Semantic Analysis — 1 Peter (Full Book) — English → Spanish

Purpose and Method

This document analyzes 1 Peter in the original Koine Greek across all five chapters, treating the core passage (1:3-9) verse-by-verse and every other chapter section-by-section for load-bearing theological vocabulary. Terms already established in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json) are marked (baseline reuse) and MUST carry the identical Spanish rendering already adopted for Romans. New terms specific to 1 Peter’s doctrinal content are analyzed fresh and risk-tiered using the same Critical/High/Medium/Low framework as the baseline.

Curriculum doctrines in view: The Living Hope of the Resurrection; Suffering for Righteousness’ Sake; The Church as a Holy and Royal Priesthood; Submission to Authority and Christlike Endurance; Christ’s Substitutionary Suffering; Holiness in Conduct; Elders and Humility; Christ’s Proclamation to the Spirits (1 Peter 3:18-22).

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

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

• εὐλογητός (eulogētos) — “blessed.” Literal: worthy of praise/well-spoken-of. Semantic range: liturgical doxology opener. English variants: “blessed,” “praised.” Contextual meaning: Peter opens with a doxology, grounding the whole letter’s hope in who God is. Spanish rendering: “Bendito” — Low risk; standard doxological term shared across all Spanish Bible traditions.
• Θεὸς καὶ Πατὴρ (Theos kai Patēr) — God (Dios) and Father (Padre) — (baseline reuse), both Critical/High risk per baseline. No new risk introduced.
• Κύριος (Kyrios) — Lord — (baseline reuse: “Señor,” Critical). Applied here to Jesus Christ; carries the same exclusive-lordship weight documented in the baseline (cf. Romans 10:9).
• ἔλεος (eleos) — “mercy.” Literal: compassion shown toward the undeserving in distress. Semantic range: pity, clemency, covenant loyalty (echoes Hebrew ḥesed). English variants: “mercy,” “great mercy.” Contextual meaning: the ground of the new birth is God’s own mercy, not human merit — parallel to Romans’ grace-not-works argument. Spanish rendering: “misericordia” — Medium risk; standard term, but must be taught alongside “gracia” (baseline reuse) so that mercy is not read as a general divine kindness earned back through penance or votive devotion, a common folk-Catholic frame for “pedir misericordia.”
• ἀναγεννήσας (anagennēsas, from ἀναγεννάω) — “having caused to be born again / regenerated.” Literal: to beget again, to cause a new genesis. Semantic range: new birth, regeneration, re-creation (distinct from βαπτίζω). English variants: “born again,” “given new birth,” “regenerated.” Contextual theological meaning: this is 1 Peter’s signature soteriological metaphor (repeated in 1:23), a decisive, God-initiated act producing new spiritual life — the doctrinal seedbed for Holiness in Conduct (1:14-16) and the Church as a Holy and Royal Priesthood (2:9-10, as a “chosen people,” not self-selected). Spanish rendering: “nos hizo nacer de nuevo” / noun form “nuevo nacimiento” — High risk. “Nacer de nuevo” is a phrase with strong Protestant-evangelical branding in Latin America (often used to distinguish “born-again Christians” from nominal/cultural Catholics), which can create an unintended denominational-identity overlay. The term must be taught as the New Testament’s own category — a monergistic, God-caused new birth — not a badge of evangelical sub-culture identity. New doctrine entry required: New Birth / Regeneration.
• ἐλπίδα ζῶσαν (elpida zōsan) — “living hope.” Literal: hope that is alive/animate. Semantic range: confident expectation grounded in a living, active reality, as opposed to hope in a thing which is inert or dead. English variants: “living hope,” “a hope that is alive.” Contextual theological meaning: the letter’s central doctrinal theme — The Living Hope of the Resurrection. This hope is “living” precisely because it is grounded in the risen Christ, not in wishful sentiment. Spanish rendering: “esperanza viva” — High risk. “Esperanza” alone in everyday Spanish usage often means uncertain wishing (“espero que…”). The qualifier “viva” must be retained and explicitly taught as hope anchored in a historical, bodily resurrection, not optimism or fatalistic resignation (“ya lo que Dios quiera” — a common folk-religious posture that flattens hope into passive acceptance).
• ἀνάστασις (anastasis) — resurrection — (baseline reuse: “resurrección,” Critical). Bears the identical Caribbean/Afro-Caribbean Espiritismo and Santería flag documented in the baseline: bodily, historical, once-for-all, not a spirit’s return or reincarnation. This flag is heightened in 1 Peter, since the entire letter’s hope-doctrine depends on it (1:3, 1:21, 3:21).
• ἐκ νεκρῶν (ek nekrōn) — “from the dead.” Standard resurrection formula; no independent risk beyond the anastasis entry above.

1 Peter 1:4

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

• κληρονομία (klēronomia) — “inheritance.” Literal: a portion received by lot or by right as an heir. Semantic range: property inherited, an allotted portion, a promised possession. English variants: “inheritance,” “heritage.” Contextual meaning: believers’ certain future possession, secured entirely by God, not by testamentary merit accumulated in life. Spanish rendering: “herencia” — Medium risk. Must be taught as guaranteed and God-kept (“reservada en los cielos”), not as a reward requiring purgatorial purification or additional merit to finally claim — a live folk-Catholic assumption about the afterlife’s uncertainty (cf. baseline’s “salvación” note on the same cultural pattern).
• ἄφθαρτος (aphthartos) — “imperishable, incorruptible.” Spanish: “incorruptible” — Low risk, standard.
• ἀμίαντος (amiantos) — “undefiled, unstained.” Spanish: “inmaculada” — Medium risk: “inmaculada” in Spanish Catholic culture is heavily associated with the Immaculate Conception (Marian dogma). Recommend “incontaminada” or “sin mancha” instead, to avoid Marian-title collision when describing the believer’s inheritance.
• ἀμάραντος (amarantos) — “unfading” (literally “not withering,” source of the flower name amaranto). Spanish: “que no se marchita” / “inmarcesible” — Low risk.

1 Peter 1:5

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

• δύναμις Θεοῦ (dynamis Theou) — power of God — (baseline reuse: “poder de Dios,” Medium).
• φρουρουμένους (phrouroumenous, from φρουρέω) — “being guarded.” Literal: kept under military garrison-watch, guarded against attack. Semantic range: protective custody, not passive safekeeping. English variants: “guarded,” “kept,” “protected.” Contextual meaning: believers’ final salvation is actively defended by God’s power in the present, against real hostile pressure (the letter’s persecution setting). Spanish rendering: “protegidos” / “guardados” — Medium risk. A generic “guardados” can flatten into passive storage; teaching notes should recover the garrison/sentinel image (“como bajo guardia militar”) so the term conveys active, vigilant defense, reinforcing Suffering for Righteousness’ Sake — hope endures because God actively defends it through trial.
• πίστις (pistis) — faith — (baseline reuse: “fe,” High). The instrumental means of being guarded, not the ground of the inheritance itself (which is God’s mercy, v.3).
• σωτηρία (sōtēria) — salvation — (baseline reuse: “salvación,” Critical). Note for this passage: salvation here is explicitly a future, ready-to-be-revealed reality (“ἑτοίμην ἀποκαλυφθῆναι”) — a distinctly eschatological emphasis 1 Peter adds to the baseline’s already-Critical term; the already/not-yet tension must be preserved (cf. also 1:9 below).
• ἀποκαλύπτω (apokalyptō) — “to reveal, unveil.” Spanish: “revelar” — Low risk. Related noun ἀποκάλυψις recurs at 1:7 and 1:13 (“revelación de Jesucristo”) denoting the Second Coming; must be distinguished from the book of “Apocalipsis” as a title, to avoid readers assuming an allusion to Revelation.
• καιρὸς ἔσχατος (kairos eschatos) — “the last time/season.” Spanish: “el tiempo final” / “los últimos tiempos” — Medium risk; must be taught as the appointed climax of God’s redemptive timeline, not folk-apocalyptic date-setting speculation common in some popular Latin American prophecy movements.

1 Peter 1:6

Greek: ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον ἐστὶ λυπηθέντες ἐν ποικίλοις πειρασμοῖς

• ἀγαλλιάω (agalliaō) — “to exult, rejoice greatly.” Literal: an intensive, often physically expressive leaping-for-joy. Semantic range: stronger than ordinary χαίρω (“be glad”); triumphant, worship-laden joy. English variants: “rejoice greatly,” “exult,” “be overjoyed.” Contextual meaning: the believer’s joy is not denial of suffering but a joy that coexists with real grief — the paradox at the heart of Suffering for Righteousness’ Sake. Spanish rendering: “os regocijáis” / “os alegráis grandemente” — Medium risk; ordinary “alegría” can undersell the term’s intensity; teaching notes should distinguish this exultant, worship-oriented joy from casual happiness.
• λυπηθέντες (from λυπέω) — “having been grieved.” Spanish: “afligidos” / “entristecidos” — Low-Medium risk; must not be softened away, since the text explicitly holds joy and grief together rather than resolving the tension.
• ποικίλοις πειρασμοῖς (poikilois peirasmois) — “various trials/testings.” Literal: “many-colored,” i.e., trials of differing kinds. Semantic range: πειρασμός spans both “trial/testing” (external hardship) and “temptation” (enticement to sin) depending on context; here it is the former. English variants: “various trials,” “many kinds of trials,” “diverse testings.” Contextual theological meaning: this is the letter’s governing term for the persecution and social hostility the recipients face — the lexical anchor of Suffering for Righteousness’ Sake. Spanish rendering: “diversas pruebas” — High risk. Must NOT default to “tentaciones” (which Spanish-speaking readers will hear as enticements to sin, as in the Lord’s Prayer “no nos dejes caer en tentación”). New doctrine entry required: this term recurs at 1:6, 4:12 (πύρωσις, “fiery ordeal/trial”) and must be rendered consistently as “prueba(s),” never “tentación,” across the curriculum.

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

• δοκίμιον (dokimion) — “the tested genuineness, the proven quality.” Literal: the process/result of assaying a metal by fire. Semantic range: proof, tested character, genuineness verified through ordeal. English variants: “the genuineness/proof of your faith,” “your faith, tested.” Contextual meaning: suffering functions to verify (not create) authentic faith, more valuable than gold — a key plank of Suffering for Righteousness’ Sake. Spanish rendering: “la autenticidad probada de vuestra fe” / “la prueba de vuestra fe” — High risk; must avoid any rendering suggesting faith is manufactured or merited through suffering (a drift toward works-righteousness); suffering proves, it does not produce, saving faith.
• πῦρ (pyr) — “fire,” refining metaphor. Spanish: “fuego” — Low.
• ἔπαινος καὶ δόξα καὶ τιμή (epainos kai doxa kai timē) — “praise and glory and honor.” δόξα (doxa) — glory — (baseline reuse: “gloria,” Medium). τιμή (timē) — “honor” — Spanish: “honra/honor” — Low-Medium; contextual meaning: eschatological commendation from Christ at his return, not human social honor accumulated through religious status (a live risk in honor-shame-inflected Hispanic cultures).
• ἀποκάλυψις Ἰησοῦ Χριστοῦ (apokalypsis Iēsou Christou) — “the revealing/revelation of Jesus Christ,” i.e., the Second Coming. Spanish: “la revelación/manifestación de Jesucristo” — Medium risk; see note under v.5.

1 Peter 1:8

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

• ἀγαπάω (agapaō) — “to love.” Spanish: “amáis” — Low-Medium; standard term, but note the contextual force: love for a Christ never physically seen, foundational to the Living Hope of the Resurrection doctrine — faith and love oriented toward an unseen but historically resurrected and now-reigning Lord, not an abstraction.
• πιστεύω (pisteuō) — “to believe/trust” — related to (baseline reuse “fe” / faith family, High). Spanish: “creyendo” — must convey ongoing personal trust, not mere intellectual assent.
• χαρὰ ἀνεκλαλήτος καὶ δεδοξασμένη (chara aneklalētos kai dedoxasmenē) — “joy inexpressible and glorified/full of glory.” Literal: joy that cannot be spoken out, already glory-permeated. Semantic range: a joy exceeding ordinary language, participating even now in eschatological glory. Spanish rendering: “gozo inefable y glorioso” — Medium risk; must be taught as more than emotional intensity — it is glory-infused joy anticipating the revelation of v.7, tying present experience to future hope.

1 Peter 1:9

Greek: κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν

• κομιζόμενοι (from κομίζω) — “obtaining, receiving (as one’s due).” Spanish: “obteniendo/alcanzando” — Low-Medium; conveys receiving what is owed/promised, not achieving by one’s own effort — must not drift toward a merit-earned outcome.
• τέλος (telos) — “goal, outcome, culmination.” Literal: end-point, completion. Semantic range: purpose, result, consummation (not mere chronological ending). English variants: “outcome,” “goal,” “result,” “end.” Contextual meaning: the destined culmination toward which faith has been moving all along. Spanish rendering: “el resultado/la meta” — Medium risk; avoid “el fin” alone, which in Spanish more readily suggests termination than purposeful culmination.
• σωτηρία ψυχῶν (sōtēria psychōn) — “salvation of souls.” σωτηρία — salvation — (baseline reuse, Critical). ψυχή (psychē) — “soul.” Literal: the seat of life, the whole inner person (not a disembodied ghost-soul in the Platonic/folk-spiritist sense). Semantic range: life, self, inner person, sometimes the whole person. Spanish rendering: “alma” — Medium-High risk. In popular Latin American piety (masses for “el alma de los difuntos,” “las ánimas del purgatorio,” Espiritismo’s cult of ancestral souls), “alma” easily imports assumptions of a soul in transit through purgatorial or spiritist states after death. Here it means the whole inner person now being brought to final salvation — must be taught against that backdrop explicitly, paralleling the baseline’s Caribbean-Espiritismo flag on “resurrección.”

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

Chapter 1 (remainder: 1:1-2, 1:10-25)

• ἐκλεκτός / ἐκλογή (eklektos / eklogē) — elect / election — (baseline reuse: “elección”/“elegido,” High). 1 Peter 1:1 addresses recipients as “elegidos” (elect exiles). Reuse baseline term exactly; extend baseline’s fatalistic-”destino” caution to this letter’s frequent use.
• πάροικοι καὶ παρεπίδημοι (paroikoi kai parepidēmoi) — “sojourners/resident aliens and exiles/pilgrims.” Literal: those dwelling temporarily beside/among a people not their own, and those passing through on a journey. Semantic range: legal-social status of a resident foreigner without full civic rights; also a spiritual metaphor for the church’s temporary status in the world. English variants: “strangers,” “sojourners,” “exiles,” “pilgrims,” “resident aliens.” Contextual theological meaning: names the letter’s addressees’ social marginality and doubles as the theological identity of the whole church awaiting its true homeland — foundational for Suffering for Righteousness’ Sake and Holiness in Conduct (2:11). Spanish rendering: “extranjeros y peregrinos” — High risk. Given the scale of real migration, displacement, and xenophobia across the contemporary Spanish-speaking world, this metaphor will land with unusual force and must be taught carefully as a theological identity applied to every believer (not only to literal migrants), while not minimizing real migrants’ experience — a pastoral-sensitivity flag alongside the lexical one.
• πρόγνωσις Θεοῦ Πατρός (prognōsis Theou Patros) — “foreknowledge of God the Father.” Literal: knowing beforehand. Semantic range: predetermining foreknowledge versus mere foresight of future events — a live Reformed/Catholic-Arminian fault line analogous to the baseline’s “elección” caution. Spanish rendering: “la previsión/el previo conocimiento de Dios” — High risk; teach alongside “elección” without resolving the underlying predestination debate more decisively than the text itself does.
• ἁγιασμὸς Πνεύματος (hagiasmos Pneumatos) — sanctification of the Spirit — (baseline reuse: “santificación,” High).
• ῥαντισμὸς αἵματος Ἰησοῦ Χριστοῦ (rhantismos haimatos) — “sprinkling of the blood of Jesus Christ.” Literal: cultic sprinkling, alluding to Exodus 24’s covenant-ratifying blood and/or the sprinkling for cleansing. Spanish rendering: “rociamiento/aspersión de la sangre de Jesucristo” — Medium-High risk. “Aspersión” in Catholic liturgical vocabulary refers to holy-water sprinkling rites; use “rociamiento” and supply Old Testament covenant background (Exodus 24:8) so the phrase is read as covenant-ratification, not a liturgical purification ritual.
• λυτρόω / ἐλυτρώθητε (lytroō) — “to ransom/redeem.” Literal: to release by payment of a price (as freeing a slave or captive). Semantic range: redemption from bondage, at a cost. English variants: “redeemed,” “ransomed.” Contextual theological meaning (1:18-19): believers are redeemed “not with perishable things like silver or gold… but with the precious blood of Christ” — the letter’s central statement of Christ’s Substitutionary Suffering. Spanish rendering: “redimidos / rescatados” — Critical risk. Must be taught as a price paid to satisfy divine justice through Christ’s own blood, not a ransom paid to Satan (an ancient “ransom theory” error) nor a merely metaphorical liberation motif detached from atonement.
• αἷμα τίμιον ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ (haima timion… amnou amōmou kai aspilou) — “precious blood, as of a lamb without blemish and without spot.” ἀμνός (amnos) — “lamb,” echoing the Passover lamb and John 1:29’s “Lamb of God.” Spanish rendering: “sangre preciosa… como de cordero sin mancha y sin defecto” — High risk; requires explicit Passover/Exodus 12 and sacrificial-system background, since this typology cannot be assumed in audiences without OT catechesis (parallel to baseline’s “seed_of_david” note on needing OT background).
• προγνωσμένου πρὸ καταβολῆς κόσμου (proegnōsmenou pro katabolēs kosmou) — “foreknown before the foundation of the world.” Applied to Christ (1:20); asserts Christ’s eternal preexistence in the Father’s redemptive plan. Spanish: “ya destinado desde antes de la fundación del mundo” — High risk, doctrine: Christ’s eternal Sonship/preexistence, consonant with baseline’s “son_of_god” Critical entry — reinforces, does not compete with, that baseline term.
• φόβος (phobos) — “fear,” as in “conduct yourselves with fear” (1:17). Spanish: “temor” — Medium risk; must be taught as reverent, filial fear before a holy Father-Judge, not servile terror nor superstition (“miedo” to bad luck or curses, a live folk-religious register in parts of Latin America).
• ἀναγεννάω (anagennaō), σπορᾶς ἀφθάρτου (sporas aphthartou), λόγου Θεοῦ ζῶντος καὶ μένοντος (logou Theou zōntos kai menontos) — “born again… of imperishable seed… through the living and enduring word of God” (1:23). Reinforces the New Birth doctrine established at 1:3. Spanish: “renacidos… de simiente incorruptible… mediante la palabra de Dios que vive y permanece” — High risk, doctrine: New Birth/Regeneration + Inspiration of Scripture; must tie the new birth causally to the living, authoritative word, not to sacramental rite alone.
• φιλαδελφία (philadelphia) — “brotherly love.” Spanish: “amor fraternal” — Low-Medium risk; standard.

Chapter 2

• λογικὸν ἄδολον γάλα (logikon adolon gala) — “pure/unadulterated spiritual milk” (2:2). Spanish: “la leche espiritual no adulterada” — Medium risk; doctrine: growth in holiness/sanctification, tied causally to Scripture as in 1:23.
• χρηστός (chrēstos) — “good, kind” (2:3, “taste that the Lord is good”). Κύριος — Lord — (baseline reuse, Critical). Spanish: “bueno” — Low.
• λίθος ζῶν (lithos zōn) — “living stone.” Literal: a stone that is alive — a deliberate paradox. Semantic range: Christ as the foundation-stone of a new spiritual temple, alive because resurrected. English variants: “living stone.” Contextual meaning: anchors the temple/priesthood metaphor of 2:4-10, joining Christology to ecclesiology. Spanish rendering: “piedra viva” — High risk; must not collapse into a static building-stone metaphor — the “living” qualifier carries the resurrection doctrine forward into ecclesiology.
• ἀκρογωνιαῖος (akrogōniaios) / λίθος πρόσκομμα (lithos proskomma) — “cornerstone” / “stumbling stone.” Spanish: “piedra angular” / “piedra de tropiezo” — Medium risk; standard messianic OT allusions (Isaiah 28:16, Psalm 118:22).
• οἶκος πνευματικός (oikos pneumatikos) — “spiritual house.” Spanish: “casa espiritual” — Medium risk; connects to baseline’s caution on “iglesia” (church as gathered people, not a building) — reinforce that this “house” is the people themselves, not a physical structure.
• ἱεράτευμα ἅγιον / βασίλειον ἱεράτευμα (hierateuma hagion / basileion hierateuma) — “holy priesthood” / “royal priesthood.” Literal: a body of priests, whole and corporate, not a caste within the group. Semantic range: OT priestly mediating and offering function extended corporately to the whole believing community (echoing Exodus 19:6). English variants: “holy priesthood,” “royal priesthood.” Contextual theological meaning: the letter’s core ecclesiological doctrine — The Church as a Holy and Royal Priesthood — every believer, not a clerical subset, has priestly access and priestly vocation. Spanish rendering: “sacerdocio santo” / “real sacerdocio” — CRITICAL risk, ranking with the baseline’s “saints” and “intercesión” as one of the highest syncretism risks in this curriculum. In the Spanish-speaking Catholic-majority world, “sacerdocio/sacerdote” overwhelmingly denotes the ordained ministerial priesthood (celebrating Mass, hearing confession, administering sacraments) — an office most believers explicitly do NOT hold. 1 Peter 2:9’s “sacerdocio” is corporate and universal, applied to all “genos eklekton” (chosen race/family), not a synonym for holy orders. Every occurrence requires an explicit teaching note: “todo creyente participa del sacerdocio, no solo el clero ordenado,” modeled on the baseline’s mandatory “santos” clarifying note.
• πνευματικαὶ θυσίαι (pneumatikai thysiai) — “spiritual sacrifices.” Spanish: “sacrificios espirituales” — High risk; must be distinguished from the Catholic Eucharistic sense of the Mass as (in Catholic theology) a re-presentation of Christ’s atoning sacrifice. These are non-atoning sacrifices of praise, obedience, and life offered because Christ’s atoning sacrifice is already “once for all” (cf. 3:18 below) — not a repeatable propitiatory act.
• γένος ἐκλεκτόν, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν (genos eklekton, ethnos hagion, laos eis peripoiēsin) — “chosen race/family, holy nation, a people for God’s own possession.” Spanish: “linaje escogido, nación santa, pueblo adquirido por Dios” — High risk as a set; these OT-Israel titles (Exodus 19:5-6, Isaiah 43:20-21) are now applied to the mixed Jew-Gentile church. Note: 1 Peter never uses the Greek word ἐκκλησία (“church”) at all — its ecclesiology is carried entirely by these corporate-identity metaphors (people, house, race, nation, priesthood) rather than by the baseline’s familiar “iglesia” term. This is a structural translation note: teachers must not force-map every occurrence onto “iglesia,” but may gloss the composite sense as “el pueblo de Dios / la iglesia” (baseline reuse of “iglesia,” Medium) when synthesizing the doctrine.
• παρεπίδημοι καὶ πάροικοι (2:11) — reuse of 1:1 sojourner/exile pairing; see Chapter 1 note.
• ἀναστροφή (anastrophē) — “conduct, way of life.” Spanish: “conducta” — Low-Medium; the letter’s master term for Holiness in Conduct, recurring at 1:15, 1:18, 2:12, 3:1-2, 3:16.
• ὑποτάσσω / ὑποταγή (hypotassō / hypotagē) — “to submit, be subject to.” Literal: to arrange under, to place in ordered subordination (originally a military rank-ordering term). Semantic range: voluntary, ordered deference within a structure, not necessarily inferiority of being. English variants: “submit,” “be subject to,” “be subordinate to.” Contextual theological meaning: governs 2:13 (civil authority), 2:18 (servants/masters), 3:1 (wives), and 5:5 (younger to elders) — the letter’s master term for Submission to Authority and Christlike Endurance, explicitly modeled on Christ’s own submissive suffering (2:21-23). Spanish rendering: “someteos/someteos” (imperative), “sujeción” — CRITICAL risk, both doctrinally and pastorally. Doctrinally, must be taught as Christlike, voluntary endurance under real or unjust authority for the gospel’s sake — never as endorsement of the authority’s wrongdoing, nor as submission to sin (2:19-20 explicitly commends suffering “for what is right”). Pastorally, given prevailing patterns of machismo and documented domestic-abuse dynamics across much of the Spanish-speaking world, teaching on 3:1 (“wives, be subject to your own husbands”) carries acute real-world risk of misapplication to justify abuse; this must be flagged for mandatory theologian-reviewed teaching notes, paired with 3:7’s “coherederos de la gracia de la vida” (joint heirs of the grace of life) and Christ’s own example, never taught in isolation.
• οἰκέτης (oiketēs) — “household servant.” Spanish: “siervos” — Medium risk; historical-social note needed (Greco-Roman household slavery, not a modern institution) to avoid the text being read as a general endorsement of any current labor arrangement.
• ἀνήνεγκεν… ἐπὶ τὸ ξύλον (anēnegken… epi to xylon) — “he himself bore [our sins] … upon the tree” (2:24, echoing Isaiah 53:4-5,12). Literal: to carry/bring up, as of an offering carried up to the altar. Contextual theological meaning: explicit substitutionary bearing of sin by Christ — the letter’s clearest Christ’s Substitutionary Suffering statement. Spanish rendering: “él mismo llevó nuestros pecados en su cuerpo sobre el madero” — Critical risk; must never soften “llevó” (bore/carried, substitutionary) to “compartió” (shared) or “sufrió con nosotros” (suffered alongside us), which would collapse substitution into mere solidarity/example.
• τῷ μώλωπι αὐτοῦ ἰάθητε (tō mōlōpi autou iathēte) — “by his wound(s) you have been healed” (2:24, Isaiah 53:5). Spanish: “por su herida fuisteis sanados” — High risk. In regions with strong prosperity-gospel and Word-of-Faith influence, this verse is frequently isolated to promise guaranteed physical healing. Context (2:19-21, suffering unjustly; “sanados” paired with “muertos al pecado, vivamos a la justicia” in the same verse) shows the primary referent is healing from sin’s dominion, not a blanket physical-healing guarantee. Flag for explicit teaching-note contrast, parallel to the baseline’s caution on prosperity readings of grace.
• ποιμὴν καὶ ἐπίσκοπος τῶν ψυχῶν (poimēn kai episkopos tōn psychōn) — “shepherd and overseer/guardian of your souls” (2:25), applied to Christ. Spanish rendering: “Pastor y Obispo de vuestras almas” — Medium-High risk; “Obispo” (Bishop) is a loaded institutional-office term in both Catholic and mainline Protestant polity; must be clearly taught here as Christ’s own unique shepherding oversight of every believer, not a reference to or endorsement of any particular ecclesiastical office of bishop. An alternative gloss (“guardián de vuestras almas”) may be used in teaching contexts to avoid the institutional overlay while retaining “Obispo” in Scripture-quotation contexts per Reina-Valera precedent.

Chapter 3

• πραέως καὶ ἡσυχίου πνεύματος (praeōs kai hēsychiou pneumatos) — “a gentle and quiet spirit” (3:4). Spanish: “espíritu afable y apacible” — Medium-High risk; must be taught as an inward disposition of trust, commended to any believer (cf. Matthew 5:5’s “mansos”/gentle), not a command to silence or general female submissiveness detached from the passage’s specific marital context.
• ἀσθενέστερον σκεῦος (asthenesteron skeuos) — “weaker vessel” (3:7). Spanish: “vaso más frágil” — Medium-High risk; must be taught as a reference to comparative physical strength within the specific marriage relationship in view, explicitly balanced in the same verse by “coherederos de la gracia de la vida” (joint heirs of the grace of life) — never a statement of spiritual or ontological inferiority.
• δικαιοσύνη (dikaiosynē) — righteousness — (baseline reuse: “justicia,” Critical). Note for 1 Peter 3:14 (“if you should suffer for righteousness’ sake”): here the sense is righteous conduct/uprightness that provokes hostility, not the forensic righteousness credited by faith central to Romans 3-5. Both senses share the one Spanish word “justicia” (as in the baseline), so a High-risk teaching note is required distinguishing 1 Peter’s ethical usage from Romans’ forensic usage, so learners moving between curricula do not conflate the two doctrines under one word.
• ἁγιάσατε τὸν Χριστὸν Κύριον ἐν ταῖς καρδίαις ὑμῶν (hagiasate ton Christon Kyrion en tais kardiais hymōn) — “sanctify Christ as Lord in your hearts” (3:15). ἁγιάζω — sanctify — (baseline reuse “santificación” family, High); Κύριος — Lord — (baseline reuse, Critical). Spanish: “santificad a Cristo como Señor en vuestros corazones” — Critical by inheritance from both baseline entries; the verse fuses the letter’s holiness and lordship doctrines in one clause.
• ἀπολογία (apologia) — “a reasoned defense/answer.” Spanish: “razón / defensa” — Low-Medium risk; source of the transliterated theological term “apologética,” which may be introduced as a technical gloss in teacher-facing materials.
• ἅπαξ (hapax) — “once, once for all” (3:18, of Christ’s suffering for sins). Semantic range: a single, unrepeatable, completed act. Contextual theological meaning: the finality and sufficiency of Christ’s Substitutionary Suffering — no repetition is needed or possible. Spanish rendering: “una vez para siempre” / “de una vez por todas” — Critical risk; this finality claim stands in a live, historic tension with the Catholic doctrine of the Mass as the same sacrifice of Christ sacramentally re-presented (not repeated, in official Catholic teaching, but experienced by many lay adherents as an ongoing sacrificial event); this curriculum’s rendering must preserve 1 Peter’s own unrepeatable, completed-action force without editorializing polemically against Catholic sacramental theology — teach the text’s claim plainly and let the doctrinal contrast be handled pastorally.
• θανατωθεὶς σαρκὶ, ζωοποιηθεὶς δὲ πνεύματι (thanatōtheis sarki, zōopoiētheis de pneumati) — “put to death in the flesh, but made alive in/by the spirit” (3:18). CRITICAL risk; one of the most exegetically debated clauses in the New Testament, bearing directly on the doctrine of Christ’s death, intermediate state, and resurrection. Spanish rendering: “muerto en la carne, pero vivificado en el espíritu” — must avoid two errors: (1) implying Christ’s human spirit alone survived death while his body did not truly die (a docetic drift), and (2) implying “made alive by [the Holy] Spirit” in a way that obscures that the whole passage’s climax is bodily resurrection (v.21, reuse “resurrección,” Critical). Recommend “en el espíritu” (sphere/mode) rather than “por el Espíritu” (agent), consistent with mainstream evangelical commentary tradition, while flagging for mandatory theologian review every occurrence.
• τοῖς ἐν φυλακῇ πνεύμασιν… ἐκήρυξεν (tois en phylakē pneumasin… ekēryxen) — “he proclaimed to the spirits in prison” (3:19-20). Literal: πνεύμασιν = “spirits” (not human “souls,” ψυχαί); φυλακή = “prison/custody”; κηρύσσω = “to herald, proclaim” (announce as a herald, not necessarily “evangelize” — see εὐαγγελίζω contrast). Semantic range: widely debated referent — fallen angelic “sons of God” of Genesis 6 / disobedient antediluvian humanity now held in custody awaiting judgment. Contextual theological meaning: the doctrinal anchor of Christ’s Proclamation to the Spirits (1 Peter 3:18-22) — Christ’s proclamation of triumph/judgment following his death, prior to or coincident with his resurrection-exaltation. Spanish rendering: “proclamó a los espíritus encarcelados / que estaban en prisión” — CRITICAL risk, the single highest-collision term in this curriculum. This passage is the primary scriptural basis for the Apostles’ Creed clause “descendió a los infiernos” (he descended into hell/Hades), which in turn intersects: (a) Catholic doctrine of the limbo of the patriarchs and Christ’s descent to liberate righteous OT dead; (b) popular Latin American and especially Caribbean beliefs about spirits, the dead, and intermediary states (Espiritismo, Santería, cult of “las ánimas”/purgatorial souls, both flagged already in the baseline for “resurrección” and “holy_spirit”); (c) a mistaken “second-chance gospel” reading (Christ preaching salvation-offer to the dead after death), which would contradict this curriculum’s and the baseline’s settled doctrine of salvation received in this life by faith (cf. baseline “salvación,” Critical). Render “proclamó” (herald/announce), NOT “evangelizó/predicó las buenas nuevas” (evangelized/preached good news), to avoid implying a post-mortem evangelistic offer. Mandatory theologian review and an extensive standalone teaching note are required for every occurrence.
• κιβωτός (kibōtos) — “ark” (Noah’s ark, 3:20). Spanish: “arca” — Low; standard.
• ἀντίτυπον (antitypon) — “antitype, corresponding figure.” Spanish: “figura/antitipo” — High risk; governs the baptism clause (3:21). Christian baptism “corresponds to” the ark’s saving-through-water pattern, “not as a removal of dirt from the body but as an appeal to God for a good conscience.” This must be taught to preserve the text’s own qualifying clause against a baptismal-regeneration (ex opere operato sacramental efficacy) reading — a fault line structurally analogous to the baseline’s Critical caution on “justificación” (forensic vs. infused) — while not overstating into a purely symbolic-only reading that erases the text’s “saves” language (σῴζει). Flag for mandatory theologian review, parallel treatment to “imputed_righteousness” in the baseline.
• ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων (angelōn kai exousiōn kai dynameōn) — “angels and authorities and powers,” subjected to the risen/exalted Christ (3:22). Spanish: “ángeles, autoridades y potestades” — Medium risk; standard cosmic-victory language reinforcing Christ’s exaltation.

Chapter 4

• πέπαυται ἁμαρτίας (pepautai hamartias) — “has ceased from sin” (4:1). ἁμαρτία — sin — (baseline reuse: “pecado,” Medium). No new risk.
• εὐηγγελίσθη… νεκροῖς (euēngelisthē… nekrois) — “the gospel was preached… to the dead” (4:6). CRITICAL risk, directly linked to the 3:19-20 fault line above. Most mainstream evangelical exegesis reads “the dead” here as those now dead who heard the gospel while alive (so that they will be judged by the same standard as the living), not a post-mortem evangelistic offer. Spanish rendering: “se anunció el evangelio… a los muertos” — must be taught together with the 3:19-20 note as a single doctrinal unit; do not allow this verse to be read in isolation as license for salvation after death.
• πύρωσις (pyrōsis) — “fiery ordeal, burning.” Spanish: “prueba de fuego” — High risk; the letter’s most vivid restatement of the “diverse trials” of 1:6-7; reinforces Suffering for Righteousness’ Sake — must be rendered consistently with “pruebas,” never “tentaciones” (see Chapter 1 note).
• κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν (koinōneite tois tou Christou pathēmasin) — “you share/participate in the sufferings of Christ” (4:13). κοινωνία — fellowship — (baseline reuse: “compañerismo,” Low), but applied here to a much higher-stakes sense — participatory solidarity in Christ’s own sufferings, not merely social fellowship among believers. Spanish rendering: “sois partícipes de los padecimientos de Cristo” — High risk; flag the semantic distance from the baseline’s low-risk generic sense so the term is not under-weighted here.
• Χριστιανός (Christianos) — “Christian.” Spanish: “cristiano” — Low lexical risk, but historically significant: one of the New Testament’s earliest uses of this identity-label, here explicitly in a context of suffering for bearing the name (4:16). Doctrine: Suffering for Righteousness’ Sake as identity-marker, not mere lexical note.
• οἶκος τοῦ Θεοῦ (oikos tou Theou) — “household of God” (4:17). Spanish: “casa de Dios” — Medium risk; corporate-identity term consistent with the Chapter 2 note on 1 Peter’s ecclesiology without the word ἐκκλησία.
• χάρισμα (charisma) / οἰκονόμοι (oikonomoi) — spiritual gift / stewards — χάρισμα (baseline reuse: “dones espirituales,” Medium); οἰκονόμοι — “stewards, household managers” — Spanish: “administradores/mayordomos” — Medium risk; reinforce baseline’s caution distinguishing Spirit-given gifts for building up the church from folk-healing “dones” frameworks (curanderismo, Santería).
• φιλοξενία (philoxenia) — “hospitality.” Spanish: “hospitalidad” — Low.

Chapter 5

• πρεσβύτεροι (presbyteroi) — “elders.” Literal: “older men,” extended to a recognized office of congregational oversight. Semantic range: age-based seniority and/or formal congregational office (both senses are active in 5:1-5, since v.5 contrasts elders with “the younger”). English variants: “elders.” Contextual theological meaning: the letter’s explicit teaching on church leadership — the doctrinal anchor of Elders and Humility. Spanish rendering: “ancianos” — High/Critical risk. The transliterated cognate “presbítero” is the standard formal Spanish term for an ordained Catholic (and in some traditions, Anglican/Orthodox) priest in canon law and common usage. Rendering πρεσβύτεροι as “presbíteros” would strongly and misleadingly invoke sacramental holy-orders office. Per Reina-Valera precedent and to avoid this collision, this curriculum standardizes on “ancianos,” never “presbíteros,” for this office throughout — a rule as firm as the baseline’s “vocación” caution for “llamado.”
• ποιμάνατε τὸ ποίμνιον (poimanate to poimnion) — “shepherd the flock.” Spanish: “pastoread el rebaño” — Medium-High risk; ties elder leadership explicitly to Christ’s own shepherding (2:25) and to the “Chief Shepherd” title below — leadership as care, not institutional control.
• ἐπισκοποῦντες… μὴ αἰσχροκερδῶς ἀλλὰ ἑκουσίως (episkopountes… mē aischrokerdōs alla hekousiōs) — “exercising oversight… not for shameful/dishonest gain but willingly.” Spanish: “cuidando de ella… no por ganancia deshonesta, sino de buena voluntad” — Medium risk; standard leadership-ethics vocabulary.
• ἀρχιποίμην (archipoimēn) — “chief Shepherd” (5:4), applied to Christ. Spanish: “el Príncipe/Sumo Pastor” — Medium risk; must not be confused with a Catholic ecclesiastical title; refers exclusively to Christ’s supreme headship over all under-shepherds.
• ταπεινοφροσύνη / ἐγκομβώσασθε (tapeinophrosynē / enkombōsasthe) — “humility” / “clothe yourselves” (literally, to tie on as an apron/workman’s garment) (5:5). Literal: ἐγκομβόομαι evokes tying on a servant’s apron — a vivid, deliberate image (possibly echoing Christ’s towel in John 13). Semantic range: active, deliberate self-humbling, not passive meekness of temperament. English variants: “clothe yourselves with humility,” “put on humility.” Contextual theological meaning: the practical posture required of both elders and congregation — the doctrinal core of Elders and Humility. Spanish rendering: “revestíos de humildad” — Medium-High risk; the vivid apron-tying image is easily lost in a generic “sed humildes”; teaching notes should recover the deliberate, servant-garment picture.
• ὁ Θεὸς… ταπεινοῖς δὲ δίδωσιν χάριν (ho Theos… tapeinois de didōsin charin) — “God… gives grace to the humble” (5:5, citing Proverbs 3:34). χάρις — grace — (baseline reuse: “gracia,” High). Reinforces the baseline’s caution: grace given to the humble is still unmerited favor, not a reward earned by the achievement of humility.
• ἐπιρίψαντες τὴν μέριμναν ὑμῶν ἐπ’ αὐτόν (epiripsantes tēn merimnan hymōn ep’ auton) — “casting all your anxiety on him” (5:7). Spanish: “echando toda vuestra ansiedad sobre él” — Low-Medium; standard pastoral vocabulary.
• ἀντίδικος… διάβολος… λέων ὠρυόμενος (antidikos… diabolos… leōn ōryomenos) — “adversary… the devil… a roaring lion” (5:8). Spanish: “diablo,” “león rugiente” — Low; standard, though useful to note that this vivid predator-image should not be conflated with folk-religious protective/curse practices (amulets, cleansings) sometimes invoked against “the enemy” in syncretistic popular piety — the text’s remedy is resistance “firmes en la fe” (baseline reuse “fe,” High), not ritual protection objects.
• αἰώνιος δόξα (aiōnios doxa) — eternal glory — (baseline reuse: “gloria,” Medium). No new risk.
• ἀληθῆ χάριν τοῦ Θεοῦ (alēthē charin tou Theou) — “the true grace of God” (5:12). (baseline reuse: “gracia,” High). No new risk.
• φίλημα ἀγάπης (philēma agapēs) — “kiss of love” (5:14). Spanish: “beso de amor” / “ósculo santo” (RV tradition) — Low risk; cultural-greeting note only — clarify as a first-century kinship-greeting custom, not a prescribed liturgical practice, to avoid confusion with any particular denomination’s ritual kiss of peace.

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Summary of New Doctrine Categories Introduced Beyond the Romans Baseline

1. New Birth / Regeneration (ἀναγεννάω)
2. The Living Hope of the Resurrection (ἐλπὶς ζῶσα + ἀνάστασις)
3. Suffering for Righteousness’ Sake / Trials (πειρασμοί, δοκίμιον, πύρωσις)
4. The Church as a Holy and Royal Priesthood (ἱεράτευμα ἅγιον, βασίλειον ἱεράτευμα)
5. Submission to Authority and Christlike Endurance (ὑποτάσσω)
6. Christ’s Substitutionary Suffering (λυτρόω, ἀνήνεγκεν… ἐπὶ τὸ ξύλον, ἅπαξ)
7. Holiness in Conduct (ἀναστροφή, ἁγιασμός reuse)
8. Elders and Humility (πρεσβύτεροι, ταπεινοφροσύνη)
9. Christ’s Proclamation to the Spirits (πνεύμασιν ἐν φυλακῇ, ἀντίτυπον/baptism)

All Critical/High risk assignments above carry a specific, grounded reason tied either to a documented Spanish-speaking religious-cultural collision (Catholic sacramental/institutional vocabulary, Espiritismo/Santería, prosperity-gospel currents, machismo-inflected submission dynamics) or to a live historic doctrinal fault line already established in the baseline (forensic vs. infused categories, once-for-all vs. re-presented sacrifice).

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This document must be loaded alongside 08_core_glossary.md and the baseline translation_memory.json / bible_term_registry.json before any Phase 2 translation work begins on 1 Peter.