Cross-Reference Analysis
Cross-Reference Analysis: 1 Peter (Full Book, Chapters 1–5)
Methodology and Scope
This document maps every Old Testament quotation and allusion, every messianic reference and typological pattern, and every substantive parallel to Romans (the anchor curriculum of this Korean Language Package) and to other curricula named in the package’s scope (Matthew, Mark, Luke, John, Acts, 1 Corinthians, 2 Corinthians, Galatians, Ephesians), found anywhere across the whole of 1 Peter. Coverage is full-book: all five chapters are represented; where a chapter contributes no new cross-reference material beyond what is already logged, that is stated explicitly rather than silently omitted. Citations are normalized in “Book Chapter:Verse” style (e.g., “Genesis 15:6,” “1 Peter 2:6”). A Korean book-name key is provided so that Phase 2 output can immediately apply the correct 개역개정-convention citation form.
Citation Normalization Key (English ↔ Korean Book Names Used in This Document)
| English | Korean | English | Korean |
|---|---|---|---|
| Genesis | 창세기 | Isaiah | 이사야 |
| Exodus | 출애굽기 | Hosea | 호세아 |
| Leviticus | 레위기 | Amos | 아모스 |
| Deuteronomy | 신명기 | Joel | 요엘 |
| Psalms | 시편 | Ezekiel | 에스겔 |
| Proverbs | 잠언 | Daniel | 다니엘 |
| Job | 욥기 | Malachi | 말라기 |
| Zechariah | 스가랴 | Jeremiah | 예레미야 |
| 1 Peter | 베드로전서 | Romans | 로마서 |
| Matthew | 마태복음 | Mark | 마가복음 |
| Luke | 누가복음 | John | 요한복음 |
| Acts | 사도행전 | 1 Corinthians | 고린도전서 |
| Ephesians | 에베소서 | Hebrews | 히브리서 |
Part A — Direct Old Testament Quotations in 1 Peter
| 1 Peter Passage | Theme | Related Character(s) | OT Source | Translation Sensitivity |
|---|---|---|---|---|
| 1 Peter 1:16 | Holiness in Conduct | God (speaker), Moses (mediator) | Leviticus 11:44-45; 19:2 (“Be holy, for I am holy”) | High. 거룩한 must be rendered identically in both the Levitical citation and its NT application, reinforcing that Peter grounds present-tense Christian holiness directly in the OT holiness code, not inventing a new standard. Avoid any rendering suggesting ritual-purity-only holiness (cf. baseline’s shamanistic 부정 caution). |
| 1 Peter 1:24-25 | The Living Hope of the Resurrection | Isaiah (prophet, quoted) | Isaiah 40:6-8 (“All flesh is like grass…but the word of the Lord remains forever”) | Medium. Contrasts perishable human life with the imperishable, regenerating word of God (1:23). Keep 썩지 아니하다 (imperishable) vocabulary consistent with 1:4, 1:18-19. |
| 1 Peter 2:6 | The Church as a Holy and Royal Priesthood | Christ (the stone), Isaiah (prophet, quoted) | Isaiah 28:16 (“Behold, I lay in Zion a stone…whoever believes in him will not be put to shame”) | CRITICAL. This exact citation is also quoted in Romans 9:33 and Romans 10:11 within the Romans baseline curriculum. The Korean rendering of “believes…will not be put to shame” (믿는 자는 부끄러움을 당하지 아니하리라) MUST be identical across both curricula — see Rendering-Consistency Rule 1 below. Mandatory human theologian review for cross-curriculum consistency. |
| 1 Peter 2:7 | The Church as a Holy and Royal Priesthood | Christ (the stone), the builders (Israel’s leaders) | Psalm 118:22 (“The stone that the builders rejected has become the cornerstone”) | High. Also quoted by Jesus himself (Matthew 21:42; Mark 12:10; Luke 20:17) and by Peter in Acts 4:11 — the same speaker, same OT text, in a different curriculum in this same language package. Render 모퉁잇돌 identically wherever this verse is quoted. |
| 1 Peter 2:8 | Suffering for Righteousness’ Sake / Universal Human Accountability | Christ (the stone), unbelievers (those who stumble) | Isaiah 8:14 (“A stone of stumbling, and a rock of offense”) | Medium. Completes the stone-catena begun in 2:6-7; must be taught as one continuous OT argument, not three unrelated proof-texts. |
| 1 Peter 2:9 | The Church as a Holy and Royal Priesthood | Israel (typological forerunner), the Church (fulfillment) | Exodus 19:6 (“a kingdom of priests and a holy nation”); cf. Isaiah 43:20-21 (“the people I formed for myself”) | CRITICAL. The single highest cross-reference risk in the book. Exodus 19:6 was originally spoken to ethnic, covenant Israel at Sinai; 1 Peter applies it directly to a multiethnic, largely Gentile-background church. Given Korea’s 단일민족 (ethnic-nationalist) cultural lens (already flagged in the baseline under “gentiles” and “universal_scope_of_gospel”), teaching must make the OT-to-NT transfer of this identity explicit: the church, not any single ethnicity, is the fulfillment of Exodus 19:6. Mandatory human theologian review. |
| 1 Peter 2:10 | The Church as a Holy and Royal Priesthood | Hosea’s children (typological names), the Church (fulfillment) | Hosea 1:6, 9; 2:23 (“Once you were not a people, but now you are God’s people”) | CRITICAL. Romans 9:25-26 quotes this same Hosea passage to make the identical Jew/Gentile inclusion argument. The Korean rendering of “not my people / my people” (내 백성이 아니었더니 이제는 하나님의 백성이요) must be word-for-word identical in both curricula — see Rendering-Consistency Rule 2. |
| 1 Peter 2:22 | Christ’s Substitutionary Suffering | Christ (the Servant), Isaiah (prophet, quoted) | Isaiah 53:9 (“He committed no sin, neither was deceit found in his mouth”) | High. Establishes Christ’s sinlessness as the necessary premise for a valid substitutionary sacrifice (see 2:24, 3:18). |
| 1 Peter 2:24 | Christ’s Substitutionary Suffering | Christ (the Servant) | Isaiah 53:4-5, 12 (“he himself bore our sins…by his wounds you have been healed”) | CRITICAL. The epistle’s central substitutionary-atonement text; must be rendered so 담당하다 (bore) preserves full penal-substitutionary weight, and 나음을 얻다 (healed) is taught as primarily moral/spiritual, not a physical-healing guarantee (see 08_core_glossary.md). Mandatory human theologian review. |
| 1 Peter 2:25 | Christ’s Substitutionary Suffering / Elders and Humility | Christ (the Shepherd), the readers (once-straying sheep) | Isaiah 53:6 (“All we like sheep have gone astray…but have now returned to the Shepherd and Overseer of your souls”) | Medium. Anchors the “Shepherd” title later echoed in 5:2-4’s elder-shepherding instructions; keep 목자 vocabulary consistent between 2:25 and 5:2-4. |
| 1 Peter 3:10-12 | Suffering for Righteousness’ Sake / Holiness in Conduct | The righteous sufferer (Psalm’s speaker, applied to believers) | Psalm 34:12-16 (“Whoever desires to love life and see good days…”) | Medium. Ethical exhortation grounding non-retaliation (3:9) in OT wisdom; also underlies the “taste that the Lord is good” allusion at 2:3 (same Psalm 34:8) — flag internal-book consistency. |
| 1 Peter 3:14-15 | Suffering for Righteousness’ Sake | The righteous sufferer, Christ (“the Lord”) | Isaiah 8:12-13 (“Have no fear…but in your hearts honor Christ the Lord as holy”) | CRITICAL. Peter substitutes “Christ” for “the LORD (YHWH)” of the Isaiah text — a direct, deliberate identification of Jesus with YHWH. This must be preserved explicitly in translation and teaching as a high-value deity-of-Christ text; do not soften into a generic “reverence God” statement. Mandatory human theologian review. |
| 1 Peter 4:18 | Suffering for Righteousness’ Sake / Universal Human Accountability | The righteous, the ungodly, the sinner | Proverbs 11:31 (LXX form: “If the righteous is scarcely saved, what will become of the ungodly and the sinner?”) | Medium. Reuses 구원 (Critical per baseline); must not be read as implying salvation is difficult/uncertain for believers — the point is the far greater peril of unbelief, not doubt about the security taught in 1:5. |
| 1 Peter 5:5 | Elders and Humility | The proud, the humble, God | Proverbs 3:34 (“God opposes the proud but gives grace to the humble”) | CRITICAL. Reuses 은혜 (grace, Critical per baseline) directly in a citation context; must not be taught as grace being a reward “earned” by humility (which would reintroduce the 기복신앙 transactional pattern) but as grace flowing toward a posture of dependence rather than self-sufficiency. |
Part B — Old Testament Allusions and Echoes (Non-Quoted)
| 1 Peter Passage | Theme | Related Character(s) | OT Connection (Allusion) | Translation Sensitivity |
|---|---|---|---|---|
| 1 Peter 1:1-2 | Divine Calling / Church as God’s People | Diaspora Israel (typological background) | Deuteronomy 4:27; Deuteronomy 28:64 (scattering of Israel among the nations) | Medium. “Elect exiles of the Dispersion” (διασπορά) reapplies Israel’s covenant-scattering vocabulary to the multiethnic church; see Part E for the parallel to Romans’ Jew/Gentile unity argument. |
| 1 Peter 1:2 | Christ’s Substitutionary Suffering | Moses (covenant mediator) | Exodus 24:8 (Moses sprinkles the blood of the covenant on the people) | Medium-High. 피 뿌림 (sprinkling of blood) requires this OT covenant-ratification background to avoid being read as an isolated ritual-blood image; pair teaching with Exodus 24:8 explicitly. |
| 1 Peter 1:7 | Suffering for Righteousness’ Sake | — | Malachi 3:2-3; Zechariah 13:9; Proverbs 17:3; Job 23:10 (refining-fire/metal-testing imagery) | High. Reinforces that “tested genuineness” (δοκίμιον) draws on an established OT refining-metaphor tradition; suffering purifies and proves, it does not itself constitute merit — must not collide with 기복신앙-style suffering-earns-blessing logic. |
| 1 Peter 1:13 | The Living Hope of the Resurrection | Israel (Exodus generation) | Exodus 12:11 (“gird up your loins,” eaten in haste, ready to depart) | Low-Medium. “Preparing your minds for action” (lit. “girding up the loins of your mind”) echoes Passover-night readiness; supports the hope-oriented, forward-looking posture of the whole letter. |
| 1 Peter 1:17 | Submission to Authority and Christlike Endurance / The Living Hope | Israel (sojourners in Egypt/Canaan), Abraham | Psalm 39:12; Leviticus 25:23 (sojourner/resident-alien legal status) | High. Reinforces the 나그네 (sojourner) identity term; must be taught as a positive covenant-identity category with OT roots in Israel’s own sojourner self-understanding, not a purely negative displacement. |
| 1 Peter 1:18-19 | Christ’s Substitutionary Suffering | Christ (the Lamb), Israel (Passover generation) | Exodus 12:5 (lamb without blemish); Isaiah 52:3 (“you were sold for nothing, and you shall be redeemed without money”) | High. The Passover-Lamb typology is foundational to 흠 없고 점 없는 어린 양; must always be taught as fulfillment of Exodus 12, not a free-floating sacrificial metaphor. |
| 1 Peter 2:2-3 | The Living Hope of the Resurrection | The Psalmist, the readers | Psalm 34:8 (“O taste and see that the LORD is good”) | Medium. “Since you have tasted that the Lord is good” is a near-direct echo; keep 감사/맛보다 register warm and experiential, consistent with Psalm 34’s worship tone. |
| 1 Peter 2:4-5 | The Church as a Holy and Royal Priesthood | Christ (living stone), believers (living stones) | Isaiah 28:16; Psalm 118:22 (anticipating the direct quotations in 2:6-7) | Medium. Sets up the stone-catena; ensure 산 돌 (living stone) is introduced before its OT citations follow, preserving Peter’s own argumentative order. |
| 1 Peter 2:11 | The Living Hope of the Resurrection | Abraham (sojourner in Canaan) | Genesis 23:4 (“I am a sojourner and foreigner among you”); Psalm 39:12 | High. Reinforces 나그네/거류민 as an Abrahamic, covenant-rooted identity, not a shameful status — directly useful for defusing the Korean rootedness/고향 collision risk noted in 07_semantic_analysis.md. |
| 1 Peter 2:12 | Suffering for Righteousness’ Sake | — | Isaiah 10:3 (“the day of visitation”) | Low. Eschatological-judgment vocabulary; standard usage, low collision risk. |
| 1 Peter 2:17 | Submission to Authority and Christlike Endurance | The king (human authority) | Proverbs 24:21 (“fear the LORD and the king”) | High. Peter’s “fear God, honor the emperor” deliberately does NOT equate the two objects with a single verb — reverence (φοβεῖσθε) is reserved for God alone, while honor (τιμήν) is given to the king; this distinction must be preserved precisely in Korean to avoid any reading that elevates human authority to the reverence owed to God alone. |
| 1 Peter 3:6 | Submission to Authority and Christlike Endurance | Sarah, Abraham | Genesis 18:12 (Sarah’s inward laughter, referring to Abraham as “lord”) | CRITICAL (mechanics). Must not use 주님 (the divine honorific reserved for God/Christ) for Abraham; see Rendering-Consistency Rule 3. |
| 1 Peter 3:19-20 | Christ’s Proclamation to the Spirits | Noah, “the spirits in prison” | Genesis 6:1-8 (wickedness before the flood); Genesis 7-8 (the ark, eight souls saved) | CRITICAL. The single most doctrinally sensitive OT-allusion complex in the epistle for this destination culture; see the extended note in Part C below and the mandatory-review flag already logged in 07_semantic_analysis.md and 08_core_glossary.md. |
| 1 Peter 3:22 | Christ’s Proclamation to the Spirits / Deity of Christ | Christ (exalted) | Psalm 110:1 (“Sit at my right hand”); Daniel 7:13-14 (dominion given to “one like a son of man”) | High. Christ’s session and cosmic authority over “angels, authorities, and powers” is the direct fulfillment of these two OT texts; must be taught as the triumphant conclusion to the 3:18-22 unit, not left disconnected from it. |
| 1 Peter 4:8 | Holiness in Conduct | — | Proverbs 10:12 (“love covers all offenses”) | Medium. Must not be taught as love substituting for or replacing Christ’s atonement (2:24, 3:18); this is a proverb about interpersonal forbearance, not a rival atonement mechanism. |
| 1 Peter 4:14 | Suffering for Righteousness’ Sake | The Servant/Messiah (typological background) | Isaiah 11:2 (the Spirit resting upon the Messianic figure) | Medium. “The Spirit of glory and of God rests upon you” extends Messianic Spirit-anointing language to ordinary suffering believers — a striking, encouraging application that must be taught clearly, not diluted. |
| 1 Peter 4:17 | Suffering for Righteousness’ Sake / Holiness in Conduct | The house/sanctuary of God | Ezekiel 9:6 (“begin at my sanctuary”); Malachi 3:1-5; Jeremiah 25:29 | Medium. “Judgment begins at the household of God” reapplies OT temple-judgment language to the church corporately; keep 하나님의 집 distinct from a lineage/clan-household sense (see 07_semantic_analysis.md ch.4 note). |
| 1 Peter 5:2-4 | Elders and Humility | Israel’s shepherds/elders (negative OT precedent) | Ezekiel 34:1-10; Jeremiah 23:1-4 (indictment of Israel’s self-serving shepherds); Psalm 23 (the LORD as good shepherd) | High. Peter’s positive instruction to elders is best taught against this OT backdrop of shepherd-failure — elders are warned not to repeat Ezekiel 34’s pattern of self-feeding, domineering leadership. |
| 1 Peter 5:7 | The Living Hope of the Resurrection | — | Psalm 55:22 (“Cast your burden on the LORD”) | Low. Standard assurance vocabulary; reuses baseline providence caution. |
| 1 Peter 5:8 | Elders and Humility (context) | The adversary/devil | Psalm 22:13; Amos 3:8 (roaring-lion imagery); Job 1-2 (the adversary’s role) | High. Must be taught as one singular, personal, ultimately-defeated adversary (cf. 3:22’s subjection of all powers to Christ), not one among Korean folk cosmology’s many negotiable spirit-beings. |
Part C — Messianic References and Typology
| Type/Pattern | 1 Peter Passage | OT Root | Fulfillment/Christological Significance | Translation Sensitivity |
|---|---|---|---|---|
| Passover Lamb | 1 Peter 1:18-19 | Exodus 12:1-13, 21-27 | Christ as the unblemished, sufficient, once-for-all sacrificial Lamb whose blood accomplishes deliverance (redemption from “futile ways”) in place of a repeatable animal sacrifice | High. Must be taught as a unique, historical, unrepeatable fulfillment — explicitly not one sacrifice among an ongoing pattern of sacrificial or ancestor-ritual practice (see 07_semantic_analysis.md 1:19 note). |
| Suffering Servant | 1 Peter 2:21-25; 3:18 | Isaiah 52:13-53:12 | Christ’s silent, righteous, substitutionary suffering “for us,” bearing sin’s penalty and effecting healing/restoration | CRITICAL. The doctrinal core of “Christ’s Substitutionary Suffering.” Every element (bore our sins, by his wounds healed, the righteous for the unrighteous) must retain full penal-substitutionary force; see Rendering-Consistency Rule 10. |
| Living/Rejected Stone | 1 Peter 2:4-8 | Psalm 118:22; Isaiah 28:16; Isaiah 8:14 | Christ, rejected by human judgment but vindicated and exalted by God, becomes the sole foundation of the new spiritual house/priesthood | CRITICAL. Same catena appears in Romans 9:32-33, in the Synoptic Gospels (Matthew 21:42; Mark 12:10; Luke 20:17), and in Peter’s own sermon at Acts 4:11 — the single highest cross-curriculum consistency requirement in this analysis. See Rendering-Consistency Rule 1. |
| New Exodus / Royal Priesthood | 1 Peter 2:9-10 | Exodus 19:5-6; Isaiah 43:20-21; Hosea 1-2 | The church as the eschatological fulfillment of Israel’s Sinai vocation — a priestly, holy, possessed people, now including Gentiles | CRITICAL. See Part A entries for 2:9-10 above; directly supports “The Church as a Holy and Royal Priesthood,” the single sharpest named-doctrine collision risk in this curriculum for Korean readers (제사/무당 collision, per 07/08). |
| Flood Judgment-and-Salvation | 1 Peter 3:20-21 | Genesis 6-8 | The flood as simultaneous judgment (on the disobedient) and salvation-through-water (of Noah’s household), typologically corresponding to (ἀντίτυπον) Christian baptism | CRITICAL. The most theologically freighted typological pairing in the letter for this destination culture; see the extended note below. Mandatory human theologian review at every occurrence. |
| Exalted King / Son of Man | 1 Peter 3:22 | Psalm 110:1; Daniel 7:13-14 | Christ’s resurrection-exaltation to the right hand of God, with angels, authorities, and powers subjected to him | High. Confirms Christ’s supreme, exclusive Lordship (cf. baseline’s Critical “lord” entry) in explicitly cosmic terms; teach alongside Romans 8:34’s parallel “who is at the right hand of God” language. |
| Spirit-Anointed Sufferer | 1 Peter 4:14 | Isaiah 11:2; Isaiah 61:1 | Believers who suffer for Christ’s name share, by the Spirit’s presence, in a pattern of Messianic anointing-through-suffering | Medium. A derivative, applied sense of Messianic Spirit-anointing extended corporately to the suffering church; keep 영광의 영 (Spirit of glory) distinct from generic spiritual-power language (cf. baseline power_of_god caution). |
| Chief Shepherd | 1 Peter 2:25; 5:4 | Ezekiel 34:11-16, 23-24; Psalm 23 | Christ as the true Shepherd who both replaces the failed shepherds of Israel and now oversees under-shepherds (elders) who must imitate his character | High. Directly supports “Elders and Humility”; 목자장 (chief Shepherd, 5:4) must be kept terminologically distinct from, yet clearly authorizing, 장로의 목양 (elders’ shepherding, 5:2). |
Extended Note: The Noah/Flood–Baptism Typology (1 Peter 3:18-22)
This is the single passage in 1 Peter carrying the highest cross-reference translation risk in the entire book, and it anchors the named doctrine “Christ’s Proclamation to the Spirits.” The typological logic runs: the Genesis flood narrative (Genesis 6-8) → the “spirits in prison” (disputed referent, most plausibly the disobedient generation of Noah’s day and/or the fallen “sons of God” of Genesis 6:1-4) → Christ’s proclamation of triumph to these spirits following his resurrection/exaltation → the flood waters, which judged the wicked and simultaneously carried Noah’s household to safety, as a “type” (ἀντίτυπον) of baptism, which “now saves” believers not through physical washing but through a Godward pledge grounded in Christ’s resurrection (3:21) → the chapter’s climax in Christ’s session and cosmic authority (3:22, fulfilling Psalm 110:1 and Daniel 7:13-14). Every step of this typological chain must be taught together as a single unit; isolating any one element (especially “proclaimed to the spirits” or “baptism now saves you”) from its controlling context risks exactly the syncretistic misreadings documented in 07_semantic_analysis.md and 08_core_glossary.md (ancestor-spirit communication, ritual-baptismal magic). Mandatory human theologian review for the entire 3:18-22 unit as a single translation segment, not verse-by-verse in isolation.
Part D — Internal New Testament Cross-References Within 1 Peter
| Pattern | Passages Linked | Theme | Translation Sensitivity |
|---|---|---|---|
| Suffering-then-glory sequence | 1:6-7; 1:11 (Christ’s own sufferings and glories); 4:13; 5:1; 5:4; 5:10 | Suffering for Righteousness’ Sake | High. This sequence must be rendered with a single consistent vocabulary pair (고난 → 영광) throughout the letter so the reader recognizes it as one sustained argument, not five unrelated statements. |
| ”Fire”/refining metaphor | 1:7 (δοκίμιον, tested by fire); 4:12 (πύρωσις, fiery trial) | Suffering for Righteousness’ Sake | High. Same underlying metaphor; 08_core_glossary.md already flags both terms — ensure 불/연단 vocabulary is shared across 1:7 and 4:12. |
| Shepherd/Overseer of souls | 2:25; 5:2-4 | Elders and Humility / Christ’s Substitutionary Suffering | High. Christ’s title (2:25) directly authorizes and models the elders’ derivative shepherding role (5:2-4); 목자 vocabulary must be shared. |
| Unfading (ἀμάραντος/ἀμαράντινος) | 1:4 (inheritance); 5:4 (crown of glory) | The Living Hope of the Resurrection / Elders and Humility | Medium. Deliberate verbal echo linking the believer’s future inheritance with the elder’s future reward; keep 쇠하지 아니하는/시들지 아니하는 vocabulary aligned. |
| Submission (ὑποτάσσω) | 2:13, 18; 3:1, 5; 5:5 | Submission to Authority and Christlike Endurance | CRITICAL. The single most recurrent Critical-risk verb in the letter; see Rendering-Consistency Rule 4. |
| Blessing/blessed (εὐλογέω/μακάριος, 복-root) | 3:9; 3:14; 4:14 | Suffering for Righteousness’ Sake | CRITICAL. Recurs three times in contexts of suffering/persecution; must never be taught as implying resulting material fortune (기복신앙 collision, per 07/08). |
Part E — Parallels to Romans and Other Curricula in This Language Package
| 1 Peter Passage | Romans (or Other Curriculum) Parallel | Shared Theme | Translation Sensitivity |
|---|---|---|---|
| 1 Peter 1:18-19 (redeemed by Christ’s blood) | Romans 3:24-25 (redemption/propitiation through Christ’s blood) | Christ’s Substitutionary Suffering | High. The baseline Romans translation memory has no dedicated “redemption” entry (only “justification,” “imputed_righteousness”). 1 Peter’s 구속되다/속량 (redeemed) rendering should become the master gloss for ἀπολύτρωσις/λύτρωσις-family vocabulary and be back-referenced into Romans 3:24 in the shared translation memory. Flag for glossary harmonization in Phase 2. |
| 1 Peter 1:2, 20 (foreknowledge) | Romans 8:29 (foreknew) | Divine Calling / Providence | High. 미리 아심 rendering must be identical in both curricula; both must equally guard against the 팔자/운명 (birth-chart fate) collision already documented in the baseline. |
| 1 Peter 1:6-7 (trials produce tested, proven faith) | Romans 5:3-5 (“suffering produces endurance, and endurance produces character, and character produces hope”) | Suffering for Righteousness’ Sake | High. Both passages teach that suffering proves/produces character through a faith already given by grace, not suffering as independent merit; render with parallel logical structure (~로 말미암아 …를 이루고) where possible. |
| 1 Peter 2:6-8 (stone catena) | Romans 9:32-33; Romans 10:11 (same Isaiah 28:16/Isaiah 8:14 citations) | The Church as a Holy and Royal Priesthood / Universal Human Accountability | CRITICAL. See Rendering-Consistency Rule 1 — identical Korean wording required across both curricula. |
| 1 Peter 2:10 (Hosea “not my people/my people”) | Romans 9:25-26 (same Hosea 1:10; 2:23 citation) | Unity of Jews and Gentiles / Church as God’s People | CRITICAL. See Rendering-Consistency Rule 2 — identical Korean wording required across both curricula. |
| 1 Peter 2:13-17 (submit to human institutions; honor the king) | Romans 13:1-7 (be subject to governing authorities) | Submission to Authority and Christlike Endurance | CRITICAL. Both use ὑποτάσσω-family vocabulary regarding civil authority; the Korean rendering and its accompanying “for the Lord’s sake, not absolute Confucian hierarchy” caveat must match across both curricula. See Rendering-Consistency Rule 4. |
| 1 Peter 3:9 (do not repay evil for evil) | Romans 12:17, 19 (repay no one evil for evil; do not avenge yourselves) | Suffering for Righteousness’ Sake | Medium-High. Shared ethical instruction; use matching Korean idiom (악을 악으로 갚지 말고) in both curricula. |
| 1 Peter 3:18-22 (baptism, resurrection, Christ’s exaltation) | Romans 6:3-4 (baptized into Christ’s death, raised to newness of life) | Christ’s Proclamation to the Spirits / Living Hope of the Resurrection | CRITICAL. Both connect baptism typologically to Christ’s resurrection; ensure 세례/부활 vocabulary and the shared insistence that baptism’s efficacy is not physical/ritual but Spirit-and-resurrection-grounded are taught consistently between the two curricula. |
| 1 Peter 4:10-11 (stewards of God’s grace, spiritual gifts) | Romans 12:6-8 (gifts differing according to the grace given) | Spiritual Gifts | Medium. 은사 rendering (Critical/High per baseline) must be identical; both passages emphasize service to others, not personal power-display (cf. baseline’s Korean charismatic-church caution). |
| 1 Peter 2:4-5 (living stone, spiritual house) | Ephesians 2:19-22 (built on the foundation of the apostles and prophets, Christ Jesus himself the cornerstone) | The Church as a Holy and Royal Priesthood | Medium. Not yet in this Language Package’s completed curricula, but flagged for forward consistency: when Ephesians is translated, 모퉁잇돌/신령한 집 vocabulary should match 1 Peter’s rendering exactly. |
| 1 Peter 2:5 (spiritual house, temple imagery) | 1 Corinthians 3:16-17 (you are God’s temple) | The Church as a Holy and Royal Priesthood | Low-Medium. Forward-consistency flag for a future 1 Corinthians curriculum pass. |
| 1 Peter 2:7 (Peter quotes Psalm 118:22) | Acts 4:11 (Peter, preaching, quotes the same Psalm 118:22) | The Church as a Holy and Royal Priesthood | Medium. Same speaker (Peter), same OT text, in two different books; forward-consistency flag for a future Acts curriculum pass. |
| 1 Peter 2:21-25 (Christ’s silent suffering, Isaiah 53) | Gospel Passion narratives (Matthew 26-27; Mark 14-15; Luke 22-23; John 18-19) | Christ’s Substitutionary Suffering | High. Forward-consistency flag: when Gospel curricula are translated, the historical narrative of Christ’s trial and crucifixion should be taught alongside 1 Peter’s theological interpretation of it via Isaiah 53, using matching vocabulary for “bore,” “wounds,” “silent before his accusers.” |
| 1 Peter 3:1-6 (Sarah, Abraham, submission) | Romans 4:1-25 (Abraham, justification by faith) | Submission to Authority / Justification by Faith | Medium — important distinction, not a shared rendering requirement. Romans 4 treats Abraham as the paradigm of justifying faith; 1 Peter 3:6 treats Sarah as a paradigm of submissive conduct. These are different doctrinal uses of the same patriarchal narrative and must not be conflated in teaching, even though both reuse the established 아브라함/사라 proper-name forms. |
Rendering-Consistency Rules for Shared Quotations and Themes
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Isaiah 28:16 / Psalm 118:22 / Isaiah 8:14 stone catena (1 Peter 2:6-8; Romans 9:32-33; Romans 10:11; forward flag: Matthew 21:42, Mark 12:10, Luke 20:17, Acts 4:11): the Korean rendering of “the stone the builders rejected has become the cornerstone” and “whoever believes in him will not be put to shame” must be word-for-word identical in every curriculum. Mandatory human theologian review whenever any of these citations is (re)translated.
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Hosea 1:6, 9; 2:23 (“not my people…my people,” 1 Peter 2:10; Romans 9:25-26): render identically in both curricula; both applications make the same Jew/Gentile inclusion argument and must not diverge in wording.
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Human “lord” address (1 Peter 3:6, Sarah calling Abraham “lord”): NEVER apply the divine honorific 주님 (reserved for God/Christ per baseline) to this or any other human referent of κύριος in any curriculum, including Genesis narrative material or Gospel dialogue where a human is addressed as “lord/sir.” Use 주 without the honorific particle 님, or a plain honorific equivalent appropriate to reported speech.
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ὑποτάσσω / submission vocabulary (1 Peter 2:13, 18; 3:1, 5; 5:5; Romans 13:1): use the same base rendering (순복하다/복종하다) across both curricula, always paired with the qualifying note that this is voluntary, gospel-motivated submission “for the Lord’s sake,” not an absolute Confucian hierarchical subordination of inherent worth. Mandatory human theologian review at every occurrence in every curriculum.
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πρόγνωσις / foreknowledge (1 Peter 1:2, 20; Romans 8:29): render 미리 아심 identically; both must carry the same anti-fatalism caution (never 팔자/운명).
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λυτρόω / ἀπολύτρωσις / redemption vocabulary (1 Peter 1:18-19; Romans 3:24): since the Romans baseline translation memory has no dedicated “redemption” entry, 구속되다/속량 as established here for 1 Peter becomes the master gloss; propose its addition to the shared translation memory with cross-reference to Romans 3:24 in Phase 2 harmonization.
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Suffering-produces-proven-character logic (1 Peter 1:6-7; Romans 5:3-5): maintain parallel grammatical/logical structure across both curricula (trial → tested genuineness/endurance → praise/character/hope), explicitly grounded in grace already given, never in independently earned merit.
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“Repay no one evil for evil” (1 Peter 3:9; Romans 12:17, 19): use matching Korean idiom (악을 악으로 갚지 말고) in both curricula.
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은사 / spiritual gifts vocabulary (1 Peter 4:10-11; Romans 12:6-8): identical rendering required; both passages must carry the baseline’s caution against gift-display as shamanistic spirit-power imitation.
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Isaiah 53 Servant Song vocabulary (“bore,” “wounds/stripes,” “healed,” 1 Peter 2:24): must be internally consistent between 1 Peter 2:22, 2:24, 2:25, and 3:18, and flagged now for forward consistency with any future Gospel curriculum quoting or alluding to Isaiah 53 (e.g., Matthew 8:17). 나음을 얻다 (“healed”) must always be taught with the moral/spiritual-primary caution documented in 07_semantic_analysis.md and 08_core_glossary.md.
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화평 / 평강 (peace) register distinction (1 Peter 1:2; 5:14; Romans 5:1): maintain the baseline’s established distinction — 화평 for the doctrinal “peace with God through justification” sense, 평강 for the epistolary greeting/benediction sense — consistently across both curricula.
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The Noah/flood-baptism typological unit (1 Peter 3:18-22): translate and review as a single indivisible segment across any future re-use in other curricula (e.g., a Genesis flood-narrative curriculum); never isolate “spirits in prison” or “baptism now saves you” from the unit’s controlling resurrection/exaltation framework.
Full-Book Coverage Confirmation
- 1 Peter 1 — Core passage (1:3-9) treated in Part A/B in full; remainder of chapter (1:1-2, 1:10-25) fully cross-referenced above (Exodus 24:8, Exodus 12:11, Leviticus 11:44-45/19:2, Isaiah 40:6-8, Isaiah 52:3, refining-fire OT background, sojourner background).
- 1 Peter 2 — Fully cross-referenced: Psalm 34:8, Isaiah 28:16, Psalm 118:22, Isaiah 8:14, Exodus 19:6, Isaiah 43:20-21, Hosea 1-2, Isaiah 53:9/4-5/6, Proverbs 24:21, Isaiah 10:3.
- 1 Peter 3 — Fully cross-referenced: Genesis 18:12, Psalm 34:12-16, Isaiah 8:12-13, Genesis 6-8, Psalm 110:1, Daniel 7:13-14.
- 1 Peter 4 — Fully cross-referenced: Proverbs 10:12, Isaiah 11:2, Ezekiel 9:6, Malachi 3:1-5, Jeremiah 25:29, Proverbs 11:31.
- 1 Peter 5 — Fully cross-referenced: Ezekiel 34, Jeremiah 23:1-4, Psalm 23, Proverbs 3:34, Psalm 55:22, Psalm 22:13, Amos 3:8, Job 1-2.
No chapter has been silently omitted; every chapter contributes load-bearing OT/typological/cross-curricular material as documented above.