Semantic Analysis: 1 Peter (Full Book)

Method and Scope

This analysis covers 1 Peter in its entirety, chapter 1 through chapter 5, in the original Koine Greek. The core passage (1 Peter 1:3-9) receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological vocabulary using the same field structure: Original / Transliteration / Literal Meaning / Semantic Range / English Variants / Contextual-Theological Meaning / Kurdish Rendering / Risk Tier / Rationale.

Per the governing instruction, any term already fixed in the Romans baseline translation_memory.json is reused exactly — no re-deriving, no alternative spellings. Such terms are marked (REUSED). New terms proposed for 1 Peter are marked (NEW) and are risk-tiered using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

A structural observation relevant to the whole book: 1 Peter never uses the word ἐκκλησία (“church/assembly”) at all. The doctrine “Church as a Holy and Royal Priesthood” is instead built entirely from images — living stones, spiritual house, royal priesthood, holy nation, God’s own possession, flock — that must each be rendered carefully rather than folded into the single baseline term Dêr/Civata Mesîhî. This has significant downstream consequences noted throughout Chapter 2 below.

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PART 1 — Core Passage: 1 Peter 1:3-9 (Verse-by-Verse)

1 Peter 1:3

“Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead”

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
God	θεός / theos (REUSED)	God	the one true God	God	Triune God, Father of Jesus Christ	Xwedê	Critical	Baseline term; tawhid-vs-Trinity distinction must be maintained here as everywhere.
Father	πατήρ / patēr (REUSED)	father	begetter, source, relational father	Father	God as personal Father of the Lord Jesus, and (by extension in ch.1) of believers	Bav	Critical	Baseline term; see baseline note on Sufi lover/beloved register as a distinct, non-paternal resource.
Lord Jesus Christ	Κύριος Ἰησοῦς Χριστός (REUSED)	Lord Jesus [the] Anointed	supreme sovereign; Messiah	Lord Jesus Christ	Full title asserting deity, messiahship, and lordship together	Xudan Îsa Mesîh	Critical	All three baseline terms (Xudan/Îsa/Mesîh) combine; none may be dropped or softened.
blessed (doxological)	εὐλογητός / eulogētos (NEW)	well-spoken-of, praiseworthy	ascription of praise to God (distinct from μακάριος, “blessed/fortunate,” used later of people, e.g. 3:14)	blessed, praised	An act of worship: praising God as the source of the mercy that follows	Pesindar (lit. “worthy of praise”)	Medium	REJECTED alternative: “Bereketdar” (having bereket/baraka). Bereket/baraka in regional Sufi and folk-Islamic piety denotes a transferable spiritual potency channeled especially through saints, relics, and shrines (cf. baseline “saints”/pîr note). Using it here for a doxological formula addressed to God risks recasting praise-of-God as an invocation of impersonal blessing-substance. Pesindar (from pesn, “praise/eulogy,” native) avoids this and keeps the focus on verbal praise directed at God as worship.
mercy	ἔλεος / eleos (NEW)	pity, compassion shown to the undeserving	compassion, clemency	mercy, compassion	The undeserved compassion that moved God to grant new birth	Rehmet	High	Rehmet shares its root with Arabic ar-Rahmān/ar-Rahīm, the two most invoked divine names in regional Islamic piety (opening every sura). This is a genuine asset — divine mercy is a well-understood category — but the text’s mercy is specifically channeled through Christ’s resurrection (v.3b) and issues in a new-birth/adoption relationship, not merely a general disposition of Allah dispensed without a mediator. This connective must be made explicit every time.
caused to be born again / regeneration	ἀναγεννήσας / anagennēsas (NEW)	having begotten again, having caused a second birth	new spiritual birth, regeneration	born again, caused us to be born anew, given new birth	God’s decisive, once-for-all act of spiritual re-creation, the basis of the “living hope”	Ji Nû Ve Hatin Zayîn (verbal) / Jidayikbûna Nû (nominal)	Critical	No existing Islamic category for a second, spiritual birth exists (Islam’s fitrah doctrine holds birth is already pure — cf. baseline “sin” note); the concept must be taught from scratch. Distinctly for Kurdish, the minority Yazidi doctrine of “kiras guhertin” (soul transmigrating through successive bodies/“changing shirts”) already flagged in the baseline for “resurrection” creates a second, indigenous risk: a hearer could assimilate “born again” into a doctrine of the soul entering a new body, rather than a single, non-repeatable spiritual re-creation of the same person. Must be anchored explicitly against both risks.
living hope	ἐλπὶς ζῶσα / elpis zōsa (NEW)	hope that lives / hope that is alive	confident expectation grounded in a living reality, as opposed to a hope grounded in something dead or uncertain	living hope, hope that is alive	Hope whose object (the risen Christ) is alive, therefore itself indestructible — the anchor doctrine of this curriculum	Hêviya Zindî	High	Hêvî is native, everyday Kurdish vocabulary for hope, including hope for Kurdish national aspirations (“hêviya Kurdistanê”); this is the same category of resonance the baseline flags for rizgarî/padîşahiya Xwedê. The adjective zindî (“living,” cognate with zayîn/born and with the resurrection-word rabûn’s semantic field) must always be retained and explicitly tied to Christ’s resurrection (not, e.g., to political or national aspiration) at every occurrence. This is the single most important doctrinal anchor point in the whole curriculum.
resurrection	ἀνάστασις / anastasis (REUSED)	rising up, standing again	bodily rising from death	resurrection, rising	Christ’s historical, bodily, once-for-all resurrection — the objective ground of the living hope	Rabûn	Critical	Baseline term; retains its full Critical status (Quranic crucifixion-denial + Yazidi reincarnation risk) and here additionally functions as the doctrinal foundation for the entire curriculum’s core doctrine.
from the dead	ἐκ νεκρῶν / ek nekrōn	out from [the] dead ones	departure from the state/domain of death	from the dead	Emphasizes the historical actuality of death and reversal	ji nav miriyan	Low	Standard phrase; no independent risk beyond “resurrection” itself.

1 Peter 1:4

“to an inheritance that is imperishable, unstained, and unfading, kept in heaven for you”

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
inheritance	κληρονομία / klēronomia (NEW)	that which is received by lot/allotment; an heir’s portion	inherited property, allotted portion, heritage	inheritance, heritage	The believer’s guaranteed future portion in God, secured by the new birth, not earned	Mîras	High	Mîras (loanword, near-universal in everyday Kurdish for “inheritance”) sits directly inside one of Islamic law’s most legally elaborated domains — Quranic fixed-share inheritance law (Q4:11-12), which apportions estates by strict formula among specific relatives. Romans’ baseline adoption entry already flags the related risk that biblical sonship/inheritance collides with Quranic restriction on adoption (Q33:4-5) and Kurdish tribal (aşîret) lineage inheritance customs. Here the risk is compounded: readers may default to hearing “inheritance” as a legally-apportioned estate contingent on bloodline/kinship status, rather than a gift guaranteed to all who are born again regardless of lineage. Must be explicitly taught against both defaults.
imperishable	ἄφθαρτος / aphthartos (NEW)	not subject to corruption/decay	incorruptible, undecaying	imperishable, incorruptible	Cannot decay or be destroyed — contrasted implicitly with “perishable” earthly inheritance (cf. 1:18, 1:23)	ku nayê xerabûn (descriptive: “that cannot be corrupted/spoiled”)	Medium	No single native Kurdish adjective cleanly covers this; descriptive phrase preferred over a novel coinage per the governing style guide. Low collision risk; mainly a clarity concern.
unstained / undefiled	ἀμίαντος / amiantos (NEW)	without stain, unpolluted	ritual and moral purity	undefiled, unstained	Free of the moral/ceremonial defilement associated with sin	bênijasî (descriptive: “without defilement”)	Medium	Some risk of collapsing into a purely ritual-purity register (cf. baseline “holy”/“sanctification” notes on avoiding ritual-cleanliness readings); must retain the moral sense.
unfading	ἀμάραντος / amarantos (NEW)	not withering, not fading (of flowers)	permanence, non-decay of beauty/value	unfading, that does not fade	Contrasted with “the flower of grass” imagery Peter uses later (1:24) for merely human glory	ku napîçe (descriptive: “that does not wither/fade”)	Low	Vivid horticultural metaphor; low doctrinal risk, mainly translation-craft concern to keep the flower-imagery link to 1:24 visible.
kept / reserved	τετηρημένην / tetērēmenēn	having been kept watch over, guarded, preserved	safekeeping, custody	reserved, kept, guarded	God himself actively guards this inheritance — pairs with v.5’s “guarded … by God’s power”	hatiye parastin	Low	Standard verb; no independent collision.

1 Peter 1:5

“who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.”

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
power of God	δύναμις Θεοῦ / dynamis theou (REUSED)	God’s might/capability	divine power, ability	power of God	The active divine power that protects believers until the inheritance is received	Hêza Xwedê	Medium	Baseline term (Romans 1:16); reused with same low-independent-risk profile.
guarded	φρουρουμένους / phrouroumenous (NEW)	being kept under military guard, garrisoned	protective custody, watchful defense	guarded, protected, kept	A military-strength image: believers are under God’s own garrison until salvation’s full revelation	tê parastin (“is being protected/guarded”)	Low	Vivid but low-risk; ensure the strength/vigilance of the image is not flattened to a generic “cared for.”
faith	πίστις / pistis (REUSED)	trust, faithfulness	personal trust; also, a body of belief	faith, belief, trust	Personal trust in Christ, the instrument through which the guarding operates	Îman	High	Baseline term; retains High risk (six-pillars creedal-assent default) — must be anchored as personal trust, not creedal recitation, exactly as in the Romans package.
salvation	σωτηρία / sōtēria (REUSED)	deliverance, rescue	rescue from danger; spiritual deliverance	salvation	The full, final, eschatological deliverance yet to be unveiled — distinct from, but continuous with, the salvation already possessed (cf. 1:9)	Rizgarî	Critical	Baseline term; retains full Critical status. Must be anchored to personal, spiritual, future-consummated deliverance in Christ, not the Kurdish nationalist liberation struggle that shares this exact vocabulary.
revealed	ἀποκαλυφθῆναι / apokalyphthēnai (NEW)	to be uncovered, unveiled	disclosure, unveiling, apocalyptic revealing	revealed, unveiled, disclosed	The future, public unveiling of the salvation already secured — an eschatological, not epistemological, revealing	were eşkere bibe (“to become manifest/uncovered”)	High	Distinct from — and must not be confused with — the “inspiration of Scripture” sense of revelation already flagged in the baseline (Islamic wahy). Here it is Christ’s future eschatological unveiling (cf. 1:7, 1:13 “revelation of Jesus Christ”), conceptually adjacent to Islamic end-times expectation of a final unveiling/appearing (e.g., the Mahdi tradition); teach as the specific unveiling of Christ’s own glory, not a generic apocalyptic figure.
last time	καιρῷ ἐσχάτῳ / kairō eschatō	in the last appointed time	eschatological end-time	last time, end time	The final consummation	dema dawîn	Low	Standard eschatological phrase; low independent risk.

1 Peter 1:6

“In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials”

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
rejoice / exult	ἀγαλλιᾶσθε / agalliasthe (NEW)	to leap for joy, exult greatly	intense, exuberant joy (stronger than χαρά alone)	rejoice greatly, exult	Joy grounded in the living hope, not in present circumstance	kelecan bi kêfxweşî / simplified şa bibin bi kêf (“rejoice with gladness”)	Low	Distinguish in teaching from mere emotional euphoria; joy here is hope-grounded, not circumstance-grounded. Low independent lexical risk.
grieved	λυπηθέντες / lypēthentes	having been made sorrowful/distressed	sorrow, grief, distress	grieved, distressed	Real, acknowledged sorrow that coexists with the deeper joy	xemgîn bûne	Low	Standard; no independent risk.
various trials	ποικίλοις πειρασμοῖς / poikilois peirasmois (NEW)	many-colored/varied testings	trials, tests, temptations (same root can mean “temptation to sin” elsewhere)	trials, various trials, temptations	Painful, varied circumstances that test and refine faith — the seedbed of the “Suffering for Righteousness’ Sake” doctrine	Ceribandinên Cûrbecûr	High	Ceribandin (“test/trial,” in common secular use for “experiment/trial”) is doctrinally neutral by default and risks flattening the weight of Peter’s suffering theology. Distinctly, regional Islamic theology has a well-developed doctrine of divinely-sent trial (balâ/imtihan) through which the believer earns reward via patient endurance (sabr) — a real conceptual parallel, but one built on a different soteriological logic (reward for endurance under a fixed test versus refinement of a faith whose salvation is already secured by grace). This parallel must be taught with the distinction explicit, not left as an assumed equivalence.

1 Peter 1:7

“so that the tested genuineness of your faith — more precious than gold that perishes though tested by fire — may be found to result in praise and glory and honor at the revelation of Jesus Christ.”

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
tested genuineness	δοκίμιον / dokimion (NEW)	the proven/tested quality, the genuine element remaining after testing	genuineness, proven character, that which is approved after testing	tested genuineness, proven genuineness, that which is tested	The authentic character of faith demonstrated, not created, by trial	Rastbûna Îmanê ya ceribandî (“the proven genuineness of faith”)	High	Compound phrase needed (cf. baseline’s compound-phrase precedent for “justification”); a single word risks reducing this to a bare synonym for “faith” (Îman) itself and losing the refining-by-fire image.
gold that perishes	χρυσίου τοῦ ἀπολλυμένου	gold, the perishing kind	earthly wealth, contrasted with the imperishable inheritance of v.4	perishable gold	Even the most precious earthly good is temporary compared to tested faith	zêrê xera dibe	Low	Straightforward metaphor; ties back to “imperishable” (v.4) — preserve the vocabulary link where possible.
tested by fire	διὰ πυρὸς δοκιμαζομένου / dia pyros dokimazomenou	tested/refined through fire	metallurgical refining imagery	tested by fire, refined by fire	Suffering as refining fire — reappears in 4:12 (“fiery trial”)	bi agir tê ceribandin	Medium	Preserve the metallurgical image; connect explicitly to 4:12’s “fiery ordeal” for cross-book consistency.
praise and glory and honor	ἔπαινον καὶ δόξαν καὶ τιμήν / epainon kai doxan kai timēn	praise and glory and honor	triad of eschatological commendation	praise, glory, and honor	The reward given at Christ’s appearing to faith proven genuine	pesn, rûmet û rêz	Medium	Rûmet reused from baseline (glory); “praise” (pesn) and “honor” (rêz) are new but low-independent-risk native terms; honor/rêz intersects generally with regional honor-shame dynamics (cf. baseline tone guidance) but carries no specific doctrinal collision here.
revelation of Jesus Christ	ἀποκάλυψις Ἰησοῦ Χριστοῦ / apokalypsis Iēsou Christou (NEW)	the unveiling of Jesus Christ	Christ’s future, public, glorious appearing (his second coming)	revelation of Jesus Christ, appearing of Jesus Christ	The eschatological climax toward which the living hope points	Eşkerebûna Îsa Mesîh	High	Same term-family as v.5’s “revealed”; must be kept doctrinally distinct from the “inspiration of Scripture” sense of revelation. High risk given the doctrinal weight of Christ’s unique, singular future appearing versus regional (Islamic Mahdi, Yazidi/Yarsani recurring-manifestation) end-times expectation patterns.

1 Peter 1:8

“Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory”

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
love	ἀγαπᾶτε / agapate (NEW)	to love (self-giving, willed love)	committed, willed love, distinct from erotic or merely emotional love	you love	Devoted love directed at the specific, unseen, historical person of Christ	Hezkirin (verb: hez dikin)	High	REJECTED as primary rendering: Evîn (romantic/mystical love, from classical Kurdish Sufi poetry such as Melayê Cizîrî and Ehmedê Xanî’s lover/beloved devotional register — already flagged in the baseline for “father” and “glory”). Evîn’s rich devotional resonance is a real asset for warmth but risks assimilating Christ’s love into a Sufi mystical-union register (the human soul’s yearning absorption into the divine Beloved) rather than committed love for a specific historical, bodily-resurrected person one has not physically seen. Hezkirin (plain, native, “to hold dear”) is recommended as the doctrinally safer default; evîn may be considered only with heavy contextual anchoring in devotional/poetic material, never in the core doctrinal exposition.
believe	πιστεύοντες / pisteuontes (REUSED root)	trusting, believing	see “faith” above	believing	The ongoing exercise of trust in the unseen Christ	bawer dikin (verbal form of Îman)	High	Same risk profile as “faith” (Îman) above.
joy inexpressible and glorified	χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ	joy unable to be spoken, and having been glorified	overflowing, surpassing joy, itself touched with divine glory	inexpressible and glorious joy	Joy that participates in God’s own glory (Rûmet) even now, before the consummation	kêfxweşiyek ku nayê gotin, tijî rûmet	Medium	Preserve the link to Rûmet (baseline “glory” term) rather than treating “glorified” here as a separate coinage.

1 Peter 1:9

“obtaining the outcome of your faith, the salvation of your souls.”

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
obtaining	κομιζόμενοι / komizomenoi	receiving for oneself, carrying away as one’s own	receiving, obtaining, carrying off	obtaining, receiving	The present, ongoing reception of an already-secured outcome	werdigirin	Low	Standard; no independent risk.
outcome of your faith	τέλος τῆς πίστεως / telos tēs pisteōs	the end/goal/completion of your faith	goal, culmination, completion	outcome, goal, culmination	Faith’s God-appointed destination — not faith’s abolition but its fulfillment	encama îmana we	Medium	Ensure “outcome/end” (telos) is not read as faith being surpassed or discarded once salvation is reached — it is faith’s fulfillment, still exercised (cf. 5:9 “firm in the faith”).
salvation of your souls	σωτηρίαν ψυχῶν / sōtērian psychōn (REUSED + NEW)	salvation of souls	the full, personal deliverance of the whole inner person	salvation of your souls	The present possession of that ultimate deliverance, in its personal, inward dimension	Rizgariya Giyanên We	Critical	Rizgarî retains baseline Critical status; giyan (“soul,” native, already used in the baseline’s spiritual_gifts note as the root of giyanî) is low-independent-risk. The compound must retain the personal/inward emphasis to reinforce, not weaken, the anti-nationalist anchoring already required for Rizgarî throughout.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 (verses outside the core passage: 1:1-2, 1:10-25)

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
elect exiles	ἐκλεκτοῖς παρεπιδήμοις / eklektois parepidēmois (NEW, compound)	chosen ones, temporary residents/sojourners	God’s chosen people, living as resident aliens	elect exiles, chosen sojourners, elect strangers	The letter’s opening self-description of all believers scattered through Asia Minor: chosen by God yet socially/politically not-at-home in the world	Hilbijartiyên Xerîb (using baseline Hilbijartin + xerîb, “stranger/foreigner”)	Critical	Hilbijartin already carries baseline High risk as the modern word for democratic elections; paired here with “exile/stranger” vocabulary it compounds with a second, Kurdish-specific risk (see “sojourners and exiles,” ch.2, below) — the whole phrase risks being heard as a description of the Kurds’ own specific political condition as “the world’s largest stateless nation,” rather than the universal spiritual condition of every believer everywhere, in every era.
Dispersion / diaspora	διασπορᾶς / diasporas (NEW)	scattering, dispersion	the scattered condition of a people away from a homeland	dispersion, diaspora, the scattered ones	Originally a Jewish-exile term Peter applies to scattered Gentile and Jewish believers alike in Asia Minor	Belavbûn (native, “scattering”) / commonly also Dîaspora (loanword, now standard even in secular Kurdish political usage, e.g. “dîaspora ya Kurd”)	Critical	This is among the most emotionally loaded terms in this entire curriculum for a Kurdish audience. Kurdish diaspora — driven by decades of forced displacement, the 1988 Anfal campaign, the 1991 refugee crisis, and ongoing emigration — is a defining feature of modern Kurdish identity and is referred to using exactly this vocabulary (“dîaspora ya Kurd”). Applying “dispersion/diaspora” to the church risks either (a) being heard as a direct commentary validating or spiritualizing the specific Kurdish national displacement experience, or (b) losing its universal force by being read as merely describing one particular ethnic group’s condition. Teach explicitly: every believer everywhere, regardless of nationality, is “dispersion” in this sense — not a coded reference to Kurdish history.
foreknowledge	πρόγνωσις Θεοῦ Πατρός / prognōsis theou patros (NEW, ties to REUSED “providence”/“election”)	foreknowing	God’s prior knowledge/determination	foreknowledge	Grounds election in the Father’s sovereign prior knowledge, not human merit	Pêşdîtina Xwedê	High	Ties directly to the baseline’s High-risk “election” (Hilbijartin) and Medium-risk “providence” (Rêveberiya Xwedê) entries; the same qadar-fatalism-versus-personal-purposive-God distinction already required there applies here without modification.
sanctification of the Spirit	ἁγιασμὸς Πνεύματος / hagiasmos pneumatos (REUSED)	Spirit’s sanctifying work	the Spirit’s ongoing work of making holy	sanctification by the Spirit	The Spirit’s active role, alongside the Father’s foreknowledge and the Son’s blood, in the Trinitarian shape of salvation (1:2)	Teqdîsa Ruhê Pîroz	High	Both component baseline terms (Teqdîs, Ruhê Pîroz) reused exactly; together they display the letter’s clearly Trinitarian opening greeting, worth flagging for theologian review as an early, dense Trinity-affirming verse.
sprinkling of the blood of Jesus Christ	ῥαντισμὸς αἵματος Ἰησοῦ Χριστοῦ / rantismos haimatos Iēsou Christou (NEW)	sprinkling of blood	OT Levitical ritual of sprinkling sacrificial/covenant blood (Exod 24:8) applied to Christ’s blood	sprinkling of Christ’s blood	Christ’s blood as covenant-ratifying and cleansing, per OT sacrificial pattern — sets up the fuller treatment in 1:18-19	Avdana Xwîna Îsa Mesîh	High	Requires OT background teaching (Exodus covenant-sprinkling) that a regional audience will not supply automatically; also intersects with Islamic ritual-purification categories (see “baptism,” ch.3) — must be taught as covenantal/atoning, not merely ceremonial.
Spirit of Christ	Πνεῦμα Χριστοῦ / pneuma Christou (NEW)	Christ’s Spirit	the pre-incarnate Christ’s activity in and through the OT prophets	Spirit of Christ	Implies Christ’s personal pre-existence, active even in the prophets who foretold him (1:10-12)	Ruhê Mesîh	High	A dense Christological datum: Christ is presented as personally active before his incarnation. Ties to baseline “messianic_promise” and “prophecy” entries and to “incarnation” — flag for theologian review given how easily this could be flattened into “the Holy Spirit inspired the prophets to speak generally about a coming figure” rather than “Christ himself was personally at work in them.”
children of obedience	τέκνα ὑπακοῆς / tekna hypakoēs (NEW, echoes REUSED “obedience_of_faith”)	children characterized by obedience	a Hebraic idiom: people characterized by a quality	obedient children	Believers’ new identity, marked by obedience that flows from the new birth	Zarokên Guhdariyê	Medium	Zarok (“children,” plain native word) is deliberately distinct from Kurxwendin (baseline “adoption” term); 1 Peter does not use the adoption/huiothesia vocabulary at all, so this should not be forced into that entry — a plain “children” idiom describing character, not a legal-family-status claim. Guhdarî reused from baseline obedience_of_faith root; same High-risk submission-as-core-category caution applies.
be holy	ἅγιοι γενήθητε / hagioi genēthēte (REUSED)	become holy ones	moral and relational set-apartness	be holy	Direct command grounding the whole letter’s ethical instruction in God’s own holiness (“I am holy,” quoting Lev 11:44-45)	Bibin Pîroz	High	Baseline term (Pîroz) reused; note this is the letter’s ethical thesis statement, tightly linking to the “Holiness in Conduct” doctrine developed further in ch. 2 and ch. 4.
conduct / way of life	ἀναστροφή / anastrophē (NEW)	turning-about, manner of life	one’s whole observable pattern of behavior	conduct, way of life, manner of life	The visible, everyday shape holiness must take — a recurring key term across the letter (1:15,17-18; 2:12; 3:1-2,16)	Tevgera Jiyanê	Medium	Track this term across every occurrence for consistency; it is the letter’s primary word for lived-out holiness and directly serves the “Holiness in Conduct” doctrine.
fear (reverent)	φόβος / phobos (NEW)	fear, awe	ordinary fear; also reverent awe before God	fear, reverence	Reverent awe appropriate to “sojourners” living before a holy Judge (1:17)	Xof	Medium	Kurdish possesses a distinct native word (xof) for reverential awe, different from ordinary fear (tirs); recommended specifically to avoid readers hearing mere anxiety.
ransomed / redeemed	ἐλυτρώθητε / elytrōthēte (NEW)	were bought back/ransomed	release by payment of a price	redeemed, ransomed	Deliverance from “the futile ways inherited from your fathers,” accomplished at the cost of Christ’s blood, not silver or gold	hatine kirrîn (lit. “were bought”)	Critical	REJECTED: fidye (the standard Kurdish/regional loanword for “ransom,” used specifically in Islamic law for compensatory payments — e.g., fidya for a missed fast, or ransom to free a captive, Q2:184). Fidye names a real but narrower and legally technical Islamic category: a payment discharging a specific missed obligation or securing a captive’s release, not an atoning substitutionary payment covering sin generally. Using it risks reducing Christ’s redemptive death to a legal-compensation transaction. The plain commercial-purchase verb “hatin kirrîn” (“to be bought”) keeps the price-paid structure without importing fidye’s narrower legal frame, and must always be anchored explicitly to “the precious blood of Christ” (1:19).
precious blood of Christ	τίμιον αἷμα Χριστοῦ / timion haima Christou (NEW)	precious/costly blood of Christ	costly, high-value sacrificial blood	precious blood of Christ	The specific price of redemption — introduces the “Christ’s Substitutionary Suffering” doctrine’s key term-complex, continued in 1:19 and 2:24	Xwîna Bikelûpel a Mesîh	High	See “blood of Christ” full treatment under Chapter 2 (2:24) below; flagging here as its first occurrence.
lamb without blemish or spot	ἀμνοῦ ἀμώμου καὶ ἀσπίλου / amnou amōmou kai aspilou (NEW)	lamb without defect and without stain	Passover/sacrificial-lamb imagery (Exod 12)	lamb without blemish, unblemished lamb	Christ as the perfect, sinless sacrificial victim	Berxê bêqusûr û bênijas	High	The qurban/sacrificial-lamb image (Eid al-Adha) is a strong, familiar regional cultural resonance — a genuine asset for vividness — but Islamic qurban is commemorative (recalling Abraham’s test, Q37:102-107), not substitutionary atonement for sin; the text’s specific claim that this lamb’s blood ransoms from sin’s guilt must be taught explicitly against the commemorative default.
living word of God	λόγος ζῶντος Θεοῦ / logos zōntos theou (NEW, ties to Romans-baseline “incarnation” Logos note)	living word of God	God’s self-communicating word, personal and enduring	living and abiding word of God	The imperishable “seed” (spora) through which the new birth (v.3) occurs — echoes John 1:1’s Logos, though 1 Peter’s own referent is primarily the gospel proclaimed	Peyva Zindî ya Xwedê	Medium	Zindî (“living”) deliberately echoes “living hope” (v.3) and “living stone” (2:4) for a threefold zindî motif across the letter; preserve this repetition rather than varying the translation.

Chapter 2

Chapter 2 is the letter’s densest chapter for the “Church as a Holy and Royal Priesthood,” “Christ’s Substitutionary Suffering,” and the opening of “Submission to Authority” doctrines.

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
living stone	λίθος ζῶν / lithos zōn (NEW)	living stone	metaphor: a stone that is alive, applied first to Christ (2:4) then to believers (2:5)	living stone	Christ as the foundational, life-giving stone of a spiritual temple, in whom believers themselves become living stones	Kevirê Zindî	High	Continues the zindî (“living”) motif from 1:3, 1:23. Distinct regional risk: Sunni Islam’s central pilgrimage rite venerates a literal stone — the Black Stone (al-Hajar al-Aswad) set in the Ka’aba — a physical object of profound devotional focus. There is real risk that “living stone” imagery, however metaphorical in intent, gets heard through this frame of a venerated physical stone-object rather than as a living metaphor for Christ as the foundation of a spiritual, not physical, temple. Must be taught with the metaphorical, non-material sense made explicit.
rejected by men, chosen by God	ἀποδεδοκιμασμένον … ἐκλεκτόν / apodedokimasmenon … eklekton (REUSED root: election)	rejected/disqualified … chosen out	human rejection reversed by divine choice	rejected … but chosen	Christ’s rejection at the cross reversed by God’s vindicating choice — pattern believers share (2:4, cf. Ps 118:22)	hatiye redkirin … lê hatiye hilbijartin	High	Hilbijartin (baseline election term) reused; same democratic-vote-versus-sovereign-choice caution applies.
cornerstone	ἀκρογωνιαῖος / akrogōniaios (NEW)	topmost-cornered [stone]	the foundational stone determining a building’s structural alignment	cornerstone, chief cornerstone	Christ as the structurally decisive, load-bearing foundation of the church (2:6-7)	Kevirê Serê Goşeyê	Medium	Straightforward architectural metaphor; low independent collision beyond general care to keep it distinct from the “stumbling stone” sense also present in 2:8.
stone of stumbling	λίθος προσκόμματος / lithos proskommatos	stone of stumbling	the same stone that saves some becomes judgment for those who reject it (2:8, echoing Isa 8:14)	stone of stumbling	The double effect of Christ: cornerstone to believers, stumbling-block to unbelief	Kevirê Bişemitandinê	Medium	Preserve the deliberate paradox (same stone, opposite effects) rather than softening it.
spiritual house	οἶκος πνευματικός / oikos pneumatikos (NEW)	spiritual house	the church as a non-physical, Spirit-constituted temple built of living stones	spiritual house, spiritual temple	The corporate identity of believers together, replacing the physical Jerusalem temple	Xaniyê Giyanî	Medium	Giyanî reused from baseline spiritual_gifts note (must always retain “spiritual” to avoid reading as an ordinary building — directly parallel to the baseline’s own instruction about diyariyên giyanî).
holy priesthood / royal priesthood	ἱεράτευμα ἅγιον / βασίλειον ἱεράτευμα / hierateuma hagion / basileion hierateuma (NEW)	holy priesthood / royal priesthood	the entire believing community, without distinction, exercising priestly access to God	holy priesthood, royal priesthood, priesthood of all believers	The explicit named “Church as a Holy and Royal Priesthood” doctrine: every believer, not a separate clerical caste, has direct priestly access to God through Christ	Kahîniya Pîroz / Kahîniya Padîşahî	Critical	Two distinct, compounding risks. (1) Kahîn, the standard word available for “priest” in regional Christian Bible usage, derives from the same root as Arabic kāhin — in pre-Islamic and Quranic usage a pagan soothsayer/diviner associated with the “ignorance” (jahiliyya) the Quran and hadith literature explicitly condemn; the term therefore risks an unwanted pejorative shadow. (2) Beyond vocabulary, the underlying concept itself is foreign to mainstream regional religion: Sunni Islam has no ordained sacrificing priesthood at all (imams lead prayer but do not mediate sacrifice or offer absolution), so “royal priesthood” applied to ordinary believers is a genuinely novel category needing full explanation, not an existing slot it can simply fill. Both the pejorative etymology and the conceptual novelty must be addressed directly; this is the doctrinal core of the named curriculum unit and requires theologian review at every occurrence. Padîşahî reused from the baseline’s Padîşahiya Xwedê (“Kingdom of God”) root — see next entry for the compounding statehood risk this creates.
chosen race	γένος ἐκλεκτόν / genos eklekton (REUSED root: election)	chosen kind/race	a people set apart by God’s choice, echoing Israel’s election (Exod 19:6, Deut 7:6)	chosen race, chosen people	The church as the true, Spirit-constituted continuation of Israel’s elect identity	Nifşê Hilbijartî	High	Hilbijartin reused; “race/kind” (nifş, native, also used for “generation/lineage”) must not be read in an ethnic-national sense — a real risk given how central ethnicity is to Kurdish self-understanding; teach explicitly that this “race” is constituted by faith in Christ, cutting across all ethnicities.
holy nation	ἔθνος ἅγιον / ethnos hagion (NEW)	holy nation	Israel’s Exodus 19:6 vocation, applied to the church	holy nation	The church as a people set apart for God’s purposes, gathered from every actual nation	Miletê Pîroz	Critical	Millet is the operative Kurdish word for “nation” in the very specific sense of ethnic-national identity and aspiration — the same conceptual register as the baseline’s flagged risk for “Kingdom of God” (Padîşahiya Xwedê) and the Kurds’ century-long stateless national aspiration. Applying “holy millet” to the church risks being heard as either endorsing a rival “spiritual nation” that competes with Kurdish ethnic-national identity, or as coded validation of Kurdish nationhood itself. Must be taught with the same explicit, repeated anchoring the baseline requires for Padîşahiya Xwedê: this “nation” is trans-ethnic and exclusively spiritual, gathered from every actual nation including but not privileging the Kurdish one.
people for God’s own possession	λαὸς εἰς περιποίησιν / laos eis peripoiēsin (NEW)	a people unto acquisition/possession	a people specially and exclusively owned by God	a people for his own possession, a people belonging to God	Completes the fourfold Exodus-19:6 title-set (chosen race, royal priesthood, holy nation, God’s own people)	Gelê Xwedê yê Taybet (“God’s own special people”)	Medium	Gel (“people,” native, also used politically for “the Kurdish people” — gelê Kurd) carries a milder version of the same ethnic-national resonance as “millet” above; pair consistently with “Xwedê yê taybet” to keep the possession explicitly divine and trans-ethnic.
out of darkness into light	ἐκ σκότους εἰς φῶς / ek skotous eis phōs	out of darkness into light	universal light/darkness contrast for conversion	called out of darkness into his marvelous light	The transformation accomplished at conversion	ji tariyê derketin, ketin ronahiyê	Low	Broadly universal, low-collision metaphor; standard imagery well understood across regional religious traditions.
sojourners and exiles	πάροικοι καὶ παρεπίδημοι / paroikoi kai parepidēmoi (NEW)	resident aliens and temporary residents	people living in a land not their own, without full civic belonging	sojourners and exiles, aliens and strangers, foreigners and exiles	Believers’ identity in the world as people whose true home/citizenship is elsewhere (2:11, cf. 1:1, 1:17)	Xerîb û Rêwî (“stranger and wayfarer/traveler”)	Critical	REJECTED: mişextî (“exile,” the standard, heavily charged Kurdish word for political exile/forced displacement, associated with events such as the Anfal campaign and mass refugee flight). Mişextî’s specific association with state violence and forced political displacement risks collapsing this universal spiritual-identity category into a direct commentary on Kurdish political history specifically. Xerîb (“stranger/foreigner,” milder, widely used) paired with rêwî (“traveler/wayfarer/pilgrim,” gentler, journey-oriented) retains the sojourner sense without importing the specific forced-displacement political charge. This must be explicitly taught as a universal identity for all believers of every nation, not a spiritualization or validation of Kurdish national statelessness specifically — nor, conversely, a dismissal of that real history.
conduct yourselves honorably among the Gentiles	ἀναστροφὴν … ἐν τοῖς ἔθνεσιν / anastrophēn … en tois ethnesin (REUSED: gentiles + conduct)	manner of life among the nations	visible ethical witness to outsiders	conduct yourselves honorably among the Gentiles	Continues the “Holiness in Conduct” doctrine into the social/public sphere	Tevgera we ya baş di nav Ne-cihûyan de	Medium	Ne-cihû reused from baseline (avoiding the loaded “umet” alternative); “Gentiles” here means simply “outsiders/unbelievers” generically, not the Jew-Gentile theological pairing central to Romans — note this shift of referent for translators.
submit yourselves	ὑποτάγητε / hypotagēte (NEW)	be subjected, place yourself under	voluntary or compelled subordination to an authority structure	submit, be subject to	The letter’s repeated command to voluntary submission — to civil rulers (2:13), masters (2:18), husbands (3:1), and (5:5) younger to elders — the explicit “Submission to Authority” doctrine	Xwe Teslîm Kirin	Critical	This deserves a dedicated entry distinct from, though related to, the baseline’s existing High-risk “obedience_of_faith” (Guhdarîkirina Baweriyê). Teslîm shares its very root with “Islam” itself (submission to God, the defining category of the entire surrounding religious culture) — using it for submission to human civil/social structures risks either importing the weight of submission-to-God theology into a merely social command, or conversely under-teaching it because “submission” already carries such heavy existing freight. A second, distinctly Kurdish complication: the standard Kurdish word for social/political subordination is bindest (“subjugated, under-the-hand”), which is precisely the term Kurdish nationalist discourse uses for the Kurds’ own condition under the four host states (“gelê bindest,” “the subjugated people”). Using bindest for 1 Peter’s submission command — addressed, notably, to believers who may be suffering under unjust civil authority (2:18-20) — risks being heard as either a call to political quietism toward real state oppression, or a confusing identification of spiritual submission with national political subjugation. Teslîm kirin is retained as the lesser of two imperfect options but must be taught with explicit distinction from both the Islamic taslim-to-God category and the bindest political-subjugation category; theologian review required at every occurrence.
honor the emperor	τὸν βασιλέα τιμᾶτε / ton basilea timate	honor the king	respect for civil authority, distinct from fear of God (2:17)	honor the emperor, honor the king	Civil respect owed to rulers, carefully distinguished from the fear owed to God alone	Padîşah rêz bigirin	Medium	Padîşah (king/emperor) shares its root with the baseline’s Padîşahiya Xwedê (Kingdom of God); the text’s own careful distinction between honoring a human king and fearing God alone (2:17) should if anything be leaned into as a teaching opportunity reinforcing the baseline’s anti-conflation instruction.
brotherhood	ἀδελφότητα / adelphotēta (NEW)	brotherhood	the community of believers as siblings	the brotherhood	The alternative, transnational family loyalty believers owe one another (2:17, 5:9)	Biratî	Low	Native, low-collision term; note the potential overlap with the baseline “fellowship” (Hevaltî) note about heval’s leftist/political “comrade” resonance — biratî carries a milder version of the same collective-solidarity register but with less specific political loading.
household servants	οἰκέται / oiketai (NEW)	household servants	slaves/servants within a household economy	servants, household slaves	Addressed directly as moral agents responsible before God even under an unjust master	Xizmetkar	Low	Standard, low-collision term for domestic servant/slave; note for teaching that the ancient household-slavery institution differs substantially from any modern analogue and requires historical framing.
masters	δεσπόταις / despotais (NEW)	masters, absolute lords	owners of household slaves, including harsh ones	masters	Even harsh masters are to be honored — sets up the suffering-unjustly theme (2:19-20)	Axa	High	Axa is the standard Kurdish word for a feudal landlord/tribal master, carrying strong class-memory connotations from the historical aşîret-based feudal landholding system (axatî), remembered in modern Kurdish social and especially leftist political discourse as an exploitative institution. Using axa for the master addressed in 2:18-20 is the most historically and semantically apt native option available but risks importing this specific class-conflict framing onto the text; teach the historical distance between the ancient household-slavery context and the modern Kurdish feudal-landlord memory explicitly.
suffering unjustly	ἀδίκως πάσχων / adikōs paschōn (NEW)	suffering unjustly	undeserved suffering endured for conscience’s sake toward God	suffering unjustly	The theological centerpiece connecting submission to the “Suffering for Righteousness’ Sake” doctrine: enduring unjust treatment is itself commendable when done consciously before God	Bêsûc Cefa Kişandin (“suffering hardship without guilt/fault”)	Critical	Cefa (“suffering, hardship,” Arabic-derived but deeply naturalized in Kurdish) is the operative word in the standard nationalist description of the Kurdish people as “gelê cefakêş” — “the suffering-enduring people” — a defining trope of Kurdish collective self-understanding referring to state oppression, war, and displacement. Applying this vocabulary to 1 Peter’s call to endure unjust treatment “mindful of God” risks a double misreading: either the suffering gets heard as validation of, or commentary on, specifically Kurdish national suffering, or — in the opposite direction — the passage’s call to submit peaceably to unjust treatment (rather than resist it) could be heard as counseling political passivity toward genuine state injustice, a reading the text’s own audience (facing a hostile empire, not the same situation as modern civil-rights questions) did not intend to settle for every context. Theologian review required at every occurrence; must be taught with care for both directions of misreading.
grace (in enduring suffering)	χάρις / charis (REUSED)	grace	see baseline entry	grace, credit, commendable thing	Peter’s specific claim: enduring unjust suffering “mindful of God” is itself “charis” — a gracious, commendable thing in God’s sight (2:19-20)	Kerem	High	Baseline term reused; here applied in an unusual sense (suffering itself as “gracious/commendable” before God) rather than grace as unmerited saving favor — flag for translator note explaining this specific extended usage, distinct from Kerem’s primary soteriological sense elsewhere.
example / pattern	ὑπογραμμός / hypogrammos (NEW)	a writing-copy for tracing, a model to imitate	a pattern to be traced/copied exactly, as in a child’s handwriting exercise	example, pattern	Christ’s suffering is not merely an example to admire but a pattern for believers to trace exactly (2:21)	Nimûne	Low	Straightforward native/loan term for “example”; the vivid tracing-copy image is worth preserving in teaching material even if the single word cannot carry it alone.
Christ suffered for sins	Χριστὸς ἔπαθεν ὑπὲρ ἁμαρτιῶν / Christos epathen hyper hamartiōn (NEW)	Christ suffered on behalf of/for sins	vicarious, substitutionary suffering	Christ suffered for our sins / Christ suffered for you	The doctrinal center of “Christ’s Substitutionary Suffering”: Christ’s suffering was specifically vicarious, on behalf of others, not merely exemplary	Mesîh ji bo gunehên me cefa kişand	Critical	Guneh (sin) reused from baseline; the preposition ὑπέρ (“on behalf of/for the sake of”) is the theological hinge distinguishing substitutionary atonement from mere heroic example — must be rendered with a Kurdish preposition/construction (ji bo, “for the sake of”) that clearly conveys vicarious substitution, not just sequence or proximity. Theologian review required.
he himself bore our sins	αὐτὸς ἀνήνεγκεν τὰς ἁμαρτίας ἡμῶν / autos anēnegken tas hamartias hēmōn (NEW)	he himself carried up/bore our sins	to bear/carry away as a load, sacrificial-bearing image (echoing Isa 53:4,12, the scapegoat/sacrificial-bearing pattern)	he bore our sins, he himself carried our sins	The substitutionary heart of the passage: Christ personally bore the guilt and penalty of others’ sin	Wî bi xwe gunehên me hilanî	Critical	Hilanîn (“to lift/carry/bear,” native verb) directly conveys the load-bearing image; this is the doctrinal peak of the “Christ’s Substitutionary Suffering” unit and requires theologian review at every occurrence, ensuring the personal, vicarious, sin-transferring sense (not merely “endured alongside” or “witnessed”) is unmistakable.
on the tree	ἐπὶ τὸ ξύλον / epi to xylon (NEW)	upon the wood/tree	OT allusion to Deut 21:22-23 (“cursed is everyone hanged on a tree”) applied to the cross	on the tree, on the cross	Identifies Christ’s death with the specific OT curse-bearing category, deepening the substitutionary reading	li ser darê (“upon the wood/tree”)	Medium	Recommended over the more generic loanword xaç (“cross”) specifically to preserve the Deuteronomy 21 curse-bearing allusion; requires a translator/teaching note explaining the OT background, which a regional audience will not supply automatically.
by his wounds you have been healed	τῷ μώλωπι αὐτοῦ ἰάθητε / tō mōlōpi autou iathēte (NEW, quoting Isa 53:5)	by his wound/bruise you were healed	primary sense: spiritual healing/restoration from sin’s effect; secondary/debated: possible extension to physical healing	by his wounds you have been healed	Christ’s suffering as the source of the believer’s restoration	Bi birînên wî hûn hatine qenckirin	High	Real regional risk of over-literalizing toward expected miraculous physical healing through a holy figure’s residual power or presence — directly parallel to the baseline’s own noted risk around the Sufi pîr shrine-healing tradition (flagged under “saints”). Must be taught primarily as spiritual healing/restoration from sin, with any physical-healing application handled as a distinct, secondary theological question rather than assumed.
shepherd and overseer	ποιμένα καὶ ἐπίσκοπον / poimena kai episkopon (NEW)	shepherd and overseer/guardian	pastoral care and watchful guardianship, applied here to Christ himself	Shepherd and Overseer [of your souls]	Christ as the ultimate Shepherd to whom straying “sheep” (believers) have now returned (2:25) — anticipates the human “elders as shepherds” instruction in ch. 5	Şivan û Çavdêr	Low	Şivan (“shepherd,” native, resonant with Kurdish pastoral culture — a genuine asset for vivid, positive imagery) and çavdêr (“overseer,” native compound, literally “eye-watcher”) are both low-collision, high-resonance native terms; preserve consistently into ch. 5’s “Chief Shepherd” (ἀρχιποίμην) title.

Chapter 3

Chapter 3 continues “Submission to Authority” (wives/husbands), develops “Suffering for Righteousness’ Sake,” and contains the core “Christ’s Proclamation to the Spirits” passage (3:18-22).

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
wives submit / calling husband “lord”	γυναῖκες ὑποτασσόμεναι … κύριον / gynaikes hypotassomenai … kyrion (NEW, ties to REUSED “lord” and NEW “submission”)	wives being subjected … [calling him] lord	Sarah’s address to Abraham as “kyrios” (Gen 18:12), cited as a model of respectful submission within marriage	wives, be subject … calling him lord	Extends the general submission command (2:13ff.) into marriage; the same-word overlap between “lord” here (a term of ordinary respect for a husband) and “Lord” as applied absolutely to Christ (1:3, 3:15) is a translation flashpoint	jin, xwe teslîm bikin … jê re got “axa min” / “mîrza min” (recommend a lesser honorific than Xudan for the husband-address)	Critical	Xudan is reserved with full, exclusive weight for Christ’s absolute Lordship throughout this and the Romans package (cf. Romans baseline “lord” entry, Critical). The same Greek word (kyrios) is used at 3:6 for Sarah’s respectful address to Abraham, but it must NOT be rendered with Xudan in this human, relative sense — doing so would either dilute Xudan’s exclusive Christological weight everywhere else, or wrongly imply Sarah is ascribing Christ-level lordship to Abraham. A lesser honorific (e.g., mîrza, “sir/master,” or axa in its more respectful register) must be used here, with a translator note explaining the deliberate distinction from Xudan. Theologian review required.
holy women	ἅγιαι γυναῖκες / hagiai gynaikes (REUSED: holy)	holy women	OT matriarchs as models of godly hope and submission	holy women	Ties the submission instruction to a positive, historical pattern of faith rather than mere social convention	Jinên Pîroz	Medium	Pîroz reused; low independent risk beyond the general “saints” caution about not implying a small venerated elite (here it is a positive OT-historical example, not a claim of special sainthood status).
fellow heirs of the grace of life	συγκληρονόμοι χάριτος ζωῆς / synklēronomoi charitos zōēs (NEW, ties to NEW “inheritance” + REUSED “grace”)	co-inheritors of life’s grace	husband and wife equally, jointly inheriting God’s gracious gift of life	fellow heirs of the grace of life	Explicit statement of a wife’s equal standing before God as co-heir — corrective to any reading of “submission” as implying spiritual inferiority	Hevmîrasgirên Kerema Jiyanê	High	Combines the High-risk “inheritance” (mîras) and High-risk “grace” (Kerem) terms; the equal, joint co-heir status stated here must be preserved clearly as a deliberate counterbalance to the submission language just given, guarding against a patriarchal-superiority misreading the text itself explicitly forecloses.
suffer for righteousness’ sake	πάσχειν διὰ δικαιοσύνην / paschein dia dikaiosynēn (NEW, ties to REUSED “righteousness”)	to suffer on account of righteousness	suffering specifically because of, and not in spite of, righteous conduct	suffer for righteousness’ sake, suffer because you do right	The explicit named “Suffering for Righteousness’ Sake” doctrine’s key verse (3:14)	Ji ber Adaletê Cefa Kişandin	Critical	Adalet (baseline “righteousness”) + Cefa (see 2:19-20 note above, and the “gelê cefakêş” nationalist-suffering resonance) combine at the doctrinal center of this curriculum unit. Theologian review required at every occurrence; must be anchored specifically to suffering because of righteous, Christlike conduct — not suffering for ethnic-national identity, political cause, or general hardship.
blessed	μακάριοι / makarioi (NEW)	blessed, fortunate, happy	a state of divine favor/flourishing, distinct from εὐλογητός (used of God, 1:3)	blessed, happy	The paradox: those who suffer for righteousness are, in God’s reckoning, in a blessed/fortunate state (3:14, and again 4:14)	Xwezî	Medium	Recommended as the Beatitudes-pattern Kurdish idiom (“xwezî li wan ê ku…,” “how blessed/fortunate are those who…”) already familiar from established Gospel translation tradition (cf. Matthew 5); low collision, but must be taught as a theological, not merely a “lucky,” category.
sanctify Christ as Lord	Κύριον τὸν Χριστὸν ἁγιάσατε / kyrion ton christon hagiasate (REUSED: lord + holy root)	set apart Christ as Lord	enthroning Christ’s absolute Lordship in one’s heart as the governing reality, even amid fear	in your hearts honor Christ the Lord as holy / sanctify Christ as Lord in your hearts	The inner posture from which fearless, reasoned testimony under pressure flows (3:15)	Di dilê xwe de Îsa Mesîh wek Xudan pîroz bigirin	Critical	Combines Xudan (Critical) and the Pîroz/Teqdîs root (High); this is one of the letter’s clearest direct statements of Christ’s Lordship and must not be softened — theologian review required.
good conscience	συνείδησις ἀγαθή / syneidēsis agathē (NEW)	good conscience	inward moral awareness, oriented toward God	good conscience, clear conscience	The inward integrity that should accompany outward gentle testimony (3:16) and, later, baptism (3:21)	Wîjdanê Baş	Low-Medium	Wîjdan (loanword, widely used across Kurdish/Persian/Turkish for “conscience”) is standard modern vocabulary with no major regional-religious collision; ensure it is taught as oriented toward God, not merely social ethics.
Christ suffered once for sins	Χριστὸς ἅπαξ ἔπαθεν περὶ ἁμαρτιῶν / Christos hapax epathen peri hamartiōn (NEW, core of 3:18-22)	Christ suffered once for sins	a single, unrepeatable, definitive atoning event	Christ suffered once for sins	The doctrinal anchor of the whole 3:18-22 unit and of “Christ’s Substitutionary Suffering” generally: one final, sufficient suffering, never to be repeated	Mesîh carekê ji bo gunehan cefa kişand	Critical	Hapax (“once,” in the sense of “once for all,” unrepeatable) must be preserved clearly — this is the same theological point already flagged as Critical in the baseline for “resurrection” and “incarnation” (a unique, unrepeatable historical event) and is equally vulnerable here to assimilation into Yazidi divine-manifestation or Sufi/Yarsani recurring-revelation patterns that expect repeated cycles rather than a single definitive event. Theologian review required.
righteous for the unrighteous	δίκαιος ὑπὲρ ἀδίκων / dikaios hyper adikōn (REUSED root: righteousness)	a righteous one on behalf of unrighteous ones	substitution of the innocent for the guilty	the righteous for the unrighteous	Sharpens the substitutionary logic: the only truly righteous one suffers specifically on behalf of those who are not	Yê Adil ji bo yên Neadil	Critical	Same substitution logic as 2:24 above; must retain the ὑπέρ (“on behalf of/for the sake of”) substitutionary force.
put to death in flesh, made alive in spirit	θανατωθεὶς σαρκί, ζωοποιηθεὶς πνεύματι / thanatōtheis sarki, zōopoiētheis pneumati (NEW)	put to death in flesh, given life in spirit	describes the reality and manner of Christ’s death and resurrection (interpretation debated: “spirit” as his human spirit, or by/in the Holy Spirit)	put to death in the flesh but made alive in the spirit	Affirms the full reality of Christ’s death and his resurrection life — foundational to “humanity_of_christ” and “resurrection_of_christ” doctrines already flagged Critical in the baseline	Di beden de hate kuştin, di ruh de hate zindîkirin	Critical	This verse is genuinely disputed even among English-language commentators; translators must not resolve the ambiguity by their word choice. Flag explicitly for theologian review with a note that multiple valid interpretive traditions exist and the Kurdish rendering should remain as formally equivalent (and thus similarly open) as the Greek, rather than importing one interpretive resolution.
spirits in prison	πνεύμασιν ἐν φυλακῇ / pneumasin en phylakē (NEW)	spirits in a guarded place/prison	disputed reference: possibly fallen angels (cf. Gen 6, 2 Pet 2:4, Jude 6), possibly the human dead of Noah’s generation, possibly both	spirits in prison	The explicit named “Christ’s Proclamation to the Spirits” doctrine’s core, famously disputed text (3:19-20)	Ruh ên di Zindanê de	Critical	Among the single most exegetically disputed texts in the New Testament; translators must preserve, not resolve, the ambiguity. Distinct regional risk: both mainstream Islamic cosmology (jinn, and traditions of Solomon binding jinn) and Yazidi theology’s elaborate angelology (centered on Melek Taus and the seven angels) offer rich, ready-made frameworks of imprisoned or bound spirit-beings into which this text could be too readily assimilated, potentially producing a folk reading centered on jinn-binding rather than Peter’s own (still debated) point about Christ’s authority over the spiritual realm generally, illustrated by Noah’s situation. Mandatory theologian review at every occurrence, with translator notes documenting which interpretive tradition, if any, informed a given rendering choice.
proclaimed	ἐκήρυξεν / ekēryxen (NEW, ties to REUSED “gospel”/evangelism root)	heralded, proclaimed	authoritative public announcement	proclaimed, preached, made proclamation	The nature of what Christ did to/among these spirits — a proclamation of some kind, not necessarily “the gospel” in the saving sense (debated)	ragihand	High	Ragihand (native verb, root of the baseline evangelism doctrine term Ragihandina Mizgîniyê) must be used carefully here: using it without qualification risks implying Christ evangelized these spirits with a saving gospel offer (a reading most theological traditions reject), when the text’s own verb is deliberately more generic (“proclaimed/heralded,” not “evangelized”). Recommend keeping ragihand but explicitly avoiding pairing it with Mizgînî (gospel) in this verse, unlike its use elsewhere.
baptism	βάπτισμα / baptisma (NEW)	baptism, immersion	Christian water rite, here explicitly compared to and distinguished from Noah’s flood-deliverance	baptism	3:21’s own careful, self-clarifying statement: baptism saves “not as a removal of dirt from the body but as an appeal to God for a good conscience”	Vaftîzim	High	The text itself anticipates and forecloses a ritual-washing misreading — a remarkably good built-in safeguard, but one that must survive translation intact. Real regional risk: Islamic ritual ablution (wudu before prayer, ghusl for major ritual impurity) is an extremely familiar physical-cleansing framework that could otherwise default-capture “baptism” entirely; Peter’s own clarifying clause must be translated with full force, not smoothed over, precisely because it is already doing the necessary doctrinal work for the translator.
appeal to God for a good conscience	συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν / syneidēseōs agathēs eperōtēma eis theon (NEW)	a good-conscience appeal/pledge toward God	a request, pledge, or appeal made to God	an appeal to God for a good conscience	Defines what baptism actually is: not a physical cleansing but a Godward appeal/pledge grounded in the resurrection	Ji bo Wîjdanek Baş, Lava li Xwedê	High	Same wîjdan term reused from 3:16; the “appeal” (eperōtēma, a term with possible covenant-pledge overtones) should be rendered with a term conveying an active, personal Godward request or commitment, not a passive ritual outcome.
gone into heaven, angels/authorities/powers subjected to him	πορευθεὶς εἰς οὐρανόν … ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων ὑποταγέντων αὐτῷ / poreutheis eis ouranon … angelōn kai exousiōn kai dynameōn hypotagentōn autō (NEW, ties to REUSED “power of God”)	having gone into heaven … angels and authorities and powers having been subjected to him	Christ’s ascension and cosmic enthronement over every spiritual power	gone into heaven … with angels, authorities, and powers subject to him	Closes the 3:18-22 unit by asserting Christ’s supreme authority over every spiritual power — reinforces “lordship_of_christ”	Çûye ezmên … milyaket, desthilat û hêz jê re bindest bûne	High	Note the deliberate contrast this creates elsewhere in the letter: here “bindest” (subjected/subordinate) is used positively of cosmic powers under Christ’s supreme authority, whereas the same root was specifically avoided (see ch. 2) for human social submission due to its Kurdish political-subjugation resonance. This contrast can be used pedagogically — Christ’s authority over real cosmic powers is total and absolute; human submission to other humans (2:13ff.) is qualified, relative, and never in tension with that supreme allegiance — but the translator must ensure the vocabulary choice does not blur this distinction.

Chapter 4

Chapter 4 develops “Suffering for Righteousness’ Sake” further (the “fiery trial,” suffering as sharing in Christ), touches “Holiness in Conduct,” and introduces the term “Christian” itself.

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
gospel preached even to the dead	εὐηγγελίσθη καὶ νεκροῖς / euēngelisthē kai nekrois (REUSED: gospel; NEW: application)	good news was proclaimed even to the dead	disputed: possibly the spiritually dead now alive to God, possibly connected to 3:19’s spirits	the gospel was preached to the dead also	A second famously disputed 1 Peter text, likely connected to 3:19	Mizgînî ji miriyan re jî hate ragihandin	Critical	Mizgînî reused (baseline gospel term); this verse should be flagged and cross-referenced together with 3:19 as a linked pair of disputed texts both requiring theologian review and both requiring translator notes documenting which interpretive tradition, if any, is reflected.
end of all things	τέλος πάντων ἤγγικεν / telos pantōn ēngiken (NEW, ties to eschatology)	the end of all things has drawn near	imminent eschatological expectation	the end of all things is at hand	Grounds the letter’s urgent ethical exhortations (sober-mindedness, watchfulness, love) in near eschatological expectation	Dawiya her tiştî nêzîk bûye	Low-Medium	Standard eschatological phrase; low independent collision, though pastoral care is needed given nearly two millennia have passed — teach the “already/not yet” tension rather than a failed-timeline reading.
love covers a multitude of sins	ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν / agapē kalyptei plēthos hamartiōn (NEW, ties to REUSED “love”/“sin”)	love covers a multitude of sins	love’s practical, forbearing effect within community (echoing Prov 10:12), not a claim about atonement	love covers a multitude of sins	Practical exhortation to fervent mutual love within the suffering community	Hezkirin gelek gunehan vedişêre	Medium	Must not be misread as a competing atonement claim alongside 2:24/3:18’s substitutionary suffering — this is about interpersonal forbearance, not the ground of forgiveness before God; a translator note distinguishing the two is recommended.
stewards of God’s varied grace	οἰκονόμοι … ποικίλης χάριτος Θεοῦ / oikonomoi … poikilēs charitos theou (NEW, ties to REUSED “grace”/“spiritual gifts”)	household managers of God’s varied grace	responsible management of an entrusted resource, applied to spiritual gifts	stewards of God’s varied grace	Frames spiritual gifts (4:10-11, cf. Diyariyên Giyanî) as entrusted resources for service, not personal possessions or marks of status	Rêveberên Kerema Cûrbecûr a Xwedê	Medium	Kerem (High-risk baseline grace term) reused; “steward/manager” (rêveber, shares its root with the baseline’s “providence,” Rêveberiya Xwedê) usefully reinforces the theme of entrusted, not earned, resources — helps rather than hinders the Kerem/keramet distinction the baseline already requires.
share in Christ’s sufferings	κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν / koinōneite tois tou Christou pathēmasin (NEW, ties to REUSED “fellowship”)	have fellowship/partnership in Christ’s sufferings	participatory solidarity in suffering specifically because it is Christ’s own suffering pattern	share Christ’s sufferings, participate in the sufferings of Christ	The theological high point connecting suffering to identity “in Christ”: believers’ suffering is not meaningless but a real participation in Christ’s own pattern (4:13)	Hevbeşî di Êşên Mesîh de	Critical	Hevbeş/hevbeşî shares its root with Hevaltî (baseline “fellowship,” already flagged for its “comrade”-adjacent political-solidarity resonance in Kurdish leftist discourse). Compounded here with “suffering” (êş/cefa), this phrase sits extremely close to the vocabulary of Kurdish political martyrdom and shared revolutionary suffering (peşmerge and political-prisoner narratives, and the reverently-held şehîd/“martyr” category shared across Kurdish nationalist and Islamic tradition alike). There is a real risk that “sharing in Christ’s sufferings” is heard through this politically and religiously loaded martyrdom framework — either imported wholesale (suffering-for-a-cause as automatically salvific/honorable regardless of its content) or resisted because it sounds like a call to political martyrdom the text does not intend. Theologian review required at every occurrence; must be anchored specifically and repeatedly to suffering “for the name of Christ” (4:14, 4:16) rather than any political or ethnic-national cause.
reproached for the name of Christ	ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ / oneidizesthe en onomati Christou (NEW)	reproached in/by the name of Christ	suffering shame/insult specifically because of open Christian identification	reproached for the name of Christ	Ties suffering explicitly and exclusively to identification with Christ’s own name, not any other cause	Ji ber Navê Mesîh Hatin Sûcdarkirin	High	Serves as the necessary anchor for the previous entry’s Critical risk — the “name of Christ” qualifier must always be retained and emphasized, precisely to distinguish this suffering from suffering for any political or ethnic cause.
Spirit of glory	τὸ τῆς δόξης Πνεῦμα / to tēs doxēs pneuma (REUSED: holy spirit + glory)	the Spirit of glory	the Holy Spirit’s presence resting on those who suffer for Christ’s name	the Spirit of glory [and of God] rests upon you	Combines two baseline Critical/High terms in a promise of the Spirit’s manifest presence amid suffering	Ruhê Rûmetê	Critical	Ruhê Pîroz (Critical) and Rûmet (Medium/High) both reused; theologian review recommended given the density of Trinitarian/glory vocabulary compressed into a single suffering-context promise.
name “Christian”	ὀνόματι Χριστιανοῦ / onomati Christianou (NEW)	by the name “Christian”	the specific, apparently already-emerging public identity-label “Christian” (used here for one of its earliest attestations in the NT)	as a Christian, the name of Christian	Establishes suffering “as a Christian” as itself honorable, not shameful (4:16) — an identity marker distinct from criminal categories listed alongside it (4:15)	Mesîhî	Medium	Mesîhî (from Mesîh, the baseline Messiah/Christ term) is the natural, expected derivation and matches the pattern of cognate terms across regional languages (Arabic Masihi, Persian Masihi); low-medium risk, mainly requiring the same general care as “Îsa”/“Mesîh” themselves — regional hearers may initially process “Mesîhî” through the lens of the historic (non-ethnically-Kurdish) Assyrian/Chaldean Christian minority community rather than as an identity available to any believer, Kurdish or otherwise; this should be taught explicitly.
judgment begins at the household of God	κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ / krima apo tou oikou tou theou (NEW)	judgment [begins] from the house of God	God’s refining discipline of his own people first, before final judgment on unbelievers	judgment begins with the household of God	Frames present suffering as purifying discipline within the covenant community, not punitive condemnation	Dadgehî ji Mala Xwedê Dest Pê Dike	Medium	”Household of God” (oikos theou) echoes 2:5’s “spiritual house” — preserve the vocabulary link; low-medium independent risk beyond the general care needed for any judgment/discipline language.
entrust their souls to a faithful Creator	παρατιθέσθωσαν … πιστῷ κτίστῃ / paratithesthōsan … pistō ktistē (NEW)	let them entrust/deposit [their souls] to a faithful Creator	an act of confident, deliberate trust placed in God specifically as Creator	commit their souls to a faithful Creator	Closes ch.4’s suffering theme by grounding endurance in confidence in God’s faithful, creative sovereignty	Giyanên xwe radestî Afirênerê Dilsoz bikin	Low	Afirêner (“Creator,” native compound from afirandin, “to create”) is a strong point of common ground with regional Islamic theology (God as al-Khaliq, the Creator, is a fully shared, uncontested category); low risk, and a genuine asset — the challenge is retaining the specifically personal-trust dimension (“entrust,” not merely “acknowledge as Creator”).

Chapter 5

Chapter 5 contains the explicitly named “Elders and Humility” doctrine and the letter’s closing exhortations.

Term	Original / Translit.	Literal Meaning	Semantic Range	English Variants	Contextual-Theological Meaning	Kurdish Rendering	Risk	Rationale
elders	πρεσβυτέρους / presbyterous (NEW)	older men, elders	an official pastoral-leadership office in the local church	elders	The explicit named “Elders and Humility” doctrine’s subject: appointed pastoral leaders exercising Christlike, non-domineering shepherding (5:1-4)	Rihspiyên Dêrê (“elders of the church”)	High	Rihspî (“white-beard,” native) is the deeply resonant traditional Kurdish term for a respected village/tribal elder who mediates disputes and gives customary counsel within the aşîret (tribal) social structure — a genuine cultural asset for conveying respected, experience-based authority, but one that also imports an entire existing informal customary-authority framework (dispute mediation, blood-feud reconciliation, kinship-based standing) distinct from the NT’s specific pastoral-teaching office with its own qualifications and accountability structure. The qualifier “of the church” (Dêrê) is required at every occurrence to keep the office distinct from the tribal institution; theologian or at minimum careful native-speaker review required.
fellow elder	συμπρεσβύτερος / sympresbyteros	fellow elder	Peter’s own self-identification alongside the elders he addresses, in solidarity, not superiority	fellow elder	Models the humility the chapter itself commands: even the apostle addresses elders as a peer in office	Hevrihspî	Low	Straightforward compound; reinforces rather than complicates the doctrine.
witness of Christ’s sufferings	μάρτυς τῶν τοῦ Χριστοῦ παθημάτων / martys tōn tou Christou pathēmatōn (NEW, ties to REUSED “witness/martyr” root)	a witness of Christ’s sufferings	firsthand eyewitness testimony, the root sense of martys before its later specialized “martyr” (death-witness) sense fully develops	witness of the sufferings of Christ	Peter’s own apostolic authority grounded in eyewitness testimony	Şahidê Êşên Mesîh	Medium	Note for translators: martys here means “eyewitness,” not yet the later technical sense “one who dies for the faith” (which does, however, become a live and emotionally significant category in later Christian and Kurdish/Islamic usage alike — cf. “şehîd” already flagged above under 4:13). Keep the eyewitness sense clear here to avoid anachronistic reading.
shepherd the flock of God	ποιμάνατε τὸ ποίμνιον τοῦ Θεοῦ / poimanate to poimnion tou theou (REUSED root: shepherd, from 2:25)	shepherd God’s flock	pastoral care, oversight, and feeding of the church, understood as belonging to God, not the elder	shepherd the flock of God	The elders’ central charge — continues the şivan (shepherd) motif from 2:25 and anticipates the “Chief Shepherd” title in 5:4	Berxwedanê Xwedê Bişivantînin (“shepherd God’s flock”)	Low-Medium	Şivan-root reused; low independent risk given the strong, positive existing Kurdish pastoral-culture resonance already noted at 2:25.
not for shameful gain but eagerly	αἰσχροκερδῶς … προθύμως / aischrokerdōs … prothymōs	not for shameful profit … but eagerly/readily	financial motive explicitly excluded from eldership’s motivation	not for shameful gain, but willingly	Guards against corrupt, self-enriching leadership	ne ji bo qezenca şerm, lê bi dilxwazî	Medium	Direct, low-collision moral exhortation, though relevant given regional concern (shared across many contexts) about clergy/religious-leader financial exploitation; worth flagging as a live pastoral-integrity issue for teaching material, not primarily a translation risk.
domineering / lording it over	κατακυριεύοντες / katakyrieuontes (NEW, ties to REUSED “lord”)	lording it over, exercising domineering mastery	abusive, self-serving exercise of authority — an explicitly forbidden pattern for elders (5:3)	domineering over, lording it over	Sharply forbids elders from exercising the kind of absolute mastery reserved uniquely for Christ’s own Lordship (Xudan) over those in their charge	Serdestî Kirin	Medium-High	Built on the same kyrios/“lord” root as Xudan (Christ’s exclusive baseline Lordship title) — the text itself deliberately warns against elders acting as though they held Xudan-level authority over the flock. Serdest (“dominant, upper-hand,” the natural paired opposite of bindest, “subjugated,” discussed in ch. 2 and ch. 3 above) is recommended precisely because this pairing (serdest/bindest) already exists in Kurdish political vocabulary and can be used pedagogically: elders must never become serdest (“dominant/domineering”) over a flock, echoing the very words used to describe unjust political domination in Kurdish national experience — turning an existing risk elsewhere into a constructive teaching point here.
examples to the flock	τύποι … τοῦ ποιμνίου / typoi … tou poimniou	patterns/models for the flock	leadership by embodied example, not merely instruction or command	examples to the flock	The positive alternative to domineering leadership: elders lead by being imitable models	Nimûne ji bo Birxwedanê	Low	Nimûne reused from 2:21’s “example” (hypogrammos) — good vocabulary consistency; low independent risk.
Chief Shepherd	ἀρχιποίμην / archipoimēn (NEW, ties to REUSED shepherd motif)	chief/head shepherd	Christ’s supreme shepherding authority, over both flock and under-shepherds (elders) alike	Chief Shepherd	The Christological title that both grounds and limits the elders’ authority — they are under-shepherds, not owners, of the flock	Şivanê Mezin	Low-Medium	Builds naturally on the already-established şivan motif (2:25, 5:2); low-medium risk, strong positive cultural resonance, and doctrinally useful for reinforcing that elder authority is always derivative, never ultimate.
crown of glory	στέφανον τῆς δόξης / stephanon tēs doxēs (REUSED root: glory)	crown of glory	an eschatological reward, echoing both athletic victor’s crowns and royal/messianic crown imagery	the unfading crown of glory	The elders’ promised future reward for faithful, humble shepherding	Tacê Rûmetê	Medium	Rûmet reused (baseline glory term); tac (“crown,” native/loan, also evoking historical Kurdish and regional monarchic imagery) carries a mild echo of the same statehood/kingship resonance flagged for Padîşahiya Xwedê — low-medium risk, but worth a brief note that this is a purely eschatological, spiritual reward, not a claim about any earthly crown or throne.
younger be subject to elders	νεώτεροι ὑποτάγητε πρεσβυτέροις / neōteroi hypotagēte presbyterois (NEW, ties to NEW “submission”)	younger ones, be subject to elders	intergenerational respect and submission within the congregation	be subject to the elders	Extends the letter’s submission theme (see ch. 2-3 above) into ordinary congregational life	Yên ciwan, xwe teslîm rihspiyên dêrê bikin	High	Same Teslîm Kirin risk profile as the ch. 2 “submit yourselves” entry applies here without modification; theologian or native-speaker review recommended.
clothe yourselves with humility	ταπεινοφροσύνην ἐγκομβώσασθε / tapeinophrosynēn egkombōsasthe (NEW)	tie on humility [as an apron/garment]	a vivid image of deliberately putting on a servant’s work-garment (egkombōsasthe specifically evokes tying on an apron/slave’s overcloth)	clothe yourselves with humility, put on humility as an apron	The explicit named “Elders and Humility” doctrine’s key term: humility as a deliberately, actively “worn” servant posture toward one another (5:5)	Xwe bi Hêminiyê Bipêçin (“wrap/clothe yourselves with gentleness/humility”)	High	Recommended default: hêminî (gentleness/meekness/lowliness, native, non-technical). Specifically avoided as an alternative: any rendering built on nefs-vocabulary (e.g., nefsşikestî, “self-brokenness/ego-breaking”), which belongs to Kurdish Sufi ascetic tradition’s doctrine of nefs-annihilation (fena) — the disciplined extinguishing of the self/ego as a path toward mystical union with the divine. Biblical humility here is a relational, service-oriented posture toward fellow believers, grounded in confident dependence on God’s grace (5:6-7), not a mystical self-annihilation technique aimed at union with the divine essence. The vivid “tying on an apron” image (recalling Christ’s own action in John 13) should be preserved in teaching material even where the single-word rendering cannot carry it.
God opposes the proud, gives grace to the humble	ὁ Θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν / (quoting Prov 3:34) (REUSED: grace)	God arrays himself against the proud, but gives grace to the humble	direct OT quotation grounding the humility command theologically	God opposes the proud but gives grace to the humble	Ties humility directly back to Kerem (grace) — humility is the posture that receives, rather than obstructs, grace	Xwedê li dijî serfiraziyan radiweste, lê kerema xwe dide hêminan	High	Kerem (baseline grace, High risk) reused; the pairing of humility and grace here is a natural, textually-given corrective reinforcing the baseline’s own instruction that grace must never be read as an elite reward for spiritually advanced figures (the Sufi keramet risk) — quite the opposite, it is given specifically to the lowly.
humble yourselves under God’s mighty hand	ταπεινώθητε ὑπὸ τὴν κραταιὰν χεῖρα τοῦ Θεοῦ / tapeinōthēte hypo tēn krataian cheira tou theou	be humbled under God’s strong hand	active self-humbling before God’s sovereign strength, with a view to future exaltation (5:6b)	humble yourselves under the mighty hand of God	Extends humility from horizontal (toward one another, 5:5) to vertical (toward God, 5:6)	Xwe bindestî Destê Bihêz ê Xwedê bikin	Medium	Note: here “bindest” (subjugated/subordinate) is used of humbling oneself before God specifically — a third distinct usage pattern (cf. ch.2’s avoidance of bindest for human social submission, and ch.3’s positive use of the same root for cosmic powers under Christ). This creates a coherent three-way teaching pattern: bindest before God (here) and before Christ’s cosmic authority (3:22) is entirely appropriate; bindest as a description of human political subjugation is what the text does NOT ask of believers toward one another or unjust human structures (hence the ch. 2 avoidance). This distinction should be made explicit in teaching material.
casting your anxiety on him	μέριμναν ἐπιρίψαντες ἐπ’ αὐτόν / merimnan epiripsantes ep’ auton	having thrown [your] anxiety upon him	a vivid image of deliberately unloading a burden onto God	casting all your anxieties on him	Practical outworking of humble trust in God’s care (5:7, echoing Ps 55:22)	Xemên xwe bavêjin ser wî	Low	Vivid, low-collision image; straightforward.
adversary the devil, roaring lion	ἀντίδικος … διάβολος … λέων ὠρυόμενος / antidikos … diabolos … leōn ōryomenos (NEW)	opposing party [in a lawsuit] … slanderer/accuser … roaring lion	legal-adversary and predatory-hunter imagery combined for Satan	your adversary the devil … like a roaring lion	Vivid warning requiring sober vigilance (5:8)	Dijberê we Îblîs … wek şêrekî ku diqîre	Low-Medium	Îblîs/Şeytan are both well-established, shared regional vocabulary (the Quran’s own account of the fallen one who refused to bow before Adam) — a genuine point of common ground and generally low-risk, provided the figure is understood as the same singular adversarial being described in Scripture, not folded into a lesser jinn or a merely symbolic personification of evil.
firm in the faith	στερεοὶ τῇ πίστει / stereoi tē pistei (REUSED: faith)	solid/firm in the faith	steadfast resistance to the adversary through settled trust	firm in the faith	Closes the loop begun at 1:5-9 (faith as the means of being guarded) with a call to active resistance grounded in that same faith	Di Îmanê de Bihêz	High	Îman reused (baseline, High risk); reinforces rather than alters its existing risk profile.
suffered a little while, God will restore	παθόντας … καταρτίσει, στηρίξει, σθενώσει, θεμελιώσει / pathontas … katartisei, stērixei, sthenōsei, themeliōsei (REUSED: suffer)	having suffered a little, [God] will restore, confirm, strengthen, establish	a fourfold promise of divine restoration following a limited period of suffering (5:10)	after you have suffered a little while … will restore, confirm, strengthen, and establish you	Closes the letter’s whole suffering theme with confident hope, echoing 1:6’s “a little while”	Piştî ku hûn demek kurt cefa kişandin … wê we saz bike, bihêz bike, bidomîne	High	Cefa reused (see ch.2 and ch.4 notes on its Kurdish nationalist-suffering resonance); the “little while” (oligon, echoing 1:6) qualifier should be preserved explicitly to reinforce that this suffering is temporary and purposeful, framed by the certain future hope, not open-ended.
Babylon	Βαβυλῶνι / Babylōni	Babylon	widely understood among scholars as a coded reference to Rome, the imperial power then persecuting the church	Babylon (i.e., Rome)	Closing greeting’s place-name, requiring historical-critical background	Babîlon	Low	Proper noun; low doctrinal risk, but a translator/teaching note explaining the Rome-as-Babylon code is recommended so readers do not mistake this for the literal ancient city.
kiss of love	φίλημα ἀγάπης / philēma agapēs (REUSED root: love)	a kiss of love	a customary NT-era greeting of familial affection among believers	greet one another with a kiss of love	Closing exhortation to warm, familial affection within the church	Ramûsana Hezkirinê	Low	Hezkirin reused from 1:8; note for cultural adaptation that literal kissing as a greeting convention may need contextual framing for some audiences, but the underlying warmth/affection is not itself a doctrinal risk.
peace	εἰρήνη / eirēnē (REUSED)	peace	see baseline entry	peace	Closing benediction	Aştî	Medium	Baseline term reused; standard closing usage, same baseline risk profile (asset: resonance with real regional peace processes; care: must retain connection to God-given peace, not merely absence of conflict).

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Cross-Book Observations for Phase 2 Consistency

1. The zindî (“living”) motif recurs deliberately across “living hope” (1:3), “living word” (1:23), and “living stone” (2:4-5). Phase 2 translators must preserve this repetition rather than varying the adjective, so the motif remains visible in Kurdish as it is in Greek.
2. The bindest/serdest (“subjugated”/“dominant”) pairing is used with great care across the book: deliberately avoided for ordinary human social submission (2:13-3:1, 5:5, where teslîm kirin is used instead, to sidestep Kurdish political-subjugation resonance), but used positively of cosmic powers under Christ (3:22) and of self-humbling before God (5:6), and used explicitly negatively for elders’ forbidden domineering (5:3, serdestî kirin). This pattern must be maintained consistently, not collapsed into a single generic “submit” verb throughout.
3. Cefa (“suffering”) recurs as the connective tissue of the “Suffering for Righteousness’ Sake” doctrine (2:19-20, 3:14, 3:17-18, 4:1, 4:13, 4:19, 5:9-10) and carries a consistent, serious Kurdish nationalist-suffering resonance (gelê cefakêş) at every occurrence; this is a single sustained risk requiring a single sustained teaching strategy, not a case-by-case judgment call.
4. Three disputed texts — 3:19 (“spirits in prison”), 3:21 (“baptism … saves”), and 4:6 (“gospel preached to the dead”) — must be flagged as a linked cluster for theologian review, since interpretive decisions in one affect the others.
5. 1 Peter never uses ἐκκλησία; the “Church as a Holy and Royal Priesthood” doctrine is carried entirely by image-vocabulary (living stones, spiritual house, royal priesthood, holy nation, God’s own people, flock) that does not automatically map onto the Romans-baseline Dêr/Civata Mesîhî terms and must be developed as its own dedicated vocabulary set, cross-referenced but not substituted.