Linguistic Gap Analysis: 1 Peter (English–Urdu)
Curriculum: 1 Peter | Destination language: Urdu (Perso-Arabic/Nastaliq script)
Core passage: 1 Peter 1:3-9 (The Living Hope of the Resurrection)
Governing authority: This analysis extends, and must never contradict, the baseline Romans/Galatians translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. It supplies the linguistic reasoning behind the term choices recorded in 08_core_glossary.md and prepares the ground for Phase 2 translation-memory promotion.
Method: For each of the eight curriculum doctrines, this document (1) inventories the Urdu vocabulary actually available, (2) states precisely what each candidate term gets wrong or risks importing, (3) recommends a strategy (adopt / adopt-with-fence / compound / transliterate / paraphrase), (4) flags where Urdu has a true lexical gap (no existing word covers the concept at all) versus a crowded neighborhood (a word exists but is already occupied by a rival theological system that must be fenced off), and (5) ranks the letter’s highest-risk ambiguities for reviewer attention. Full-book coverage is confirmed in Section 6.
1. Doctrine Vocabulary Matrix
1.1 The Living Hope of the Resurrection (1:3-9, 21; 3:21)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Resurrection (Christ’s) | قیامت (qiyāmat) [Baseline] | Names the general end-times resurrection in Islamic theology, affirmed doctrine, not denied — risk is conflation, not denial | Adopt قیامت but mandatory qualifying phrase مُردوں میں سے جی اُٹھنا every occurrence (baseline rule, reused, not re-litigated) |
| Living hope | امید (umīd) alone; زندہ امید (compound) | امید alone drifts toward rajā’ — a general, outcome-undetermined hope in Allah’s mercy at judgment | Compound زندہ امید: زندہ (living/alive) ties the hope explicitly to an already-accomplished historical event (the resurrection), fencing off the undetermined-outcome sense of rajā’ |
| Regeneration / new birth | تبدیلی (change); ہدایت (guidance); توبہ (tawbah, repentance) | All three name a moral reorientation achieved by the individual (turning toward right conduct), never an ontological re-creation performed by God upon the person; Islamic theology has no category for a second, divinely wrought birth | True lexical gap. Compound/descriptive rendering از سرِ نو پیدا کیا / دوبارہ پیدا کیا (“caused to be born anew”) required; cannot be reduced to a single existing noun without collapsing into تبدیلی/توبہ’s achieved-by-self sense |
| Inheritance (kept in heaven) | میراث (mīrās̤) | میراث is the precise legal term for the Islamic law of fixed inheritance shares (Qur’an 4:11-12) — a formula-divided estate among specific relatives | Adopt میراث (no better word exists — it is also the correct Urdu Bible-tradition term) but fence with a first-occurrence note: this inheritance is undivided, identical, and unfading for every believer, not apportioned by fiqh formula |
| Foreknowledge / election | پیشگی علم (foreknowledge); انتخاب (choice) [Baseline election] | تقدیر (taqdīr) is the natural, idiomatic word a native speaker reaches for here, but it names the specific, historically contested Ash’ari/Mu’tazila doctrine of divine decree (qadar) | Adopt compound (خدا کا) پیشگی علم / خدا کا انتخاب; never substitute تقدیر, but engage the taqdir-adjacency directly in teaching notes rather than pretending the overlap does not exist (per baseline providence/election precedent) |
| Soul (object of salvation) | جان (jān); نفس (nafs); روح (rūḥ) | نفس risks importing the Sufi nafs-discipline system (self as a thing to be subdued); روح collides with روح القدس (Holy Spirit) and would make “salvation of souls” sound like a statement about the Spirit | Adopt جان; explicitly fence away from both نفس and روح at first occurrence |
1.2 Suffering for Righteousness’ Sake (1:6-7; 2:19-20; 3:14, 17; 4:1, 12-19)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Trial / testing | آزمائش (āzmā’ish); بلا (balā’); فتنہ (fitnah) | بلا’ and فتنہ are usable and genuinely shared, but فتنہ has picked up a specifically negative “sedition/civil-strife” connotation in modern journalistic Urdu that could mislead | Adopt آزمائش as primary (neutral, purposive, already established); بلا’ acceptable as a secondary literary variant, فتنہ avoided |
| Genuineness of faith | کسوٹی (touchstone) + سچائی/خالص پن | No single noun; کسوٹی alone (touchstone) is a strong literary image but needs the tested-and-proven-genuine sense spelled out | Compound: کسوٹی پر آزمائی گئی سچائی (“truth/genuineness tested on the touchstone”) — paraphrase required, no gap-filling single word exists |
| Suffering unjustly / for doing good | دکھ اٹھانا (to bear suffering) + ناحق (unjustly) / نیکی کرتے ہوئے (while doing good) | دکھ اٹھانا alone is neutral on cause; without the qualifiers it could read as generic misfortune, or worse, as suffering being inherently meritorious (a merit-accumulation reading close to sabr-under-hardship piety) | Always pair with ناحق or نیکی کرتے ہوئے; never leave bare; teaching note must state suffering is not sought or inherently virtuous, only Christlike endurance within it is commended |
| Judgment begins at God’s house / scarcely saved | عدالت (judgment); مشکل سے نجات پاتا ہے (scarcely saved) | مشکل سے (“with difficulty”) risks sounding like it contradicts the letter’s own assurance passages (1:5, 18-19) if read in isolation | Retain literal rhetorical force but require a teaching-note cross-reference to the assurance-of-salvation material so the a fortiori rhetoric is not misread as doctrinal uncertainty |
| The name “Christian” | مسیحی (masīḥī) | None — safe, standard, low-risk | Adopt as-is |
1.3 The Church as a Holy and Royal Priesthood (2:4-10)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Priesthood | کہانت (kahānat); خدمت گزاری (service) | کہانت derives from the pre-Islamic Arabic root k-h-n, historically denoting a soothsayer/diviner (kāhin) — a rejected, superstitious category in both pre-Islamic and Islamic usage; the word has since been reclaimed in Urdu Christian usage for the OT priestly office, but the soothsayer association is not fully dead in general usage | Adopt کہانت (established Urdu Christian Bible term, no real substitute exists) but anchor firmly to the Exodus 19:6/Levitical sacrificial-priestly background at first occurrence, explicitly distancing it from divination; emphasize the doctrine is corporate (all believers, “you” plural), not a new clerical elite — this corporate framing is itself the safeguard against a kāhin-adjacent misreading |
| Chosen race / holy nation | نسل (lineage/race); قوم (nation/people) | قوم is safe if kept apart from امت (ummah); نسل risks an ethnic-biological reading where Peter’s point is transferred, not biological, election | Adopt منتخب نسل / مقدس قوم; teaching note must clarify نسل here names a spiritual, cross-ethnic family, not a bloodline |
| Living stone / spiritual house | زندہ پتھر / روحانی گھر | None significant; both are transparent compound images | Adopt as compounds; preserve the زندہ (living) motif visibly linking 1:3, 1:23, and 2:4-5 across the letter |
1.4 Submission to Authority and Christlike Endurance (2:13-3:7; 5:5)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Submission | تابع ہونا (to be subordinate); اطاعت کرنا (to obey); فرمانبرداری [Baseline, obedience_of_faith] | اسلام itself literally means “submission,” creating the strongest conceptual (not lexical) proximity risk in this doctrine — a careless framing could sound like a summons to convert to or affirm Islam’s own founding concept, even though اطاعت/تابع ہونا share no Arabic root (ط-و-ع / ت-ب-ع vs. س-ل-م) with اسلام | Adopt تابع ہونا / اطاعت کرنا; the risk here is not lexical substitution (no forbidden word is being reached for) but framing — every occurrence needs explicit pastoral qualification: voluntary, Christ-honoring, never blanket political-religious endorsement, never fatalistic passivity toward injustice |
| Gentle and quiet spirit | حلیم اور خاموش روح | حلیم (al-Ḥalīm, “the Gentle/Forbearing”) is a divine attribute-name in Islamic theology; applying it to a human disposition is not wrong (Urdu already does this idiomatically) but should not be mistaken for an ascription of divinity | Adopt حلیم; low risk since human-virtue usage is already idiomatically settled, note only for completeness |
1.5 Christ’s Substitutionary Suffering (1:2, 11, 18-19; 2:21-25; 3:18; 4:1)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Crucifixion / cross (“tree”) | صلیب / مصلوب [Baseline]; شجر/درخت (tree, literal) | A literal rendering of ξύλον as “tree” (درخت) would obscure the deliberate cross-reference to Deuteronomy 21:23/Acts 5:30 and soften the crucifixion claim into vague wood-imagery | Render ξύλον as صلیب consistently (per baseline convention), not a literal tree-word; mandatory theologian review every occurrence, direct Qur’an 4:157 collision |
| Substitutionary “in place of” | کے لیے (for/on behalf of) vs. کے بدلے (in place of/in exchange for) | کے لیے is ambiguous between benefit (“for their good”) and substitution (“instead of them”); Urdu speakers often default to the weaker benefit-only reading | Require کے بدلے wherever the Greek ὑπέρ carries substitutionary force (3:18; 2:24), not the softer کے لیے, or the doctrine’s exchange-of-status logic is lost |
| Sacrificial lamb | برّہ (lamb) + بے عیب/بے داغ (without blemish/spot) | Genuine positive bridge to qurbani/Eid al-Adha sacrificial practice — a resource, not merely a risk — but if left unqualified, readers may assimilate Christ’s death to a repeatable, ongoing ritual-sacrifice category rather than a once-for-all, final atonement | Adopt compound بے عیب اور بے داغ برّہ; mandatory qualifying note: once-for-all, unrepeatable, substitutionary — not a recurring ritual offering |
| ”Once for all” (ἅπαξ) | ایک ہی بار (one single time) | No native single word carries ἅπαξ’s full theological weight of finality, only “one time” numerically; risk of quiet dilution toward “on one occasion (among others)“ | Retain ایک ہی بار but require it to appear adjacent to, never separated from, the sentence’s full clause so the finality is structurally unmistakable, not merely implied |
| Christ’s pre-incarnate Spirit | مسیح کی روح | Compounds two already-Critical baseline doctrines (deity of Christ; Holy Spirit’s identity); no additional lexical option reduces this — the risk is doctrinal, not verbal | Adopt as compound; attach the same eternal-not-begotten annotation required for Sonship language |
1.6 Holiness in Conduct (1:14-16, 22; 2:1-2, 11-12; 3:1-6, 8-11; 4:1-11)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Holy / holiness | پاک [Baseline]; طاہر (rejected) | طاہر (as baseline already documents) leans toward ritual/ablution purity (wudu/ghusl tahara) | Reuse پاک exactly per baseline; no new decision needed, confirmed for 1 Peter’s heavy holiness emphasis (1:15-16 citing Leviticus) |
| Conduct / way of life | چال چلن (chāl chalan) | None significant — already a settled, idiomatic Urdu Bible term for whole-of-life comportment | Adopt as-is; only risk is under-translation into isolated ritual acts, guarded by teaching notes, not by word choice |
| Living word of God | خدا کا زندہ کلام | کلام (kalām) is the term of art in classical Islamic theology for the uncreated speech of Allah (the kalām-Allāh debate between Ash’ari and Mu’tazila schools) — a live, historically contested doctrine in its own right | Adopt کلام (no viable substitute — پیغام/بیان are too weak for “word of God” register) but fence explicitly at first occurrence: this names the gospel proclamation about Christ, not a claim about an eternal, uncreated book |
| Brotherly love | برادرانہ محبت | برادری/امت-adjacent readings could import Islamic ummah-brotherhood connotations if left unqualified | Adopt برادرانہ محبت; keep distinct from امت per baseline church/fellowship convention |
1.7 Elders and Humility (5:1-6)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Elder | بزرگ (buzurg); عالم/مولوی/مفتی/پیر (rejected) | عالم, مولوی, مفتی name specific juridical-scholarly Islamic religious authority; پیر/شیخ names a Sufi venerated-elite, often hereditary or shrine-linked spiritual authority — both import an authority-model this passage explicitly excludes (5:3) | Adopt بزرگ (respectful elder/senior, not a clerical title); mandatory teaching note distinguishing it from all four rejected clerical/Sufi categories, since the passage’s own point (plural, shared, non-domineering, non-mercenary oversight) is structurally opposed to those models |
| Humility | تواضع / فروتنی | Both are genuine, safe, shared Islamic ethical virtue-terms (tawāzu’) | Adopt either; anchor explicitly to Christ’s own self-humbling pattern (implicit throughout the letter) rather than presenting humility as a free-standing achieved virtue |
| Shepherd / overseer | چرواہا / نگران | نگہبان (Galatians’ paidagogos-term) must NOT be reused here — it would wrongly imply a temporary, expiring, custodial office, exactly the opposite of Christ’s/elders’ ongoing shepherding | Adopt چرواہا / نگران; explicitly avoid نگہبان as a forbidden substitution for this specific doctrine |
1.8 Christ’s Proclamation to the Spirits (3:18-22)
| Concept | Available Urdu term(s) | Weakness | Recommended strategy |
|---|
| Spirits in prison | روحیں (spirits, plural) | Must be sharply distinguished from روح القدس (singular, Holy Spirit); a careless plural/singular slip could suggest the Holy Spirit is somehow “in prison” | Render روحوں کے پاس جا کر منادی کی; disambiguating gloss mandatory at first occurrence |
| Baptism (as antitype) | بپتسمہ (bapتسمہ, transliterated); وضو/غسل (rejected) | وضو and غسل are Islamic ritual-ablution terms (removal of physical/ritual impurity before prayer) — precisely the category 3:21 itself explicitly denies (“not as a removal of dirt from the body…”) | Adopt transliterated بپتسمہ (already established, no substitute needed); the text’s own self-correcting clause is the fence, but it must be translated with full force, not softened |
| Cosmic subjection (angels, authorities, powers) | تابع ہو گئے (subjected) | None significant; ties directly to baseline’s already-Critical Lordship-of-Christ doctrine | Adopt as-is; treat with the same non-softening rule as Lordship material generally |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 True Gaps (no existing Urdu word names the concept at all)
These require compound/descriptive rendering rather than a single lexical substitute, because Urdu (and the religious systems that have shaped its theological vocabulary) simply has no prior category for the concept:
- Regeneration / ontological new birth (1:3, 1:23) — nearest neighbors (تبدیلی, ہدایت, توبہ) all name achieved moral reorientation, not a divine re-creative act performed upon a passive recipient. Resolved by compound از سرِ نو پیدا کیا / دوبارہ پیدا کیا.
- Genuineness of tested faith as a substantive noun (δοκίμιον, 1:7) — no single Urdu noun names “provenness” as a quality; resolved by the کسوٹی-image paraphrase.
- Substitutionary “in place of” as a grammatical default — Urdu’s ordinary benefactive preposition (کے لیے) does not automatically carry exchange-of-place force; this is a syntactic gap requiring the deliberate choice of کے بدلے, not a vocabulary gap, but functions identically for translation-decision purposes.
- A single word for “living hope” — امید alone is the wrong semantic field (outcome-undetermined petition/expectation); resolved by the زندہ + امید compound, which is itself a small but real act of Christian-register neology already present in the established Urdu Bible tradition.
2.2 Crowded Semantic Neighborhoods (a word exists, but a rival system already occupies it and must be fenced)
| Urdu term | Occupying system | Fence required |
|---|
| میراث | Islamic law of fixed inheritance shares (Qur’an 4:11-12) | Note that this inheritance is whole, undivided, identical for all believers — not apportioned by fiqh formula |
| کہانت | Pre-Islamic soothsayer/diviner (kāhin) association | Anchor to Exodus 19:6 sacrificial-priestly background; stress corporate, non-elite scope |
| کلام | Classical Islamic uncreated-speech-of-Allah doctrine (kalām-Allāh) | Clarify this names the gospel proclamation about Christ, not a claim about an eternal book |
| تقدیر (avoided, not used) | Ash’ari/Mu’tazila divine-decree (qadar) debate | Never substituted for foreknowledge/election; engaged directly only in providence-adjacent teaching notes, per baseline precedent |
| رحمت | Islamic mercy-within-mizan (deeds-weighed-at-judgment) framework | Teach as sole, sufficient cause of regeneration apart from deeds, distinct from mizan-conditioned mercy |
| بپتسمہ / وضو-غسل zone | Islamic ritual ablution (wudu/ghusl) | 3:21’s own text is the fence — translate its self-correcting clause with full force |
| آخری زمانہ vs. آخرت | Islamic Hereafter/judgment-realm doctrine (ākhirah) | Never use آخرت for καιρὸς ἔσχατος; the Greek names a time period, not a distinct afterlife-realm |
| اطاعت / تابع ہونا (conceptual, not lexical) | اسلام’s root meaning (“submission”) | No forbidden word is at stake, but framing must avoid sounding like a summons to Islam’s own founding concept |
| شیطان vs. ابلیس | Qur’anic Iblis angelic/jinn-nature debate (Qur’an 7:11-12, 18:50) | Prefer شیطان; avoid ابلیس, which would import an irrelevant nature-of-Iblis debate into a simple vigilance exhortation |
| بزرگ vs. عالم/مولوی/مفتی/پیر | Islamic juridical-clerical and Sufi venerated-elite authority structures | 5:2-3’s own text (no compulsion, no shameful gain, no domineering) is the built-in fence; teaching notes should highlight it explicitly |
| نسل (“chosen race”) | Ethnic/bloodline reading | Clarify spiritual, cross-ethnic family, not biological descent |
| حلیم | Divine attribute-name (al-Ḥalīm) | Low risk; note only that 3:4 applies it to a human disposition, not a divine ascription |
3. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|
| بپتسمہ (baptism) | Transliterate | Already established in Urdu Christian usage; no native word avoids the wudu/ghusl collision better than a transliteration paired with the text’s own corrective clause |
| قیامت (resurrection) | Adopt existing word + mandatory qualifier phrase (not transliteration) | Baseline convention; a transliterated Greek/Latin loan (e.g., a coined “anastasis” borrowing) would be unintelligible to the target readership, whereas قیامت is already maximally intelligible — the risk is conflation, managed by the qualifier, not solved by avoiding the word |
| مسیح, یسوع, خداوند, خدا, روح القدس | Reuse baseline established forms exactly | No new decision required; these are foundational and load-bearing across every doctrine in this letter |
| ابّا (Abba, if reused in future cross-references to Romans 8) | Transliterate | Baseline precedent: Aramaic intimacy term retained untranslated |
| کہانت, کلام, میراث | Adopt existing Urdu word, not transliteration, not neologism | These are theologically “occupied” words, but the occupying association is manageable with a fencing note; a coined replacement word would be unintelligible and would forfeit the genuine partial overlap (priestly office, word-of-God register, inheritance-as-legacy) that makes the existing word usable in the first place |
| از سرِ نو پیدا کیا / دوبارہ پیدا کیا (regeneration) | Paraphrase (compound descriptive phrase) | True lexical gap (Section 2.1); no single word, transliterated or native, adequately carries “caused by God to be born again” |
| زندہ امید (living hope) | Paraphrase (compound of two existing words) | Neither امید alone nor a transliteration solves the outcome-undetermined-hope problem; compounding with زندہ anchors the hope to an accomplished event |
| کسوٹی پر آزمائی گئی سچائی (genuineness of faith) | Paraphrase | No single noun exists (Section 2.1) |
| اعلیٰ چرواہا (Chief Shepherd) | Compound of existing words, not transliteration | Christological title built transparently from the already-established چرواہا; no gain from transliterating a Greek compound (archipoimēn) unfamiliar to any reader |
| بابل (Babylon) | Adopt existing proper-name form + footnote | Established Bible-tradition proper name; the interpretive work (symbolic Rome vs. literal Babylon) belongs in a footnote, not in the word choice itself |
General principle applied throughout: transliteration is reserved for (a) proper names and titles already fixed in the established Urdu Christian Bible tradition (یسوع, مسیح, بپتسمہ, ابّا), and (b) cases where every available native word would import a worse collision than an unfamiliar loanword would create confusion. Everywhere else — including every true gap identified in Section 2.1 — the strategy is compounding/paraphrase from existing Urdu vocabulary, never coining an unfamiliar neologism, per the governing 12_ai_translation_requirements.md instruction to prefer established vocabulary over new coinages.
4. Ranked List of This Letter’s Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × collision directness × frequency in the letter):
- 1 Peter 3:18, “put to death in flesh, made alive in spirit” / “righteous for the unrighteous” / “suffered once” — a single verse compounding three Critical risks (crucifixion-denial, substitutionary exchange, resurrection) in one clause. Highest-density risk passage in the letter. The کے بدلے vs. کے لیے preposition choice alone can silently disable the substitutionary logic.
- 1 Peter 2:24, “bore our sins in his body on the tree” — densest single substitutionary statement; ξύλον-as-صلیب rendering decision and بدلے/لیے distinction both load-bearing here as well.
- 1 Peter 1:19, the sacrificial lamb — genuine qurbani bridge point that becomes a liability if the once-for-all qualifier is dropped; risk of readers assimilating Christ’s death to a repeatable ritual-sacrifice framework already culturally present and positively regarded.
- 1 Peter 1:3/1:23, regeneration — true lexical gap; if translators default to the available word (توبہ/تبدیلی) under deadline pressure rather than the correct compound, the letter’s foundational doctrine (a divine act done to the believer, not a moral turn by the believer) silently collapses into standard Islamic repentance theology.
- 1 Peter 3:19-21, spirits in prison / baptism — compounds an unusually open interpretive question (even within Christian orthodoxy) with the letter’s single most sensitive real-world social marker (baptism as visible apostasy signal); requires both theological-openness handling and pastoral/safety handling simultaneously.
- 1 Peter 2:9, chosen race / holy nation / royal priesthood — three compounded corporate-identity terms (نسل, قوم, کہانت) each individually crowded (ethnic reading, ummah-adjacency, kāhin-association); cumulative risk exceeds any single term’s risk.
- 1 Peter 1:4, inheritance (میراث) — a term that is correct but sits directly on top of a live, frequently-invoked Islamic legal doctrine (fixed inheritance shares); readers with any exposure to inheritance disputes (common in family life) may reflexively import the fiqh-formula framework.
- 1 Peter 4:17-18, judgment begins at God’s house / scarcely saved — rhetorical a fortiori argument that, read without its cross-reference to 1:5/1:18-19, risks sounding like a retraction of the letter’s own assurance-of-salvation claims.
- 1 Peter 5:1-3, elder (بزرگ) and its negative qualifications — risk is not mistranslation of the word itself but failure to make the passage’s own anti-clerical, anti-Sufi-elite safeguards explicit in teaching material, allowing a default imam/pir mental model to fill the vacuum.
- 1 Peter 2:13-3:7, submission (تابع ہونا/اطاعت) — conceptual (not lexical) proximity to اسلام’s root meaning; risk is entirely in framing and pastoral application, not in word choice, making it easy to under-flag during automated review passes that check only for forbidden substitutions.
- 1 Peter 1:11, “Spirit of Christ” — compounds two already-Critical baseline doctrines in a single short phrase easy to pass over quickly in a fast-moving Old-Testament-background passage.
- 1 Peter 1:23-25, “living word of God” (خدا کا زندہ کلام) — کلام’s kalām-Allāh association is subtle and easy for a non-specialist reviewer to miss entirely, unlike the more visibly “loaded” terms above.
5. Interaction with Baseline Terms
No term recommendation in this analysis contradicts the baseline. Where 1 Peter reuses baseline Critical/High terms (خدا, خداوند, یسوع, روح القدس, راستبازی, نجات, قیامت, صلیب/مصلوب, جسم, پاک, فضل, ایمان, رفاقت, وارث, بت پرستی, نبی, خدا کی قدرت), this document confirms the baseline rendering applies unchanged and identifies only the new contextual risk this letter introduces (e.g., نجات’s unusually high frequency in 1:5-4:18; جسم’s added second sense of Christ’s own human nature “put to death” at 3:18/4:1, distinct from its sinful-desire sense at 2:11/4:2, both of which must remain visible under the single baseline term).
6. Full-Book Chapter Coverage Confirmation
| Chapter | Coverage status | Notes |
|---|
| 1 Peter 1 | Reviewed, extensive new-term contribution | Source of the core passage (1:3-9) and the letter’s highest-density doctrinal vocabulary: election/foreknowledge, regeneration, living hope, inheritance, mercy, last time, trial, genuineness of faith, revelation/appearing, soul, elect exiles/dispersion, sprinkling of blood, Spirit of Christ, sufferings/glories of Christ, redemption, lamb without blemish, living word of God, holiness (1:14-16) |
| 1 Peter 2 | Reviewed, extensive new-term contribution | Living stone, spiritual house, holy/royal priesthood, chosen race/holy nation, conduct among Gentiles, submission to authority (civil and household), suffering unjustly, Christ’s example, substitutionary bearing of sin on the tree, healing by his wounds, shepherd/overseer |
| 1 Peter 3 | Reviewed, extensive new-term contribution — highest doctrinal density in the letter | Submission in marriage, gentle and quiet spirit, humility, reasoned defense (apologia), good conscience, righteousness suffering (3:14), Christ suffered once for sins, righteous for unrighteous, put to death in flesh/made alive in spirit, proclamation to the spirits, baptism as antitype, cosmic subjection at God’s right hand |
| 1 Peter 4 | Reviewed, moderate new-term contribution | Will of God, former Gentile vices including idolatry, sharing/fellowship in Christ’s sufferings (4:13, High-risk sense of κοινωνία), the name “Christian,” judgment begins at God’s house, entrusting the soul to the Creator amid suffering |
| 1 Peter 5 | Reviewed, moderate new-term contribution | Elder, humility (5:5-6 reinforcing 3:8), Chief Shepherd, eldership’s negative qualifications (no compulsion/gain/domineering), crown of glory, citation of Proverbs 3:34, adversary/devil, God of all grace’s fourfold restoration promise, Babylon (coded), kiss of love |
No chapter of 1 Peter is silently omitted; every chapter has been reviewed for load-bearing vocabulary against the eight governing curriculum doctrines, and chapters with comparatively lighter new-term yield (4 and 5) are noted explicitly above rather than passed over.
This document feeds directly into 08_core_glossary.md (already produced) and prepares term candidates for promotion into translation_memory.json and bible_term_registry.json at Phase 2. It must be read alongside 12_ai_translation_requirements.md for enforcement rules and doctrine_risk_registry.json for review-routing tiers.