06 — Linguistic Gap Analysis: 1 Peter → Marathi

0. Method and Scope

1 Peter is read here in full, chapter by chapter (1:1–5:14), against the eight assigned curriculum doctrines:

1. The Living Hope of the Resurrection
2. Suffering for Righteousness’ Sake
3. The Church as a Holy and Royal Priesthood
4. Submission to Authority and Christlike Endurance
5. Christ’s Substitutionary Suffering
6. Holiness in Conduct
7. Elders and Humility
8. Christ’s Proclamation to the Spirits (3:18–22)

Core passage 1 Peter 1:3–9 is the theological anchor (living hope, guarded salvation, tested faith, inexpressible joy) but every chapter is analyzed for load-bearing vocabulary; chapters contributing no new terms/doctrines are noted explicitly rather than silently skipped (see §5).

Two audience frameworks are held constant, per the Romans baseline: Warkari bhakti-Hindu devotional tradition (Vitthal, Pandharpur pilgrimage, abhang poetry, sant-poets) and Navayana (Ambedkarite) Buddhism (Eightfold Path self-cultivation, anatta/no-self, dukkha as the First Noble Truth, rejection of caste-Hindu karma-birth doctrine via the 1956 conversion). 1 Peter’s own emphases — unjust suffering, exile/marginal identity, priesthood, submission, elders — bring these two frameworks into contact with the text more often, and more sharply, than Romans did.

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1. Doctrine Vocabulary Matrix

For each doctrine: the available Marathi lexical field, its weaknesses, and the recommended strategy (reuse baseline / coin new compound / fence with note / transliterate).

1.1 The Living Hope of the Resurrection (1:3–9, 21; 3:21)

Available Marathi terms	Weakness	Recommended strategy
आशा (āśā) — “hope”	Generic, means simple wishing/expectation (“मला आशा आहे” = “I hope so”); carries no necessary connection to a completed historical event	Never use alone for ἐλπίς in this doctrine
पुनरुत्थान (baseline, Critical)	None as a term itself — already fenced against पुनर्जन्म/पुनर्भव in Romans	Reuse baseline exactly
नवजन्म / नवा जन्म देणे (new, Critical)	Sounds structurally identical to पुनर्जन्म (“rebirth”) to an untrained ear; needs the same fencing energy as resurrection itself	Coin new compound; mandatory translator’s note distinguishing from cyclical rebirth at first occurrence in every document
जिवंत आशा (new, High)	None once जिवंत is retained; risk only arises if जिवंत is dropped in a later paraphrase	Always pair आशा with जिवंत; never abbreviate

Strategy: Build living hope as a three-term chain that must appear together at least once per document: नवजन्म (new birth) → पुनरुत्थान (resurrection, the ground of the hope) → जिवंत आशा (the resulting hope). Treating these as an isolated single-word problem under-protects the doctrine; the chain is what prevents rebirth-cycle collapse.

1.2 Suffering for Righteousness’ Sake (1:6–7; 2:19–20; 3:14–17; 4:1, 12–19)

Available Marathi terms	Weakness	Recommended strategy
दुःख (duḥkha)	THE central technical term of Buddhist doctrine — the First Noble Truth. Any bare occurrence risks being heard as a claim about the impersonal, escapable nature of conditioned existence itself	Never use bare; always as दुःख सोसणे (“to bear/endure suffering,” an action a person does) or दुःखभोग (“the experience of suffering endured”), and always with cause + outcome stated in the same sentence or an adjoining clause
क्लेश (kleśa)	Also a Buddhist technical term (mental afflictions/defilements that must be extinguished) — worse, not better, than दुःख for this purpose	Avoid entirely
त्रास/यातना	Weaker, more everyday “trouble/torment”; loses the theological weight of πάθημα as a category paired with δόξα	Acceptable only in non-technical narrative asides, never as the doctrine’s anchor term
नानाविध परीक्षा / परीक्षा (new, High)	तपस्या (self-chosen ascetic ordeal for merit) is the false-friend risk, not the term itself	Reuse consistently; fence against तपस्या explicitly
अग्निपरीक्षा (new, Medium-High)	Imports the Ramayana’s Sita agni-parīkṣā chastity-vindication narrative frame	Retain (apt “severe ordeal” sense) but flag with note disclaiming the epic association

Strategy: This doctrine is a crowded neighborhood requiring aggressive fencing, not a missing-vocabulary problem — दुःख exists and is usable, but it already has a rival owner (Buddhist soteriology) in the exact community most likely to read this letter. Every occurrence of दुःख सोसणे/दुःखभोग must be doctrinally “collared” in-context: this suffering has a specific cause (righteousness, doing good, bearing Christ’s name) and a specific terminus (grace already given, glory to be revealed, restoration in 5:10) — never left as a bare existential predicate about life itself.

1.3 The Church as a Holy and Royal Priesthood (2:4–10)

Available Marathi terms	Weakness	Recommended strategy
पुरोहित, भट	Named, hereditary Brahmin priestly-caste offices in Hindu tradition; भट additionally carries a common pejorative/colloquial edge in some registers	Forbidden
याजक (yājak)	Already the established Marathi Christian term for “priest” (OT priesthood, Christian usage) — no caste linkage	Required base term
वंश	Lineage/race, tightly bound to jāti-identity in lived Marathi usage	Avoid for γένος; prefer लोक
राष्ट्र	Politically loaded (Hindutva “Hindu Rāṣṭra” discourse)	Forbidden for ἔθνος here
प्रजा	Covenantal/subject-people sense without ethno-national freight	Required for “holy nation”
मंदिर, देऊळ	Hindu temple-building vocabulary (already forbidden for “church” in baseline)	Forbidden for οἶκος πνευματικός

Strategy: No missing-vocabulary problem here — याजक, प्रजा, लोक, घर all exist natively and are adequate. The task is entirely fencing: this doctrine’s entire rhetorical force in 1 Peter 2:9 is anti-hierarchical (every believer is already priest, with no caste-linked gatekeeper class), so every rendering choice must be checked against whether it could be misheard as constructing a new religious elite or a new ethno-political nation.

1.4 Submission to Authority and Christlike Endurance (2:13–25; 3:1–7)

Available Marathi terms	Weakness	Recommended strategy
अधीन होणे / अधीनता (new, High)	Structurally identical in surface form to the imposed deference historically demanded of lower-caste/Dalit persons under caste hierarchy — the very posture Ambedkarite conversion rejected	Retain (best available rendering of ὑποτάσσω as self-ordering, a middle-voice, voluntary act) but every occurrence requires an explicit “voluntary, gospel-motivated, Christ-modeled” framing note, never left to stand as a bare command
दास्यत्व, गुलामगिरी	”Slavery/servitude” — too strong/negative connotation for the voluntary NT sense in most contexts, though 2:18 does address household slaves (οἰκέται) directly and needs separate handling	Use only where the source text specifically addresses δοῦλοι/οἰκέται (2:18), with note that this is a distinct, historically situated household-code address, not a timeless endorsement of the institution
सहन करणे	”To endure/bear with” — good supplementary verb for 2:20’s “if when you do good and suffer you endure it”	Acceptable as a companion verb alongside दुःख सोसणे

Strategy: This is 1 Peter’s single most politically sensitive doctrine for this audience. There is no vocabulary gap (अधीन होणे is adequate Marathi), but there is a severe collision risk: unfenced, the term reads as re-endorsing exactly the social order Ambedkarite Buddhism rejected. Every occurrence must carry (a) the voluntary/self-chosen framing, (b) the Christ-as-model anchor (2:21–23), and (c) explicit distinction from caste-based subordination — this is Critical-adjacent in practice even though the registry lists it High; flag for mandatory theologian review regardless of registry tier when it co-occurs with household-code material (2:18–3:7).

1.5 Christ’s Substitutionary Suffering (1:18–19; 2:21–24; 3:18)

Available Marathi terms	Weakness	Recommended strategy
मोक्ष, मुक्ती	Warkari-Hindu bhakti-attained liberation	Forbidden (already forbidden under baseline “salvation”; extends to λυτρόω here)
मुक्त करणे / खंडणी देऊन सोडवणे (new, Critical)	None once Christ-as-agent and blood-as-price stay explicit in the same clause	Required; never drop the agent/price pairing
कर्मफळ हस्तांतरण-style phrasing (karmic transfer)	Would assimilate 2:24’s “he himself bore our sins” to an impersonal transfer of karmic consequence between lives	Forbidden framing — must be historical, bodily, one-directional (innocent → guilty’s penalty), once
एकदाच (new, Critical)	Must exclude “repeatedly” (पुनःपुन्हा) and any cyclical framing	Retain; pair explicitly with once-for-all fencing note
कोकरू	Already established (John 1:29 “देवाचे कोकरू”)	Reuse; no gap
रक्ताचे शिंपण (new, High)	Risk of assimilation to ongoing folk blood-sacrifice practice (goat sacrifice to village deities in parts of Maharashtra) still observed by some	Requires OT covenant-background (Exodus 24) explanatory note, not a bare rendering

Strategy: Vocabulary itself is largely adequate (Marathi Christian usage already has कोकरू, रक्त, याजक etc.); the risk is entirely conceptual assimilation — a real, historical, bodily, one-time substitution must not blur into (a) a karmic-transfer picture, (b) a repeatable ritual, or (c) an exemplary-teacher-only reading. This is the doctrine most exposed to silent theological drift because the individual words look unremarkable in isolation.

1.6 Holiness in Conduct (1:14–16; 1:18; 2:11–12; 3:1–2, 16; 4:1–4)

Available Marathi terms	Weakness	Recommended strategy
आचरण (new, High)	None inherent; risk is only inconsistency across occurrences	Use identically at every occurrence (1:15,18; 2:12; 3:1-2,16) — see cross-chapter rule below
शुद्ध/शुद्धाचरण	Leans ritual-purity (bathing, food-purity) rather than moral-relational holiness	Avoid as primary rendering of ἁγιασμός/holy conduct; baseline already prefers पवित्र for this reason
पूर्वजांकडून मिळालेले व्यर्थ आचरण (new, High)	Pastorally double-edged: names exactly the move many readers (Ambedkarite Buddhist convert from Hindu ancestral practice; Warkari-background convert) have themselves already made	Frame positively as redemption from a specific named futile pattern, not a blanket denigration of all ancestral/family culture — pastoral note required

Strategy: No missing vocabulary; the linguistic task is disciplined consistency (आचरण used identically everywhere ἀναστροφή occurs) plus a pastoral framing safeguard on 1:18’s ancestral-futility language so it reads as gospel liberation, not culture-wide contempt.

1.7 Elders and Humility (5:1–5; cf. 2:25; 3:8)

Available Marathi terms	Weakness	Recommended strategy
पंच / पंचायत	Caste-linked village council of elders, historically an instrument of caste-enforcement authority	Forbidden for πρεσβύτεροι
वडीलजन / सहवडील (new, High)	None inherent, distinguishes from पंच by using “elder-person” rather than “council” framing	Required
थेर (thera)-adjacent Buddhist monastic-seniority framing	Would import Buddhist monastic hierarchy/ordination-seniority structure	Avoid any phrasing suggesting ordination-rank seniority
सत्ता गाजवणे (new, High)	None; negative sense is intentional and explicit	Retain, always in the prohibited/negative frame (“न सत्ता गाजवता”)
नम्रता / नम्रचित्त (new, High)	Surface-identical to imposed lower-caste deference	Fence explicitly: mutual, reciprocal (“एकमेकांच्या अधीन,” 5:5), freely chosen, Christ-modeled — never one-directional imposed deference
मेंढपाळ / मुख्य मेंढपाळ (new, Medium-High)	None; establishes servant-shepherd frame opposite to सत्ता गाजवणे	Required, used consistently 2:25 and ch. 5

Strategy: Same fencing logic as §1.4 (submission) applied to leadership: Marathi vocabulary for “elder” and “humility” is available but every candidate sits immediately adjacent to caste-authority connotations (पंचायत) or imposed caste-deference connotations (नम्रता). The shepherd/flock and mutual-submission framing (5:2-3,5) must be foregrounded in-text, not left implicit.

1.8 Christ’s Proclamation to the Spirits (3:18–22)

Available Marathi terms	Weakness	Recommended strategy
भूत-प्रेत	Folk-Hindu ancestor-ghosts requiring appeasement/exorcism	Forbidden
प्रेत (preta)	Buddhist hungry-ghost rebirth-realm, a technical cosmological category	Forbidden
आत्मे (ātme, “spirits,” plain)	Neutral term for spiritual beings; adequate base word once qualified	Use as base, always qualified: तुरुंगातील आत्मे (“spirits in prison/custody”)
तुरुंगातील आत्मे (new, Critical)	Adequate rendering, but “spirits” alone anywhere near this passage risks folk/Buddhist reading without the qualifier and note	Mandatory translator’s note at every occurrence (see §4)
मृतांना शुभवर्तमान गाजवले गेले (4:6)	Risk of over-resolving into a general “second chance after death” doctrine not clearly taught elsewhere	Same note-flag as 3:19; theologian review mandatory, every occurrence

Strategy: This is the letter’s most acute missing-vocabulary-plus-crowded- neighborhood problem simultaneously: Marathi has no neutral, theologically unmarked word for “disembodied spiritual beings addressed by a divine proclamation” — every candidate is already claimed by either folk-Hindu ghost belief or Buddhist cosmology. No paraphrase fully escapes this; the solution is procedural (mandatory footnote + theologian review), not lexical.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Genuinely Missing Vocabulary (Marathi has no ready-made equivalent)

Concept	Gap	Resolution
ἐλπὶς ζῶσα as a single lexical unit	Marathi आशा is a bare noun with no built-in “alive/historically-grounded” sense	Compound जिवंत आशा (coined, not borrowed)
ἀναγεννάω as an act distinct from both “conversion” and “rebirth”	No native Marathi verb names a one-time, Spirit-caused, non-cyclical transformation of the same person	Compound नवा जन्म देणे / नवजन्म, with mandatory disambiguating note against पुनर्जन्म
ἐπερώτημα συνειδήσεως ἀγαθῆς (a legal-style “pledge/appeal” of conscience)	No single Marathi word carries the contractual-pledge + conscience-address sense together	Descriptive phrase चांगल्या विवेकबुद्धीसाठी विनंती; cannot be shortened without losing content
A neutral term for “disembodied spirit addressed by proclamation” (3:19)	See §1.8 — this is a true lexical gap, not merely a crowded neighborhood, since even the “neutral” base word आत्मे still carries folk-Hindu ancestor-spirit associations by default cultural expectation	Qualify + footnote every time; no single-word fix exists

2.2 Crowded Semantic Neighborhoods (Marathi has too many terms, all owned by rival traditions)

Concept	Competing claimants	Fencing requirement
Suffering (πάσχω/πάθημα)	Buddhist दुःख (First Noble Truth), Hindu tapasyā-suffering-as-merit, generic त्रास	Anchor every occurrence to specific cause + specific God-given outcome (§1.2)
Grace (already baseline, reinforced here)	Warkari bhakti कृपा (Vitthal’s favor on a devotee)	Reinforce Christ-specific, unearned framing at every 1 Peter occurrence (1:10; 4:10; 5:5,10,12), especially where grace sustains unjust suffering — a context Warkari bhakti devotional literature does not parallel
Submission/humility (ὑποτάσσω, ταπεινοφροσύνη)	Caste-hierarchy imposed deference	Voluntary/mutual/Christ-modeled framing required at every occurrence (§1.4, §1.7)
Priesthood (ἱεράτευμα)	Brahmin hereditary पुरोहित/भट caste office	Anti-hierarchical, universal-access framing required (§1.3)
Holy nation/chosen race (ἔθνος ἅγιον, γένος ἐκλεκτόν)	Hindutva राष्ट्र discourse; caste-linked वंश lineage identity	प्रजा/लोक only, never राष्ट्र/वंश (§1.3)
Spirits (πνεύματα)	Folk-Hindu भूत-प्रेत; Buddhist प्रेत rebirth-realm	Mandatory qualifying phrase + footnote (§1.8, §4)
Inheritance (κληρονομία)	Watandari caste-linked hereditary land/office rights (वतन)	वारसा only, never वतन (established in 08_core_glossary)
Fiery trial (πύρωσις)	Ramayana Sita agni-parīkṣā chastity-vindication narrative	Retain अग्निपरीक्षा but disclaim the narrative association

Observation: The overall shape of the linguistic challenge in 1 Peter differs from Romans. Romans’ hardest problems were largely missing/forbidden single terms (मोक्ष, अवतार, पुनर्जन्म) that could simply be replaced. 1 Peter’s hardest problems are more often adequate words sitting inside an already-occupied semantic neighborhood (दुःख, अधीनता, नम्रता, आत्मे) where replacement is not possible — the only tool available is contextual fencing via syntax, adjoining clauses, and translator notes, applied with total consistency across every occurrence.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
ἀναγεννάω (new birth)	Paraphrase (नवजन्म / नवा जन्म देणे), NOT transliteration	A transliterated Greek loan would be theologically opaque to the target reader; the compound is intelligible Marathi that can be actively fenced against पुनर्जन्म in a way an opaque loanword could not be
ἐλπὶς ζῶσα	Paraphrase (जिवंत आशा)	Same reasoning — must be immediately intelligible in ordinary reading, not require a glossary lookup
πνεύματα ἐν φυλακῇ	Paraphrase (तुरुंगातील आत्मे) + mandatory note, NOT transliteration	Transliterating “pneumata” would not resolve the underlying conceptual collision (§1.8, §2.1); paraphrase makes the “in custody/prison” qualifier visible in-text where a bare transliteration would not
ἀπολογία (defense of hope)	Paraphrase (उत्तर / बचाव), NOT the false-friend माफी	माफी (“sorry”) is a real Marathi word but the wrong sense entirely; paraphrase avoids readers hearing “apologize for your hope”
ἀμνός (Lamb)	Reuse established Christian term (कोकरू) — no new decision needed	Already fixed by existing Marathi Bible tradition (John 1:29)
Abba-style intimacy terms	N/A in 1 Peter (no Aramaic term retained in this letter) — noted for completeness	1 Peter does not contain a direct parallel to Romans 8:15’s अब्बा; no transliteration decision required here
πρεσβύτεροι (elders)	Paraphrase (वडीलजन / सहवडील), NOT transliteration and NOT the native institutional term पंच	Neither a Greek loanword nor the caste-linked native institutional term serves; a fresh compound avoids both problems (§1.7)
ἐπίσκοπος / ποιμήν / ἀρχιποίμην	Paraphrase using existing Marathi pastoral vocabulary (मेंढपाळ, अध्यक्ष, मुख्य मेंढपाळ)	Shepherd imagery is already naturalized in Marathi Christian usage (cf. Psalm 23, John 10); no transliteration needed
πύρωσις (fiery ordeal)	Reuse existing Marathi compound (अग्निपरीक्षा) with a disclaiming note, rather than coin a new term	The existing word is semantically apt (severe refining ordeal); a wholly new coinage would sacrifice comprehensibility for a marginal gain in association-control that a note can achieve instead
ἐπερώτημα συνειδήσεως ἀγαθῆς	Full descriptive paraphrase (चांगल्या विवेकबुद्धीसाठी विनंती), no shorter form permitted	See §2.1 — no single Marathi word carries this compound legal/conscience sense; compressing it would lose essential content

General rule established for this book: 1 Peter favors paraphrase over transliteration far more consistently than Romans did. Romans introduced a small number of proper-noun/technical transliterations (मसीहा, अब्बा) because those concepts had no native equivalent risk of collision. 1 Peter’s new vocabulary, by contrast, sits in culturally load-bearing territory (ghosts, caste authority, ancestral practice, ritual bathing) where an opaque transliteration would under-inform the reader exactly where over-informing (via a fenced paraphrase) is what doctrinal safety requires.

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4. Mandatory Translator’s-Note Terms

The following terms/passages require a standing translator’s note at every occurrence, not merely at first use, per the pattern already established for Critical-risk baseline terms:

1. नवजन्म (1:3, 1:23) — distinguish from पुनर्जन्म (rebirth cycle)
2. दुःख सोसणे/दुःखभोग, every occurrence across chs. 1–5 — anchor to cause + outcome; distinguish from Buddhist dukkha-as-condition-of-existence
3. तुरुंगातील आत्मे (3:19) — not ancestor-spirits, not preta-realm, not a second-chance-for-the-dead doctrine
4. मृतांना शुभवर्तमान गाजवले गेले (4:6) — same flag as (3), do not over-resolve
5. अधीन होणे/अधीनता, especially 2:18–3:7 — voluntary, Christ-modeled, never caste-endorsing
6. पवित्र प्रजा (2:9) — not political/ethno-national राष्ट्र
7. पवित्र याजकवर्ग/राजकीय याजकवर्ग (2:5, 2:9) — universal to all believers, never a new elite sub-class
8. पूर्वजांकडून मिळालेले व्यर्थ आचरण (1:18) — redemption from a specific pattern, not blanket ancestral-culture denigration
9. अग्निपरीक्षा (4:12) — disclaim the Ramayana chastity-ordeal association

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5. Full-Chapter Coverage Note

• 1 Peter 1 — Core anchor chapter (1:3–9); election/foreknowledge (1:1-2), living hope/new birth/inheritance/guarded salvation (1:3-5), tested faith (1:6-9), prophetic searching (1:10-12), holiness in conduct + ransom/blood/futile ancestral way (1:13-21), new birth via living/enduring word (1:22-25). Fully analyzed above (§1.1, §1.2, §1.5, §1.6).
• 1 Peter 2 — Living stone/spiritual house/holy-royal priesthood/chosen race/holy nation (2:4-10); submission to authority (2:13-17); household slaves and Christ’s exemplary suffering, bore-our-sins (2:18-25). Fully analyzed above (§1.3, §1.4, §1.5).
• 1 Peter 3 — Wives/husbands, gentle-and-quiet-spirit, submission (3:1-7); suffering for righteousness, defense of hope (3:8-17); Christ’s substitutionary death, proclamation to spirits, baptism as antitype, cosmic exaltation over angels/authorities (3:18-22). Fully analyzed above (§1.4, §1.5, §1.6, §1.8).
• 1 Peter 4 — Suffering/holiness contrast with former Gentile conduct (4:1-6, includes gospel-preached-to-dead); love/gifts/stewardship (4:7-11, spiritual gifts reused from baseline, no new gap); fiery ordeal, suffering as a Christian, judge of living and dead, entrusting souls to a faithful Creator (4:12-19). Fully analyzed above (§1.2, §1.5, §1.8); spiritual_gifts and providence reuse baseline terms with no new gap identified.
• 1 Peter 5 — Elders, shepherd/overseer/chief shepherd, domineering prohibited, humility, restorative action, resisting the devil firm in faith, closing peace benediction (5:1-14). Fully analyzed above (§1.7). No new gap beyond §1.7 in 5:8-9 (“resist the devil,” “firm in faith”) — faith (विश्वास) reuses baseline exactly; “the devil” (सैतान) is an already-established, low-risk Marathi Christian term requiring no new entry.

No chapter of 1 Peter was found to contribute doctrinally load-bearing vocabulary outside the eight assigned doctrines; all sixteen sections above account for the letter’s full extent.

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6. Ranked List: Highest-Risk Ambiguities in 1 Peter

Ranked by combined severity (doctrinal centrality × collision probability × frequency of occurrence):

1. πνεύματα ἐν φυλακῇ / gospel preached to the dead (3:19; 4:6) — the single hardest problem in the letter: a genuine lexical gap (no neutral Marathi term for the referent) layered onto two simultaneously available false-friend readings (folk-Hindu ancestor-ghosts; Buddhist preta-realm) plus a live theological controversy (a “second chance after death” doctrine not otherwise taught in Scripture). Mandatory theologian review, every occurrence, no exceptions.

2. πάσχω/πάθημα — suffering for righteousness (throughout, but concentrated in 3:14-17; 4:1, 12-19) — the letter’s dominant theme collides with the single most important word in the rival tradition’s core doctrine (dukkha, the First Noble Truth). High frequency multiplies the risk: a single lapse into bare, unanchored दुःख anywhere in the document undermines every correctly-fenced occurrence elsewhere.

3. ὑποτάσσω — submission to authority, especially household-code material (2:13-3:7) — not a lexical gap but a live sociopolitical collision: this audience’s Ambedkarite Buddhist background specifically and painfully rejected the very deference structure the surface-level rendering could be heard to re-endorse. Requires the tightest possible in-context fencing of any term in the book.

4. λυτρόω / ἀναφέρω … ἐπὶ τὸ ξύλον — ransom and “bore our sins” (1:18-19; 2:24) — Critical doctrinally (substitutionary atonement, the letter’s Christological center alongside 3:18) and exposed to silent assimilation into a karmic-transfer picture precisely because the individual words (मुक्त करणे, पापे वाहणे) look unremarkable in isolation; the risk is invisible without deliberate agent/price/once-for-all fencing.

5. ἀναγεννάω — new birth (1:3, 1:23) — structurally near-identical in surface form to the already-forbidden पुनर्जन्म; high doctrinal centrality (it opens the letter and the core passage) makes an early failure here corrupt the reader’s frame for everything that follows.

6. ἱεράτευμα / γένος ἐκλεκτόν / ἔθνος ἅγιον — priesthood, chosen people, holy nation (2:9-10) — three compounded collision risks (caste priestly hierarchy, caste-lineage identity, Hindutva ethno-nationalism) stacked in two consecutive verses; requires the anti-hierarchical, non-ethnic framing to be unmistakable, especially since this passage is one of the most quoted in Christian discipleship contexts.

7. ταπεινοφροσύνη / ἐλδερς combined — elders, humility, domineering prohibition (5:1-6) — same caste-deference collision as (3) but in the leadership register rather than the household register; slightly lower rank only because ch. 5 is shorter and less socially totalizing in scope than the ch. 2-3 household code.

8. ἐλπὶς ζῶσα / κληρονομία / φρουρέω — living hope, inheritance, guarded (1:3-5) — lower risk than the above because good compounds already exist (जिवंत आशा, वारसा, सुरक्षित राखलेले) and the fencing burden is mechanical (retain the modifier/passive voice) rather than requiring sustained contextual argument; still ranked here because this is the core passage and any lapse is maximally visible.

9. πύρωσις — fiery ordeal (4:12) — narrower risk (a single narrative-association overlay on an otherwise apt word), affecting one verse rather than a recurring theme; lowest-ranked Critical/High item but retained because of the vividness of the Ramayana association for a Marathi reader.

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This document extends, and is fully consistent with, the Romans baseline translation_memory.json and bible_term_registry.json. No baseline rendering is altered here. All Table 2 terms named in analysis/08_core_glossary.md are treated as confirmed by this analysis and ready for formal registry entry.