Semantic Analysis

Semantic Analysis — 1 Peter (English → Polish)

Curriculum: 1 Peter 1–5 Core passage: 1 Peter 1:3–9 Method: Original Koine Greek analysed verse-by-verse for the core passage; every remaining chapter analysed for load-bearing theological vocabulary. All terms already fixed in the baseline Romans translation_memory.json are reused exactly as recorded there (noted “[BASELINE]” below); new terms proposed for this curriculum are noted “[NEW]” and carried forward into 08_core_glossary.md.

Citation convention: Following the established convention set by the baseline package (Rzymian 3:23), this package cites 1 Peter as 1 Piotra (genitive form, “List” dropped), e.g. 1 Piotra 1:3.

PART A — Core Passage: 1 Piotra 1:3–9 (Verse-by-Verse)

1 Piotra 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.”

εὐλογητός (eulogētos)

Literal meaning: “well-spoken-of,” “blessed,” worthy of praise
Semantic range: liturgical benediction formula, distinct from μακάριος (“blessed/happy” — see 3:14, 4:14)
English variants: “blessed,” “praised”
Contextual theological meaning: opens a berakah-style doxology, the Jewish/OT pattern of blessing God for his saving acts; sets the whole passage as praise, not merely instruction
Polish rendering risk: Low. Standard rendering “błogosławiony” is shared across Polish Bible traditions with no syncretism risk. Note: distinguish from μακάριος (also “błogosławiony” in most Polish Bibles) — a translation-loss point to flag for consistency review, not a doctrinal risk.

ὁ Θεὸς καὶ Πατήρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ

Literal meaning: “the God and Father of our Lord Jesus Christ”
Contextual theological meaning: identifies the addressee of blessing as both God (of Israel) and specifically Father in relation to the Lord Jesus Christ — binds Trinitarian identity to the historical person of Jesus
Polish rendering risk: Critical. Reuse Bóg [BASELINE, Critical] and Ojciec [BASELINE, Critical] and Pan [BASELINE, Critical] exactly as recorded. Jezus Chrystus per established Polish Bible-translation form.

ἔλεος (eleos) — πολὺ ἔλεος

Transliteration: eleos
Literal meaning: mercy, compassion shown toward the undeserving/suffering
Semantic range: covenantal mercy (OT ḥesed background) rather than mere pity
English variants: “mercy,” “great mercy,” “compassion”
Contextual theological meaning: the ground of the new birth is God’s mercy, not human merit or effort
Polish rendering risk: Medium (positive-resonance flag). Proposed rendering “miłosierdzie” [NEW]. Poland has an unusually intense devotional culture around Divine Mercy (Miłosierdzie Boże), centered on St. Faustyna Kowalska’s revelations and Divine Mercy Sunday (Niedziela Miłosierdzia Bożego). This is a genuine cultural asset — the concept is deeply familiar — but curriculum materials must ground “ἔλεος” strictly in the text of 1 Peter and not import devotional additions (the Chaplet, images of Christ with rays of mercy, etc.) not present in the passage.

ἀναγεννήσας (anagennēsas), from ἀναγεννάω

Transliteration: anagennaō
Literal meaning: “to beget again,” “to cause to be born anew”
Semantic range: a decisive, once-for-all act of God producing new spiritual life, not a gradual moral improvement
English variants: “caused to be born again,” “regenerated,” “given new birth”
Contextual theological meaning: the new, living hope is grounded in a definite act of divine regeneration, repeated in 1:23 with the “seed” (σπορά) metaphor
Polish rendering risk: High. Proposed rendering “zrodził na nowo / odrodził” [NEW]. The phrase “narodzony na nowo” (“born again”) in contemporary Polish religious usage is strongly associated with Evangelical/Protestant “born-again Christian” identity language and is largely unfamiliar or viewed with suspicion in Catholic catechesis, which speaks instead of new life beginning at baptism (chrzest). Must be taught as 1 Peter’s own decisive category — a definite divine act producing new life — without either (a) implying an emotional born-again experience detached from the text, or (b) collapsing silently into baptismal regeneration without explanation. Requires theologian-level framing note.

ἐλπὶς ζῶσα (elpis zōsa)

Transliteration: elpis (hope) + zōsa (living, from ζάω)
Literal meaning: “living hope”
Semantic range: hope as a settled, confident expectation grounded in a completed event (resurrection), not wishful optimism
English variants: “living hope,” “hope that lives”
Contextual theological meaning: this is the letter’s central theme and the curriculum’s named doctrine, “The Living Hope of the Resurrection” — hope is “living” because it is grounded in and shares the vitality of the risen Christ
Polish rendering risk: High. Proposed rendering “żywa nadzieja” [NEW — not present in the baseline Romans TM]. Colloquial Polish “mieć nadzieję” (“to hope”) functions as a soft, uncertain wish (“I hope so, but who knows”). 1 Peter’s ἐλπίς is the opposite: a certainty grounded in the past-tense fact of the resurrection. Must be taught explicitly against fatalistic or merely wishful readings.

ἀνάστασις Ἰησοῦ Χριστοῦ ἐκ νεκρῶν

Contextual theological meaning: the objective historical ground of the living hope
Polish rendering risk: Critical. Reuse zmartwychwstanie [BASELINE, Critical] exactly.

1 Piotra 1:4

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

κληρονομία (klēronomia)

Literal meaning: inheritance, allotted portion
Semantic range: familial/legal inheritance; in the LXX, the land promised to Israel; in the NT, the eschatological inheritance of believers
English variants: “inheritance,” “heritage”
Contextual theological meaning: continues the adoption/sonship logic already flagged Medium in the baseline Romans package (usynowienie); believers as God’s children possess a guaranteed future inheritance
Polish rendering risk: Medium. Proposed “dziedzictwo” [NEW]. Connect explicitly to usynowienie [BASELINE, Medium] so learners see the inheritance flows from sonship, not merit.

ἄφθαρτος, ἀμίαντος, ἀμάραντος (aphthartos, amiantos, amarantos)

Literal meanings: “not-corruptible,” “not-stained/defiled,” “not-fading”
Semantic range: a triple negation describing the permanence and purity of the heavenly inheritance, in contrast to earthly wealth
English variants: “imperishable, unstained, unfading” / “incorruptible, undefiled, that fadeth not away” (KJV)
Contextual theological meaning: guarantees the security of the believer’s future hope against decay, defilement, and loss — reinforces “Living Hope” doctrine
Polish rendering risk: Low–Medium. Proposed “nieprzemijające, nieskażone, niewiędnące” [NEW]. Low doctrinal risk; note that ἀμάραντος recurs at 1 Piotra 5:4 (“ἀμαράντινον στέφανον,” unfading crown) — render consistently as “niewiędnący” in both places for cross-document consistency.

τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς

Literal meaning: “having been kept/guarded in the heavens for you”
Contextual theological meaning: the inheritance’s security rests on God’s guarding, not human effort — anticipates v.5’s φρουρέω
Polish rendering risk: Low. Standard rendering “zachowane dla was w niebie.”

1 Piotra 1:5

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

δύναμις Θεοῦ (dynamis theou)

Contextual theological meaning: God’s power both secures the inheritance (v.4) and guards the believer (v.5)
Polish rendering risk: Medium. Reuse moc Boża [BASELINE, Medium] exactly.

φρουρουμένους (phrouroumenous), from φρουρέω

Transliteration: phroureō
Literal meaning: to guard, to keep watch over as a garrison guards a city — a military metaphor
Semantic range: protective custody, not passive preservation
English variants: “guarded,” “kept,” “protected”
Contextual theological meaning: present-tense, ongoing divine guarding of believers until the consummation of salvation
Polish rendering risk: Medium. Proposed “strzeżeni” [NEW]. Must retain the active, vigilant, military sense (God actively garrisoning believers), not a vague “being kept safe.”

διὰ πίστεως (dia pisteōs)

Contextual theological meaning: faith is the means/instrument through which God’s guarding power operates, not its ground
Polish rendering risk: Critical. Reuse wiara [BASELINE, Critical] exactly; extend the baseline’s warning — here, faith must be seen as the ongoing instrument of persevering trust, not an inherited national-religious status assumed automatically through baptism/First Communion.

σωτηρία (sōtēria) — ἑτοίμην ἀποκαλυφθῆναι

Contextual theological meaning: salvation here is explicitly future/eschatological — “ready to be revealed” — a nuance distinct from, but complementary to, the baseline’s mainly present/positional treatment of zbawienie in Romans
Polish rendering risk: Critical. Reuse zbawienie [BASELINE, Critical] exactly. Add note: 1 Peter’s emphatic future-tense framing of salvation (also 1:9, 1:13, 2:2) must not collapse into “already fully possessed and guaranteed by nation/sacrament” readings the baseline already warns against, nor into anxious uncertainty; it is a guarded, certain future outcome.

ἀποκαλυφθῆναι (apokalyphthēnai), from ἀποκαλύπτω

Literal meaning: “to be uncovered/revealed”
Semantic range: the same root recurs at 1:7, 1:12, 1:13, 4:13, 5:1 (Christ’s sufferings and glory), making “revelation” a structuring motif of the letter
Polish rendering risk: Medium. Proposed “objawienie/objawiony” [NEW]. Standard theological vocabulary shared across Polish Catholic and Protestant traditions (cf. “Objawienie” as a name for the book of Revelation); low syncretism risk but must be tracked for consistency across all five occurrences.

1 Piotra 1:6

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

ἀγαλλιᾶσθε (agalliasthe), from ἀγαλλιάω

Literal meaning: to exult, to leap for joy — a stronger, more effusive term than the ordinary word for joy (χαρά, see v.8)
Semantic range: eschatological, worship-context exultation (cf. LXX psalms of praise)
English variants: “rejoice,” “exult,” “greatly rejoice”
Contextual theological meaning: the exultation is present even amid present grief — a paradox central to “Suffering for Righteousness’ Sake”
Polish rendering risk: Medium. Proposed “radować się wielką radością / wielbić radością” [NEW]. Standard Polish has only one primary noun family (“radość”) for both ἀγαλλίασις and χαρά (v.8), risking a translation-flattening loss of Peter’s stylistic distinction between the two. Flag for native-speaker review to preserve intensity distinction (e.g., “wielka/niewysłowiona radość” for χαρά in v.8 vs. simple “radujecie się” here), tracked for consistency at 1:8, 4:13.

λυπηθέντες (lypēthentes), from λυπέω

Literal meaning: grieved, made sorrowful
Contextual theological meaning: genuine sorrow is not denied or spiritualized away; it coexists with exultant hope
Polish rendering risk: Low. Standard “zasmuceni.”

ποικίλοις πειρασμοῖς (poikilois peirasmois)

Transliteration: peirasmos
Literal meaning: “various trials/tests” — ποικίλος = “of many colors, varied”; πειρασμός can mean either an external trial/testing or an internal temptation to sin
Semantic range: dual meaning is doctrinally significant — the same word describes both a hardship God permits for testing (as here) and a temptation to sin (as in “lead us not into temptation,” the Lord’s Prayer)
English variants: “trials,” “temptations,” “testings”
Contextual theological meaning: the “various trials” of 1:6 are external hardships/persecutions that test genuineness of faith, not enticements to sin
Polish rendering risk: High. Proposed “różnorodne próby” [NEW], deliberately choosing “próby” (trials/tests) over “pokuszenia” (temptations to sin) to avoid implying God tests believers by tempting them toward sin (cf. James 1:13). This distinction must be maintained consistently wherever πειρασμός occurs across the letter (also implicit in 4:12’s πύρωσις, “fiery ordeal”).

1 Piotra 1:7

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

δοκίμιον (dokimion)

Literal meaning: “the process/means of testing,” “that which is tested and proven genuine”
Semantic range: metallurgical background (testing precious metal by fire) applied metaphorically to the proving of faith’s genuineness
English variants: “tested genuineness,” “proof,” “trial”
Contextual theological meaning: trials are not meaningless suffering but purposive testing that demonstrates (and perhaps strengthens) the authenticity of faith — central to both “Living Hope” and “Suffering for Righteousness’ Sake” doctrines
Polish rendering risk: High. Proposed “wypróbowanie/autentyczność (wiary)” [NEW]. Must not sound like faith earns approval through the ordeal (works-merit framing); the emphasis is on genuineness being revealed, not achieved, by testing — parallel caution to the baseline’s grace/works distinction.

δοκιμαζομένου (dokimazomenou), from δοκιμάζω

Literal meaning: “being tested/proved” (of gold refined by fire)
Polish rendering risk: Medium. Standard “wypróbowane w ogniu.”

ἔπαινος, δόξα, τιμή (epainos, doxa, timē)

Literal meanings: “praise,” “glory,” “honor”
Contextual theological meaning: the outcome of tested faith at Christ’s revelation is a threefold commendation from God himself
Polish rendering risk: Medium. Reuse chwała [BASELINE, Medium] for δόξα exactly. “Uznanie/pochwała” for ἔπαινος and “honor/uszanowanie” for τιμή are [NEW], Low-Medium risk, standard vocabulary.

ἀποκάλυψις Ἰησοῦ Χριστοῦ

Contextual theological meaning: same ἀποκαλύπτω root as v.5, now applied to Christ’s future appearing — ties present testing to future vindication
Polish rendering risk: Medium. See v.5 note; track consistency.

1 Piotra 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 inexpressible and glorious joy.”

ἀγαπᾶτε (agapate), from ἀγαπάω

Literal meaning: to love with committed, self-giving love, distinct from erotic (ἔρος) or merely affectionate (φιλία) love, though NT usage overlaps φιλέω in places
English variants: “love”
Contextual theological meaning: love for the unseen Christ, sustained by faith not sight — a distinctly Christian epistemic and relational posture
Polish rendering risk: High [NEW — not present in baseline Romans TM]. Proposed “miłość/miłujecie.” Standard Polish “miłość” carries strong romantic/erotic connotations in everyday usage (romantic love songs, “miłość” in pop culture) that can obscure the self-giving, willed, covenantal character of ἀγάπη. This term recurs as load-bearing vocabulary throughout the letter (1:22, 2:17, 3:8, 4:8, 5:14) and should be added to translation memory for this curriculum with an explicit note distinguishing covenantal ἀγάπη from romantic “miłość” in the popular sense.

πιστεύοντες (pisteuontes), εἰς ὃν

Contextual theological meaning: believing in him (personal trust in a specific object), reinforcing the baseline’s insistence that wiara never becomes generic religiosity
Polish rendering risk: Critical. Reuse wiara/wierzyć [BASELINE, Critical].

χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ (chara aneklalētō kai dedoxasmenē)

Literal meaning: “joy unspeakable/inexpressible and glorified/full of glory”
Semantic range: χαρά, the ordinary NT word for joy, here intensified by two rare qualifiers
Contextual theological meaning: joy that exceeds articulation, already partaking of eschatological glory
Polish rendering risk: Medium. Proposed “radość niewysłowiona i pełna chwały” [NEW]. See note at v.6 regarding preserving the χαρά/ἀγαλλίασις distinction; reuse chwała [BASELINE] for δεδοξασμένῃ’s root.

1 Piotra 1:9

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

κομιζόμενοι (komizomenoi), from κομίζω

Literal meaning: “receiving/obtaining for oneself,” often of receiving what is due or promised
Polish rendering risk: Low. Standard “otrzymując/osiągając.”

τὸ τέλος τῆς πίστεως ὑμῶν (to telos tēs pisteōs hymōn)

Literal meaning: “the end/goal/outcome of your faith”
Semantic range: τέλος = goal, completion, outcome — not mere cessation
Contextual theological meaning: faith’s trajectory has a definite, guaranteed terminus: the salvation of souls
Polish rendering risk: Medium. Proposed “cel/uwieńczenie wiary” [NEW]. Note recurrence of τέλος at 4:7 (“the end of all things is at hand”) — track for consistent, context-sensitive rendering (goal vs. eschatological end).

σωτηρίαν ψυχῶν (sōtērian psychōn)

Contextual theological meaning: salvation described specifically as encompassing “souls” (ψυχή), i.e., the whole inner life/self, not merely a disembodied immortal soul in the Greek philosophical sense
Polish rendering risk: Critical (for σωτηρία, reuse zbawienie exactly) / Medium (for ψυχή). Proposed “dusza” [NEW] for ψυχή, standard, but flag: Polish Catholic popular piety’s strong body/soul dualism (masses for “duszę” of the deceased, purgatorial concern for “dusze w czyśćcu”) risks over-platonizing ψυχή, which in 1 Peter’s Hebraic idiom denotes the whole living person, not merely an immortal soul-substance distinct from a disposable body. Teach alongside the letter’s positive view of bodily/historical resurrection (1:3) to avoid an implicit soul/body split.

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

Chapter 1 (remainder: vv.1–2, 10–25)

Term (Gr./translit.)	Literal meaning	Semantic range	English variants	Contextual theological meaning	Polish rendering risk
ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς (eklektois parepidēmois diasporas) — v.1	”to the elect sojourners/resident aliens of the dispersion”	παρεπίδημος = a temporary resident without citizenship rights; διασπορά = OT technical term for scattered Israel	”elect exiles,” “strangers in the world,” “pilgrims of the dispersion”	Foundational identity-marker for the whole letter: believers are spiritual sojourners in a hostile or indifferent society, awaiting a homeland. Feeds directly into 2:11’s repetition.	High [NEW]. Proposed “wybrani wygnańcy/przybysze rozproszenia.” Must not be read as merely referring to literal ethnic Jewish diaspora (though the term borrows that background); this is the corporate self-understanding underlying “Submission to Authority” and “Suffering for Righteousness’ Sake” — believers as resident aliens whose ultimate citizenship is not of this world. Reuse `wybrany`/`wybranie` consistent with baseline `election` [BASELINE, High].
πρόγνωσις Θεοῦ Πατρός (prognōsis theou patros) — v.2	”foreknowledge of God the Father”	Election-adjacent term; God’s prior, purposive knowledge/choice	”foreknowledge”	Grounds election in the Father’s sovereign initiative, paralleling Romans 8:29 and 9	High. Reuse framing consistency with `election`/`wybranie` [BASELINE, High] and `providence`/`opatrzność Boża` [BASELINE, Medium]; avoid fatalistic “los/przeznaczenie” as baseline already warns.
ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ (rhantismon haimatos) — v.2	”sprinkling of the blood of Jesus Christ”	OT covenant-ratification imagery (Exodus 24:8)	“sprinkling with his blood”	Applies Sinai covenant-sealing imagery to the New Covenant work of Christ	Medium [NEW]. Proposed “pokropienie krwią.” Requires OT covenant background note for readers without catechetical grounding; low syncretism risk on its own.
παθήματα τοῦ Χριστοῦ (pathēmata tou Christou) — v.11	”the sufferings of Christ”	Same root as πάσχω (see ch. 2–5); here specifically the sufferings the OT prophets foretold	”sufferings of Christ,” “Christ’s sufferings”	First occurrence of the letter’s central Christological term, tying OT prophecy directly to Christ’s Passion	Critical [NEW]. Proposed “cierpienia Chrystusa.” See full treatment under “Suffering” doctrine notes (ch. 2–4 below); flagged Critical from its first occurrence given the doctrine’s centrality and its collision risk with Polish folk-Catholic redemptive-suffering piety.
τέκνα ὑπακοῆς (tekna hypakoēs) — v.14	”children of obedience”	Hebraic idiom: “obedient children,” characterized by obedience	”obedient children”	Obedience as the defining trait of the new identity, contrasted with former ignorance (ἀγνοίᾳ)	High. Reuse `posłuszeństwo` consistent in register with `obedience_of_faith` [BASELINE, High], though note the referent here is general Christian obedience rather than the specific Romans phrase “posłuszeństwo wiary” — do not conflate as an identical technical term, but maintain the same anti-ritualistic caution.
ἅγιοι γενήθητε, ὅτι ἐγὼ ἅγιος (hagioi genēthēte hoti egō hagios) — vv.15–16	”be holy, because I am holy”	Direct quotation of Leviticus 11:44/19:2	”be holy, for I am holy”	Anchor text for the curriculum’s “Holiness in Conduct” doctrine: holiness is grounded in God’s own character and expressed in everyday conduct (ἀναστροφή, v.15), not ceremonial or ascetic-elite purity	Critical. Reuse `święty`/`ἅγιος` [BASELINE, Medium→escalated Critical in this doctrine context] exactly. Must carry forward the baseline’s `saints` caution (canonized-sainthood collision) and extend it: 1 Peter grounds holiness in daily conduct, guarding against both (a) a ceremonial/ritual-purity misreading and (b) an ascetic-elite misreading limiting holiness to religious specialists.
ἀναστροφή (anastrophē) — vv.15, 18 (and 2:12; 3:1,2,16)	“conduct, manner of life, way of living”	Recurring structural term for lived behavior	”conduct,” “way of life,” “behavior”	Central practical term for “Holiness in Conduct” — holiness must be visible in everyday behavior, not merely internal disposition or ritual observance	Medium [NEW]. Proposed “postępowanie/sposób życia.” Track consistent rendering across all six occurrences for curriculum-wide coherence.
πατρικῆς παραδόσεως (patrikēs paradoseōs) — v.18	”the futile way of life handed down from your fathers”	παράδοσις = “that which is handed down,” here in a negative sense (empty ancestral custom, not divine revelation)	“inherited from your fathers,” “empty way of life handed down”	Redemption is from futile ancestral custom, not an endorsement of “tradition” as a category	Critical [NEW]. Proposed “przekazany przez ojców, daremny sposób życia,” deliberately avoiding the capitalized theological term “Tradycja.” This is a direct and easily-confused collision point: Polish Catholic theology reveres capital-T “Święta Tradycja” (Sacred Tradition) as a co-source of revelation alongside Scripture. 1 Peter 1:18 is describing the opposite — empty pagan/ancestral custom from which believers are redeemed. Must be paired with an explicit translator’s note preventing this verse from being read (or misused) as Scripture’s rejection of the Catholic doctrine of Sacred Tradition; the referent is a different concept entirely. Human theologian review mandatory.
λυτρόω/λύτρον (elytrōthēte) — v.18	”you were ransomed/redeemed”	Commercial/manumission background: paying a price to free a slave or hostage	”redeemed,” “ransomed”	Redemption is costly, requiring a price (the blood of Christ, v.19), not a status achieved by moral improvement	High [NEW]. Proposed “odkupieni/odkupienie.” Foundational atonement term (cf. baseline’s `imputed_righteousness`, Critical); must convey a costly transaction, not vague liberation.
ἀμνὸς ἀμώμος καὶ ἄσπιλος (amnos amōmos kai aspilos) — v.19	”a lamb without blemish or spot”	Paschal/OT sacrificial-lamb imagery (Exodus 12; Isaiah 53)	“lamb without blemish or spot”	Christ as the perfect sacrificial substitute — directly feeds “Christ’s Substitutionary Suffering” doctrine	Medium. Proposed “baranek nieskazitelny i bez wady.” Note: unusually positive cultural resonance in Poland, where “Baranek Boży” (Lamb of God, Agnus Dei) is a constant liturgical refrain at every Mass — leverage this familiarity while ensuring the substitutionary/sacrificial sense (a costly, vicarious death) is retained rather than a merely decorative or gentle-character association.
φανερωθέντος (phanerōthentos) — v.20	”manifested/revealed”	Same conceptual family as ἀποκαλύπτω	”made manifest,” “revealed”	Christ’s redemptive role was foreordained before creation and historically manifested “in these last times”	Medium. Track alongside `ἀποκάλυψις` rendering for consistency.
ἁγνίζοντες τὰς ψυχὰς (hagnizontes tas psychas) — v.22	”having purified your souls”	Ritual/moral purification	”purified your souls”	Obedience to the truth (the gospel) produces purity that issues in genuine brotherly love	Medium [NEW]. Proposed “oczyściwszy dusze.”
φιλαδελφία ἀνυπόκριτος (philadelphia anypokritos) — v.22	”unhypocritical brotherly love”	φιλαδελφία = specifically sibling-type love within the believing community	”brotherly love without hypocrisy,” “sincere love of the brothers”	Distinguishes genuine Christian community love from performative piety	Medium [NEW]. Proposed “nieobłudna miłość braterska.” Reuse `wspólnota`/`fellowship` [BASELINE, Low] register; connect to new [NEW] `ἀγάπη` entry (see v.8 above).
διὰ λόγου ζῶντος Θεοῦ καὶ μένοντος (dia logou zōntos theou kai menontos) — v.23	”through the living and abiding word of God”	λόγος Θεοῦ as the generative agent of new birth (parallels the “seed,” σπορά)	“the living and enduring word of God”	The imperishable “seed” of the new birth is God’s own enduring word, contrasted with perishable human seed	High [NEW]. Proposed “żywe i trwające słowo Boże.” Connects to `inspiration_of_scripture` doctrine [BASELINE, Medium] — Scripture’s unique divine origin, to be distinguished (per baseline note) from a broader Catholic framework holding Sacred Tradition and Magisterial teaching alongside Scripture; particularly relevant given v.18’s paradosis warning above.

Chapter 2

Term (Gr./translit.)	Literal meaning	Semantic range	English variants	Contextual theological meaning	Polish rendering risk
τὸ λογικὸν ἄδολον γάλα (to logikon adolon gala) — v.2	”the pure/unadulterated λογικός milk”	λογικός: disputed — “rational/spiritual” or “belonging to the word (λόγος)"	"pure spiritual milk,” “milk of the word”	Continuing spiritual nourishment for growth toward salvation, echoing 1:23’s λόγος	Medium [NEW]. Proposed “czyste duchowe mleko [Słowa].” A genuinely disputed exegetical choice; flag as ambiguity requiring native-speaker/theologian decision on whether to make the λόγος-connection explicit in the rendering.
λίθος ζῶν (lithos zōn) — v.4	”living stone”	Christological metaphor: Christ as a stone rejected by builders but chosen by God (Ps 118:22; Isa 28:16)	“living stone”	Establishes the temple/building metaphor underlying the priesthood doctrine below	Medium [NEW]. Proposed “żywy kamień.”
οἶκος πνευματικός (oikos pneumatikos) — v.5	”spiritual house”	The church as a living temple built of believer-stones	”spiritual house”	Corporate identity metaphor paired with the priesthood declaration	Medium [NEW]. Proposed “duchowy dom.” Reuse `church`/`kościół` [BASELINE, Medium] awareness — distinguish the organic “spiritual house” image from the institutional capital-K “Kościół” sense the baseline already flags.
ἱεράτευμα ἅγιον / βασίλειον ἱεράτευμα (hierateuma hagion / basileion hierateuma) — vv.5, 9	”holy priesthood” / “royal priesthood”	Corporate priestly identity of the whole believing community (cf. Exodus 19:6)	“holy priesthood,” “royal priesthood”	Anchor text for the curriculum doctrine “The Church as a Holy and Royal Priesthood.” Every believer, without exception, has priestly access to God and offers spiritual sacrifices.	Critical [NEW — top-priority flag]. Proposed “święte kapłaństwo” / “królewskie kapłaństwo.” This is the single most consequential collision point in the entire curriculum: Polish Catholic theology and everyday vocabulary reserve “kapłaństwo” (priesthood) for the sacramental, ordained ministerial priesthood (kapłan = priest; sakrament kapłaństwa = the sacrament of Holy Orders), one of the two tiers of the Catholic “common priesthood of the faithful” vs. “ministerial priesthood” distinction (itself a Vatican II category, Lumen Gentium §10, which is actually the closest Catholic analogue to this text). Must be taught with an explicit note: 1 Peter 2:5,9 describes a corporate, universal priesthood belonging to every believer by virtue of union with Christ, the cornerstone (v.6) — this neither simply equals nor simply contradicts the Catholic two-tier framework, and must not be flattened into “everyone is basically a priest like the parish priest” nor dismissed as “merely a metaphor with no functional import.” Human theologian review mandatory for every occurrence.
πνευματικὰς θυσίας (pneumatikas thysias) — v.5	”spiritual sacrifices”	The priestly community’s offerings are non-material (praise, obedience, good works — cf. Romans 12:1)	“spiritual sacrifices”	Reframes sacrificial worship for the New Covenant priestly community	High [NEW]. Proposed “duchowe ofiary.” Given the previous entry’s stakes, note the specific risk of conflation with “ofiara Mszy świętej” (the sacrifice of the Mass) — flag for careful distinction: this is the priesthood’s offering of praise/obedience, not a sacramental re-presentation of Christ’s sacrifice.
λίθος ἀκρογωνιαῖος / λίθος προσκόμματος (lithos akrogōniaios / lithos proskommatos) — vv.6, 8	”cornerstone” / “stone of stumbling”	Same OT catena (Ps 118; Isa 8, 28) applied to Christ’s dual effect: foundation for believers, stumbling block for unbelievers	”cornerstone,” “stumbling stone”	Christ’s identity divides response: honor for believers, judgment for the disobedient (ἀπειθοῦντες)	Medium [NEW]. Proposed “kamień węgielny” / “kamień, o który się potykają.”
γένος ἐκλεκτόν, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν (genos eklekton, ethnos hagion, laos eis peripoiēsin) — v.9	”chosen race/generation, holy nation, people for [God’s] possession”	Direct application of Exodus 19:5–6/Isaiah 43:20’s Israel-election language to the church	”chosen race,” “holy nation,” “God’s own possession”	Extends OT covenant-people identity to the New Covenant church, Jew and Gentile alike	High. Reuse `election`/`wybranie` [BASELINE, High] and `holy`/`święty` [BASELINE, Medium]. New term “lud na własność” [NEW] for περιποίησις, Medium risk. Connect to `church_as_gods_people` [BASELINE doctrine, Medium], noting the sensitivity flagged there around Poland’s Jewish-Christian history and `unity_of_jews_and_gentiles`.
παροίκους καὶ παρεπιδήμους (paroikous kai parepidēmous) — v.11	”resident aliens and sojourners”	Repeats 1:1’s identity language	”sojourners and exiles,” “aliens and strangers”	Grounds the ethical exhortations of chs. 2–4 in the church’s pilgrim identity	High. See ch. 1 v.1 entry; render consistently.
ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει (hypotagēte pasē anthrōpinē ktisei) — v.13	”submit yourselves to every human institution/authority”	ὑποτάσσω = to arrange under, place in voluntary submission; a military/household ordering term, not passive victimhood	”submit,” “be subject to”	Anchor text for “Submission to Authority and Christlike Endurance.” Submission to civil authority “for the Lord’s sake,” modeled on but distinct from unconditional obedience	Critical [NEW]. Proposed “bądźcie poddani/podporządkujcie się.” This term requires the most careful pastoral framing in the whole letter. Risks in both directions: (a) read too absolutely, it can function to silence legitimate resistance to unjust authority — a live concern given Poland’s own history of principled ecclesial and civic resistance to illegitimate power (partitions, Nazi occupation, communist rule); (b) read too loosely, it can be evacuated of its genuine call to voluntary, Christlike, non-retaliatory submission. Human theologian review mandatory; same root recurs at 2:18 (servants/masters), 3:1 (wives/husbands), 3:22 (angelic powers), 5:5 (younger/elders) — each occurrence needs its own contextual note, not a single blanket ruling.
δοῦλοι Θεοῦ (douloi theou) — v.16	”slaves/servants of God”	δοῦλος = bond-servant, one wholly owned by a master	”servants of God,” “bondservants of God”	Freedom from human tyranny is reframed as service to God, not autonomy	Medium [NEW]. Proposed “słudzy Boga.”
οἰκέται…δεσπόταις (oiketai…despotais) — v.18	”household servants…masters”	Domestic slavery terminology of the Greco-Roman household	”servants…masters”	Applies submission ethic to the household-slave relationship, historically conditioned	Medium. Standard historical-background note required; low direct doctrinal risk for a contemporary Polish audience without slavery institutions, but must not be read as endorsing modern labor exploitation.
πάσχων ἀδίκως (paschōn adikōs) — v.19, and πάσχω throughout ch. 2–4	”suffering unjustly”	πάσχω: to suffer, to experience (often but not always negative)	“suffering wrongfully,” “suffering unjustly”	Central term for “Suffering for Righteousness’ Sake.” Unjust suffering, endured with reference to God’s approval, is itself “grace” (χάρις, v.19–20 — a distinct, non-soteriological sense of χάρις meaning “credit/commendable”)	Critical. Proposed “cierpieć niesprawiedliwie” [NEW] for πάσχω/ἀδίκως combination. Reuse `grace`/`łaska` [BASELINE, High] but flag the different sense here (commendation, not unmerited salvific favor) as a translation-nuance risk requiring a translator’s note to avoid confusing readers about χάρις’s range. This doctrine collides directly with Polish folk-Catholic redemptive-suffering piety (offering one’s suffering “for souls,” for indulgences, associated with John Paul II’s Salvifici Doloris and widespread devotional practice around the Cross) — 1 Peter’s point is endurance in innocence under unjust treatment for Christ’s sake, not suffering as a currency of merit accumulated for oneself or transferable to others. Human theologian review mandatory for every occurrence across chs. 2–4.
ὑπομονή/ὑπομένω (hypomonē/hypomenō) — v.20 and throughout	”endurance/to endure”	Steadfast perseverance under pressure, not stoic self-reliance	”endure,” “endurance”	Central term for “Christlike Endurance.” Endurance is Christ-patterned (v.21), not self-generated	High [NEW]. Proposed “wytrwałość/znosić.” Must be taught as empowered by union with the suffering-and-risen Christ, not mere willpower or fatalistic resignation.
ὑπογραμμός (hypogrammos) — v.21	”a copy-line for tracing, a model to imitate”	Writing-instruction metaphor (a template letter for a child learning to write)	“example,” “pattern”	Christ’s suffering is not only substitutionary (v.24) but also exemplary, to be traced/imitated	Medium [NEW]. Proposed “przykład/wzór.” Note the letter holds both substitutionary (see below) and exemplary senses of Christ’s suffering in careful tension — do not collapse into only one.
ἀναφέρω (anapherō) — v.24, “τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον"	"he himself bore/carried up our sins in his body onto the tree”	Sacrificial “carrying up” language (of an offering carried up to the altar); ξύλον = “tree/wood,” a designation for the cross echoing Deuteronomy 21:23	”he bore our sins…on the tree”	Anchor text for “Christ’s Substitutionary Suffering.” Christ vicariously bears the guilt/penalty of sin	Critical [NEW]. Proposed “sam wziął/wniósł nasze grzechy w swoim ciele na drzewo.” This is the letter’s clearest substitutionary-atonement statement; must preserve vicarious, penal substitution sense without softening into “merely showed solidarity with sinners.” Reuse `sin`/`grzech` [BASELINE, Medium] exactly. Human theologian review mandatory.
μώλωψ / ἰάθητε (mōlōps / iathēte) — v.24	”wound/bruise” / “you were healed”	Isaiah 53:5 citation (“by his wounds you have been healed”)	“by his wounds you have been healed”	Applies Isaiah’s Suffering Servant prophecy directly to Christ’s atoning death	High [NEW]. Proposed “jego ranami zostaliście uzdrowieni.” Note: must not be misread as promising primarily physical healing (a risk shared with certain prosperity-gospel-adjacent readings, though less prevalent in Poland than the far more dominant risk of merit-suffering conflation noted above); the primary referent is healing from sin’s dominion.
ποιμήν / ἐπίσκοπος τῶν ψυχῶν (poimēn / episkopos tōn psychōn) — v.25	”shepherd” / “overseer of your souls”	Christ as the Shepherd-Overseer to whom straying sheep return	”shepherd and overseer of your souls”	Christ alone holds the title ἐπίσκοπος (“overseer”) over souls in its fullest sense	Critical [NEW]. Proposed “pasterz i stróż/opiekun waszych dusz” for ἐπίσκοπος — deliberately not “biskup.” ἐπίσκοπος is the direct etymological ancestor of Polish “biskup” (bishop), the highest Catholic clerical office. Rendering it here as “biskup” would create serious confusion (Christ as “Biskup” alongside human bishops) and must be avoided; a functional rendering (“stróż/opiekun duszy,” “nadzorca”) preserves the oversight/shepherding sense without triggering the ecclesial-office association. This same lexical issue recurs at 5:2 (ἐπισκοποῦντες, of elders) — see ch. 5 below; render consistently as a function (“sprawować nadzór,” “czuwać nad”) rather than the office noun “biskup” throughout this curriculum. Human theologian review mandatory.

Chapter 3

Term (Gr./translit.)	Literal meaning	Semantic range	English variants	Contextual theological meaning	Polish rendering risk
γυναῖκες ὑποτασσόμεναι τοῖς ἀνδράσιν (v.1)	“wives, submitting to [their own] husbands”	Same ὑποτάσσω root as 2:13, 18	”wives, be subject to your husbands”	Applies the submission ethic to marriage, paired immediately with an equally weighty call to husbands (v.7) not to dominate but to honor	Critical. Same root as flagged Critical above. Must be taught alongside 3:7’s call for husbands to show honor and not misuse strength, and never isolated as a license for domestic domination or abuse-enabling silence; requires explicit pastoral guardrails distinct from the civil-authority application in 2:13–17. Human theologian review mandatory.
ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος (ho kryptos tēs kardias anthrōpos) — v.4	”the hidden person of the heart”	Inner, essential self as distinct from outward adornment	”the hidden person of the heart,” “inner self”	Locates true beauty/worth in inward character, not external appearance	Medium [NEW]. Proposed “skryty/wewnętrzny człowiek serca.”
πραΰς καὶ ἡσύχιος πνεῦμα (praus kai hēsychios pneuma) — v.4	”gentle and quiet spirit”	Character quality, not silencing of voice as such	”gentle and quiet spirit”	Commended inward disposition, paired with Sarah’s example (v.6)	Medium [NEW]. Proposed “łagodny i spokojny duch.” Flag pastoral-sensitivity note (same family as the ὑποτάσσω entries above) to avoid being weaponized against legitimate speech or self-defense.
συγκληρονόμοι χάριτος ζωῆς (sygklēronomoi charitos zōēs) — v.7	”fellow heirs of the grace of life”	Reuses κληρονομία (1:4) and χάρις	”joint heirs of the grace of life”	Husbands and wives share equal standing as heirs before God, qualifying any hierarchical reading of v.1’s submission	Medium. Reuse `grace`/`łaska` [BASELINE, High] and new `κληρονομία`/“dziedzictwo” [NEW] consistently.
ταπεινόφρων (tapeinophrōn) — v.8	”humble-minded”	Same root family as 5:5’s ταπεινοφροσύνη	”humble-minded”	First appearance of the humility vocabulary central to ch. 5’s “Elders and Humility” doctrine	Medium. See ch. 5 entry; render consistently.
πάσχοιτε διὰ δικαιοσύνην (paschoite dia dikaiosynēn) — v.14	”should you suffer for righteousness’ sake”	Combines πάσχω with δικαιοσύνη	”if you should suffer for righteousness’ sake”	Direct anchor phrase for “Suffering for Righteousness’ Sake.” Suffering that results specifically from doing right, not from wrongdoing	Critical. Reuse `righteousness`/`sprawiedliwość` [BASELINE, Critical] and the ch. 2 πάσχω entry [Critical, NEW].
ἁγιάσατε τὸν Χριστὸν ὡς Κύριον (hagiasate ton Christon hōs kyrion) — v.15	”sanctify Christ as Lord”	ἁγιάζω here means “set apart/honor as holy,” addressed to believers’ internal disposition	”in your hearts honor Christ the Lord as holy”	Christ’s exclusive Lordship must be enthroned internally, especially amid hostile questioning	Critical. Reuse `lord`/`Pan` [BASELINE, Critical] and `sanctification`/`uświęcenie` [BASELINE, High] exactly.
ἀπολογία (apologia) — v.15	”a reasoned defense/answer”	Legal-forensic background (a defense speech)	“a reason,” “an answer,” “a defense”	Believers must be prepared to give a reasoned account of their hope	Medium [NEW]. Proposed “uzasadnienie/odpowiedź [nadziei].“
ἅπαξ (hapax) — v.18, “Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν"	"once, once-for-all”	Marks the singular, non-repeatable sufficiency of Christ’s suffering for sins	”Christ also suffered once for sins”	Anchor for “Christ’s Substitutionary Suffering.” The atoning suffering of Christ needs no repetition	High [NEW]. Proposed “raz na zawsze.” Flag Medium-level catechetical note (not a doctrinal contradiction): Catholic sacramental theology also affirms Christ’s sacrifice was offered ἅπαξ historically, while teaching the Mass re-presents rather than repeats it — curriculum materials should acknowledge this shared affirmation rather than imply 1 Peter directly refutes Catholic Eucharistic theology, while still teaching the finished, sufficient, non-repeatable character of the atonement itself.
δίκαιος ὑπὲρ ἀδίκων (dikaios hyper adikōn) — v.18	”the righteous [one, singular] for/on behalf of the unrighteous [ones, plural]“	ὑπέρ = “on behalf of, for the sake of, in place of” — the classic substitutionary preposition	”the righteous for the unrighteous”	States the substitutionary logic in its starkest form: one righteous person suffering in place of/for the benefit of many unrighteous	Critical. Reuse `righteousness`/`sprawiedliwość` [BASELINE, Critical]. Human theologian review mandatory for the substitutionary ὑπέρ construction.
πνεύματα ἐν φυλακῇ…ἐκήρυξεν (pneumata en phylakē…ekēryxen) — vv.19–20	”spirits in prison…he proclaimed”	One of the most disputed passages in the NT — referents include: (a) fallen angels/“sons of God” of Genesis 6 imprisoned since the Flood; (b) human dead from Noah’s generation; (c) Christ’s proclamation via Noah through the Spirit before the Flood; (d) Christ’s post-crucifixion descent to make proclamation to imprisoned spirits	”he went and preached to the spirits in prison,” “made proclamation to the imprisoned spirits”	Anchor text for the named doctrine “Christ’s Proclamation to the Spirits.” Historically connected (rightly or wrongly) to the doctrine of Christ’s “descent into hell”	Critical — highest-priority flag in the entire book. Proposed provisional rendering “duchom, które były w więzieniu… głosił” [NEW], pending mandatory theological determination of which interpretive tradition the curriculum will follow. This passage intersects directly with the Apostles’ Creed clause recited by virtually every Polish Catholic at every Mass: “zstąpił do piekieł” (“he descended into hell/the underworld”). Whatever exegetical option the curriculum adopts, materials MUST include an explicit translator’s/theologian’s note addressing this collision, since Polish Catholic hearers will almost certainly connect this verse to the Creed’s “otchłań”/“piekła” language, while many historic Protestant traditions read this passage differently (e.g., as Christ preaching through Noah, not a post-mortem descent). Human theologian review mandatory; do not resolve silently at the translation-memory level.
κιβωτός / ὀκτὼ ψυχαί / διεσώθησαν δι’ ὕδατος (kibōtos / oktō psychai / diesōthēsan di’ hydatos) — v.20	”ark” / “eight souls” / “were brought safely through water”	Noah narrative background	”the ark,” “eight persons,” “were saved through water”	Historical type/pattern for baptism (v.21)	Medium. Reuse `σωτηρία`/`zbawienie`-adjacent root for διασώζω carefully — note it is a cognate but the verse itself explicitly limits the analogy (v.21 immediately qualifies what “saves”), so avoid implying floodwater itself saves.
βάπτισμα…ἀντίτυπον…σῴζει (baptisma…antitypon…sōzei) — v.21	”baptism…the corresponding antitype…saves”	ἀντίτυπον = “corresponding pattern/counterpart” (the flood as τύπος, baptism as its ἀντίτυπον); the verse itself defines what kind of “saving” is meant: “not as a removal of dirt from the body, but as an appeal (ἐπερώτημα) to God for a good conscience"	"baptism, which corresponds to this, now saves you”	High doctrinal collision. Directly engages historic debates over baptismal efficacy	Critical [NEW]. Proposed “chrzest…odpowiednik…zbawia,” with the qualifying clause rendered as carefully and completely as the Greek allows: “nie jako obmycie ciała z brudu, lecz jako zwrócenie się do Boga z prośbą/zobowiązaniem o czyste sumienie” for ἐπερώτημα (itself a disputed technical term — options include “appeal,” “pledge,” “request”). This verse sits at the exact fault line of the historic Catholic/Protestant debate over baptismal regeneration that the baseline package already flags for `salvation` and must be handled with the same rigor: 1 Peter’s own qualifying clause explicitly denies that mere physical washing saves, grounding baptism’s saving significance in the resurrection of Christ and a good-conscience appeal to God, not automatic ritual efficacy. Reuse `salvation`/`zbawienie` [BASELINE, Critical] exactly for σῴζει. Human theologian review mandatory; requires an explicit translator’s note regardless of the exegetical option selected for ἐπερώτημα.
ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων ὑποταγέντων (v.22)	“angels and authorities and powers having been subjected [to him]“	Cosmic dominion language	”angels, authorities, and powers made subject to him”	Christ’s ascension establishes total cosmic authority, framing the submission ethic of chs. 2–3 within his supreme, prior submission-securing Lordship	High. Reuse `power_of_god`/`moc Boża` [BASELINE, Medium] register for δύναμις; new “władza/zwierzchność” [NEW] for ἐξουσία, Medium risk.

Chapter 4

Term (Gr./translit.)	Literal meaning	Semantic range	English variants	Contextual theological meaning	Polish rendering risk
Χριστοῦ παθόντος σαρκί (v.1)	“Christ having suffered in the flesh”	Repeats the letter’s central παθ- root	”since Christ suffered in the flesh”	Christ’s suffering is the pattern for believers’ break with sin	Critical. See established πάσχω entries above; render consistently as “cierpienie/cierpieć.”
τὸ εὐαγγέλιον…τοῖς νεκροῖς εὐηγγελίσθη (v.6)	“the gospel…was preached to the dead”	Debated referent — possibly the spiritually dead (now physically dead) who heard the gospel while alive; connects to the 3:19 problem	”the gospel was preached even to those who are dead”	Connected doctrinally to “Christ’s Proclamation to the Spirits”	Critical. Same interpretive caution as 3:19 above; do not resolve this verse’s referent independently of the theologian’s determination on 3:19 — they must be handled as a linked pair. Reuse `gospel`/`Ewangelia` [BASELINE, High] exactly.
ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν (agapē kalyptei plēthos hamartiōn) — v.8	”love covers a multitude of sins”	Proverbial statement (echoes Prov 10:12) about love’s forbearing/forgiving quality within community	”love covers a multitude of sins”	Community-level forbearance and forgiveness, not a mechanism for personal atonement	High [NEW]. Proposed “miłość zakrywa wiele grzechów.” Flag risk: must not be read as human love/charitable acts earning or purchasing forgiveness of one’s own sins (an indulgence-adjacent, merit-theology misreading) — the referent is believers’ loving forbearance toward one another’s faults within the community, not a substitute atonement mechanism. Human theologian review recommended given proximity to merit-theology sensitivities the baseline already flags for `grace`.
χάρισμα / οἰκονόμοι…χάριτος Θεοῦ (charisma / oikonomoi…charitos theou) — vv.10–11	”gift” / “stewards of God’s grace”	Spirit-given enablement administered on behalf of the community	”gift,” “good stewards of God’s varied grace”	Reuses the Romans `spiritual_gifts` doctrine (dary duchowe) in a stewardship frame	Medium. Reuse `spiritual_gifts`/`dary duchowe` [BASELINE, Medium] and `grace`/`łaska` [BASELINE, High] exactly. New “szafarz/zarządca” [NEW] for οἰκονόμος, Medium risk — note “szafarz” is also used in Polish Catholic sacramental vocabulary (“szafarz Komunii,” minister of Communion); this is a helpful functional resonance here, not a collision, but should be flagged for awareness.
διακονεῖ (diakonei), from διακονέω — v.11	”serves”	General service, not a technical ecclesial office in this context	”serves,” “renders service”	Any believer’s Spirit-empowered service to the community	High [NEW]. Proposed “usługuje/służy.” Flag collision risk: Polish “diakon” denotes an ordained clerical office (one of the three holy orders, alongside bishop/biskup and presbyter/prezbiter). Must render the verb generically (“służyć,” “usługiwać”) rather than with any noun suggesting the ordained diaconate, since 1 Peter 4:11 addresses every believer’s gift-based service, not an ecclesial office.
πύρωσις (pyrōsis) — v.12	”fiery ordeal, burning”	Metallurgical/testing imagery, echoing 1:7’s δοκίμιον	”fiery trial,” “fiery ordeal”	Suffering as an expected, not strange, feature of Christian life	High [NEW]. Proposed “ogniowa próba.” Render consistently with the 1:7 δοκίμιον testing-vocabulary family.
κοινωνεῖτε τοῖς…παθήμασιν (koinōneite tois…pathēmasin) — v.13	”you share/participate in [Christ’s] sufferings”	κοινωνέω, cognate of κοινωνία	”you share Christ’s sufferings”	Suffering as participatory union with Christ, not merely imitation	Critical. Reuse `fellowship`/`wspólnota` [BASELINE, Low] root awareness alongside the Critical πάσχω vocabulary; note the participatory (not merely exemplary) sense here strengthens the “Christ’s Substitutionary Suffering” doctrine’s companion emphasis on shared suffering.
Χριστιανός (Christianos) — v.16	”Christian”	One of the NT’s few uses of this term itself, likely originally an outsider’s label	”Christian”	Suffering “as a Christian” specifically, not for wrongdoing, is cause for glorifying God, not shame	Low. Standard “chrześcijanin”; note historically as one of the term’s earliest NT occurrences.
κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ (v.17)	“judgment beginning from the household of God”	Eschatological judgment imagery, applied first to God’s own people	”judgment begins with the household of God”	Present suffering functions as a purifying prelude to final judgment, which begins with, not spares, believers	Medium [NEW]. Proposed “sąd, który zaczyna się od domu Bożego.”
κτίστης (ktistēs) — v.19	”Creator”	Rare NT title for God, emphasizing his role as originator and thus trustworthy sustainer	”faithful Creator”	Grounds entrustment of the soul amid suffering in God’s identity as reliable Creator	Low [NEW]. Proposed “Stwórca.”

Chapter 5

Term (Gr./translit.)	Literal meaning	Semantic range	English variants	Contextual theological meaning	Polish rendering risk
πρεσβύτερος (presbyteros) — v.1	”elder” (literally, “older one”)	Congregational leadership office, drawn from synagogue eldership	”elder”	Anchor term for “Elders and Humility.” Peter addresses local congregational leaders as a “fellow elder” (συμπρεσβύτερος), not as a superior hierarch	Critical [NEW — top-priority flag]. MUST render as “starszy,” never as “prezbiter.” This is a precise and severe false-friend risk: Polish “prezbiter” is the official liturgical-canonical term for an ordained Catholic priest (one of the three holy orders — biskup/prezbiter/diakon). Using “prezbiter” here would import the entire apparatus of sacramental ordination theology into a text describing a functional, plural, locally-accountable congregational eldership modeled on humble service, not sacerdotal hierarchy. “Starszy” is the term already used by the Polish ecumenical Bible-translation tradition (including Biblia Tysiąclecia itself) for this office and must be followed. Human theologian review mandatory.
ἐπισκοποῦντες (episkopountes) — v.2	”exercising oversight”	Verbal form of ἐπίσκοπος (see 2:25 above)	“exercising oversight,” “serving as overseers”	Describes the elders’ function (watchful, shepherding oversight), not a separate office layered above “elder”	Critical. Same lexical family as 2:25’s ἐπίσκοπος. Render as a functional verb phrase (“sprawując nadzór,” “czuwając nad”) — never as a form built on “biskup.” Human theologian review mandatory; must be handled consistently with the 2:25 entry.
ποιμάνατε τὸ ποίμνιον / ἀρχιποίμην (poimanate to poimnion / archipoimēn) — vv.2, 4	”shepherd the flock” / “the Chief Shepherd”	Pastoral metaphor; Christ as “Chief Shepherd” over the human elder-shepherds	”shepherd the flock of God”…“the chief Shepherd”	Elders are genuinely shepherds but always subordinate under-shepherds; Christ alone is Chief Shepherd	High [NEW]. Proposed “paście trzodę Boga” / “Najwyższy/Arcy-Pasterz.” Standard biblical pastoral imagery (Psalm 23, John 10), Medium-Low intrinsic risk, but flag to ensure human “pasterze” (a term colloquially applied to parish priests in Polish, “dobry pasterz parafii”) are never elevated to Christ’s unique ἀρχιποίμην status — elders remain accountable under-shepherds, a key check on clericalism relevant to the doctrine’s humility emphasis.
κατακυριεύοντες τῶν κλήρων (katakyrieuontes tōn klērōn) — v.3	”lording it over those allotted to your charge”	κατακυριεύω = to dominate, exercise domineering lordship (negative); κλῆρος = “lot, portion, allotted charge” — i.e., the congregation entrusted to an elder’s care, NOT an officeholder class	”domineering over those in your charge,” “lording it over those allotted to you”	Elders are explicitly forbidden the domineering exercise of authority; must lead by example (τύποι γινόμενοι), not compulsion	Critical [NEW — severe false-cognate trap]. Proposed “nie panując nad powierzonymi wam [duszami/owcami],” deliberately avoiding any rendering of κλῆρος with “kler.” Modern Polish “kler” (clergy, the collective noun for the priestly class) derives etymologically from exactly this Greek word — but its NT sense here is the opposite referent: not the officeholders, but the congregation entrusted to them. Rendering κλῆρος as “kler” would invert 1 Peter 5:3’s meaning entirely, turning a warning against clerical domination of the laity into a nonsensical statement about domination of “the clergy.” Must render functionally (“powierzone wam owce,” “dusze wam poruczone”). Human theologian review mandatory — flag prominently for Phase 2 automated back-translation checking, since this is exactly the kind of false-cognate error automated systems are prone to introduce.
τύποι γινόμενοι τοῦ ποιμνίου (typoi ginomenoi tou poimniou) — v.3	”becoming examples/patterns to the flock”	Same τύπος family as 2:21’s ὑπογραμμός	”being examples to the flock”	Positive alternative to domineering leadership: leadership by embodied example	Medium [NEW]. Proposed “stając się wzorem/przykładem dla trzody.”
ταπεινοφροσύνη / ταπεινός (tapeinophrosynē / tapeinos) — vv.5–6	”humility, humble-mindedness” / “humble”	Voluntary self-lowering, contrasted with ὑπερήφανος (“proud”)	“humility,” “humble”	Anchor term for “Elders and Humility.” Mutual humility (“toward one another,” ἀλλήλοις) applies to the whole community, with elders as the model, quoting Proverbs 3:34: “God opposes the proud but gives grace to the humble”	High. Proposed “pokora/uniżenie” [NEW], reusing `grace`/`łaska` [BASELINE, High] for the accompanying χάρις clause. Flag: must be distinguished from a false, self-abasing humility that could function to entrench domineering leadership (v.3’s warning) — true humility here is the antidote to clericalism, not its enabler.
κράτος (kratos) — v.11 (cf. also implicit in 4:11)	“dominion, might”	Sovereign ruling power, in a closing doxology	”dominion,” “power”	Ascribes ultimate sovereign power to God in a formal doxological close	Low [NEW]. Proposed “moc/panowanie.”
ἀμαράντινος στέφανος τῆς δόξης (amarantinos stephanos tēs doxēs) — v.4	”the unfading crown of glory”	Athletic/honorific crown imagery (victor’s wreath), applied eschatologically	”unfading crown of glory”	The elders’ promised reward from the Chief Shepherd at his appearing	Low–Medium. Proposed “niewiędnący wieniec chwały” [NEW] — reuse `ἀμάραντος`/“niewiędnący” established at 1:4 for cross-document consistency; reuse `chwała` [BASELINE, Medium] for δόξα exactly.
ταπεινώθητε ὑπὸ τὴν κραταιὰν χεῖρα τοῦ Θεοῦ / ὑψώσῃ (v.6)	“humble yourselves under the mighty hand of God…that he may exalt you”	Reversal pattern: God’s own action of exaltation follows human self-humbling	”humble yourselves…that he may exalt you”	Same humility theme applied personally/individually, with a promised divine reversal	Medium. See ταπεινοφροσύνη entry above; render consistently.
ὁ ἀντίδικος…διάβολος ὡς λέων ὠρυόμενος (v.8)	“your adversary the devil, like a roaring lion”	Standard NT devil-imagery; ἀντίδικος = legal-forensic “opposing party"	"your adversary the devil…like a roaring lion”	Calls for sober vigilance (νήψατε, γρηγορήσατε) against a real spiritual adversary amid persecution	Medium [NEW]. Proposed “przeciwnik…diabeł jak lew ryczący.” Standard vocabulary, low syncretism risk in Polish Christian tradition.
πάσης χάριτος…ὁ καλέσας (pasēs charitos…ho kalesas) — v.10	”the God of all grace, who has called you”	Combines χάρις and καλέω/κλῆσις	”the God of all grace, who has called you”	Closing benediction ties grace and calling together, framing the entire letter’s suffering-and-glory theme	Critical. Reuse `grace`/`łaska` [BASELINE, High] and `calling`/`powołanie` [BASELINE, Critical] exactly. Note: 1 Peter’s calling-language recurs with the specific, striking nuance of being “called…to suffer” (2:21) alongside being called “to his eternal glory” (5:10) — flag for theologian review, since the baseline’s caution about `powołanie` defaulting to priestly/religious-life vocation must here be balanced against a potentially helpful resonance: Polish Catholic vocational language does associate powołanie with costly, sacrificial commitment, which is not wholly foreign to 1 Peter’s own “called to suffer” theology, provided it is not narrowed to clergy/religious life alone.
Βαβυλών (Babylōn) — v.13	”Babylon”	Widely understood as a cipher for Rome (cf. Revelation 17–18)	“Babylon” (= Rome)	Historical/geographical code-name, not a doctrinal term	Low–Medium (historical-cultural note, not doctrinal risk). Render as proper name “Babilon” with an explanatory footnote identifying it as a cipher for Rome. Worth flagging as a notable historical irony for a Polish Catholic-majority audience, given Rome’s centrality to Catholic ecclesiology — a cultural/historical teaching point, not a translation risk in the doctrinal sense.
φίλημα ἀγάπης (philēma agapēs) — v.14	”a kiss of love”	Greco-Roman/early-church greeting custom	”the kiss of love,” “the kiss of charity”	Concrete, embodied expression of the ἀγάπη commanded throughout the letter	Low. Proposed “pocałunek miłości/pokoju” [NEW]. Note the functional Polish liturgical analogue is the “znak pokoju” (sign of peace); a brief cultural-practice note suffices, no doctrinal risk.

Summary Notes

Every chapter of 1 Peter contributes load-bearing vocabulary; no chapter is without new or reused theological terms requiring tracked treatment.
The single highest-stakes cluster of new risk in this curriculum, beyond anything already flagged in the baseline Romans package, is the priesthood/eldership/oversight vocabulary (ἱεράτευμα, πρεσβύτερος, ἐπίσκοπος, κλῆρος) — each intersects directly and specifically with live Polish Catholic clerical vocabulary (kapłaństwo, prezbiter, biskup, kler) in ways that create genuine false-cognate and doctrinal-collision risk distinct from anything in the Romans baseline.
The second highest-stakes cluster is the suffering vocabulary (πάσχω, πάθημα, δοκίμιον, πύρωσις) intersecting with Polish redemptive-suffering popular piety.
The 3:19–20 / 4:6 “spirits in prison” passage is flagged as requiring a specific, dedicated theological determination before Phase 2 translation begins, given its direct intersection with the Apostles’ Creed’s “descended into hell” clause recited liturgically by the target audience.

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