudus.” Because this is the literal source phrase for the curriculum’s named doctrine (“The Church as a Holy and Royal Priesthood”), it must be rendered with maximal consistency across all curriculum documents and must carry the same imam-collision teaching note as 2:5 above, plus a further clarification that “royal” here means the church shares in Christ’s own kingly identity and access to God’s throne — not an earthly political monarchy (cross-reference baseline’s kingdom_of_god distinction from “an earthly political kerajaan”).
• For ἔθνος ἅγιον: render “bangsa yang kudus.” Requires a brief note distinguishing this application of ἔθνος (the church as God’s “nation”) from baseline’s gentiles sense of ἔθνη (non-Jewish peoples) — same root, different referent and doctrine.
• For λαὸς εἰς περιποίησιν: render “umat kepunyaan Allah sendiri.” Medium-High risk; reinforces election (baseline pemilihan) without slipping into takdir.

ὑποτάσσω (hypotassō) — “to submit, subordinate oneself, place under.”

• Literal meaning: ὑπό (“under”) + τάσσω (“arrange, order, appoint”) — to arrange oneself under, to place in a subordinate rank; in the passive/middle, “to submit oneself voluntarily.”
• Semantic range: military/hierarchical ordering term in secular Greek; in NT ethical contexts (here of civil authorities, 2:13; of servants to masters, 2:18; of wives to husbands, 3:1; of the young to elders, 5:5; and of cosmic powers to the exalted Christ, 3:22) it denotes a voluntary, relationally-appropriate yielding of one’s own will “for the Lord’s sake” (2:13) — never a claim about inherent inferiority of worth.
• English variants: “submit,” “be subject to,” “subordinate oneself.”
• Contextual theological meaning: THE key term for “Submission to Authority and Christlike Endurance.” Submission here is modeled on and empowered by Christ’s own submissive suffering (2:21–25), directed toward witness before a watching unbelieving society (2:12), and always bounded by ultimate allegiance to God (cf. Acts 5:29-type qualification, though not explicit in 1 Peter itself).
• Rendering risk: CRITICAL. This is the most acute lexical-collision risk in the entire 1 Peter curriculum, more acute even than rahmat or imamat, because the very name of the religion of Islam — Islam — derives from the same conceptual field: “submission” (specifically, submission to Allah). An Indonesian reader encountering “submit” (tunduk/taat) in a Christian text inevitably processes it against this backdrop. Decision: render ὑποτάσσω contextually as “tunduklah” (2:13, 3:1, 3:22, 5:5) or “taatilah” (2:18), following established TB usage — do NOT coin an artificial substitute, since these are the natural, correct Indonesian verbs and avoiding them would sound stilted and evasive. However, every occurrence in a doctrinally load-bearing verse (2:13–17; 3:1, 22; 5:5) requires a mandatory theologian-reviewed teaching note making three distinctions explicit: (1) this submission is to specific, limited, human institutions (government, household, church order) for the Lord’s sake, not the totalizing, salvation-constituting submission of a person’s whole life and destiny to Allah that defines Islamic islam; (2) it is submission grounded in and modeled on Christ’s own voluntary submission in suffering (not a precondition for divine favor); (3) it is bounded — Peter elsewhere assumes ultimate allegiance to God relativizes every human authority. New glossary term submission_ordered_by_love; escalate to human theologian review for every occurrence, higher priority than most other High-risk terms in this registry.

ἐλευθερία (eleutheria) — “freedom, liberty.”

• Contextual theological meaning: 2:16, believers are free (not slaves to human institutions in an ultimate sense) yet must not use freedom as a cloak (ἐπικάλυμμα) for evil — freedom bounded by service to God.
• Rendering: “kemerdekaan.” Risk: Medium — pairs conceptually with submission_ordered_by_love; must be taught together so freedom is not misread as license nor submission as the denial of freedom.

δοῦλος Θεοῦ (doulos Theou) — “slave/bondservant of God.”

• δοῦλος: full-weight “slave,” not a softened “servant/helper.” Contextual theological meaning: paradoxically, this “slavery” to God is the ground of true freedom from every other claim.
• Rendering: “hamba Allah.” Risk: Medium — must retain the strong “slave/bondservant” sense the term carries (cf. Paul’s self-designation in Romans 1:1, where baseline did not separately gloss δοῦλος but the same principle applies).

οἰκέτης / δεσπότης (oiketēs / despotēs) — “household servant” / “master.” Standard socio-economic vocabulary of the Greco-Roman household; low-medium risk, render “hamba” / “tuan.”

πάσχω / πάθημα (paschō / pathēma) — “to suffer” / “suffering.”

• Literal meaning: πάσχω, a common verb “to experience, undergo (usually something painful)”; πάθημα, the corresponding noun, “that which is suffered, an experience of suffering.” Root of English “passion” (as in “the Passion of Christ”).
• Semantic range: physical persecution, social ostracism, unjust treatment — used both of Christ’s own suffering (2:21, 23; 3:18; 4:1) and of believers’ suffering “for righteousness’ sake” (3:14), “as a Christian” (4:16), and in general Christian experience (5:9–10).
• English variants: “suffer,” “suffering(s),” “sufferings,” “passion.”
• Contextual theological meaning: THE central verb of the entire letter and of two named curriculum doctrines simultaneously — “Suffering for Righteousness’ Sake” (believers’ suffering, patterned on Christ) and “Christ’s Substitutionary Suffering” (Christ’s unique, once-for-all suffering for sin, 3:18; 4:1). The same verb serves both senses, and the curriculum must train translators to distinguish, in each occurrence, whether Christ’s unrepeatable, atoning suffering or believers’ imitative, non-atoning suffering is meant.
• Rendering risk: HIGH (imitative sense, 2:19–20; 3:14, 17; 4:1a “as Christ suffered,” 4:13, 15–16, 19; 5:9–10) and CRITICAL (atoning sense, 2:21b “Christ suffered for you”; 3:18 “Christ suffered once for sins”; 4:1b in the phrase grounding the ethical appeal). Render “menderita” / “penderitaan” throughout, but require an explicit theologian-reviewed clarifying gloss whenever the atoning sense is in view (see 3:18 below), so that believers’ call to suffer is never confused with a claim that their suffering itself atones for sin — it does not; it follows Christ’s pattern and may be used by God for refining faith (cf. 1:6–7), but only Christ’s suffering in 3:18 is described as ὑπὲρ ἁμαρτιῶν (“for sins”). New glossary terms suffering_imitative and suffering_atoning.

ὑπομονή / ὑπομένω (hypomonē / hypomenō) — “endurance” / “to endure, remain under.”

• Literal meaning: ὑπό (“under”) + μένω (“remain, abide”) — to remain steadfastly under a burden rather than escape it.
• Semantic range: active, purposeful steadfastness under pressure, not passive resignation or stoic indifference.
• Contextual theological meaning: THE key term for “Christlike Endurance” — modeled explicitly on Christ’s own pattern (2:21–24, “leaving you an example, ὑπογραμμόν, that you should follow in his steps”).
• Rendering risk: HIGH. Render “ketekunan” or “bertekun menanggung.” Must be distinguished from passive fatalistic acceptance (again guarding against takdir-style resignation) and taught as active, hope-fueled perseverance empowered by union with the suffering-and-vindicated Christ. New glossary term endurance.

ὑπογραμμός (hypogrammos) — “example, pattern, copy (for tracing).”

• Literal meaning: a writing-copy set for a student to trace over in learning penmanship — a vivid, concrete image.
• Rendering: “teladan” (standard Indonesian Christian term for “example/model”). Risk: Low.

παραδίδωμι (paradidōmi) — “to hand over, entrust, deliver up.”

• Contextual theological meaning (2:23): Christ, when reviled, “committed himself” (entrusted himself) to God the righteous Judge rather than retaliating — the pattern for believers’ own endurance under unjust treatment.
• Rendering: “menyerahkan diri-Nya.” Risk: Low-Medium.

ἀναφέρω (anapherō) — “to bear/carry up, offer up.” (2:24, “he himself bore our sins in his body on the tree/cross.”)

• Literal meaning: ἀνά (“up”) + φέρω (“carry”) — in sacrificial contexts, “to offer up (a sacrifice)”; here, “to bear up/carry away” sin as a sacrificial victim bears it.
• Semantic range: cultic-sacrificial vocabulary (LXX uses it of offering sacrifices “up” on the altar), directly echoing Isaiah 53:4, 12 (“he bore our sins/iniquities”).
• Contextual theological meaning: the CRITICAL substance-claim of substitutionary atonement — Christ personally, bodily, carried the penalty and reality of believers’ sins, not merely their consequences.
• Rendering risk: CRITICAL. Render “menanggung” (established Indonesian Christian sacrificial-substitution vocabulary, e.g., Yesaya 53:4 uses “menanggung”). Requires theologian review; explicitly cross-reference with baseline’s rejected imputed_righteousness alternative (pahala yang dikumpulkan) — here the direction of transfer runs the opposite way (our guilt transferred TO Christ, not our merit accumulated for ourselves), reinforcing rather than duplicating that baseline entry. New glossary term christ_bore_our_sins.

ξύλον (xylon) — “wood, tree” — euphemism for the cross (echoing Deuteronomy 21:23, “cursed is everyone who hangs on a tree,” also quoted in Galatians 3:13, not previously glossed in the Romans baseline).

• Rendering: “kayu salib” (standard Indonesian idiom for “the cross,” literally “wood of the cross”). Risk: Medium — ensure “kayu” here is understood as the cross specifically (via established idiom), not a generic reference to timber/wood that could dilute the crucifixion reference.

μώλωψ / ἰάομαι (mōlōps / iaomai) — “wound/bruise” / “to heal” (2:24, quoting Isaiah 53:5, “by his wounds you have been healed”).

• μώλωψ: a bruise/welt from a blow, specifically the marks of Christ’s scourging/crucifixion wounds. ἰάομαι: standard NT healing verb.
• Contextual theological meaning: the healing in view is primarily spiritual — healing from sin’s guilt and power, in the immediate context of 2:24–25’s discussion of sin, straying, and returning to the Shepherd — though it does not exclude a broader restoration hope.
• Rendering risk: MEDIUM-HIGH. Render “bilur-Nya” / “kamu telah sembuh.” Requires a pastoral teaching note guarding against a purely physical-healing (prosperity-gospel-style) reading disconnected from the passage’s actual subject (deliverance from sin), a live pastoral concern in parts of Indonesian charismatic Christianity. Flag for native speaker/pastoral review.

πλανάω / πρόβατον / ποιμήν / ἐπίσκοπος (planaō / probaton / poimēn / episkopos) — “to go astray” / “sheep” / “shepherd” / “overseer” (2:25).

• ποιμήν (poimēn): “shepherd” — a Christological title here (Christ as the Shepherd to whom straying sheep return), reused and expanded in 5:2–4 for church elders’ shepherding role and Christ’s title as “Chief Shepherd” (ἀρχιποίμην). ἐπίσκοπος (episkopos): “overseer, guardian” — literally “one who watches/looks over”; here applied to Christ as “Overseer of your souls,” and later (5:2, verb form ἐπισκοπέω) to the pastoral oversight function of elders.
• Rendering risk: HIGH (Christological title) / MEDIUM-HIGH (later church-office sense in ch. 5). Render ποιμήν as “Gembala”; ἐπίσκοπος as “Penilik” or “Pemelihara” contextually (TB: “Gembala dan Pemelihara jiwamu”). This pastoral shepherd-imagery cluster is foundational and recurs at 5:1–4; teach as a unified metaphor set. New glossary terms shepherd_christ and overseer.

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Chapter 3

ὑποτάσσω (hypotassō) — [REUSED, see Ch.2 full entry] — applied here to wives (3:1) and, cosmically, to “angels, authorities, and powers” subjected to the exalted Christ (3:22). The 3:22 usage additionally reinforces baseline’s lordship_of_christ (Critical) — Christ’s universal cosmic authority.

ἁγνός (hagnos) — “pure, chaste.” (3:2, “your pure/chaste conduct.”)

• Related to but distinct from ἅγιος (hagios, “holy” — moral/relational set-apartness); ἁγνός emphasizes moral purity/chastity specifically.
• Rendering: “suci” or “murni.” Risk: Medium — note this is one context where suci (generally disfavored in baseline for hagios/holy due to its ritual-purity connotation) is contextually appropriate, since ἁγνός itself denotes a narrower purity/chastity sense closer to suci’s normal register; do not substitute for kudus elsewhere.

ἀναστροφή (anastrophē) — “conduct, way of life, manner of living.”

• Literal meaning: from ἀναστρέφω (“to turn back/about, conduct oneself”); a recurring keyword throughout 1 Peter (1:15, 18; 2:12; 3:1, 2, 16) for one’s whole observable pattern of behavior.
• Contextual theological meaning: THE governing term for the Holiness in Conduct doctrine — holiness is not primarily an inward disposition alone but a visible, observable “way of life” that either commends or discredits the gospel before a watching society (2:12; 3:1–2, 16).
• Rendering risk: MEDIUM. Render “kelakuan” / “cara hidup.” Should be tracked as a consistent keyword across the whole letter for curriculum coherence. New glossary term conduct_way_of_life.

ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος / πραΰς καὶ ἡσύχιος πνεῦμα (ho kryptos tēs kardias anthrōpos / praus kai hēsychios pneuma) — “the hidden person of the heart” / “a gentle and quiet spirit.”

• πραΰς (praus): “gentle, meek” (the same root as Matthew 5:5’s beatitude, not previously glossed in baseline). ἡσύχιος (hēsychios): “quiet, peaceable.”
• Contextual theological meaning: true adornment is inward character, not external ornamentation — a value-reordering relevant to holiness-in-conduct teaching on modesty without legalism.
• Rendering: “roh yang lembut dan tenang.” Risk: Low-Medium.

σκεῦος (skeuos) — “vessel, object, instrument.” (3:7, “the weaker vessel,” ἀσθενεστέρῳ σκεύει, of wives.)

• Literal meaning: a container/implement/tool of any kind.
• Semantic range: metaphorical for “a person considered as an instrument” — Paul uses the same word positively of himself and ministers as “vessels” (not glossed in baseline).
• Contextual theological meaning: the qualifier is “weaker” in the sense of requiring particular care/honor (the verse’s own emphasis is “bestowing honor,” ἀπονέμοντες τιμήν, and joint heirship, συγκληρονόμοι), not a statement of lesser worth or spiritual capacity.
• Rendering risk: MEDIUM-HIGH (cultural-sensitivity flag). Render “yang lebih lemah” contextually (avoid a literal “wadah/bekas” rendering that could sound objectifying in Indonesian). Requires a mandatory pastoral/native-speaker note clarifying that this describes a call to protective honor, not an assertion of inferior worth, dignity, or spiritual standing — especially important given ongoing conversations about gender and household roles in Indonesian church contexts. New glossary term weaker_vessel.

συγκληρονόμος (sygklēronomos) — “fellow-heir, co-heir.” Reuses κληρονομία root (1:4); render “sama-sama menjadi ahli waris.” Risk: Low-Medium.

ταπεινοφροσύνη / ταπεινός / ταπεινόω (tapeinophrosynē / tapeinos / tapeinoō) — “humility” (noun) / “humble” (adj.) / “to humble” (verb).

• Literal meaning: ταπεινός originally described what is “low-lying” (of ground) or “low in social status”; in Greco-Roman culture generally a term of reproach (associated with servility, not virtue) — the NT’s positive re-valuation of this term is itself a distinctive Christian ethical innovation.
• Semantic range: 3:8 (ταπεινόφρονες, “humble-minded,” a virtue among believers generally); 5:5–6 (ταπεινοφροσύνην ἐγκομβώσασθε, “clothe yourselves with humility,” quoting Proverbs 3:34 in the context specifically of younger believers toward elders and all believers before God).
• English variants: “humility,” “humble-mindedness,” “lowliness of mind.”
• Contextual theological meaning: THE key term for “Elders and Humility” — humility is the posture required both within congregational relationships (toward elders, and elders toward their flock, 5:1–5) and before God himself, who “gives grace to the humble” but opposes the proud (5:5, quoting Proverbs 3:34). This directly links the humility doctrine to baseline’s grace (anugerah, High risk) — grace is given to (not earned by) the humble, reinforcing rather than contradicting the grace-not-merit framework, since humility is a posture of receiving, not a meritorious achievement.
• Rendering risk: HIGH. Render “kerendahan hati.” Should be flagged for theologian review at 5:5–6 specifically because of its direct grace-doctrine linkage; contrast with a culturally available but doctrinally different Indonesian/Javanese-adat notion of hierarchical deference to elders based on social status or age alone (rendah diri out of social propriety) — biblical humility is theologically grounded (before a holy God who exalts in due time, 5:6) rather than merely socially conventional. New glossary term humility.

συνείδησις (syneidēsis) — “conscience.”

• Literal meaning: σύν (“with”) + εἴδησις (“knowledge”) — “co-knowledge,” the inner faculty of moral self-awareness.
• Semantic range: recurring across 2:19 (“conscience toward God”), 3:16 (“good conscience”), 3:21 (“appeal/pledge of a good conscience”).
• Contextual theological meaning: the seat of moral accountability before God, distinct from mere social shame-avoidance (a relevant nuance in an honor/shame-inflected culture where behavior is often regulated primarily by social opinion rather than inward accountability to God).
• Rendering risk: MEDIUM. Render “hati nurani.” Teaching note: distinguish a conscience answerable to God from mere social face/shame-avoidance (malu), while still honoring that 1 Peter itself cares about outward witness (2:12; 3:16) — the two are related but not identical. New glossary term conscience.

πάσχειν διὰ δικαιοσύνην (paschein dia dikaiosynēn) — “to suffer for righteousness’ sake” (3:14).

• [REUSED components] πάσχω (see Ch.2 entry above) + δικαιοσύνη ([REUSED] baseline kebenaran, High/Critical).
• Contextual theological meaning: THE exact source phrase for the “Suffering for Righteousness’ Sake” doctrine title. Suffering that results specifically from doing what is right/righteous (not suffering in general, and not suffering as punishment for wrongdoing, 3:17, 4:15).
• Rendering risk: HIGH. Render “menderita karena kebenaran” / “menderita oleh sebab kebenaran.” Must be taught with the explicit qualifier that this is suffering for doing good, distinguished sharply from (a) suffering as just punishment for wrongdoing, and (b) a fatalistic view that all suffering is deserved or is divine punishment — a live pastoral concern in a culture where suffering is sometimes popularly read through a karma-adjacent moral-cause framework. Cross-reference endurance and suffering_imitative.

ἁγιάζω (hagiazō) — “to sanctify, set apart, treat as holy.” (3:15, “sanctify Christ as Lord in your hearts” — ἁγιάσατε.)

• [REUSED root] of baseline kudus/pengudusan. Here a verb applied directly to enthroning Christ’s Lordship in one’s inner life as the ground of courageous, gentle witness — cross-reference baseline lordship_of_christ (Critical).

ἀπολογία (apologia) — “defense, reasoned account.” (3:15, “prepared to give a defense/answer.”)

• Rendering: “jawab” / “pertanggungjawaban.” Risk: Low-Medium; standard apologetics term, must retain the sense of a reasoned, hope-grounded answer, not mere argumentative debate-victory.

αἰσχύνη / καταισχύνω (aischynē / kataischynō) — “shame” / “to put to shame.” Recurring honor-shame vocabulary (3:16; cf. 2:6; 4:16). Rendering: “malu” / “dipermalukan.” Risk: Medium — genuinely load-bearing given Indonesia’s honor-shame-inflected social dynamics (flagged for native-speaker cultural review per baseline convention for honor/shame passages).

ἅπαξ (hapax) — “once, once for all.” (3:18, “Christ suffered once for sins.”)

• Literal meaning: an adverb of number/frequency, “one time” — but in soteriological contexts (cf. Hebrews 9:26–28, not previously glossed) it carries the weighty theological sense of a completed, unrepeatable, sufficient act, needing no re-performance.
• Contextual theological meaning: directly reinforces the Critical-risk contrast (already established in baseline) between a finished atoning work and any framework requiring repeated ritual, repeated sacrifice, or an ongoing deeds-tally.
• Rendering risk: CRITICAL. Render “satu kali untuk selama-lamanya” or “sekali untuk selamanya.” Requires theologian review every occurrence: this single adverb carries enormous doctrinal weight against any works-based, repeat-performance soteriology. New glossary term once_for_all.

δίκαιος ὑπὲρ ἀδίκων (dikaios hyper adikōn) — “the righteous for/on behalf of the unrighteous.” (3:18.)

• δίκαιος (dikaios): “righteous” (adjective form of δικαιοσύνη/kebenaran). ἄδικος (adikos): “unrighteous” (negated form). ὑπέρ (hyper): preposition “on behalf of, for the sake of, in place of” — THE key substitutionary preposition throughout the letter (also 2:21).
• Contextual theological meaning: the most compact statement of Christ’s Substitutionary Suffering in the letter — the sinless one suffering in the place of/on behalf of sinners, that he might “bring you to God” (προσαγάγῃ, prosagagē, “bring near/grant access to” — reinforcing the priesthood/access theme of ch. 2).
• Rendering risk: CRITICAL. Render “Ia yang benar untuk orang-orang yang tidak benar” / “yang benar untuk yang tidak benar.” Mandatory theologian review; must be taught alongside baseline’s justification/imputed_righteousness entries — this is the same doctrinal reality (substitution) viewed from the angle of the substitute’s own suffering rather than the believer’s credited status. New glossary term substitutionary_suffering.

θανατωθεὶς σαρκί, ζωοποιηθεὶς πνεύματι (thanatōtheis sarki, zōopoiētheis pneumati) — “having been put to death in the flesh, but made alive in the spirit.” (3:18b.)

• θανατόω (thanatoō): “to put to death, execute.” ζωοποιέω (zōopoieō): “to make alive, give life to” (same root behind baseline-adjacent kebangkitan vocabulary, though not itself in the Romans baseline). σάρξ/πνεῦμα (sarx/pneuma): “flesh/spirit” — here contrasting the mode/sphere of Christ’s death and vindication, not a body/soul dualism denying bodily resurrection.
• Contextual theological meaning: this clause is among the most exegetically debated in the NT. It must NOT be rendered in a way that suggests Christ’s resurrection was merely “spiritual” (non-bodily) — this would both contradict the letter’s own emphatic anchoring of “living hope” in Christ’s historical, bodily resurrection (1:3) and would collide catastrophically with the Critical-risk resurrection doctrine already established in the baseline (which insists on a bodily, historical, once-for-all rising, never a merely spiritual survival).
• Rendering risk: CRITICAL. Render “Ia telah mati di dalam roh-Nya… eh” — more precisely, follow TB: “Ia telah mati di dalam keadaan-Nya sebagai manusia, tetapi dihidupkan dalam Roh” (TB renders somewhat loosely); a clearer literal option: “dibunuh secara tubuh/daging, tetapi dihidupkan oleh/dalam roh.” MANDATORY theologian review with an explicit disambiguating footnote: this contrasts the sphere/mode of Christ’s death and vindication (bodily death versus Spirit-empowered/spiritual vindication and life), and must be taught alongside, never as a replacement for, the letter’s and the whole NT’s insistence on Christ’s bodily resurrection (1:3; cf. Luke 24:39). This is flagged as one of the two hardest verses in the whole book (with 3:19 below) and should be routed to the highest review tier available in Phase 2.

πνεύματα ἐν φυλακῇ / ἐκήρυξεν (pneumata en phylakē / ekēryxen) — “spirits in prison” / “he proclaimed/preached.” (3:19.)

• πνεῦμα (pneuma) here plural, “spirits” (likely disobedient spiritual beings/the disobedient dead of Noah’s generation, per the immediate context of v.20 — a genuinely disputed identification among commentators). φυλακή (phylakē): “prison, place of confinement.” κηρύσσω (kēryssō): “to proclaim, herald, announce publicly” — a herald’s official proclamation, textually and semantically DISTINCT from εὐαγγελίζω (euangelizō, “to preach the gospel,” baseline’s gospel/Injil verb-root) — κηρύσσω does not by itself specify the content of the proclamation as a gospel invitation; it may denote a declaration of judgment/victory rather than an offer of salvation.
• Contextual theological meaning: THE core text for the unique curriculum doctrine “Christ’s Proclamation to the Spirits.” This is one of the most theologically contested passages in the entire New Testament (views range from Christ preaching through Noah to Noah’s contemporaries, to Christ’s descent between death and resurrection proclaiming triumph/judgment to fallen spiritual powers, to a proclamation of victory at the ascension per 3:22’s cosmic-subjection language).
• Rendering risk: CRITICAL — highest-caution passage in the book. Render “roh-roh yang di dalam penjara” / “Ia memberitakan” (using memberitakan, not menginjili, to preserve κηρύσσω’s herald-proclamation sense as distinct from gospel-invitation vocabulary). MANDATORY theologian review, with an explicit interpretive-caution note attached to every occurrence, stating plainly that: (1) this passage does NOT teach a “second chance” for salvation after death, which would directly contradict the letter’s own once-for-all (ἅπαξ, 3:18) and Critical-risk salvation framework; (2) translators/teachers must not resolve the passage’s genuine interpretive difficulty by inventing doctrinal content not clearly warranted by the text; (3) whatever specific view a given teaching document adopts, it must be flagged as an interpretive choice, not presented as the text’s uncontested plain sense. This passage, together with 4:6 below, requires the single highest level of theological oversight in the entire curriculum — higher even than the Critical terms inherited from the Romans baseline, because the interpretive uncertainty itself is a translation-requirements issue, not merely a lexical-collision issue. New glossary term proclamation_to_spirits.

ἀπειθέω / μακροθυμία (apeitheō / makrothymia) — “to disobey” / “patience, longsuffering.” (3:20, of God’s patience in Noah’s day.) Rendering: “tidak taat” / “kesabaran.” Risk: Low-Medium; standard vocabulary, contextually significant for God’s forbearance before judgment.

διασώζω (diasōzō) — “to save/bring safely through.” (3:20, Noah’s household “brought safely through water.”)

• [REUSED root] of σωτηρία/keselamatan, intensified with διά (“through”). Rendering: “diselamatkan.” Risk: Medium — sets up the typological transition to baptism in v.21.

βάπτισμα / ἀντίτυπος (baptisma / antitypos) — “baptism” / “corresponding type, antitype, counterpart.” (3:21, “which corresponds to this [flood water] baptism now saves you.”)

• βάπτισμα: the noun form for “baptism,” the Christian rite of water immersion/application. ἀντίτυπος: a technical typological term meaning “the corresponding fulfillment/counterpart” of an earlier type/pattern (here, Noah’s flood-water deliverance is the τύπος, “type,” and Christian baptism is its ἀντίτυπος, “corresponding fulfillment”).
• Contextual theological meaning: one of the most theologically sensitive single clauses in the NT — “baptism…now saves you” — which Peter immediately qualifies in the same verse: “not as a removal of dirt from the body, but as an appeal (ἐπερώτημα) to God for a good conscience, through the resurrection of Jesus Christ.” The qualification is essential and inseparable from the claim.
• Rendering risk: CRITICAL. Render “baptisan” and “gambaran/lambang yang sesuai.” MANDATORY theologian review with a required accompanying clarifying clause in every teaching use: baptism here “saves” not as an independently efficacious ritual-washing (which the verse itself explicitly denies — “not the removal of dirt from the flesh”) but as the believing appeal/pledge of a good conscience made possible only through Christ’s resurrection. This distinction is doctrinally urgent for two reasons simultaneously: it must not be flattened into a bare symbolic-only reading that empties the verse’s own force, AND it must not be read as ritual-works salvation, which would directly collide with the Critical-risk salvation doctrine’s insistence on salvation secured through faith in Christ’s finished work, not a ritual-cleansing act performed by the worshiper (a parallel danger to conflating this with Islamic ritual ablution, wudhu, as a precondition of acceptable standing before God). New glossary term baptism_saves_clarified.

ἐπερώτημα (eperōtēma) — “appeal, pledge, request.” (3:21b.)

• A rare term, possibly a technical legal/contractual term for a formal pledge or a solemn request/appeal.
• Rendering: “permohonan” or “ikrar.” Risk: High (bound up with the baptism clause above); should not be rendered as if merely “a request” in a weak sense — it carries the sense of a decisive, covenantal appeal to God.

ἐξουσία / δύναμις (exousia / dynamis) — “authority” / “power(s).” (3:22, angels, authorities, and powers subjected to Christ.)

• δύναμις: [REUSED root] of baseline power_of_god though here plural and cosmic, denoting created spiritual powers, not God’s own power directly. ἐξουσία: “authority, right to act” — new but low-medium risk standard term, render “kuasa-kuasa” contextually alongside δύναμις. Reinforces baseline lordship_of_christ (Critical) via the cosmic-subjection imagery.

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Chapter 4

ἐπιθυμίαις ἀνθρώπων / θέλημα Θεοῦ (epithymiais anthrōpōn / thelēma Theou) — “desires of men” / “will of God.” (4:2.)

• [REUSED root] ἐπιθυμία (Ch.1). θέλημα (thelēma): “will, purpose, desire” — a new but standard, low-medium-risk term; render “kehendak Allah.” Connects to baseline’s providence doctrine (God’s personal, purposive will, never takdir).

εἰδωλολατρία (eidōlolatria) — “idolatry.” (4:3, in a vice list of the former pagan way of life.)

• Literal meaning: εἴδωλον (“image, idol”) + λατρεία (“worship, service”) — worship rendered to images/false gods.
• Contextual theological meaning: notably, this is a rare point of convergence rather than collision with Islamic theology, which shares the church’s strong condemnation of idolatry (shirk/associating partners with God) as a grave sin — though the underlying theological reasons differ (Islamic tawhid versus the NT’s Christ-centered exclusivity).
• Rendering risk: LOW-MEDIUM. Render “penyembahan berhala.” No forbidden-substitution risk; a brief positive note may be useful pastorally (shared moral ground with Islamic hearers) but this is not a Critical/High collision term.

κρίνειν ζῶντας καὶ νεκρούς (krinein zōntas kai nekrous) — “to judge the living and the dead.” (4:5.) Standard final-judgment vocabulary; render “menghakimi orang-orang yang hidup dan yang mati.” Risk: Low-Medium.

εὐαγγελίσθη νεκροῖς (euangelisthē nekrois) — “the gospel was preached to the dead.” (4:6.)

• [REUSED root] εὐαγγελίζω/Injil (baseline High risk) — but here in a genuinely disputed interpretive context connected to 3:19’s proclamation-to-spirits controversy.
• Contextual theological meaning: scholarly views differ on whether “the dead” refers to those who heard the gospel while alive and have since died, or to a proclamation made to the (spiritually or physically) dead themselves. Whichever reading is adopted in a given teaching document, it must NOT be taught as implying a postmortem “second chance” for salvation, which would contradict the letter’s ἅπαξ (once-for-all, 3:18) framework and the baseline’s Critical salvation doctrine.
• Rendering risk: CRITICAL (linked to 3:19). Render “diberitakan Injil kepada orang-orang mati” with a MANDATORY theologian’s interpretive-caution note identical in spirit to the 3:19 note above. Cross-reference proclamation_to_spirits.

κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν (koinōneite tois tou Christou pathēmasin) — “share/participate in the sufferings of Christ.” (4:13.)

• κοινωνέω (koinōneō): verb form of the baseline-established [REUSED] persekutuan/koinōnia (fellowship, Low risk) root — but its application here to sharing in suffering specifically is a distinct and weightier theological nuance than ordinary “fellowship.”
• Contextual theological meaning: believers’ suffering, while not atoning (see suffering_imitative vs suffering_atoning, Ch.2), is nonetheless a real participatory sharing in the pattern and, in some sense, the present experience of Christ’s sufferings — grounds for rejoicing, not merely enduring.
• Rendering risk: MEDIUM-HIGH. Render “turut mengambil bagian dalam penderitaan Kristus.” Flag for native speaker review at minimum, given the doctrinal weight of the word “fellowship/participation” being applied specifically to suffering, distinct from its ordinary Low-risk baseline sense. New glossary term fellowship_in_suffering.

Χριστιανός (Christianos) — “Christian.” (4:16 — the letter’s, and one of the NT’s, few explicit uses of this now-familiar term.)

• Literal meaning: a Latinate/Greek formation meaning “belonging to/follower of Christ” — likely originally a term applied by outsiders, possibly with a derisive edge, later embraced by believers themselves.
• Contextual theological meaning: 4:16 instructs believers not to be ashamed if they suffer specifically “as a Christian,” but to glorify God in/by this name.
• Rendering risk: HIGH (sociopolitical dimension). Render “orang Kristen” — the standard, universally understood Indonesian term. Note carefully: in Indonesia’s civil-administrative context, Kristen (Protestant) is one of the officially recognized agama (religion) categories registered on a citizen’s identity documents (KTP), alongside Katolik, Islam, Hindu, Buddha, and Khonghucu. This gives the term orang Kristen a weight beyond mere personal confession — it is also a legal-administrative identity category. Teaching material should note this dual dimension: the biblical term names a spiritual identity grounded in union with Christ and willingness to suffer for that name (consistent with baseline’s christian_identity_in_christ doctrine, which cautions against locating identity in registered agama status rather than in Christ) even as it is inevitably heard, in the Indonesian context, alongside this administrative-identity register. Flag for native speaker review.

φιλόξενος / φιλοξενία (philoxenos / philoxenia) — “hospitable” / “hospitality.” (4:9.) Literal: φίλος (“loving”) + ξένος (“stranger/guest”) — “love of strangers/guests.” Rendering: “suka memberi tumpangan” / “kesukaan menerima tamu.” Risk: Low.

χάρισμα / ποικίλη χάρις / οἰκονόμος (charisma / poikilē charis / oikonomos) — “gift” / “varied/manifold grace” / “steward.” (4:10.)

• χάρισμα: [REUSED] baseline spiritual_gifts (karunia rohani, Medium). χάρις: [REUSED] baseline grace (anugerah, High). οἰκονόμος (oikonomos): “steward, household manager” — a new, standard, low-medium-risk term; render “pengurus.” Contextual theological meaning: gifts are entrusted stewardship of God’s grace, to be used in service, not personal accumulation of credit.

λόγιον Θεοῦ / διακονία (logion Theou / diakonia) — “oracles/utterances of God” / “service, ministry.” (4:11.) λόγιον: a rare term for a divine utterance/oracle, connecting to inspiration-of-Scripture concerns; render “firman Allah” contextually. διακονία: standard NT ministry-service term; render “pelayanan.” Both Low-Medium risk.

πύρωσις (pyrōsis) — “fiery ordeal, burning.” (4:12.) Metaphorical intensification of the “testing by fire” image already established at 1:7 (δοκίμιον). Rendering: “cobaan yang seperti api yang membakar.” Risk: Medium; teach as a continuation of the 1:7 refining-fire motif, not a new independent doctrine.

ὀνειδίζω (oneidizō) — “to reproach, revile, insult.” (4:14.) Standard honor-shame vocabulary; render “dinista” / “dicela.” Risk: Medium (cultural honor/shame sensitivity, per baseline convention).

ἀλλοτριεπίσκοπος (allotriepiskopos) — “meddler in others’ affairs.” (4:15.) A rare compound (ἀλλότριος, “belonging to another” + ἐπίσκοπος, “overseer” — ironically built from the same root as the positive “overseer” title elsewhere in the letter, here used pejoratively of nosy interference). Rendering: “orang yang mencampuri urusan orang lain.” Risk: Low.

ἀσεβής / κτίστης (asebēs / ktistēs) — “ungodly” / “Creator.” (4:18–19.) ἀσεβής: standard term for impiety/ungodliness, render “orang fasik” (established Indonesian Bible vocabulary) — Low-Medium risk. κτίστης: “Creator” (a title for God, distinct from the more general theos), render “Pencipta” — Low-Medium risk; a point of shared ground with Islamic theology’s strong creator-God emphasis, though must retain the letter’s personal, faithful (πιστὸς κτίστης, “faithful Creator”) framing consistent with the Trinitarian, relational Allah of baseline’s god entry, not an impersonal First Cause.

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Chapter 5

πρεσβύτερος (presbyteros) — “elder.”

• Literal meaning: comparative form of πρέσβυς (“old man, elder”) — “older, an elder.”
• Semantic range: in secular usage, simple seniority of age; in NT ecclesial usage (as here), a recognized office of spiritual oversight in the local church, appointed/recognized rather than merely a function of age.
• English variants: “elder(s).”
• Contextual theological meaning: THE key term for “Elders and Humility” — Peter, himself a “fellow elder” (συμπρεσβύτερος), instructs elders to shepherd willingly, not for shameful gain, not domineering, but as examples — and instructs younger believers to submit to them, all “clothed with humility” before God.
• Rendering risk: MEDIUM-HIGH. Render “penatua” — the standard, well-established Indonesian Protestant church term for this office (distinct from Catholic imam/pastor hierarchical vocabulary, and importantly NOT to be confused with Islamic community-elder or ulama concepts). Cultural-sensitivity flag: Indonesian adat (customary) culture carries strong, sometimes near-absolute, deference norms toward elders/seniors based purely on age and social status; teaching material should clarify that the biblical penatua is a recognized spiritual office with defined, humility-bounded, servant-shaped responsibilities (5:2–3) — not an unqualified claim to social authority by virtue of age alone, and elders themselves remain accountable to Christ the Chief Shepherd (5:4). Flag for native speaker review; theologian review recommended given the doctrine’s Medium-High designation. New glossary term elder_office.

συμπρεσβύτερος / μάρτυς (sympresbyteros / martys) — “fellow elder” / “witness.” (5:1.) Rendering: “sesama penatua” / “saksi.” Risk: Low.

ποιμαίνω / ποίμνιον / ἐπισκοπέω (poimainō / poimnion / episkopeō) — “to shepherd” / “flock” / “to exercise oversight.” (5:2.)

• [REUSED root] ποιμήν/ἐπίσκοπος cluster established at 2:25; here the verb forms are applied to elders’ pastoral function, explicitly modeled on and subordinate to Christ’s own shepherding/overseeing (cf. 5:4’s “Chief Shepherd”).
• Rendering: “Gembalakanlah kawanan domba Allah… sambil melakukan pengawasan.” Risk: Medium-High; must be taught as continuous with, and accountable to, Christ’s own shepherd-overseer identity, never as an independent human authority.

αἰσχροκερδής (aischrokerdēs) — “greedy for shameful gain.” (5:2.) A compound of αἰσχρός (“shameful”) + κέρδος (“gain, profit”). Rendering: “karena mata duitan” / “loba akan keuntungan.” Risk: Low-Medium; standard vice/qualification vocabulary for church leadership, relevant to guarding against prosperity-driven ministry.

κατακυριεύω / τύπος (katakyrieuō / typos) — “to lord over, dominate” / “example, pattern.” (5:3.)

• κατακυριεύω: an intensified, negative form built on the κυρι- (“lord”) root shared with [REUSED] baseline lord/Tuhan — here explicitly what elders must NOT do (domineer), sharply contrasted with Christ’s own true, benevolent Lordship.
• Rendering: “jangan seperti orang yang memerintah dengan sewenang-wenang” / “tetapi jadilah teladan.” Risk: Medium — the deliberate contrast between illegitimate human domineering and Christ’s own benevolent Lordship (baseline Critical doctrine) should be preserved in teaching notes.

ἀρχιποίμην (archipoimēn) — “Chief Shepherd.” (5:4.)

• Literal meaning: ἀρχι- (“chief, head”) + ποιμήν (“shepherd”) — a unique NT compound title for Christ.
• Contextual theological meaning: caps the shepherd-imagery cluster (2:25; 5:2) — Christ is the ultimate Shepherd to whom all under-shepherds (elders) are accountable and from whom they will receive their commendation (“the unfading crown of glory”).
• Rendering risk: HIGH. Render “Gembala Agung.” Cross-reference shepherd_christ (Ch.2) and elder_office above; reinforces baseline lordship_of_christ (Critical).

ἀμαράντινος στέφανος τῆς δόξης (amarantinos stephanos tēs doxēs) — “the unfading crown of glory.” (5:4.)

• ἀμαράντινος: adjective form of the same root as 1:4’s ἀμάραντος (“unfading”), reinforcing the imperishable-inheritance theme. στέφανος (stephanos): a victor’s/festal wreath-crown (distinct from διάδημα, a royal ruling-diadem) — the reward is a commendation crown, not a claim to independent royal rule.
• Rendering: “mahkota kemuliaan yang tidak dapat layu.” Risk: Medium; must be taught within the grace-not-merit framework — the crown is God’s gracious commendation for faithful, humble shepherding, not wages earned independent of grace.

ταπεινοφροσύνη / χάριν … ταπεινοῖς (tapeinophrosynē / charin … tapeinois) — [REUSED, full entry Ch.3] “humility” / “grace … to the humble” (Proverbs 3:34 quotation, 5:5). This is the doctrinal capstone verse pairing humility directly with baseline’s grace (anugerah, High risk) — flag for theologian review as the clearest single verse-pairing of the Elders/Humility doctrine with the Grace doctrine.

ταπεινόω / ὑψόω (tapeinoō / hypsoō) — “to humble” / “to exalt, lift up.” (5:6.) The exaltation-reversal pattern (God humbles the proud, exalts the humble “in due time”) — standard NT ethical-eschatological pairing; render “merendahkan diri” / “meninggikan.” Risk: Low-Medium.

μέριμνα (merimna) — “anxiety, care, worry.” (5:7.) Standard term; render “kekhawatiran” / “kecemasan.” Risk: Low.

ἀντίδικος / διάβολος (antidikos / diabolos) — “adversary (legal opponent)” / “devil, slanderer.” (5:8.)

• ἀντίδικος: literally a legal-context “opponent in a lawsuit”; here applied to Satan’s role as accuser. διάβολος: “slanderer, accuser” (from διαβάλλω, “to slander/accuse”) — the standard NT title for Satan.
• Contextual theological meaning: an active, personal spiritual adversary to be resisted (ἀντίστητε, “resist,” 5:9), not an impersonal force or metaphor for misfortune.
• Rendering risk: MEDIUM. Render “Iblis.” Note on shared vocabulary: Iblis is also the standard Islamic term for the figure who refused to bow before Adam and became the tempter of humanity — a case of broadly compatible, not competing, reference (both traditions identify a personal, rebellious, tempting spiritual adversary), though the specific narrative details differ (the Quranic Iblis narrative centers on the refusal-to-bow episode; the biblical Devil’s characterization is broader, including deception, accusation, and opposition to the church specifically). This is a Low-Medium risk point requiring only a brief awareness note, not a forbidden-substitution flag, since no better Indonesian alternative exists and the referent is compatible.

ἀνθίστημι / στερεός (anthistēmi / stereos) — “to resist, stand against” / “firm, solid, steadfast.” (5:9.) Rendering: “lawanlah” / “berdiri teguh.” Risk: Low.

αἰώνιος δόξα (aiōnios doxa) — “eternal glory.” (5:10.) αἰώνιος: [new but low-risk] standard “eternal” term, render “kekal.” δόξα: [REUSED] kemuliaan.

καταρτίζω / στηρίζω / σθενόω / θεμελιόω (katartizō / stērizō / sthenoō / themelioō) — “to restore/perfect/equip” / “to establish, strengthen” / “to strengthen” (rare) / “to found, ground (like a foundation).” (5:10.)

• A cluster of four verbs describing God’s own strengthening work following suffering — standard, low-medium risk pastoral-strengthening vocabulary; render as a set, e.g., “akan melengkapi, meneguhkan, menguatkan, dan mendasarkan kamu.” Should be taught together as reinforcing the assurance dimension of the “Living Hope” doctrine — God himself completes the restorative work suffering begins.

κράτος (kratos) — “might, dominion, power.” (5:11.) Doxological term; render “kuasa.” Risk: Low. Note distinct from δύναμις (used elsewhere) — a stylistic doxological synonym, no separate doctrinal weight.

Σιλουανός / ἐπιμαρτυρέω / ἀληθὴς χάρις Θεοῦ (Silouanos / epimartyreō / alēthēs charis Theou) — “Silvanus” (proper name) / “to testify, bear witness to” / “the true grace of God.” (5:12.)

• Proper name, standard. ἐπιμαρτυρέω: intensified witness-verb, render “memberi kesaksian.” χάρις: [REUSED] anugerah — here as a summary description of the letter’s whole content (“this is the true grace of God; stand firm in it”), a fitting doxological close tying the entire letter back to the Grace doctrine.

συνεκλεκτή / Βαβυλών (syneklektē / Babylōn) — “co-elect, chosen together with” / “Babylon” (symbolic designation, widely understood by commentators as code for Rome). Rendering: “turut terpilih” / “Babel.” Risk: Low; symbolic-geographic term requiring only a brief historical-context note, not a doctrinal flag. [REUSED root] ἐκλεκτός (election, cross-reference 1:1).

φίλημα ἀγάπης / εἰρήνη (philēma agapēs / eirēnē) — “kiss of love” (cultural greeting custom) / “peace.” (5:14.) φίλημα: standard cultural-greeting term, render “cium yang kudus” contextually per established Indonesian Bible convention (cf. Romans 16:16, likely already rendered this way in Phase 2 Romans output) — Low risk. εἰρήνη: [REUSED] baseline damai sejahtera (Medium). Closing benediction “peace to all of you who are in Christ” — reinforces christian_identity_in_christ (union with Christ, not registered agama status, as the ground of peace and identity).

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Summary of Chapter Coverage

• 1 Peter 1 (incl. core passage 1:3–9): Introduces the letter’s foundational vocabulary cluster — new birth, living hope, inheritance, guarded salvation, tested faith, redemption, the sacrificial Lamb, and foreknowledge. Highest concentration of new Critical/High-risk terms in the book alongside chapter 3.
• 1 Peter 2: Introduces the Royal/Holy Priesthood doctrine cluster (living stone, holy priesthood, royal priesthood, spiritual sacrifices, chosen race/holy nation) and the Submission-to-Authority/Suffering cluster (submit, freedom, slave, suffer, endurance, bore our sins, shepherd/overseer).
• 1 Peter 3: Introduces the household-conduct and honor-shame vocabulary (conduct, weaker vessel, humility, conscience) and contains the letter’s Critical theological crux passage (3:18–22: once-for-all, substitutionary suffering, put-to-death/made-alive, proclamation to spirits in prison, baptism).
• 1 Peter 4: Largely reuses vocabulary established in chapters 1–3 (suffering, desires, gifts/grace, glory); introduces the disputed “gospel preached to the dead” (4:6, linked to 3:19) and the sociopolitically weighted term “Christian” (4:16), plus minor stewardship/vice vocabulary.
• 1 Peter 5: Introduces the Elders-and-Humility doctrine cluster (elder, shepherd/oversee, chief shepherd, unfading crown) and closes by reinforcing humility, grace, and the personal adversary (devil) — no major new doctrine beyond what chapters 1–3 established, but the office-vocabulary (elder, chief shepherd) is new and load-bearing.

No chapter of 1 Peter is without load-bearing theological vocabulary; every chapter is represented above with either full new-term treatment or explicit [REUSED] cross-referencing to baseline Romans terms or to earlier 1 Peter chapters.