Semantic Analysis — 1 Peter (Koine Greek), Full Book

Method and Scope

This document analyzes 1 Peter in the original Koine Greek from 1:1 to 5:14. The core passage (1 Peter 1:3-9) receives verse-by-verse treatment of every load-bearing term. Every other chapter receives chapter-level treatment of its load-bearing theological vocabulary using the same fields: Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Destination-language (Russian) rendering and risk.

Terms already fixed in the baseline Romans translation_memory.json are reused exactly as recorded there (e.g., Бог, Господь, Иисус, вера, благодать, праведность, оправдание, спасение, святой, святые, освящение, слава, воскресение, апостол, избрание, духовные дары, мир, грех, закон, завет, пророк, пророчество, Отец, Святой Дух). Where 1 Peter introduces a term not present in the Romans package, a new risk assessment is provided here and carried into 08_core_glossary.md.

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PART A — CORE PASSAGE: 1 Peter 1:3-9 (Verse-by-Verse)

1 Peter 1:3

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

1. εὐλογητός (eulogētos)

   • Literal meaning: “well-spoken,” blessed, worthy of praise.
   • Semantic range: fixed doxological/berakah formula, used of God (never in this form of a human) in NT benedictions.
   • English variants: “Blessed be,” “Praise be to.”
   • Contextual meaning: Opens a Jewish-style berakah praising God the Father specifically for the new birth just accomplished in Christ’s resurrection — not generic praise but praise for a completed saving act.
   • Russian rendering: Благословен. Risk: Low. Standard, shared Synodal/liturgical formula; no cross-tradition ambiguity.

2. πατήρ (patēr) — Father — reuse baseline Отец. Risk: Medium (per baseline: distinguish from батюшка, address for an Orthodox priest).

3. ἔλεος (eleos)

   • Literal meaning: mercy, compassion shown to one in need/distress.
   • Semantic range: covenantal mercy (LXX ḥesed-adjacent); distinct from χάρις (unmerited favor toward the guilty) — ἔλεος emphasizes compassion toward the helpless, χάρις emphasizes favor toward the undeserving.
   • English variants: “mercy,” “great mercy,” “compassion.”
   • Contextual meaning: God’s mercy, not human merit, is the ground of the readers’ new birth (1:3) and later of their very identity as a people (2:10, “who had not received mercy but now have received mercy”).
   • Russian rendering: милость (milost’). Risk: Medium. Baseline flags милость as too weak as a substitute for благодать/grace — but here milost’ is the correct primary term for ἔλεος itself, not a substitute for grace. Must ensure teaching text keeps ἔλεος (милость) and χάρις (благодать) distinguishable as related but not identical concepts, since both appear across 1 Peter (1:3, 1:10; 2:10 vs. 1:2, 1:10, 1:13, 3:7, 4:10, 5:10, 5:12).

4. ἀναγεννήσας (anagennēsas, from ἀναγεννάω)

   • Literal meaning: “having caused to be born again/anew.”
   • Semantic range: metaphor of a new, second birth; used in NT only here and 1:23 (of 1 Peter’s key vocabulary).
   • English variants: “caused us to be born again,” “given us new birth,” “regenerated.”
   • Contextual meaning: God the Father is the agent; the resurrection of Christ is the means; the result is a decisively new existence, not an improvement of the old one. This is the doctrinal engine of “The Living Hope of the Resurrection.”
   • Russian rendering: возродил (нас) / даровал (нам) новое рождение. Risk: Critical. This directly intersects the East-West controversy over the locus of regeneration: Orthodox sacramental theology ties new birth (возрождение) closely to the mystery of baptism (crismation/chrismation, cf. 1 Peter 3:21 in the same epistle), while the verse itself grounds new birth in God’s mercy and Christ’s resurrection, and 1:23 grounds it in the living word of God. The curriculum must state explicitly that regeneration here is God’s sovereign, Word- and resurrection-anchored act, without either denying or silently collapsing the passage into an exclusively sacramental framework. This is comparable in weight to the baseline’s Critical treatment of “grace” and “sanctification.”

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

   • Literal meaning: hope that is alive, active, vital (ζῶσαν, present participle of ζάω, “to live”).
   • Semantic range: contrasts with a hope that is dead, inert, or merely wishful; ζῶσαν elsewhere in NT modifies “living water,” “living stone,” “living way” — a recurring 1 Peter/NT idiom for realities animated by resurrection life.
   • English variants: “living hope,” “hope that lives.”
   • Contextual meaning: the curriculum’s named doctrine “The Living Hope of the Resurrection” is anchored precisely here — hope is “living” because it is grounded in a Person who is alive (the risen Christ), not in wishful optimism.
   • Russian rendering: живая надежда. Risk: Medium. надежда (hope) is a new key term for this curriculum (not in the Romans baseline); risk is that “hope” in secular post-Soviet Russian usage easily flattens into generalized optimism (“надеюсь, что…” = “I hope that…” as a weak wish) rather than a confident, resurrection-anchored certainty. Must be anchored explicitly to ἀνάστασις in surrounding text, paralleling how baseline anchors спасение to Romans 10:9-10.

6. ἀνάστασις Ἰησοῦ Χριστοῦ ἐκ νεκρῶν — reuse baseline воскресение (Resurrection). Risk: Medium per baseline (over-familiarity flattening into a cultural/calendar event, i.e. Пасха). In 1 Peter this risk is heightened rather than merely inherited, since the whole epistle’s hope-theology depends on the resurrection being personally, presently appropriated, not simply commemorated.

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1 Peter 1:4

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

1. κληρονομία (klēronomia)

   • Literal meaning: inheritance, that which is received as an heir.
   • Semantic range: legal/family inheritance; in LXX, the promised land as Israel’s inheritance; in NT, the believer’s eschatological share with Christ.
   • English variants: “inheritance,” “heritage.”
   • Contextual meaning: the “living hope” of 1:3 has a specific content — an imperishable inheritance, kept safe in heaven, that is the believer’s guaranteed future possession.
   • Russian rendering: наследие / наследство. Risk: High. Relates directly to the baseline’s “adoption” entry (усыновление, High risk) — inheritance language triggers the same Soviet/post-Soviet orphanage-culture association that adoption does (charity toward the unwanted vs. full family right). Must stress full, secure, guaranteed heir-status, not provisional or charitable entitlement.

2. ἄφθαρτον, ἀμίαντον, ἀμάραντον (aphtharton, amianton, amaranton)

   • Literal meaning: imperishable/incorruptible; undefiled/unstained; unfading (of a flower/wreath that does not wither).
   • Semantic range: a rhetorical triad contrasting with corruptible, defiled, and fading earthly inheritances/possessions.
   • English variants: “imperishable, undefiled, unfading.”
   • Contextual meaning: reinforces the security and permanence of the inheritance against the epistle’s constant backdrop of present suffering, loss, and mortality.
   • Russian rendering: нетленное, неоскверненное и неувядающее (наследие). Risk: Low. Standard descriptive vocabulary; no cross-tradition collision, though ясность for a reading audience with generally low sustained OT/temple-purity background should be maintained.

3. τετηρημένην ἐν οὐρανοῖς — “kept/reserved in the heavens”

   • Russian rendering: хранимое на небесах. Risk: Low. Standard.

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1 Peter 1:5

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

1. δυνάμει Θεοῦ — reuse baseline сила Божия (power of God). Risk: Medium per baseline (must not be rendered энергия, avoiding the Palamite “divine energies” technical debate).

2. φρουρουμένους (phrouroumenous, from φρουρέω)

   • Literal meaning: guarded as by a military garrison; kept under protective watch.
   • Semantic range: martial/protective metaphor, stronger than “kept” — implies an active, vigilant, armed guard.
   • English variants: “guarded,” “protected,” “shielded.”
   • Contextual meaning: believers are not merely preserved passively but actively defended by God’s power until the inheritance is revealed — directly supports assurance amid the suffering described later in the letter.
   • Russian rendering: охраняемые. Risk: Low. Standard, vivid, no collision; may be strengthened pastorally (“надёжно охраняемые”) without doctrinal risk.

3. πίστις — reuse baseline вера (faith). Risk: High per baseline (Russian “having faith” often defaults to Orthodox institutional identity rather than personal trust). Here, faith is the means through which God’s guarding power operates — must be kept personal and Christ-directed, not read as “being kept because one is Orthodox.”

4. σωτηρίαν — reuse baseline спасение (salvation). Risk: Critical per baseline. Here salvation is explicitly future (“ready to be revealed”), which is an asset for balancing the Critical risk noted in the baseline registry: it shows salvation in 1 Peter as already-secured-but-not-yet-fully-revealed, a framing compatible with, but not requiring, either a purely forensic-declarative view or an Orthodox process view — the curriculum should state its own position explicitly rather than let the term’s futurity be read as endorsing an open-ended synergistic process.

5. καιρῷ ἐσχάτῳ — “the last time/last season” — последнее время. Risk: Low, standard eschatological vocabulary.

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1 Peter 1:6

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

1. ἀγαλλιάω (agalliaō)

   • Literal meaning: to exult, leap for joy, rejoice greatly (stronger than χαίρω, “to be glad”).
   • Semantic range: intense, often eschatologically-charged joy; LXX/NT worship vocabulary.
   • English variants: “rejoice greatly,” “exult,” “be overjoyed.”
   • Contextual meaning: this exultant joy coexists with present grief — the verse deliberately holds joy and suffering together, not sequentially but simultaneously.
   • Russian rendering: радуетесь (великой радостью) / торжествуете. Risk: Medium. Must avoid a flattened, merely emotional “you’re happy” register; needs a term with weight (радуетесь ликуя) so the paradox with λυπηθέντες is not lost.

2. λυπηθέντες (lypētheis, from λυπέω) — “having been grieved” — огорчённые / скорбя. Risk: Low.

3. ποικίλοις πειρασμοῖς (poikilois peirasmois)

   • Literal meaning: “many-colored/various trials/testings.”
   • Semantic range: πειρασμός ranges from “temptation to sin” to “trial/testing of character”; context (refined by fire, 1:7) makes clear the sense here is testing, not temptation to sin.
   • English variants: “various trials,” “diverse testings,” “manifold trials.”
   • Contextual meaning: foundational vocabulary for the curriculum’s “Suffering for Righteousness’ Sake” doctrine — trials are purposive, God-permitted, character-testing, not meaningless misfortune.
   • Russian rendering: различные испытания. Risk: High. Care is needed to keep испытание (test/trial) distinct from an Orthodox devotional register that can moralize suffering as automatically meritorious/purifying (a step toward theosis) — the text’s own logic (proving genuineness of faith, not earning merit) should be stated explicitly, mirroring the baseline’s grace-works caution.

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1 Peter 1:7

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

1. δοκίμιον (dokimion)

   • Literal meaning: the tested/proven genuineness of a thing (metallurgical term — the proven quality of metal after assaying).
   • Semantic range: “the genuine, tested character (of your faith).”
   • English variants: “genuineness,” “proven character,” “tested faith.”
   • Russian rendering: испытанность (вашей веры) / подлинность. Risk: Medium. Must not be reduced to “your faith’s strength” alone; the metallurgical proving-by-fire image (refining, not merely enduring) should be retained.

2. πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου — “more precious than gold that perishes” — драгоценнее золота, гибнущего (в огне). Risk: Low.

3. πυρός / δοκιμαζομένου — fire / being tested — огонь / испытываемое (огнём). Risk: Low.

4. ἔπαινον καὶ δόξαν καὶ τιμήν (epainon kai doxan kai timēn)

   • Literal meaning: praise and glory and honor.
   • δόξα — reuse baseline слава (glory). Risk: Medium per baseline (registerial flattening into a casual exclamation).
   • τιμή (timē) — honor — честь. Risk: Low, standard.
   • Contextual meaning: the outcome of tested faith is not human self-congratulation but praise, glory, and honor given by God at Christ’s ἀποκάλυψις.

5. ἀποκαλύψει Ἰησοῦ Χριστοῦ (apokalypsei Iēsou Christou)

   • Literal meaning: “at the unveiling/revealing of Jesus Christ.”
   • Semantic range: technical eschatological term for Christ’s second coming (parallel to παρουσία, but stressing unveiling rather than arrival).
   • English variants: “at the revelation of Jesus Christ,” “when Jesus Christ is revealed,” “at his appearing.”
   • Russian rendering: при явлении Иисуса Христа. Risk: Medium. явление is the correct Synodal-tradition term; ensure it is not confused with явление as used of Marian/saint apparitions in Orthodox popular piety (явление Богородицы) — context (Christ’s second coming) must be kept unambiguous.

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1 Peter 1:8

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

1. ἀγαπᾶτε (agapate, from ἀγαπάω)

   • Literal meaning: to love with committed, self-giving love (distinct from φιλέω’s affection or ἔρως).
   • Contextual meaning: the readers love Christ whom they have not physically seen — faith-based love, not sight-based.
   • Russian rendering: любите. Risk: Low, standard.

2. πιστεύοντες — believing — from πίστις/πιστεύω, reuse baseline vocabulary family (вера/верить). Risk: High (same as πίστις above).

3. χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ (chara aneklalētō kai dedoxasmenē)

   • Literal meaning: joy that is “unspeakable/inexpressible” and “glorified/full of glory.”
   • Semantic range: ἀνεκλάλητος is a rare NT hapax-level intensifier; δεδοξασμένη is a perfect passive participle of δοξάζω, “having been glorified” — joy already suffused with the coming glory.
   • English variants: “inexpressible and glorious joy,” “joy unspeakable and full of glory” (classic English rendering).
   • Contextual meaning: this joy is proleptic — it already tastes the future glory of 1:7 in the present, even under trial.
   • Russian rendering: радостью неизреченною и преславною. Risk: Medium. The archaic Synodal phrasing (“неизреченною… преславною”) is recognized Bible-register and should be retained for Scripture citation per the established register convention (archaic/Synodal for Scripture, modern for exposition), but expository text should gloss it plainly so secular or first-time readers do not lose the sense.

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1 Peter 1:9

Greek: κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν

1. κομιζόμενοι (komizomenoi, from κομίζω)

   • Literal meaning: obtaining, receiving as one’s own, carrying off (a reward one has come to collect).
   • English variants: “obtaining,” “receiving,” “as you obtain.”
   • Russian rendering: достигая / получая. Risk: Low.

2. τέλος τῆς πίστεως (telos tēs pisteōs)

   • Literal meaning: “the end/goal/outcome of your faith.”
   • Semantic range: τέλος can mean termination, goal, or culmination; here it is the intended outcome, not the cessation, of faith.
   • Russian rendering: цель (исход) вашей веры. Risk: Medium. Must not be read as “faith ending” (i.e., faith’s termination) — the goal/outcome sense must be unambiguous in context.

3. σωτηρίαν ψυχῶν — reuse baseline спасение + ψυχή (psychē, soul) — спасение душ. Risk: Critical (спасение, per baseline) combined with a note that ψυχή here denotes the whole person’s life/self (a Hebraic sense), not a Greek-dualist “soul” detached from the body — the curriculum should avoid implying a body-denigrating, soul-only salvation, which would sit oddly against 1 Peter’s bodily-resurrection-anchored hope (1:3).

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PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 (remaining terms: 1:1-2, 1:10-25)

Terms	Variants	Contextual meaning	Russian rendering & risk
Apostle ἀπόστολος apostolos one sent with authority	delegated messenger/authoritative envoy ”apostle”	Peter’s authority claim opening the letter	reuse baseline апостол. Risk: Medium (per baseline — closed historical office in Orthodox usage)
Elect exiles ἐκλεκτοῖς παρεπιδήμοις eklektois parepidēmois chosen sojourners	chosen ones + temporary residents/sojourners ”elect exiles,” “chosen strangers”	Identity term: believers as God’s chosen people living as temporary residents in a hostile world — foundational to the whole epistle’s self-understanding	ἐκλεκτός reuses baseline избрание/избранный family (Risk High per baseline); παρεπίδημος = пришельцы, странники. Risk: Medium. Resonates with Russian historical experience of exile/diaspora but must be read as spiritual-identity language, not literal political refugee status, and without over-politicizing given contemporary sensitivities around emigration
Diaspora διασπορά diaspora scattering, dispersion	technical term for scattered Jewish (here, spiritual-Israel) communities outside the homeland ”dispersion,” “scattered abroad”	Frames the letter’s recipients (Gentile-majority churches in Asia Minor) as the new, scattered people of God	рассеяние. Risk: Low-Medium. Standard term; care that readers do not assume an exclusively ethnic-Jewish referent
Foreknowledge πρόγνωσις prognōsis foreknowing beforehand	God’s prior knowledge/determination ”foreknowledge”	Grounds election in God’s prior sovereign knowledge, not human foresight	предведение / предузнание. Risk: High. Intersects with the baseline’s caution on election/predestination language (судьба/рок forbidden); must be taught as personal divine knowledge, not impersonal fate
Sanctification of the Spirit ἁγιασμὸς Πνεύματος hagiasmos Pneumatos Spirit’s holy-making work	the Spirit’s sanctifying activity applied at conversion ”sanctification of the Spirit,” “the Spirit’s setting-apart work”	Distinguishes the Spirit’s sanctifying agency from human effort	reuse baseline освящение (Critical, per baseline theosis-collision note)
Sprinkling of the blood ῥαντισμὸς αἵματος Ἰησοῦ Χριστοῦ rantismos haimatos Iēsou Christou sprinkling with blood	OT covenant-ratification and purification imagery (Exodus 24; Leviticus) “sprinkling of his blood,” “sprinkled with the blood”	Applies Sinai covenant-ratification imagery to Christ’s blood, marking believers as covenant members	окропление кровью (Иисуса Христа). Risk: Medium. Requires OT sacrificial-covenant background explanation (per the baseline’s general note on readers’ low sustained OT narrative literacy)
Grace χάρις charis unmerited favor	as baseline ”grace”	Opening greeting; also the letter’s repeated summary term for God’s gift in Christ (1:10, 1:13, 3:7, 4:10, 5:10, 5:12)	reuse baseline благодать (Critical)
Peace εἰρήνη eirēnē peace	as baseline ”peace”	Opening greeting	reuse baseline мир (Medium)
Prophets προφῆται prophētai God’s spokesmen	as baseline ”prophets”	OT prophets searched out the grace that would come, testifying in advance to Messiah’s sufferings and glories (1:10-12)	reuse baseline пророки (Low)
Spirit of Christ Πνεῦμα Χριστοῦ Pneuma Christou Christ’s Spirit	identifies the Spirit inspiring OT prophets as the same Spirit who is Christ’s own ”the Spirit of Christ”	High-value Christological/Trinitarian statement: the pre-incarnate Christ, by his Spirit, inspired OT prophecy	Дух Христов. Risk: Medium. Must remain clearly the Holy Spirit (Trinitarian), never read as a separate “spirit of Christ” distinct from the Святой Дух
Hope ἐλπίς elpis hope	see 1:3 above ”hope”	Recurs at 1:13, 1:21, 3:15 as a defining Christian disposition amid trial	надежда. Risk: Medium (see 1:3 analysis above)
Obedience ὑπακοή hypakoē obedience	as in baseline’s “obedience of faith" "obedience,” “children of obedience”	1:14 “as obedient children” — obedience flows from new identity, not prior merit	relates to baseline послушание вере; here rendered дети послушания / послушные дети. Risk: High, per baseline’s caution against collapsing into a separate meritorious duty or ritual observance
Holy / Holiness ἅγιος / ἁγιάζω hagios / hagiazō set apart, holy	as baseline ”holy,” “be holy”	1:15-16 direct citation of Leviticus 11:44/19:2 — the ethical mandate grounding the whole letter’s conduct-ethic	reuse baseline святой (High). Note: quoted directly from Torah, giving strong OT covenantal weight to the command
Fear (reverent) φόβος phobos fear, reverence, awe	ranges from terror to reverent awe ”fear,” “reverent fear”	1:17 — conduct yourselves with reverent fear during your time as exiles, since God judges impartially	страх (Божий) / благоговейный страх. Risk: Medium. Must be rendered as reverent awe, not servile terror, and distinguished from ordinary secular “fear”
Redeemed ἐλυτρώθητε (λυτρόω) elytrōthēte (lytroō) ransomed, redeemed at a price	ransom/redemption-price imagery (slave markets, kidnap ransom) “you were ransomed,” “you were redeemed”	1:18-19 — redeemed not with silver/gold but with Christ’s precious blood, from a futile, ancestrally-inherited way of life	искуплены. Risk: High. Parallel to baseline’s “imputed_righteousness” Critical entry: Western atonement theology often frames this as a legal ransom-price satisfying justice, while Orthodox theology frames redemption more as rescue/liberation from death and corruption (a step toward theosis); the curriculum should state its own framing explicitly rather than assume either is automatically implied
Futile way of life ματαία ἀναστροφή mataia anastrophē empty/futile conduct	ἀναστροφή = “conduct, way of life, manner of living” — a recurring 1 Peter keyword (1:15,18; 2:12; 3:1,2,16) “futile way of life,” “empty way of living”	Names the pre-conversion life (inherited from ancestors) as spiritually empty	ἀναστροφή = поведение / образ жизни (recurring term throughout book). Risk: Low-Medium, standard
Lamb without blemish or spot ἀμνὸς ἄμωμος καὶ ἄσπιλος amnos amōmos kai aspilos unblemished, spotless lamb	Passover-lamb/sacrificial-animal imagery (Exodus 12) “lamb without blemish or spot”	Christological title identifying Christ as the perfect Passover/sacrificial lamb whose blood is the redemption-price	агнец непорочный и чистый. Risk: Low. Established Synodal sacrificial-Christological vocabulary (cf. “Агнец Божий,” John 1:29); asset, not hazard
Foreknown προεγνωσμένου (προγινώσκω) proegnōsmenou (proginōskō) known beforehand	God’s prior determination of Christ’s redemptive role ”foreknown,” “destined beforehand”	1:20 — Christ’s redemptive role was determined before creation, revealed now at the end of the ages	предназначенный/предузнанный (прежде создания мира). Risk: Medium, related to the election caution above
Brotherly love φιλαδελφία / ἀγάπη ἀδελφῶν ἀνυπόκριτος philadelphia / agapē adelphōn anypokritos love of brothers, unhypocritical	familial love among believers, sincere/unfeigned ”brotherly love,” “sincere love for one another”	1:22 — purified by obedience to truth, believers are to love one another sincerely, from a pure heart	братолюбие / нелицемерная братская любовь. Risk: Low
Born again (via the living word) ἀναγεγεννημένοι … διὰ λόγου ζῶντος Θεοῦ anagegennēmenoi … dia logou zōntos Theou born again through the living word of God	see 1:3 ἀναγεννάω above, here specifying the means as God’s living, abiding word ”born again through the living and abiding word of God”	1:23 — makes explicit that the new birth of 1:3 comes through the Word, complementing (not replacing) the earlier resurrection-grounding	Same Critical risk as ἀναγεννήσας in 1:3 above; here the added specificity (word, not sacrament, as means) should be stated explicitly rather than blended silently with a sacramental-only reading
Word of the Lord (Isaiah citation) ῥῆμα Κυρίου rhēma Kyriou the word/utterance of the Lord	citing Isaiah 40:6-8 (grass withers, word endures) “the word of the Lord”	1:24-25 — contrasts the permanence of God’s word with the transience of all flesh/glory	слово Господне. Risk: Low, established OT-citation vocabulary

Chapter 2

Terms	Variants	Contextual meaning	Russian rendering & risk
Vice list (malice, deceit, hypocrisy, envy, slander) κακία, δόλος, ὑποκρίσεις, φθόνοι, καταλαλιά kakia, dolos, hypokriseis, phthonoi, katalalia malice, deceit, hypocrisies, envies, slanders	standard NT ethical vice catalogue ”malice… deceit… hypocrisy… envy… slander”	2:1 — sins to be put off as prerequisite to spiritual growth	злоба, лукавство (коварство), лицемерие, зависть, злословие. Risk: Low, standard ethical vocabulary
Pure spiritual milk λογικὸν ἄδολον γάλα logikon adolon gala rational/word-related, unadulterated milk	γάλα = infant milk (metaphor for basic teaching); λογικός relates to λόγος (word/reason) — “milk of the word" "pure spiritual milk,” “the pure milk of the word”	2:2 — new believers should crave the nourishing, unadulterated teaching of God’s word as infants crave milk	чистое словесное молоко. Risk: Medium. λογικός must be rendered so as to connect back to λόγος/Scripture (словесное = “of the word”), not merely “spiritual” in a vague sense; the Synodal “словесное” phrasing should be retained for Scripture citation
Living stone / cornerstone λίθος ζῶν / λίθος ἐκλεκτὸς ἔντιμος / ἀκρογωνιαῖος lithos zōn / lithos eklektos entimos / akrogōniaios living stone / chosen, precious stone / cornerstone	temple-building metaphor combined with “living” (resurrection-life) language; citing Isaiah 28:16, Psalm 118:22 ”living stone,” “chosen and precious stone,” “cornerstone”	2:4-8 — Christ himself is the living, chosen, precious foundation stone of a new spiritual temple, rejected by men but vindicated by God	живой камень / избранный, драгоценный камень / камень угла (краеугольный камень). Risk: High. The temple-replacement logic (believers, not a physical building, as God’s house) can collide with a building/храм-centered piety common in Russian religious culture; must be framed explicitly as Christ’s own vindicated identity and the church’s corporate identity, not a devaluation of physical worship spaces
Spiritual house οἶκος πνευματικός oikos pneumatikos spiritual house	metaphorical temple built of living stones (believers) “spiritual house,” “spiritual temple”	2:5 — believers collectively constitute God’s temple	духовный дом. Risk: High. Same храм-centered collision risk as above; should be explicitly distinguished from церковь-as-building
Holy priesthood ἱεράτευμα ἅγιον hierateuma hagion holy body-of-priests	corporate priestly identity (cf. Exodus 19:6) “holy priesthood”	2:5 — believers collectively offer spiritual sacrifices as priests	священство святое. Risk: Critical. See “royal priesthood” below — this is the doctrinal anchor for the curriculum’s named doctrine “The Church as a Holy and Royal Priesthood”
Royal priesthood βασίλειον ἱεράτευμα basileion hierateuma royal/kingly priesthood	citing Exodus 19:6 LXX; corporate royal-priestly identity of the whole covenant people ”royal priesthood,” “a kingdom of priests”	2:9 — the church corporately, not a separate ordained clerical caste, is God’s royal priesthood	царственное священство. Risk: CRITICAL. This is a live, named theological controversy: Orthodox (and Catholic) ecclesiology maintains a sharply distinguished, sacramentally-ordained priesthood (священство/духовенство) set apart from the laity (миряне), while this text (echoing Reformation “priesthood of all believers” readings) applies priestly identity to the entire believing community. Must be taught explicitly as this curriculum’s doctrinal claim, not assumed as uncontroversial, given how deeply the ordained/lay distinction is embedded in Russian religious culture. Human theologian review required for every occurrence.
Chosen race / holy nation / people for God’s possession γένος ἐκλεκτόν / ἔθνος ἅγιον / λαὸς εἰς περιποίησιν genos eklekton / ethnos hagion / laos eis peripoiēsin chosen race / holy nation / people for (God’s) own possession	citing Exodus 19:6, Isaiah 43:20-21 — corporate covenant-identity titles transferred from ethnic Israel to the (Gentile-majority) church ”chosen race,” “holy nation,” “a people for his own possession”	2:9 — completes the priestly-identity statement with full covenant-people identity language	род избранный, народ святой, люди, взятые в удел. Risk: High. Same election-vocabulary caution as избрание elsewhere; also intersects with baseline’s “unity of Jews and Gentiles” High-risk doctrine, since these titles (originally Israel’s) are here applied to a Gentile-majority church — must not be read as displacing Israel, per Romans 9-11 principles already established in the baseline package
Mercy received ἠλεημένοι (ἐλεέω) ēleēmenoi (eleeō) having received mercy	as ἔλεος above, verb form ”having received mercy,” “now have received mercy”	2:10 — closes the identity-statement: from “no people” to “God’s people,” from “no mercy” to “mercy received”	получившие милость. Risk: Medium, as ἔλεος above
Aliens and strangers πάροικοι καὶ παρεπίδημοι paroikoi kai parepidēmoi resident aliens and sojourners	legal/social status terms for non-citizens/temporary residents ”aliens and strangers,” “sojourners and exiles”	2:11 — reiterates 1:1’s exile-identity as grounds for holy conduct among unbelievers	пришельцы и странники. Risk: Medium, as 1:1 above
Day of visitation ἐπισκοπή episkopē visitation, oversight	day when God visits/inspects — either in judgment or in gracious visitation ”day of visitation”	2:12 — good conduct among unbelievers may lead them to glorify God on the day he visits	день посещения. Risk: Low-Medium, standard eschatological idiom
Submit / be subject ὑποτάσσω (ὑποτάγητε) hypotassō (hypotagēte) to place in submission under, to subordinate oneself	wide range: military rank-ordering, household order, civic/political subordination, voluntary submission ”submit,” “be subject to,” “be subordinate to”	2:13-17 (to civil authorities), 2:18 (servants to masters), 3:1 (wives to husbands), 5:5 (younger to elders) — the letter’s structuring social-ethics term, foundational to the curriculum’s “Submission to Authority and Christlike Endurance” doctrine	покоряться / повиноваться / подчиняться. Risk: High. Politically and culturally loaded: modern Russian public memory carries strong associations between “submission to authority” language and both Soviet-era compelled state loyalty and the contemporary political climate around church-state relations; per the baseline’s flag on Romans 13 (government/authority) as requiring native-speaker review for political sensitivity, this term recurs across multiple 1 Peter chapters and should be flagged consistently for every occurrence, with care to preserve the text’s “for the Lord’s sake” (2:13) voluntary, gospel-motivated framing rather than either state-glorifying or quietist readings
Servants/slaves of God δοῦλοι Θεοῦ douloi Theou slaves/bondservants of God	ownership metaphor; NT reappropriates slave status positively as belonging wholly to God ”servants of God,” “God’s slaves”	2:16 — true freedom is found in being God’s own bondservant, not in autonomy	рабы Божии. Risk: Low. Actually an asset: “раб Божий” is a long-established devotional self-designation in Russian Orthodox piety (used liturgically), so this phrase lands with unusual clarity and warmth rather than negative slavery connotations
Suffer unjustly πάσχω ἀδίκως paschō adikōs to suffer unjustly	πάσχω, “to suffer,” is 1 Peter’s central recurring verb (12+ occurrences across the letter) “suffer unjustly,” “suffer wrongfully”	2:19-20 — foundational statement for the curriculum’s “Suffering for Righteousness’ Sake” doctrine: enduring unjust suffering with a God-conscious patience is commendable	πάσχω = страдать / претерпевать; here несправедливо страдать. Risk: High. Must be distinguished from an Orthodox devotional tendency to treat all suffering as automatically redemptive/meritorious (kenotic sanctity); the text’s own qualifier — suffering unjustly, for conscience toward God — must be retained precisely, not generalized into suffering-as-such
Example/pattern ὑπογραμμός hypogrammos a copy-model for tracing, a writing-pattern for students to imitate	school-exercise metaphor: a model letter-form to be traced/copied ”example,” “pattern to follow”	2:21 — Christ’s suffering is not merely comforting but a pattern believers are to actively trace/imitate	пример / образец. Risk: Medium; ensure the tracing/imitation nuance (not mere comfort) is not lost
Bore our sins / on the tree ἀνήνεγκεν (ἀναφέρω) τὰς ἁμαρτίας … ἐπὶ τὸ ξύλον anēnegken tas hamartias … epi to xylon carried up/bore the sins … upon the tree/wood	ἀναφέρω = sacrificial “bearing up” (of an offering onto the altar); ξύλον = “tree/wood,” echoing Deuteronomy 21:23’s curse-on-the-tree language ”he himself bore our sins in his body on the tree”	2:24 — core statement of the curriculum’s “Christ’s Substitutionary Suffering” doctrine, combining sacrificial-offering and curse-bearing imagery	грехи наши Он Сам вознес на древо (телом Своим). Risk: Critical. Directly states penal/curse-bearing substitution; must be preserved without softening, per the baseline’s general rule “preserve every theological claim… do not minimize, qualify, or soften doctrinal statements”
Healed ἰάθητε (ἰάομαι) iathēte (iaomai) were healed	citing Isaiah 53:5; healing metaphor for the effect of Christ’s wounds ”you have been healed”	2:24 — the result of Christ’s substitutionary suffering, citing Isaiah’s Suffering Servant	исцелились. Risk: Medium. Some contemporary usage (esp. charismatic/health-and-wealth teaching, which has some presence in post-Soviet evangelicalism) reads this as a promise of physical healing; context (forgiveness of sin, not physical health, per Isaiah 53’s own primary sense and 1 Peter’s surrounding argument) should be made explicit
Shepherd and Overseer ποιμὴν καὶ ἐπίσκοπος poimēn kai episkopos shepherd and overseer/guardian	pastoral-care metaphor (ποιμήν) plus oversight/inspection term (ἐπίσκοπος, later technical “bishop”) “Shepherd and Overseer of your souls”	2:25 — Christ himself as the true Shepherd-Overseer to whom straying sheep (believers) have now returned	Пастырь и Блюститель душ. Risk: Medium. The Synodal tradition deliberately renders ἐπίσκοπος here as Блюститель rather than епископ, precisely to avoid importing the later technical, hierarchical “bishop” office into this christological title; this established choice should be retained and explicitly noted, since ἐπίσκοπος recurs with ecclesial-office sense in ch. 5

Chapter 3

Terms	Variants	Contextual meaning	Russian rendering & risk
Gentle and quiet spirit πραΰ καὶ ἡσύχιον πνεῦμα prau kai hēsychion pneuma gentle and quiet/still spirit	disposition vocabulary, not silence-as-suppression ”gentle and quiet spirit”	3:4 — the imperishable adornment commended to wives, contrasted with external ornamentation	кроткий и молчаливый (тихий) дух. Risk: Medium. Must not be read as endorsing passivity/voicelessness as a general virtue for women; the term describes inner disposition, not enforced silence, and should be handled with the same care as ὑποτάσσω above given contemporary gender-role sensitivities
Weaker vessel ἀσθενέστερον σκεῦος asthenesteron skeuos weaker vessel/instrument	σκεῦος = vessel, instrument, container (also used for the human body, 2 Cor 4:7); ἀσθενέστερος = “weaker,” comparative ”weaker vessel”	3:7 — husbands are to honor wives, understanding them as (physically) weaker vessels, and as co-heirs of the grace of life	сосуд слабейший (немощнейший). Risk: High. Requires careful teaching framing so this is understood as a call to husbands’ honoring protectiveness, not a statement of wives’ spiritual or moral inferiority — note the immediate qualifier “joint-heirs of the grace of life” (συγκληρονόμοι χάριτος ζωῆς) establishing full equality in Christ
Joint-heirs of the grace of life συγκληρονόμοι χάριτος ζωῆς synklēronomoi charitos zōēs fellow-heirs of grace of life	κληρονομία-family term (cf. 1:4) combined with χάρις (baseline благодать) “joint heirs of the grace of life”	3:7 — establishes full spiritual co-equality of husband and wife despite the “weaker vessel” language just used	сонаследники благодати жизни. Risk: Medium, combining the High-risk inheritance/adoption caution (1:4) with baseline’s Critical благодать caution
Suffering for righteousness’ sake πάσχειν διὰ δικαιοσύνην paschein dia dikaiosynēn to suffer on account of righteousness	δικαιοσύνη reuses baseline праведность (High) “suffer for righteousness’ sake”	3:14 — direct naming of the curriculum’s core doctrine; blessing (μακάριοι) is pronounced on those who suffer specifically for righteous conduct, not suffering in general	страдать за праведность. Risk: High, combining праведность’s baseline High risk with πάσχω’s suffering-theology caution noted at 2:19-20
Sanctify the Lord God in your hearts ἁγιάσατε Κύριον τὸν Θεόν hagiasate Kyrion ton Theon set apart/hallow the Lord God	same root (ἁγιάζω) as “holy/sanctification” elsewhere, here as a verb of interior devotion, echoing Isaiah 8:13 ”sanctify the Lord God in your hearts”	3:15 — reverencing Christ as Lord in one’s heart is the ground for fearless, ready testimony (apologia) amid hostile questioning	святите Господа Бога в сердцах ваших. Risk: High, same as baseline’s освящение/святой family risk, here applied reflexively (believers “sanctifying” God, i.e., honoring him as holy, rather than being sanctified by him) — the direction of action must be kept clear in exposition
Defense / answer ἀπολογία apologia a reasoned defense/answer	legal-defense term (root of English “apologetics”) “answer,” “defense,” “reasoned account”	3:15 — “always being ready to give a defense to anyone who asks a reason for the hope that is in you” — foundational verse for Christian witness under pressure	ответ / защита. Risk: Medium. Given legal restrictions and social caution around public religious persuasion in the contemporary Russian context (cf. baseline’s evangelism/mission notes), this verse’s call to reasoned, respectful personal answer when asked (not unsolicited public campaigning) should be rendered so as to support that distinction
Good conscience συνείδησις ἀγαθή syneidēsis agathē good conscience	inner moral self-awareness/judgment faculty ”good conscience,” “clear conscience”	3:16, 3:21 — a recurring anchor term: believers should keep a good conscience amid slander (3:16) and baptism is described as an “appeal of a good conscience toward God” (3:21)	добрая совесть. Risk: Medium. Standard term; risk is primarily in its pairing with baptism at 3:21 (see below)
Christ’s substitutionary suffering (righteous for unrighteous) ἔπαθεν … περὶ ἁμαρτιῶν, δίκαιος ὑπὲρ ἀδίκων epathen … peri hamartiōn, dikaios hyper adikōn he suffered concerning sins, the righteous [one] for/on behalf of the unrighteous	ὑπέρ = “on behalf of, in place of” — substitutionary preposition; δίκαιος reuses праведность/праведный family ”Christ also suffered once for sins, the righteous for the unrighteous”	3:18 — the letter’s fullest single statement of substitutionary atonement, opening the “Christ’s Proclamation to the Spirits” pericope	Христос… пострадал за грехи… праведный за неправедных. Risk: Critical, per the same rule as 2:24 — preserve the substitutionary claim without softening
Put to death in flesh, made alive in spirit θανατωθεὶς σαρκί, ζωοποιηθεὶς πνεύματι thanatōtheis sarki, zōopoiētheis pneumati put to death by/in flesh, made alive by/in spirit	a notoriously debated dative construction (sphere vs. agency); σάρξ/πνεῦμα contrast Christ’s human, mortal existence with his risen, Spirit-empowered existence ”he was put to death in the flesh but made alive in the spirit”	3:18 — transition verse into the “spirits in prison” pericope; widely debated whether πνεῦμα refers to the Holy Spirit, Christ’s own spirit, or his resurrected mode of existence	умерщвлён по плоти, но ожил духом. Risk: High. Genuinely ambiguous in Greek; per the baseline’s ambiguity-handling protocol, the curriculum should choose the rendering that best fits its own doctrinal exposition and record the alternative, flagging for native-speaker/theologian review given the term’s connection to the following Critical-risk “spirits in prison” material
Spirits in prison πνεύματα ἐν φυλακῇ pneumata en phylakē spirits in a prison/guardhouse	disputed referent: fallen angels (cf. Genesis 6, 2 Peter 2:4, Jude 6), or the human dead of Noah’s generation, or both ”spirits in prison”	3:19 — the object of Christ’s proclamation (ἐκήρυξεν); core text for the curriculum’s named doctrine “Christ’s Proclamation to the Spirits”	духи, находящиеся в темнице. Risk: CRITICAL. This passage is one of the biblical anchor-texts for the Orthodox liturgical doctrine of Christ’s Descent into Hades (Сошествие Христа во ад), central to Holy Saturday (Великая Субботa) worship and iconography — one of the most beloved and visually central moments of the Orthodox liturgical year. The curriculum’s own interpretive stance (whether proclamation to fallen angels, to Noah’s generation via Noah’s preaching, or a Hades-descent proclamation of victory) must be stated explicitly and taught pastorally: this is a rare case where the destination culture’s dominant tradition has a rich, positive, doctrinally central treatment of this very passage, and the curriculum should engage rather than silently bypass it. Human theologian review required for every occurrence.
Proclaimed ἐκήρυξεν (κηρύσσω) ekēryxen (kēryssō) heralded, proclaimed	official-herald proclamation verb, root of “kerygma" "proclaimed,” “preached”	3:19 — Christ’s proclamation to the spirits; the verb itself is neutral between “announced judgment” and “offered good news,” which is part of the interpretive difficulty	проповедал / возвестил. Risk: High, tied to the same interpretive ambiguity as “spirits in prison” above
Ark / Noah κιβωτός / Νῶε kibōtos / Nōe ark / Noah	OT narrative reference (Genesis 6-9) “ark,” “Noah”	3:20 — sets the proclamation within the Noah narrative as a type of salvation through water	ковчег / Ной. Risk: Low, standard OT proper nouns and vocabulary, though (per baseline’s general note) requires OT narrative background support for readers with mainly liturgical-excerpt Bible exposure
Baptism βάπτισμα baptisma baptism, immersion	ritual water-rite; here explicitly said to correspond (ἀντίτυπον) to the flood-waters and to be “an appeal of a good conscience toward God,” “not a removal of dirt from the body" "baptism,” “baptism…now saves you”	3:21 — core text for the curriculum’s named doctrine section (3:18-22); explicitly states baptism “saves,” while simultaneously qualifying that it does not do so through removal of bodily dirt but through pledge/appeal grounded in Christ’s resurrection	крещение. Risk: CRITICAL. This verse sits directly on the fault line the baseline package identifies as Russian’s central risk axis: Orthodox sacramental theology reads “baptism now saves you” in continuity with its doctrine of baptismal regeneration (crucial to Orthodox soteriology), while many Protestant/evangelical traditions read this verse’s own qualifying clause (“not as a removal of dirt from the body, but as an appeal to God for a good conscience”) as evidence that Peter is speaking of the inward reality symbolized by baptism rather than the water rite itself as efficacious. The curriculum must state its own position explicitly, using the verse’s own qualifying clause as the interpretive key, rather than letting крещение default silently into either a purely symbolic or a purely sacramentally efficacious reading. Human theologian review required for every occurrence.
Antitype / corresponds to ἀντίτυπον antitypon corresponding type, counterpart	typological-correspondence term: the reality (baptism) corresponding to an earlier OT pattern (the flood) “which corresponds to,” “as an antitype of,” “corresponding to that”	3:21 — links baptism typologically back to the flood-waters through which Noah’s family was saved	образ (сему прообразует) / соответствующее тому (Synodal: “чему и соответствует крещение”). Risk: Medium; typological reasoning requires OT narrative literacy support
Right hand of God / subjected angels, authorities, powers δεξιὰ Θεοῦ / ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων dexia Theou / hypotagentōn autō angelōn kai exousiōn kai dynameōn God’s right hand / angels and authorities and powers having been subjected to him	enthronement imagery (Psalm 110:1) plus cosmic-powers-subjection language ”at the right hand of God… angels, authorities, and powers having been made subject to him”	3:22 — closes the pericope with Christ’s exaltation and cosmic lordship, resolving the “spirits in prison” tension with an assertion of total, settled victory	по правую руку Бога… покорились Ему ангелы и власти и силы. Risk: Medium-High, tied to the Christ’s-descent doctrine above; should be read as the triumphant resolution, reinforcing (not undermining) Christ’s exclusive Lordship (baseline High-risk doctrine)

Chapter 4

Terms	Variants	Contextual meaning	Russian rendering & risk
Ceased from sin πέπαυται ἁμαρτίας pepautai hamartias has ceased from sin(s)	perfect tense — a decisive break, not partial improvement ”has ceased from sin”	4:1 — one who has suffered in the flesh (following Christ’s pattern) has broken decisively with sin’s habitual grip	перестал грешить, from грех (reuse baseline). Risk: Low-Medium, standard
Vice catalogue (sensuality, drunkenness, idolatry) ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, εἰδωλολατρίαις aselgeiais, epithymiais, oinophlygiais, kōmois, potois, eidōlolatriais sensuality, lusts, drunkenness, revelries, carousing, idolatries	standard Greco-Roman vice-list vocabulary, describing the readers’ former Gentile way of life ”sensuality, lust, drunkenness, orgies, carousing, and detestable idolatry”	4:3 — describes the pagan past decisively left behind, reinforcing the “already suffered enough of that” argument	распутство, похоти, пьянство, буйство, пирования, идолослужение. Risk: Low, standard ethical vocabulary
Gospel preached to the dead εὐηγγελίσθη καὶ νεκροῖς euēngelisthē kai nekrois good news was proclaimed also to the dead	disputed referent connected to 3:19’s proclamation ”the gospel was preached even to the dead”	4:6 — likely refers back to 3:19’s proclamation, or to believers now dead who heard the gospel while alive; genuinely debated	благовествовано было и мёртвым. Risk: High, tied to the same “spirits in prison” interpretive cluster flagged as Critical in chapter 3; should be cross-referenced and handled with the same explicit interpretive framing
Sober-minded / watchful νήφω / γρηγορέω nēphō / grēgoreō to be sober / to stay awake, watch	metaphorical sobriety and vigilance, common eschatological-ethical pairing (also at 5:8) “be sober-minded,” “be watchful”	4:7, 5:8 — readiness posture given the nearness of the end and the adversary’s activity	трезвиться / бодрствовать. Risk: Low, standard
Covers a multitude of sins καλύπτει πλῆθος ἁμαρτιῶν kalyptei plēthos hamartiōn covers a multitude of sins	citing Proverbs 10:12; love’s relational, covering effect on wrongs among believers ”love covers a multitude of sins”	4:8 — not a statement about atonement for sin before God, but about love’s forbearance covering interpersonal offenses within the community	любовь покрывает множество грехов. Risk: Medium. Must not be confused with, or allowed to compete against, Christ’s unique atoning sin-bearing already established at 2:24 and 3:18 — this is relational forbearance, not a second, human-sourced atonement
Gift / grace-gift χάρισμα charisma grace-gift	reuse baseline духовные дары family (see spiritual_gifts entry) “gift,” “spiritual gift”	4:10 — each has received a χάρισμα to steward for others, part of the letter’s manifold-grace theme	reuse baseline духовные дары (Medium, per baseline)
Manifold grace of God ποικίλης χάριτος Θεοῦ poikilēs charitos Theou the varied/many-colored grace of God	echoes 1:6’s ποικίλοις πειρασμοῖς — the same “varied” adjective now applied positively to grace rather than to trials ”the varied grace of God,” “God’s grace in its various forms”	4:10 — grace, like trials, comes in many forms, distributed through gifts for mutual service	многообразная (различная) благодать Божия. Risk: Critical (благодать per baseline), with the added literary note of the trials/grace wordplay
Fiery trial πύρωσις pyrōsis burning, fiery ordeal	metallurgical-refining metaphor, echoing 1:7’s fire-testing image ”fiery trial,” “fiery ordeal”	4:12 — the sufferings the readers face should not surprise them as something strange, but be understood as a testing fire	огненное испытание. Risk: High, same suffering-theology caution as 1:6-7 and 2:19-20 above
Sharing Christ’s sufferings κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν koinōneite tois tou Christou pathēmasin you share/have fellowship in Christ’s sufferings	κοινωνία-family term (reuse baseline общение) combined with πάθημα (suffering) “you share Christ’s sufferings,” “you participate in the sufferings of Christ”	4:13 — reframes present suffering as a privileged participation in Christ’s own sufferings, anticipating shared future glory	общники страданий Христовых / причастны страданиям Христовым. Risk: High. Resonates strongly (as an asset) with Orthodox kenotic spirituality’s high value on redemptive participation in Christ’s sufferings, but must not be allowed to imply that believers’ suffering adds atoning merit to Christ’s own unique, already-completed substitutionary suffering (2:24, 3:18); the distinction between participatory identification and atoning merit must be explicit
As a Christian ὡς Χριστιανός hōs Christianos as a Christian	one of only a few NT occurrences of this term (also Acts 11:26, 26:28) “as a Christian,” “for the name of Christ”	4:16 — suffering reproach specifically for bearing Christ’s name is honorable, not shameful	как христианин. Risk: Low, standard, though notable as a rare and significant NT occurrence undergirding Christian identity-under-suffering
Judgment begins at the house of God κρίμα ἄρχεται ἀπὸ τοῦ οἴκου τοῦ Θεοῦ krima archetai apo tou oikou tou Theou judgment begins from the house of God	citing Ezekiel 9:6-style temple-judgment imagery, applied to the church (οἶκος τοῦ Θεοῦ, reprising 2:5’s “spiritual house”) “judgment begins with the household of God”	4:17 — present suffering functions partly as purifying judgment beginning within God’s own people before falling on the disobedient world	суд начинается с дома Божия. Risk: Medium-High, tied to the “spiritual house”/церковь-as-people caution from chapter 2
Faithful Creator πιστῷ κτίστῃ pistō ktistē faithful Creator	κτίστης, “Creator,” is a rare NT title (only here) “a faithful Creator”	4:19 — sufferers should entrust their souls to God specifically as the one who both made and is faithful to them	верный Творец. Risk: Low, standard theological vocabulary; combine confidently with baseline Бог

Chapter 5

Terms	Variants	Contextual meaning	Russian rendering & risk
Elders πρεσβύτεροι presbyteroi elder ones (comparative of πρέσβυς, “old man”)	local-church leadership office; etymologically about seniority but functioning as a recognized office ”elders”	5:1 — core text for the curriculum’s “Elders and Humility” doctrine; Peter identifies himself as a “fellow elder” (συμπρεσβύτερος)	старейшины / пресвитеры. Risk: High. “Пресвитер” strongly evokes an ordained clerical rank (as in Orthodox “иерей/пресвитер,” a formal priesthood grade) rather than the plural, team-based, non-sacerdotal local-leadership model many Protestant/evangelical readers assume; “старейшины” is a viable alternative avoiding clerical-rank overtones but is less immediately recognizable as a church-office term in some registers. The curriculum should choose one term, define it explicitly against the Orthodox clerical-rank association, and use it consistently
Fellow elder συμπρεσβύτερος sympresbyteros co-elder, fellow elder	Peter’s self-designation, remarkable given his apostolic authority (1:1) “fellow elder”	5:1 — models the humility the passage commends: an apostle identifying as a peer-elder, not a superior-ranked cleric	сопастырь / собрат-пресвитер. Risk: Medium, tied to the same elders-terminology caution above
Shepherd the flock ποιμάνατε τὸ ποίμνιον poimanate to poimnion shepherd/tend the flock	pastoral-care imagery (reuse of ποιμήν family from 2:25) applied to human elders under the Chief Shepherd ”shepherd the flock of God,” “tend God’s flock”	5:2 — elders’ core mandate: caring pastoral leadership modeled on Christ’s own shepherding	паситe стадо Божие. Risk: Medium
Exercising oversight ἐπισκοποῦντες episkopountes exercising oversight, watching over	verb form of ἐπίσκοπος (cf. 2:25’s Блюститель) “exercising oversight,” “watching over them”	5:2 — the oversight function of eldership, done willingly, not by compulsion or for shameful gain	надзирая (за ними). Risk: Medium, same office-terminology caution
Not for shameful gain / not domineering μὴ αἰσχροκερδῶς / μὴ κατακυριεύοντες mē aischrokerdōs / mē katakyrieuontes not greedily for shameful profit / not lording over	negative qualifiers on eldership motive and manner ”not for shameful gain,” “not domineering over those in your charge”	5:2-3 — guards against both financial and authoritarian abuse of the eldership office	не для гнусной корысти / не властвуя (не господствуя над ними). Risk: Medium; politically resonant “властвовать/господствовать” language should be handled with the same care as ὑποτάσσω given Russian sensitivities around authority and power abuse
Examples to the flock τύποι τοῦ ποιμνίου typoi tou poimniou patterns/models for the flock	τύπος = “type, pattern, model” (cf. ὑπογραμμός at 2:21) “examples to the flock”	5:3 — elders lead by embodied example, not command alone	образцы для стада. Risk: Low
Chief Shepherd ἀρχιποίμην archipoimēn chief/head shepherd	rare NT term (only here), naming Christ as the supreme Shepherd over under-shepherds (elders) “Chief Shepherd”	5:4 — Christ’s title as the ultimate authority over local elders, who will reward faithful shepherding at his appearing	Пастыреначальник. Risk: Low. Established Synodal Christological title; asset, well recognized
Crown of glory στέφανος τῆς δόξης stephanos tēs doxēs wreath/crown of glory	victor’s-wreath imagery (athletic/military) combined with δόξα (baseline слава) “the unfading crown of glory”	5:4 — the eschatological reward for faithful eldership	венец славы. Risk: Low-Medium, standard
Humility ταπεινοφροσύνη / ταπεινόω tapeinophrosynē / tapeinoō lowliness of mind / to humble oneself	interior disposition of lowliness, opposite of pride ”humility,” “humble yourselves”	5:5-6 — core text for the curriculum’s “Elders and Humility” doctrine, extended to all relationships (“clothe yourselves with humility toward one another”) and citing Proverbs 3:34	смирение / смиритесь. Risk: Medium. Смирение is a deeply positive, richly developed virtue in Russian Orthodox spirituality (a central monastic and pastoral ideal) — largely an asset here — but care should be taken that it is presented as an active, relational posture toward others and God (as in this text) rather than collapsed into a passive fatalistic resignation, a secondary connotation смирение can carry in some folk usage
God gives grace to the humble / opposes the proud ὁ Θεὸς … ταπεινοῖς δίδωσιν χάριν / ὑπερηφάνοις ἀντιτάσσεται ho Theos … tapeinois didōsin charin / hyperēphanois antitassetai God gives grace to the humble / sets himself against the proud	citing Proverbs 3:34 (LXX); reuse baseline χάρις/благодать ”God gives grace to the humble… God opposes the proud”	5:5 — grounds the humility command in God’s own character and dealings	Бог смиренным дает благодать, а гордым противится. Risk: Critical (благодать, per baseline), citation-text should follow established Synodal phrasing
Anxiety / care μέριμνα merimna anxious care, worry	worry/burdened-concern vocabulary ”anxiety,” “cares”	5:7 — casting all anxiety on God, “because he cares for you”	забота / попечение. Risk: Low
Adversary, devil, roaring lion ἀντίδικος, διάβολος, λέων ὠρυόμενος antidikos, diabolos, leōn ōryomenos legal opponent, slanderer/accuser, roaring lion	ἀντίδικος = courtroom-opponent term; διάβολος = “slanderer, accuser”; lion-imagery for predatory threat ”your adversary the devil… like a roaring lion”	5:8 — vivid warning to sober vigilance against a real, personal spiritual enemy	противник (ваш), диавол… как рыкающий лев. Risk: Low-Medium, standard demonological vocabulary shared across Orthodox and Protestant tradition
Resist, firm in the faith ἀντίστητε στερεοὶ τῇ πίστει antistēte stereoi tē pistei resist, [being] firm/solid in the faith	reuse baseline πίστις/вера family ”resist him, firm in your faith”	5:9 — the appropriate response to the adversary is resistance grounded in steadfast faith, in solidarity with suffering believers “throughout the world”	противостойте твердые верою. Risk: High (вера, per baseline)
Brotherhood ἀδελφότης adelphotēs brotherhood	corporate-solidarity term, distinct from κοινωνία (fellowship) in stressing shared kinship-identity under suffering ”brotherhood,” “family of believers”	5:9 — the same sufferings are being experienced by “your brotherhood throughout the world,” providing solidarity	братство. Risk: Medium. Distinguish from baseline’s caution on коллектив (avoid Soviet-collective connotation for общение); братство should retain its familial, not organizational-institutional, sense
God of all grace ὁ Θεὸς πάσης χάριτος ho Theos pasēs charitos the God of all grace	reuse baseline χάρις/благодать ”the God of all grace”	5:10 — closing benediction naming God by his grace-character, grounding the promise of restoration after suffering	Бог всякой благодати. Risk: Critical (благодать, per baseline)
Called to eternal glory καλέσας εἰς τὴν αἰώνιον αὐτοῦ δόξαν kalesas eis tēn aiōnion autou doxan having called [you] to his eternal glory	reuse baseline κλητός/призванный family + δόξα/слава family ”who has called you to his eternal glory in Christ”	5:10 — reprises 1:6-7’s glory-through-suffering theme as the letter closes	призвавший (нас) к вечной Своей славе. Risk: High (призванный, per baseline) + Medium (слава, per baseline)
Restore, confirm, strengthen, establish καταρτίσει, στηρίξει, σθενώσει, θεμελιώσει katartisei, stērixei, sthenōsei, themeliōsei will restore/mend, will confirm/fix firmly, will strengthen, will found/ground	four-verb accumulation emphasizing God’s complete restorative work after suffering ”will himself restore, confirm, strengthen, and establish you”	5:10 — the promised outcome after “a little while” of suffering — full divine restoration, resolving the letter’s suffering-theme with confident assurance	Сам устроит, утвердит, укрепит, обоснует (вас). Risk: Medium, standard, though this rhetorical accumulation is a strong point for reinforcing the letter’s assurance-amid-suffering theme pastorally
True grace of God ἀληθῆ χάριν τοῦ Θεοῦ alēthē charin tou Theou the true grace of God	closing authentication statement for the letter itself (reuse χάρις/благодать) “this is the true grace of God; stand fast in it”	5:12 — Peter’s closing authentication of the letter’s teaching as genuinely reflecting God’s grace	истинная благодать Божия. Risk: Critical (благодать, per baseline)
Kiss of love φίλημα ἀγάπης philēma agapēs kiss of love	ritual greeting of affection among believers (cf. Romans’ “holy kiss,” a related idiom) “kiss of love,” “kiss of charity”	5:14 — closing greeting instruction	целование любви. Risk: Low, established Bible-register idiom; note cultural adaptation guidance may be needed for contemporary practice without altering the text’s own wording

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Coverage Summary

All five chapters of 1 Peter have been reviewed. No chapter was found to introduce zero new theological vocabulary; every chapter contributes load-bearing terms to this analysis. The Critical-risk terms discovered beyond the baseline Romans package are: new birth/regeneration (ἀναγεννάω), royal/holy priesthood (βασίλειον/ἅγιον ἱεράτευμα), Christ’s substitutionary suffering formulas (2:24, 3:18), spirits in prison / Christ’s proclamation (3:19), and baptism as saving appeal (3:21). These, together with all High and Medium risk terms identified above, are consolidated with full risk ratings in 08_core_glossary.md.